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This is more clearly established in the following wise :—“As forgetfulness of egoism or individuality” follows as aresnit of the practice of Yoga, the Yogi experiences the felicity peculiar to such mental restraint and which is no other 35 268 PANCHADAS!. but his ‘own happiness.’ “Where no phenomena are mani+ fested, where there is no sleep even, the happiness present in that condition of mental restraint (Yoge) is the Branmarc felicity” as Krisuwa spoke to Arxyuxa. Now this Braumarc felicity is not distinct from “own happiness ;’ so js ‘ principal happiness’ one with felicity of Branma; because as the source of ‘reilex’ and ‘impressional happiness,’ Brawmaic felicity remains self-manifested. Similarly the blissfulness of Self, and the ‘secondless blissfulness’ are all forms of Brauataic felicity}. 88. OF the aforesaid three forma, that which is self- manifested, and gives rise to material and impressional happi- ness is fit to be known as the blissfulness of Branma. 89. Having established the blissfulness of profound slumber to be the self-itluminated intelligence of Brana, by the help of Sruti texts, logical conclusion and experience, listen to the means of recognising that felicity of Branwa in that other condition—of wakefulness. [In the Srué occurs the passage “ During sleep when this vast material expanse disappears into its formal cause ignorance, the individual experiences bliss by the envelopment of ignorance.” “I was then sleeping happily” is an illustration of recollection of happinesg which the sleeper exclaims immediately on getting up; had there been no happi- ness he could not have said so, thus Jeading to the only logical conclusion of the presence of happiness; and as the mental function is in abeyance then, consequently it could not take cognition of that happiness, for which it is said to be self- manifested]. go. The same felicity which receives the name of, Brau- mananpa in profound slumber, is called the ‘cognitional sheath’ in connection with the dreaming and waking states. A difference in seat produces a difference in name. gt. Wakefulness has its seat in the eyes; dreams, throat ; and profound slumber, the lotus of the heart. Bat ‘eyes’ here PANCHADASL 269 indicate the whole body; for during wakefulness the whole body from head to foot is prevaded by intelligence, gz. And like an ignited ball of iron [in which the fire and fron though distinct appear one] that intelligence is from illusion, recognised one with the physical body, and used 80. As “Tam a man.” 93. “I am indifferent to pleascre and pain;” “I am happy ;” “I am miserable ;” these are the three conditions experienced by humanity. O&f them happiness and misery are a result of good and bad works, while indifference proceeds naturally ; [inasmuch as Self is neither an agent nor doer of works, so that they cannot Affect him]. g4 Happiness and misery are of two different sorts as they are produced either from external objects of senses or internal (mental) enjoyment ; and the intervals between hap- piness and misery—when the mind rests in contentment—re- present the state of indifference. 95. When a person exclaims “ Now I have no anxiety and care, but am happy,” he expresses the natural blissfulness of Self during the state of indifference; so that even in wakeful- ness there is manifestation of ‘own happiness’; and it is proper that one should know this. 96. But for the presence of a subtle form of egoism in the happiness discovered in the condition of indifference, it is not the principal felicity of Self, but only its impression. 97- Now foran example as to the difference between ‘principal happiness’ and its impression. As the sensation of cold communicated to the hand by the contact of a jar filled with water is not water, but its quality, from which the presence of water is inferred : 98. So, from repeated practice as egoism is forgotten, wise persons with keen preception infer own happiness. g9. After the mental function bas ceased to take cognition of things which are not-Self, and become moulded in the shape 270 PANCHADASI. of Brawwa, so that Self appears one with It; then from repeat- ed (skilful) practice of profound meditation, the individual forgets egotism and tastes the supreme bliss. But this does not signify that sleep is such a subtle condition of egoism. Because though the senses cease to carry on their respective functions there is no want of mind in sleep; and because profound sleep is said to be the resting of the intellect in its cause, ignorance. The presence of mind in sleep is proved by the body not falling to the ground. That is to say, when in profound slumber egoism disappears, the body of the sleep- er is scen to fall to the ground, but here it does not; conse- quenily there is no dissolution of egoiam, but it rests in the form of the internal organ. 