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By abandoning conceit for the body, and cognising Brauma in self, ¥1v¢ becomes immortal, and enjoys the bupreme felicity of Brasua in his present life. 32 a4 PANCHADAS!. 158, Now for the result :—Having thoroughly understood the present treatise, who keeps it constantly present in his mind, is freed from all doubts and is delivered from metempsychosis, for his constant meditation and reflection of elf. SECTION X. Mlausiration by comparision to a Theatrical Performance, Inrvsory attribution and its withdrawal, are now being intro- duced in opening the present treatise, with the view of helping the comprebension of self and enabling a pupil easily to ac- quire that knowledge. Prior to the evolution of the world there existed the one and secondless Supreme Self, fall of blias. Out of his desire, created He the world with Maya, fand entered each individual in the form of Five. a. Created He the superior bodies of Devas, and enter- ing them, himself became Deve; in the same way, did he create the mean and worthless bodies of images and entering them, became their worshipper out of ignorance. 3. Alter having been engaged in several prior births till death, in worship, @ person begets an inclination for Self- knowledge ; subsequently by discrimination and exercise of judgment, when spiritual ignorance about the reality of phenomena and attachment to mundane enjoyments is destroyed, and associates removed, he knows self to be pure and eternal, and thus abides his time. 4 The Supreme Self is secondiess and blissful, but to consider otherwise and to regard him as aubject to grief and misery is called bondage; and to rest on his real nature ia called emancipation. 5. Want of discrimination causing the bondage in self is Yemoved by discrimination. Therefore it is imperatively ne- cessary always to reflect on the points of resemblance and difference between Five and Paramaima, 6. Apart from the body and organs of sense and action, Féwa for his cenceit of egoism is the literal signification of “I am I,” the agent or instrument; and mind is hie instrament of action. Actions produced by the internal or — func. tions are all his. age PANCHADASI. :. > 7 The internal function modified into “I am I” expresses the agent or instrument. And the external modi- fication of ‘this’ discovers all phenomena. 8, Subjects of externa! knowledge are characterised with distinct properties: for instance, smeli, form, taste, sound, and touch; and for perceiving each of them, we bave five organs of external sense, which are called instruments of action accordingly. 9. Now the witnessing Intelligence or Supreme Self is the discoverer of Fiva as an agent, mental action, and of the five properties of objects abovementioned at one time, 1o. As the light of a theatre discovers equally the pro- prictor, dancing girls, actors and spectators who have assem- bled to witness a performance; and when none of them are there, the light burns and illuminates itself : 11, So, sight, hearing, smell, taste and touch; and egoism, function of intellect, and phenomena are illuminated coetaneously by the light of Witnessing Intelligence ; 12. And in their absence, it burns intensely and is as conspicuous as before. 13. From the incessant resplendency of the light of Uniform Intelligence, the individual intellect draws its powers ef discovery, and assumes several modifications, just as dancing, girls throw their figures in several attitudes to make it more attractive. 14, And the particular distinction is this:—Egoism is the householder; objects resemble the audience; intellect, danseuse ; senses, musicians ; witnessing intelligence, light. Such a theatre is fit for the intellect to dance in. 1s. As the light in the theatre thougl, confined in one spot illuminates the whole place equally, so the Witnessing Intelligence though resting quietly, discovers internally and externally at the same time. 16, (‘Internal’ and ‘external’ have reference to ithe PANCHADAS!.” -. 247: telation of the body: the first stands for egoism, etc.; and the second, objects situated external to the body). 17. Though Intellect is situated inside the body, yet in connection with the sensory organs it repeatedly pervades exe ternal objects which it seeks to cognise; and its fickle and unsteady nature discovered or illuminated by the Witnessing Intelligence is from illusion attributed to the Witness fn vain,—for it is steady and tranquil and has no wavering fickleness. 18. As by moving the hand to and fro, in a few rays of fized light entering a room through a crevice, makes that light appear to be moving, while virtually it ia fixed : 19. Similarly the Witnessing Intelligence though situated in its own site, and neither gets in or out, is apt to be taken for the unsteadiness of intellect,—as going out and coming in~—which virtually it never does, a0, That Intelligence has neither any locality external nor internal, which belongs to the Intellect. And when the interminable associates of intellect are destroyed, it rests in the resplendent effulgence of its own Jight. 