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” Here the happiness is felt by the king and it properly belongs to him; but the insentient (warrior) caste is no more a king ; nor does it feel any pleasure naturally connected with that high position. The same holds true with Vaishya and other castes, 15. Desire of obtaining the blissful abode of heaven, Brahma, etc., does not cause any benefit to the several abodes themselves; but to the individual who has recourse to adequate works and worship for inheriting them. 16, Siva, VisHnu and the other Devas are worshipped for the destruction of sin; that worship procure them no benefit, for they are sinless; but to the worshipper, it is beneficial. 17. Neglect of studying the Vedas on the part of 4 Brakmana is very injurious as it reduces him to the level of the “fallen ;” bot does not affect the Vedas, and it does not matter whether they are read or not; only those qualified to study will incur de-merit, and be reduced to the condition of one who has lost caste from neglect of the initiatory observances. 18. Moreover, all persons are desirous of obtaining a Place of rest, of quenching thirst, preparing food, drying clothes, etc., thus shewing a necessity for the elements—earth, water, fire, etc., wherewith to gratify their desires; but they (elements) have no such desire. 19. Master and servant, have each his desire of benefi- ting self; just as the servant serves his master for the sake of gold which goes to benefit him, so is the master benefited by the services of the servant. 280 PANCHADASL zo, So many illustrations have been adduced with the purpose of enquiring Into the applicability of the rule that everywhere, in all our practices (eating, etc.), for this love of Self, every thing is dear to us; and the mind should be propetly impressed with it. 31-23. If it be contended, affection for all substances as they are conducive to the benefit of Self does not necessarily constitute affection for him; because there are four varieties of it, and this one is distinct from them. Therefore a dissenter asks of what sort is that affection for Self spoken of in the Srusi? Whether it is in the form of passion, faith, devotion or desire? Of them ‘passion’ would only be applicable to wife, etc.; ‘faith’ for sacrificial works ; ‘devotion’ would have Guru, Deva, etc., for its subject; and ‘desire’—for a thing which one has not got already. Thus then, affection cannot possibly include all conformable things and make them its subject. To this the Siddhant? replies :— Let the modification of the good quality of the internal organ which follows happiness only, be called affection then. 23. That [does not necessarily convert affection into desire; for desire at first pervades the subject of happiness which we have not got, whereas affection has for its subject both the got and ungot varieties of happiness, inasmuch as in happiness already present, and when it has been destroyed, there is never wanting affection for Self. This then is the difference between affection and desire. Just as food and drink are dear, for they are associated with and are means of happiness; so for Self being dear, will like them, be a means of happiness? 24. (IE then] like food and drink for being dear, Self be regarded as an adequate means of happiness who would be the enjoyer? Regarding food and drink, the substances of enjoyment are the associate for which they are said to Produce happiness; but in respect to Self there is no associate in the shape of enjoyable substances, consequently no means PANCHADASt. 2f1 of happiness too. With this purpose the Siddhaniff asks his Opponent, if for Self being dear, he be the means of happi- ness, who will be the subject of that affection—-in short the enjoyer? No one; because apart from Self there is no en- joyer. If it be said, for his being dear, Self is fit to bea subject of affection ; then the reply is, to regard the same sub- ject both as action and actor simultaneously implies the pre- sence of properties opposed ta each other, hence it is absurd to hold Self as both the subject of benefit as well es the bene fiter at the same time. ag, Thete can only be affection for happiness derived from temporal enjoyments such as wealth, wife, children and the rest, and not its excess. Self is exceedingly dear, hence love of Self is infinitely superior to it. Then again, material happiness is apt to change its site, sometimes pervading one set of objects, which no sooner got possession of, than bum gering for others, it does not remain fixed as a rule, which affection for Selé never does ; therefore love of Self is said to be superior to all. 26, Abandoning one variety of temporal (materia!) happl- ness, men are always found bent after the enjoyment of an- other ; but Self is neither capable of being abandoned nor is he acceptable, hence Self-love cannot be said to change, 27. Nor can it be said, Self is fit to be disregarded like a bit of straw ; inasmuch as he is not a subject of cither being @bandoned or accepted. Because he* who is to disregard Self ts one with him. a8, If it be contended, that the assertion “ Self is not & aubject of being abandoned” does not hold true; for in illness and anger men are found to express a desire of death, so that * $iva is reflection of intelligence ; his individual self is indes- tructible intelligence, which is naturally one with him, for which he cannot disregard Self as something distinct and separate like a bit of straw, 282 PANCHADASI. from hatred, Self is abandoned. The reply Is, that destre caused by hatred has for its subject the gross physical body,— different from self—~and the wish to die can only affect it, but not Self who is indestructible. 29. The physical body—which is parted company with at death—is not Seif; but its relinquisher—different from it—~ [Lytva] is; and as there can be no hatred regarding the relin- quisher, there is therefore no abandonment of self-love in the desire of death. 30. Thus having established the truth of the Srufd texts regarding YayNavaLka’s address to his wife Marrreyr commen- cing with, “the husband is not dear to the wife for his desire” and ending in “for the gratification of self-desire all are dear to him,” the subject is further illustrated by argument.— Husband, wife and the rest, in short all the materials of happi- ness, inasmuch as they contribute to the welfare of Self are held dear. As the son is dearer to the father than the son’s friend ; so for their relation with him, all subjects of affection are extremely dear to self.* * Toa theosophist, self is very dear for his being eternal bliss; but with the common herd, the rule is otherwise; ignorant of his natural blissfulness, they are deluded to hunt after temporal enjoyment, which receiving reflection of happiness from him, tempts them to the belief that it is supreme felicity; and to regard with affection the interna! organ, which receives that reflection of happiness, the senses situated close to it, and the vital airs, as they are directly related to Self. Now the physical body is incapable of receiving the rcflex happiness, so that it has no direct relation with Self: on the contrary, there is a second-hand, in- direct or mediate relation between him and the physical body, through the subtle body which is immediately connected with him on the one hand and the physical body on the other. Similarly son, wife, etc., are connected by means of the physical body, as their friends are by them; so that the comparative scale of affection Proceeds at a progressive ratic of increment in the proportion of the connection of a thing with Self: that is to say, Self is the PANCHADAS!. 284 3t, On appetling to universal experience it is found that the wish to be always, is the predominating idea uppermost in humanity, and its reverse—not to be—is nowhere prevalent. For instance, “may I live always in happiness, etc.” So that here also extreme self-love is manifested. 32. In spite of the authority of the Srus, argument and experience, there are many who from ignorance, or incapa- bility of comprehending Srué# texts regard Self as subordi- wate and inferior to son, wife, etc. : 33- And cite as their authority the text of the Asierya Upanishad where it occurs “Self is born as son.” So that here son is spoken of as the principal Self:— center, things closely connected are more loved than those situated at a distance and connected through the second-hand instrument of another; this is why a son is more loved and held dearer than his friend, whose connection is only second-hand through the connection of the son, But it may be asked since Self is all-pervading and naturally blissful, consequently we should expect an equal amount of affection everywhere, and neither excess nor its reverse, as is here pointed out. The reply is very simple ; it has already been said, that the internal organ receives the reflection of his felicity, because it is transparent; or what amounts to the same thing, from a preponderance of the pure good quality. A jar isinsentient, it abounds in darkness, consequently it cannot receive that reflex happiness, hence it is not dearly loved.