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And this intelligence (in which the mental function bas blended) is in common parlance said to be the witness and free from misery by the Vaisheshikes and others who are ignorant of the drift of the Sacred Scriptures for an absence of the usual modifications of misery in profound slumber. 72. For tasting the blissfulness of Branmajin profoand slumber, intelligence refiected in the modification of ignorance is the principal means. But it may be asked, if Five enjoys such felicity in sleep why does he abandon it and get up from sleep to be a subject of misery produced from his connection with home, family and the rest? Because, bound as he is by the chain of actions—good and bad, he is constrained to aban- don that Branmarc felicity after having tasted it asa result of good Karma, to wake up for tasting the misery incidental to every human being*® [as a result of past misdeeds}. 73 Tothiseffect the Katbalya Srusi says, ‘ From the effect of works of prior births a person reverts from profound slumber to dreams and wakefulness.” 74. Even after waking, a person experiences for a short * Just asachild leaving its mother's lap is seen to go out in company with its playmates, and when tired with play returns to the mother to experience felicity; so is profound slumber the house; ignorance (cause-body) mother; its projection, lap; and the internal organ with reflection of intelligence projected, or evolved out of ignorance, the child, which is engaged in the pro- vince of wakefulness in play, in company with playmates in the form of fructescent works; and when these {works are exhausted during waking hours and dreams, feeling tired retires to its mother’s lap to experience felicity in profound slumber and thus forgets fatigue and toil; till roused by the call of its com~ panions again to play and stir out of doors in wakefulness and dreams, 264 PANCHADAS!, time the impression of Bransatc felicity he had been enjoying while asleep. How is it known? Because, without conceiving of any subject, the mind remains unoccupied; and for this state of (mental) indifference,® he fcels happy. 75 Controlled by their actions—good and bad, all creatures are subsequently (while awake) subjected to a varlety of grief; and thus forget the blissfulness they had enjoyed for a short time while sleeping profoundly. 96. Therefore, their need be no more contention about the presence of felicity in sleep. Each day, both in the beginning and termination of sleep, every individual has a partiality for it: uader such circumstances where is the man of good intel- lect who will say nay? In other words, every man has a partiality for sleep, both prior to it and at its end; and asin the beginning the usual bed is laid, and after sleep is over, he is yet unwilling to part with the felicity he was enjoying, for which he remains silent, hence there can be no question about it. 77. YE what has just been said about the experience of Baanmaic felicity after the close of sleep when the individual rests in silence and contentment be a fact, where then is tho necessity for the Sacred Scriptures or instruction from a Guru? ‘As even without them, idle persons will be successful in attain- ing that felicity. 78. And the Siddhanti repties -—If a person would know the felicity of profound slumber to be Self, and no other than * A person on rising from sleep experiences neither pleasure nor pain; in short, both happiness and its reverse are then absent, for which, it is called the state of indifference. Similarly in wakefulness when both happiness and grief are absent, it is called ‘indifference.’ In happiness there arises passion or desire, and in grief envy or spite ; therefore, absence of desire and envy caused by their respective instruments=-happiness and grief is ‘in- difference’ or resting in contentment. PANCHADASE. 263 Buanxa, his emancipation is certain, inasmuch as that igno. tance which would fix limita and enjoin him to practise sanc- tioned works will be destroyed ; thus far you are correct. But it is impossible to know Brauma without the help of the Sacred Writings and instruction from a Professor. 79. Now I know Buauma from what has fallen from your lips; bow then can my emancipation be prevented? Just as as an ignorant person after having heard something from another considers himself to be learned [as in the following example 7:— 80. Arrich person once observed in reference to a Pandit, who had studied the four Vedas, that he was fit to be rewarded with wealth amply; an ignorant person present then hear- ing that the Vedes were four in number stepped forward and exclaimed, “I know the Vedas are four from whet you have just said, so please give me money too.” And you re- semble him. Sr. If it be said, that the ignorant person knew nothing of the Vedas except thelr number, then inasmach as your know- ledge of Braxwa is imperfect [your emancipation is not cere tain and resembiance with him is complete]. 