English
So is the mind of the individual (his associate), for the sake of experiencing the fruit of actions, good and bad, viz, happiness and misery, engaged between the hours of dreaming slumber and wakefulness, and after the consumma- tion of fructescent works, merges into Ignorance, his formal cause. Then with the dissolution of the mind, 1a, a form of its associate, becomes the Supreme Self. 49. Like the hawk tired with flying in the air in quest of food, vehemently bending its way towards its nest for the sake of rest ; ¥!va (reflection of intelligence with the associate of mind) desirous of the blissfulness of Self at once repairs to the region of the heart for profound slumber. 50. Just as an infant, suckling its mother’s breast to the fill, lying in a soft bed, and having neither any discrimination of*1’ and ‘mine,’ nor any desire and passion, is the very picture of happiness ; 51. Or like an emperor, satiated with all sorts of human enjoyments, feeling himself supremely blessed ; 52. Or like an eminent Brahman, learned in self- knowledge, experiencing happiness alter reaching the confines of blissfulness derived from knowledge of his oneness with Brawma; do all individuals attain the felicity of Brauma in profound slumber. 53- But it may be asked, why other examples are excluded, and allusion made only to the infant, emperor and an eminent Brakman? Because, the happiness of an infant, emperor and @ Brakmax devoted to Branma is proverbial, while the Py PANCHADASI. 259 vondition of other persons is only miserable. Persons wanting fn discrimination are apt to condude the condition of an infant to be happy, while those with an ordinary{amount of discrimination consider a king to be happy; but the really discriminating person knows [for-certain that [happiness belongs to him who has cognised Self to be no other than Branma; and the rest are miserable, for they are affected with passions and desires which give them no rest. They are, therefore, not proper illustrations to explain the felicity of profound shimber. 54. Let infant and the rest be happy, but what connec- tion is there between them and a person in profound slumber ? “Like the happiness of an infant, emperor and a Brahman devoted to Branma, a person in profound slumber attains the Dlissfainees of Brauwa.” And “like @ fond husband embra- ing his dearly beloved wife, knowing neither out nor in, but experiencing happiness, a person in sleep, having merged into Baanua, knows neither ont nor in, but is transformed into Dlisefulness.” 55. As the word ‘out’ in the illustration includes all places from cross-ways to the narrowest lane, and ‘in’ has reference to house-hold work and inside the house; s0 are subjects of the waking condition aud dreams respectively called ‘out’ and ‘in.’ Because dream is the impression of objects seen during wakefulness, and manifested inside the easels of the body. 56. In profound slumber “a father is no more a father.” Thia and similar other Srusi texts, shew that the individual doses his ordinary condition, and the uswa! relation of father and son, brother and husband is no more perceived then; so that, there remains the condition of Branma. 57. The conceit that “Zama father,” etc., isthe source of happiness and misery according as it fares well or ill with his relations, but when it is destroyed fand the illusory attri- 34 260 PANCHADASI, - bution of Self to not-Self beginning with son to nothing ix removed] @ person surmognts all grief. 58. “During profound slumber when this materist expanse has disappeared temporarily into its formal cause, Ignorance abounding in darkness, the individual for this envelopment of ignorance (Prakriti) enjoys felicity.” So says the Katvalya Sruti (Atharvea Veda). 59. And this is alike corroborated by universal experience. For a person on rising from sleep exclaims,—“ I was happy in sleep and knew nothing then.” In this manner, the happiness: felt during sleep and want of knowledge or ignorance of what happened then, is remembered by him. 60, Since there can be no recollection of substances which: one has no experience of, it is natural to infer the presence of experience in connection with the recollection of happiness in: profound slumber; hence it is said, experience of happiness and of ignorance are both present then. If it be contended, the mind is in a state of abeyance in sleep, consequently in the absence of its instrument, how can experience be possibly present? To such a contention it may be asked, whether the instrument of experiencing happiness, or the instrument of ignorance is meant to be absent ? Both of them are untenable. Because, happiness is self-manifested intelligence and stands: in no need of any instrument. And Self who is intelligence’ 1s manifested in the form of bliss ; and from that self-manifes- ted bliss is discovered ignorance which envelops it. 61. Nor can it be contended, that the admission of the self-manifested happiness of profound slumber does not neces perily amount to Self being the blissful Brarmex: for in the Bajroneya Upanishad we read “ Intelligence is the bliesfut Bragua.” Therefore that self-manifested happiness is no other but Branwa, 63. Since experience and recollection have jaeastly the same seat, it may be argued that the usual experience of & person on rising from sleep “I was sleeping happily and PANCHSDASI. 