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“Abandoning works good and bad, such a theosophist remembering hie non-difference with Branma is always en- gaged in meditating on Self, and actions (good and bad) done are looked upon as Self.* 7. “Visible knowledge of the Supremet Self destroys all maladies of the internal organ, clears away doubts, and extinguishes good and bad works. 8, “And for surmounting death, there is no other means aave the knowledge that each individual Self is Brana; it weakens the fetters—passions and desires—removes misery and prevents metempsychosis. * How are actions regarded as self? When virtue and vice, or merit and de-merit have equally been discarded, they can no more cause any pain; moreover, works are the result of the physical body with its organs of action and sense, and a theosophist sees self every-where. For ‘ whatever is, is self," so that for want of distinction between him and works, they are regarded one with him. + The word Supreme” need not unnecessarily create an anthropomorphic deity, which it is very apt to signify. What is sought to be conveyed is the infinite superiority of self over Hiranyegarbha, etc. PANCHADASI. esi 9. “That knowledge enable men of tranquil mind to be above pleasure and pain even in the present life; and neither bad nor good works done or left undone bring forth any pain.” 10. Are these the only proofs? No. Knowledge of Self as a source of destroying ignorance and removing worth- less and harmful works is amply testified in the Sruft, Puran, and Smrifi. As for instance, “When a person knows full well the physical body, he knows the truth, and when he mis- takes it for Self, suffers pain.” “A knower of Branxa is never subject to death; stupid and ignorant persons are re-incarnated to suffer ina subsequent sphere of objective existence.” “Those among the Devas, who know Bsauwa, become one with the Supreme Self.” “Those, who know theit individual Self to be one with Brana, enjoy all manner of temporal happiness” (Sru/i). “‘Selfis present everywhere in ll material objects, as they are in him ; and a person engaged in considering his oneness with Braxna, attains emancipa- tion.” “ Brana, the Universal Witness, when seen as Self, destroys ignorance together with its product, the source of all harm.” So say the Puran and Smriti. [Therefore] know- ledge of Branaa destroys all injurious and harmful works and produces felicity.” 1s. There are three distinct varieties of felicity, o7s., Branmanaxpa, Vipyananpa, and VisHayananpa. Of them, the first is now being considered. 32, Buniev, the son of Varuna, hearing the indications of Brauma from his father, ceased regarding the foodful, vital, mental and cognitional sheaths as Braxsa, and identified blissfulness with It. [The subject of the discourse between the father and son, who was being instructed in knowledge of Brava, ran as follows; “ From whom all living things have Sprung into existence, continue to exist, and unto whom after death return, know that to be Branma.” This indication of Brana does not apply to the several sheaths, foodful and the 33 PANCHADAS!, 3 and one who does not, but believes them to be dis- Ainct, is subject to fear. 4 “Notwithstanding the practice of religious observances 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 Arakma, Air, Sun, Fire and Death are engaged in their several spheres. 5. “After the cognition of the felicity of Brana, a person is no more affected with any fears concerning the present or future, 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. “Abandoning works good and bad, such a theosophist remembering his non-difference with Brana is always en- gaged in meditating on Self, and actions (good and bad) done are looked upon as Self.* 7. “Visible knowledge of the Supreme} Self destroys all maladies of the internal organ, clears away doubts, and extinguishes good and bad works, 8. “And for surmounting death, there is no other means save the knowledge that each individual Self is Branma; it weakens the fetters—passions and desirea—removes misery and prevents metempsychosis. * How are actions regarded as self? When virtue and vice, or merit and de-merit have equally been discarded, they can no more cause any pain; moreover, works are the result of the physical body with its organs of action and sense, and a theosophist sees self every-where. For 't whatever is, is self,” so that for want of distinction between him and works, they are regarded one with him. The word “Supreme” need not unnecessarily create an anthropomorphic deity, which it is very apt