21. Though after destruction of all associates, in the absence of a province, it is impossible for its manifestibility to continue everywhere, yet in the presence of a practical province its pervasion is admissible from that relation. 22. Like Its pervasion, Parapranma is everywhere @ wit- ness. As Intellect is capable of going cither internally or externally everywhere, whatever may be the time, and how- ever distant a subject may be which it wishes to take cognition of, #0 does Paraszauma, for It is the witness that discovers all phenomena, and the intellect is 2 mere reflected shadow of Ite intelligence. 23. Whatever objects with form, etc., are cognised by the intellect, they are all discovered by Paxasranma, a8 their wit- ness; though virtually, He is beyond the reach of word and intellect. evi a8. PANCHADASL. 24. It may be contended, since Self is beyond the reach of word and thought how is he then to be grasped? Ceane doing it then. Discrimination of the Reality of Self and unseality of the material universe, removes the perception of its belng something tangible; and when it has ceased to exist to all intents and purposes, then as the residue of its destruction, Self is manifested in the form of truth, and thas continues to subsist. 25. No proofs are necessary to make Self visible, for he lé-illuminated. And if proofs be needed to help the intellect, repair to @ professor and receive instruction from him in the Srusé. 26. Having in the aforesaid manner taught the means of discriminating Self to a superiorly qualified person, another method is now being pointed out for the benefit of others who are incapable of practising it—Those unable to cast away material perceptions, should take protection of their intellect. Because as through that intellect ali objects, both external and internal, are known, and e Supreme Self as their witness is dependent on it, therefore is he to be inferred aa such witness. SECTION XL Brakmanenda* (a) Yogananda. [Wrrs the view of prodocing an inclination in the pupil to study the work, ils importance is thus set forth ]:—I shall now speak of Brahmaiz felecity, which being known, & person abandons all works, as they are based on ignorance, and experiences happiness by becoming Brauxa. 2, To demonstrate the truth of the assertion “knowledge of Banus destroys ignorance together with its product the objective world, and procures emancipation,” the author quotes two texts from the Zatteriya Upanithad“ A knower of Beanma attains the Supreme Branma.” “A knower of Self aurmounts all grief.” And explains them in the following wise :—-One who knows Braxwa acquires the supreme bliss- folness of Branma; and one, who knows Self to be infinite, surmounts al! grief, inasmuch as any ill befalling one con. nected to him fails to affect him. If it be contended, the word ‘ Supreme Branwa’ in the first passage cannot have for its signi+ fication felicity, but that it expresses secondlessness : therefore to remove such 2 misapprehension it is , Branma as Self is the essence, and a theosophist knowing his oneness with It experiences happiness, and save this knowledge there are no other means capable of producing it. 3. When a theosophist rests on the Supreme Self know. ing him to be non-distinct from his individual Self, his fears * The five following treatises are ail explanatory of Brahmaic felicity, for which they have been laid down as so many chapters of one book “ Brahmananda.” Now the felicity which arises from concentration of the mind (Yoga) is also included in it, and this is the subject of the present work. It is proper here to observe that instead of following the author’s classification we would go on with the serial number of the Sections, otherwise the Panchadasi (composed of fifteen works) would be incomplete, 250, PANCHADASI. “Goase; and one who docs not, but believes them to be dis- . tinet, ia subject to fear. 4. “Notwithstanding the practice of religious observancea and meritorious works in a prior state of existence, this knowledge of distinction (duality) has been the cause of fear ; and for that fear of Brahma, Air, Sun, Fire and Death are engeged in their several spheres. 5. “After the cognition of the felicity of Branma, & person is no more affected with any fears concerning the present or fature. For a theosophist is never distressed with thoughts of good actions left undone and bad deeds done, like the common run of humanity; {inasmuch as he knows Self to be actionless, and no doer or enjoyer.] 6.