English
A theosophist knowing the unreality of the world, atill uses it, and knowing self to be intelligence is yet engaged ‘mthe usual means of that knowledge as in use among men: 90. Because the means to that end, mind, word, body and external objects he cannot do away with, consequently itis very natural that he should be using them. : gt. One who by thinking, bas his mind freed from its ever changing function is not a theosophist, he is calleda ‘mediator’; for in determining the nature of external objects re PANCHADASI. ywhich are in daily ase, as a jar,etc., there if no necessity for, making the mind 0 fir, 92. With the manifestation of the mental function once, a jar is known, why is not Aéma who is self-illuminated to be discovered without the destruction of the mind? 93. Ifitbe said, though Branma fis self-illuminated, yet the flow of the mental function directed to It, is called know- ledge of self, but that modification of the mental function is liable to destruction every moment, consequently it is neces- sary torest it on Brana over and over. The reply is :~It holds equally true in the cognition of a jar, etc. 94. If you reply, after the intellect has discovered a jat toacertainty, even with its destia tion, it is quite easy to cognise it again; analogy qill draw a similar conclusion with regard to Self. 95. After the intellect has been once fixed in self, what- ever may a theosophist desire, he is enabled to consider or meditate; and to say, what another has in mind. 96. And if like a worshipper, a theosophist engaged in meditatiun forgets the usual practices, it is then said to be produced from meditation, because knowledge never creates such forgettulness of popular practices, 97- Tua theosophist meditation is optional,—dependent on his desire, because emaucipation results from knowledge,,as mentioued in the Shastras over aud over. “ Kuowledge pro- duces non-duality.” 98. Ita theosophist does not betake to meditation, but in engaged in the external practices of men, let him go on with” them; for there is no impediment to his being so engaged in the daily routine of practice. 99. If for a theosophist to be engaged with worldly prac- tices, you say, imply excess of attachment, the question is what do you call excess of attachment? If you refer to the sanction and prohibition of Séesras* that does not apply to bim, 5. PANCHADASI. 235 100. One who has a conceit for his caste, station in life, condition, etc., to him only does that sanction and prohibition Jaid down in the sacred writings apply; but to a theosophist free from conceit, it is inapplicable. ror. Caste, station and the rest are from illnsion attri. buted to the physical body, butto self, who is eternal and intelligence they belong not ; and this is the firm knowledge of a theosophist. 102. No matter whether they practise profound medita- tion, works, etc., or not, from want of faith in the reality of the universe in their internal organ, they are called pure Theosophists and “delivered in life.” 103 Works or no works can produce no injury to them, and meditation or no meditation, or recanting of sacred formuls or its reverse, can produce neither benefit nor injury ; for their minds are free from desire. 104. Self is unassociated, eternal intelligence ; saving him, everything else is due to A/aya or illusion, as unreal as things produced ina magical performance: when such an impres- sion has been confirmed, there is no room for any desire to semain in the mind, 105. If therefore, for a theosophist there is nothing proper and improper, in short the sanctioned and forbidden rites can bring him neither merit nor demerit where then is bis excess of attachment? ‘That can only hold good in a person who has attachment, but to speak of excess in connection with bim who bas no attachment whacever, is illogical. 106. As in the absence of sanction or Jaw, that excess does not hold good with regard 10 boys, so there being neither any rule nor prohibition, so far as theosophists are concerned, itis impossible to apprehend any excess of at- tachment in them, 107. If it be alleged, boys have no knowledge of what is Jawfal and unlawful, consequently the rule of sanction and prp- hibition does not apply to them; it may as well be said in 3 : 236, PANCHADAS!. vegard to a theosophiat, that as he knows the unreality of this ‘material expanse and reality of self and his non-distinction from Branma, he has nothing lawful and unlawful; for that sanction and prohibition has been mentioned in the Shaséras, only for the guidance of the leas knowing, and no rules have been laid down either for theosophists or the ignorant. 