to signify. What is sought to be conveyed is the infinite superiority of self over Hiranyagarbha, etc. PANCHADAS!. est g. “That knowledge enable men of tranquil mind to be above pleasure and pain even in the present life ; and neither bad nor good works done or left undone bring forth ‘any pain.” 10. Are these the only proofs? No. Knowledge of Self ag a source of destroying ignorance and removing worth- Jess and harmful works is amply testified in the Sruft, Puran, and Smrifi, As for instance, “When a person knows full well the physical body, he knows the truth, and when he mis- takes it for Self, suffers pain.” “A knower of Brana is mever subject to death; stupid and ignorant persons are re-incarnated to suffer ina subsequent sphere of objective existence.’ “Those among the Devas, who know Branma, become one with the Supreme Self.” “Those, who know their individual Self to be one with Braama, enjoy all manner of temporal happiness” (Sru/’). ‘Selifis present everywhere in all material objects, as they are in him; and a person engaged in considering his oneness with Branma, attains emancipa- tion.” “ Branma, the Universal Witness, when seen as Self, destroys ignorance together with its product, the source of all harm.” So say the Puranand Smriti. [Therefore] know- ledge of Brauaa destroys all injurious and harmful works and produces felicity.” ur. There are three distinct varieties of felicity, vzz., Branmananpa, Vipyananpa, and VisHayananpa. Of them, the first is now being considered. 12, Burycu, the son of Varuna, hearing the indications of Brauma from bis father, ceased regarding the foodfal, vital, mental and cognitional sheaths as Brauma, and identified blissfulness with It, [The subject of the discourse between the father and son, who was being instructed in knowledge of Brauma, ran as follows; “ From whom all living things have sprung into existence, continue to exist, and unto whom after death return, know that to be Bransa.” This indication of Brauma does not apply to the several sheaths, foodful and the 33 252 PANCHADASI. rest, consequently after abandoning them, blissfuiness was ascertained to be Brauma. 13. If it be asked, how did Buricu connect blissfulness with the indication of Brauma? The reply is, inasmuch as all creatures owe their existence to the gratification of acxual appetite, and after being born, continue to live by means of temporal enjoyments in the shape of food, etc., and in death enter into a condition of biissfulness resembling that of profound slumber, therefore blissfulness is Brana. 14, [This is further corroborated by a passing reference to the conversation of Sanarkumak and Narap (Vide Chhandogya Upanishad, Chap. VII1)]. “Prior to the evolution of the elements, and their products,—viviparous, oviparous, etc., and the threefold entities,—knower, knowledge and the object to be known, there existed the Supreme Self, unlimited by time and place, ze. infinite.” And in Pralaya, they— knower (internal organ) knowledge (modification of the mind) and the object of cognition (jar, etc.,}—~-are absent. 15. The cognitional sheath is the knower; the mental, knowledge; and sound, form, etc,, are subjects of cognition, They did not exist prior to the evolution of the universe, (That is to say, Five with his associate of intellect, forming the cognitional sheath, derived from the Supreme Self, is the knower; the mental sheath is knowledge ; 4nd sound, form, taste, smell and touch are the well-known properties by which objects are known—all these being products could not exist prior to the cause from which they are derived, and from that cause—the Supreme Self—they are not distinct. 16, Thus, in the absence of the three entities (knower, etc.) the secondless Supreme Self is perfect, (#.c., unlimited by time and place,] and this is easy to understand. When is He experienced? In profound unconscious meditation, dreamless slumber, and in fainting swoon that Self is experienced as secondiess. [To a theosophist accustomed to Practise unconscious meditation, and to the generality of men PANCHADASI. 253 profound slumber and fainting fits are triteexamples. For, after recovering consciousness, the common experience is absence of recollection of what passed in the interim; and that recollection of the total disappearance of phenomena proceeds from the abiding Intelligence or consciousness which is no other but Brauma, the Supreme Self. Inthe same way, in the twilight of creation—prior to the evolution of the elements and their products—as there was nothing to limit, It is therefore said to be perfect.] 17.