100. “Whatever happiness is felt during profound uncon- scious meditation, when there is neither knower, knowledge nor the object to be known,—and which is not sleep too,—it is the Branmarc felicity,” So spoke Krisuna to Arjuna, (Gita, Chap. VI). tor. [The Gita text is now being set forth :—] “The person of tranquil intellect, gradually restrains the mind by resting it on Self* and abandoning other thoughts.” x03, Mind is naturally unsteady and fickle, and liable to be acted upon by the usual objects of cognition through their individual senses; and when it has discovered their unreality, it is finally led by those objects themselves to show an utter disregard for, or indifference to them; thus impeded or restrained it becomes subservient to Self, tries adequate means to fix all thoughts exclusively on him, leaving every- thing else. In this manner, a Yogi through the force of practice comes to rest his mind tranquilly on Self. 103. A Yogi free from sin and fascination, and with the * Resting on Self is to fix the mind on the grand truth “‘Alk this is indeed Self, and beyond bim there is nething.” PANCHADASI. a7t mind tranquilized, knows tea certainty “Indeed all this is | Brana ;” and experiences undecaying and pure bliss, 104. When from constant practice of Yoga, the mind has been restrained so as not to be led away by sensuous objects; and from profound meditation the internal organ bas been rendered pure, the Yogi sees Self as intelligence and feels contentment in bim—not in external objects. 105. While resting on Self, he experiences infinite happi- ness—-happiness capable of being grasped by the intellect, though supersensuous [7,-., independent of any subject of cognition by the senses]; so that the internal organ never leaves Self to pervade any tHing else. 106. Thus having acquired visible knowledge of Self, he disregards all other acquisitions as inferior; and with the internal organ firmly seated on Self even the pangs of death are unable either to disaffect or move hia mind so a8 to leave Self. 107. Know it to be a form of pain-destroying Yoga. [In short, whatever mention has been made of the particular con- ditions of Self (beginning with v. 101), come under the cate- gory of Yoga; know it by the indication of painlessness, or properties antagonistic to pain]. And that Yoga it is proper ‘ practise with a mind free from pain, 108. A Yogi freed from the obstacles which attend the practice of Yoga, always seeks for Self, and knowing his one- ness with Branma expericnces ineffable and supreme bliss. 109. Just as sea water removed drop by drop by means of a straw® may ultimately lead to its being dried [in an im- * Abird of the species Parra jacana deposited her eggs on the sea coast, but they were washed away by the waves, causing much annoyance to her. She resolved to run it dry, and took hold of a bit of straw by which she commenced operating, remov- ing each time a few drops; ether birds saw the hopeless task she 272 PANCHADASI. mense distance of time]; so does the practice of Yoga unat- tended with pain produce mental restraint in a subsequent period of time. 110. Nor is the Gr/a alone in mentioning it, for in the Mattrayniya sakha of the Vayur Veda, the sage Suaxayanya in his discourse with BrrnapraTH speaks of Branuarc felicity in connection with profound meditation. 111. Just as fire deprived of fuel subsides into its cause heat [and its characteristic glowing ceases]; so from the ex- haustion of its modifications, the internal organ subsides into its cause. [That is to say, when from the practice of profound meditation the internal organ has been thoroughly restrained, and eased of its natural fickleness—modifications of its active quality— it rests in its cause the good quality, which alone remains]. 113. Toone desirous of finding out Self, and who for that purpose has reduced his mind to its cause, and subjugated the senses, $0 as not to allow them being turned away by sensuous objects, happiness produced as a result of his good karma ap- pears unreal—for it is material, 113. Virtually mind itself is this material world, and every endeavour should be made use of to render it faultless [by the several means discrimination, indifference and the rest]. For was bent in carrying out, tried to dissuade her, but in vain. At length they too were moved to join her ; this novel spectacle affect- ed Narapa, who sent Garuda to their help. This produced the desired result; the sea was made to restore the missing eggs. ‘What is meant here to be conveyed is that like the bird engaged in its self-imposed task entailing immense labor and time, steadily bent after it, feeling neither pain nor getting disheartened till relieved by the assistance of Garuda; a person bent in restraining his mind receives the kind assistance of [swara, and his ultimate success is certain, PANCHADASI.