8z. If you say, since the Vedas have their individual dis- tinction apart from number, and none whatever between Scl€ and Baanua, who is impartite bliss; and there is not & particle of ignorance left in you about this knowledge; the illustration which I have adduced is not an apt one; nor can your knowledge be imperfect inasmuch as in respect to the impartite blissfalness of Brar@a (which is devoid of illusion and its product) neither imperfection nor its reverse ix possible : 83. May I them euquire of you, whether you understand the signification of the words impartite, etc., or simply read them? If you read them without comprehending their mean< ing your knowledge is necessarily imperfect. 8. Even if you understand what they signify from the 266 PANCTHADASI. help of grammar, etc., there yet remains the visible knows Tedge of Branma to be acquired ; thus your Imperfection is a fact, and it cannot be gainsaid. Till you know that you have mothing proper to do, nor any desired object to acquire, your knowledge of Baanma is impesfect. 85. Know then, whenever any heppiness is felt apart from Qny subject, it is impression of Branuarc felicity. 86. And when after the acquisition of an object, desire for it having ceased, the mental function directed internally receives the reflection of felecity from self, it is called (Vazsua- vananpa) Material felicity.* (Excepting the three varieties of felicity, os., of Brana, impression and reflection, there is not a fourth variety present $n the world. The felicity discovered in profound slumber, and which is self-manifested pis called Branmarc felicity; whatever happiness is experienced in the condition of indiffer- ence immediately after rising from sleep, is independent of any subject of cognition, for which it receives the name of impressional felicity (Vasaxanpa) ;—Because, the mind has mot been thoroughly roused into its normal activity 20 as to pervade any subject, And that happiness which proceeds from the acquisition of a desired object from the reflection of the * With the acquisition of a desired object, active quality of the mental function, which had produced desire, ceases ; and from its good quality following the knowledge of acqusition is mani- fested the felicity inherent in intelligence associated with the (desired) object. Now this modification of the mental function has been produced from the object desired, consequently it is called Visnaxawanpa. Or knowledge of the desired object re= moves the modificat of desire; and with its removal, other modifications directed internally arise, by which felicity asso~ ciated with the internal organ is discovered; and this internally directed modification or the reflection of felicity in it, is known severally as ‘material happiness,’ ‘ reflected happiness,’ and ‘ little happiness’ PANCHADASL 267 felicity of Self on the mind directed internally is called re- Slected happiness, or as it is otherwise known, temporal or material (Vishayananda). These are the three forms of happiness universally felt; beyond them no other variety is recognised. But here it may be contended, that ina previous portion of the present treatise (vide VIL. ante) the second finds no mention and Vidyananda—felicity produced from Self- knowledge—substituted for it, so that we have an antagonism. Moreover, further on will occur passages like these: “from the force of practice as a person forgets its individuality or sense of Self (egoism), a proportionate keenness of perception will be developed to enable him to infer his own happiness.” “Similarly daring the state of indifference he avoids all impres- stons of happiness ;” so that we have two more varieties added to the tripartite classification given here. Then again Afma- wanda, Yogananda, and Adwaitananda are also mentioned, and the first and the last have each a section devoted to them. ‘Thus we have here three distinct forms of happiness and to say, that beyond the three with which the text opens there is nota fourth variety is clearly inconsistent; therefore the subject requires a passing consideration. It would appear subsequently (Sect. XIV. v. 2), that like reflex happiness or better still, enjoyment of felicity produced in connection with material objects, happiness proceeding from self-knowledge is only @ modification of the intellect, and the two are not from each other. In the same way, for an absence of diatinc- tion between ‘ own happiness,’ ‘principal happiness,’ ‘self-happi- ness,’ ‘happiness following mental restraint,’ ‘ secondless bliss- fulness,’ and Baanmarc felicity, the apparent antagonism is cleared away, Thatis to say, the threefold classification mentioned here embraces all other varieties of happiness elae- where cited.