108. Any one possessing the power of cursing and bless- ing another [so as to make them actually come to pass] whould not be regarded asa theosophist; for the ability to curse and bless effectually isa result of devout and rigid husterities (Zapagya). tog. Nor shall knowledge be credited with powers like those which the supremely wise Vras and others had, for they are the result of devout austerities. And that (Zapasya) devo- tion, which causes knowledge, has no such result: knowledge ia ita [only] product. 110. One who has schieved success both in devout aus- terities and devotion (the cause of knowledge) gets both the ability of cursing, etc., as well as knowledge; otherwise there does not follow one set of results from one sort of practice, when he betakes to the other for acquiring Self-knowledge. One engaged in practising the means of knowledge gets only knowledge as a result. 113. Ifyou say, men conforming to no sanctioned prac- tice and without any ability are spoken ill of by ascetica (Yast). That is not a0 very grave a charge, inasmuch as men devoted to sensual pleasures speak disparagingly of ascetics, thas each In turn is equally a subject of reproach from the other. 112. And those sensualists revile in this wise :-—If ascetics betake to begging for the sake of enjoyment, wear the usual clothing, etc., for the sake of happiness, how astonishingly ite is their asceticiam? Indeed under weight of asceticism has their indifference to worldly enjoyments succumbed ! 113. If you say, to be thus reviled by ignorant persons fan bring forth no injury to them, it may as well be taid of a PANCHADASI. 337 theosophist, that the treatment which he meets with, at the hands of persons who consider self to be their physical body, etc, is of little import. 114. In this way, without removing external objects, asa means of knowledge, a theosophiat is yet able to carry on the ordinary duties of a king and administrator or the usyal popular practices without suffering any detrimental effect. its. If it be alleged, after having discovered all material objects to be unreal, a wise person can have no more desire for them ; the reply is, certainly it is so far true, but fructescent actions engage him either in meditation, or practice {common amongst men, as eating, sleeping and the rest} as he likes. 116. A devout worshipper should always betake to medi~ tation, for like attaining the abode of Viskne, through medita- tion he has become Brauma [by his knowledge of non- duality}. 117. What is caused by meditation, should naturally be undone by its want? Hence a worshipper should always me- ditate ; but after a person bas known self to be no other than Brana, if he were to abandon the means of knowledge, that would not destroy it. 118. Knowledge is only for the attainment of Branwa (not its cause), and it assures a person that he is so; therefore, in the absence of knowledge, and non-existence of knower, firm perauasion of the identity of self with Brawwa is never destroyed. 11g. And if you regard a worshipper to have accom- plished his identity with the eternal Panasranma what prevents you from Jooking dull and ignorant persons as well the lower animals from an equal accompliakinent of their ideatity with fh? 120. For, in the absence of Self-knowledge both are equally placed, so far as emancipation goes. As to beg for bread is better than starvation, 0 it is better to heve recourse to meditation instead of doing nothing. PANCHADASI. “az. Instead of following the course of practice in vogue emong the ignorant, to bave recourse to the usual actions [sanctioned in the sacred writings] is preferable, better than’ that is the form of Personal worship, and Impersonal worship is the best of all. 122. So long as a person reaches not the portal of know. ledge, his progression gets gradually advanced ; but Jmpersa- nal worship is afterwards developed into Seii-knowledge and counted as such, 123, As during the time of reaping results, a conformable mistake can be looked upon as correct proof, so is matured Impersonal worship equal to Self-knowledge, during emanci- pation. 124, If you say, a person inclined to a conformable mis+ take accomplishes the desired result by other proofs, what harm is there for worship becoming @ cause of Self-knowledge by any other proof, during emancipation ? 125. If any sort of Personal worship or recanting sacred formule, etc., by clearing the mind of ail blemishes leads indirectly, ze., secondhand, to visible knowledge, and they are therefore regarded as its cause, yet as a direct cause of knowledge, Impersonal worship has many pvints of parti- cularity. : 126. That Impersonal worship when matured, ultimately Jeads to profound meditation, hence by profound unconscious meditation it is easily attainable. ‘127. Alter that profound unconscious meditation,* has been thoroughly practised and one has become proficient in it, there remains only the unassociated Intelligence in the inter.