261 knew nothing then” being remembered by the sleeper (the predicate of the word cognitional) he is their experioncer. To avoid such a misapprehension, it is said, inasmuch as the internal organ (a product of his associated ignorance) merges into or disappears in ignorance, Five with the associate of the internal organ is not the experiencer of happiness or ignorance. In other words “I knew nothing then” is an inferential proof of the presence of ignorance in profound slumber experienced by the sleeper and recollected immediately on his waking ; and in the absence of ignorance it is impossible for him to say #90; then again, as boch the demonstrator or witness of that ignorance (the cognitional sheath) and its proof {the mental sheath) are so transformed that they abandon their respective forms and rest in the shape of the cause-ignorance; therefore, intelligence, associated with the internal organ, can never be the instrument which experiences it. Why? Because sleep is said to be the condition of destruction of both jthe cognitional and mental sheaths, and that sleep is ignorance. 63. If it be asked, since the cognitional sheath is literally wanting in profound slumber during the time when felicity and ignorance are both experienced, how can it be credited with the power of remembering them with the return of wakefulness? Just as butter liquifying with heat is restored to ite original consistence by the action of cold; so from the exhaustion of fructescent works in the hours of wakefulness, the internal organ disappears in sleep to be again modified into the shape of the internal organ from the force of the fructescent during the next waking condition, and thus ap~ pears in the grosa condition ; for which self, the associate of the internal organ, is also converted into the consistence of the cognitional sheath ; and that Self in the first condition of profound slumber when his associate bas been destroyed is called by the name of ‘ blissful sheath.’ 64. That is to say, immediately prior to profound slumber that modification of intellect which combined with the re. 262 PAN CHADASI. flection of happiness, subsequently disappears in sleep in connection with the (reflection of happiness) and is called the * blissful.’ 65. The blissfnt sheath, a product of the modification of intellect with the reflection of happiness directed Internally, (an associate of ignorance together with its impression) experiences the felicity of Bramea in profound slumber by means of & aubtle modification of ignorance combined with the reflection of intelligence. 66. Ifitbe asked, like the expression “I feel happy,” ueed by individaals in waking condition, why is not a similar conceit present in connection with the profound slumber? Be- cause, modification of ignorance is subtle, and of intellect, &pparent: as declared by persons well-read in the Vedanta, 67. For authority to prove what has already been said about the blissful sheath as the experiencer of the blissfuloess of Brakma by a subtle modification of ignorance, the Mandukya and Tapniya Upanishads are cited:— The blissful [sheath] is the agent and instrument, and respecting the felicity of Branma it is the enjoyer.” Self who has as- sumed one form, or blended with, ordinary intelligence in profound slumbcr is fall of bliss; for he enjoys felicity by the modification of reflected intelligence. | 69. To be more explicit.—in the waking condition Self who is regarded as Branma, (‘‘ That art thou,”) aad one with the cognitional, vital and mental sheaths; who has eyes, ears, ttc. ; who is earthy, watery, aerial, fiery and etherial, and not; full of desire and free from it; full of anger and without it, ts cited in the Srusz, is separated from the associates of mind and intellect in profound slumber and assumes one form; like flour ground out of a handful of rice where the separate form of each grain is lost. zo. In the waking condition, the mental function assumes the modification of a jar to cognise it; but in sleep the jar is no more cognisable; it is then said to be non-existent as an PANCHADASI. 263 object of cognition, and the mental fonction or intellect blends into intelligence to be one with it: just as drops of rain failing from the clouds are solidified into hail-stones. 71.