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Upon the capability of receiving this reflex happi- ness from Self depends the direct relation of a substance with him; and that relative who is beneficial or conformable to the internal organ with its reflection of intelligence is said to have an affection for substances ; and on the difference of its associate in the proportion of its conformableness or its reverse, depends the proportion of excess or diminution of affection, All this refers to the ignorant; but to a theosophist who is devoid of the distinctions created by knower, knowledge and the object to be Known, in short who regards him as unassociated, perfect bliss, there is neither diminution nor excess ; he sees Self as the center of affection and full of felicity, equally present everywhere, 284 PANCHADASI. 34 Which means that the Self in the shape of son acts a8 the substitute of the father, for performing meritorious works, and subsequently in dotage, that other Self (the father’s) considering himself benefited by the good deeds done by the son, dies to reap their results; and believes himself to bave achieved success in all that was necessary to be done. 35. Of that inferiority of ‘relf to son, wife, etc., passages ebound in the Purenstoo. For example. ‘One without & tou has 20 abode hereafter.” Since son is the primary self @ son-less father (though) having hls own Self) has no futore abode to inherit after death. Then again the Srufi says :—— “Learned men speak of a son instructed in the Vedas 99 beneficial to his father’s hereafter.” 36. Human happiness is capable of being reaped by son only and not by any other means, To a father without son, the usual means, wealth, etc., are a source of creating indif- ference. A son educated in the Vedas is said to be the means of procuring a future abode for his father. “Thou art Branua” and similiar other sacred texta are pronounced by & dying father to instruct his son. 37. Now this inferiority of self to son, etc., does not rest entirely on the Sru#i and other proofs but likewise on popular practice where this superiority is equally admitted. 38. (For on referring to it wo find], a father facing death, and undergoing privations to acquire wealth, that his wife and son may live, (after his death) in happiness, and be free from misery. Thus son and wife are superior; otherwise he would not be so mindful of their happiness at the cost of so much hardship and tabour to self. 39- The Siddhanti admits the truth of the Sra assertion about the superiority of son to Self and confirmed by popular practice too. He says: Yes whet you say about this superi- ority ia true. If it be apprehended, this admission will create discord with those other passages where the superiority of Self (as witness) has been maintained, then the reply is, that PANCHADASI. 285 doe# not necessarily redace Self into a subordinate position Ynferior to son and the rest. On the other hand, to establish the superiority or primary importance of @ subject practi- cally used as self three varieties of Aima are spoken of, 51%, secondaty—-with the mrodification of quality j—unrealy and primary. 40. As for instance “Devaparrd Stvua.” Here the first word is the name of a person, and the last stands for liom—a beast of prey; but forthe presence of the attributes of the Yatter In the person called Drvaparra, they are attributed to him, and the two are non-distinct ; similarly Self and son are naturally distinct (like Drvaparra and lion) but for the attribus tion of Self to son they are regarded one and non-distinct j for a like modification of quality as in the instance under flustration, the Identity of se with son is called Gouna® ot secondary. 4t. Fust as the stump of # tree taken for a thief, cannot possibly be a thief for the distinction between 2 tree and & thief, and it is unreal ; so for the distinction between fire five sheaths and the witnessing intelligence, (Self), the attribution of Self to them is unreal. ® Words are capable of being understood either by the primary force inherent in thenr which is the principal modification, or from’ the force of ‘indication,’ from the perquisites of quality. Now this qualitative signification is called Gcuni Britti, for “instance Devaparta Srvwa.” Here for the presence of bravery etc., which are characteristic of the lion, to call the person Drvapara ‘tion’ signifies that he is brave. Simitarly in regard to Self, whose literal signification is witness, that witness is the principal Self; but in the attribution of unreal qualities to Self, for instance that he is the doer of works for present or future benefit—depends his eonnection with son, etc., which cannot literally signify Self—hence’ the signification of son, and the rest as Self (for this modification of quality) is called the sesondary Self or Self with quatity, (Gaunaime), 286 PANCHADASI. 42. No distinction is seen between the witness (Self), and other things, as manifested in respect to the secondary Self (gon, etc.,); nor is there any difference like the unreal Self (the physical body); because there does not exist any thing different from him. And as he is internal to them all, he is necessarily the primary or real self. 43. For this threefold difference, each individual takes that to be his primary self which he has learnt from practice. ‘That is to say, ordinary persons devoid of self-knowledge follow the usual practice, connecting wife, son, body, etc., with Self and believe them to be real; but a theosophist regards every thing else to be unreal, save Branma, the witness. Thus for a difference in practice, whether it be popular, Vedic or that of a theosophist, either son, wife, etc., or the physical body, or the witness is regarded as the principal self. 44. [Accordingly we find] in the case of a person in death.bed, his son, wife, etc. appear as the proper parties to look after the house and property and they are his secondary self; because they are desirous of surviving him: but neither the witness (real Self) nor the physical Lody (unreal Self) are fit for such work, inasmuch as the former is‘unchangeable, and have no desire, while the latter in confronting death is reduced to helplessness ; consequently son and the ‘rest appear as the principal self. 45. For example:—“ This reader is fire.” Here if the literal acceptation of fire be taken, the sentence loses its mean- ing; because fire is neither capable of reading nor of pro- nouncing, and one who can read is the fit person, therefore it would signify, “ Boys reading.” And this is meant. 46. Similarly, in the ordinary phrase “I have been rea duced in flesh and it is necessary that I shall be stout in body,” the connection of self with the physical body (their identity) is proper; but for the purpose of regaining flesh it is hot-necessary thet the son should be fed with good food, etc; hence body is the principal self. PANCHADASI. 287 47. “Twill practise religious observances to obtain the blissful abode of heaven ;” bere the agent is the cognitions? sheath and it is fit to be regarded as self, but not the physical body. For all desire of material enjoyments are abandoned [which are gratifying to the physical body} and recourse had to the practice of rigid austerities enjoined by religion for benifiting the cognitional sheath in the shapa of the desired abode in heaven. . 48. “Tam bound and will try to be freed.” [When a person possessed of the four means of knowledge is desirous Of release, then by the help of the preceptor and the sacred writings as to the signification of the transcendental phrase “That art Thou,” he obtains visible knowledge of his oneness with Branma, discards the idea of his being an agent and in- strument, and exclaims “I am Braumi.”) Here it is proper to connect the witness with pure Intelligence and not the cogni- tional and other sheaths. In the Srwfi, Self is spoken of as Branma thus: “ Brana is knowledge and bliss.” “ Self is infiuite, internal, perfect, and full of knowledge.” 49. Just a8 Brahmonas are qualified to perform the sacri- ficial ceremony known by the name of Vrihaspati, which no Kshetriya nor Vaishya can; a king, the installation ceremony (Rajsuya); and Vaishya, the sacrifice called Vazthyasiom, which no other casteman can; so in respect to the secondary, unreal and primary selves, each has adequate superiority in his own sphere when used properly. 50, [To be more explicit] :— In uses adequate to and proper for Self there is excessive love; in substances which are not-self but beneficial to him there is only affection; and those other things which are neither Self nor beneficial to him have neither love nor its excess (both are wanting) in them.* © ‘Things which are subjects of desire are cailed conformable. Happiness, and want of misery, and their means are objects 288 PANCHADASE. 51. And those things are divisible Into two variettes ee cording as they are either objects of disregard or of hate. For instance, straw and rabbish deposited on the roadside come under the first variety; while tiger and other ferocious animals Inasmuch as they cause injury are objects fit to be hated, ‘These are the four sorts of things, to wit :— 5a. Self (the dearest), things beneficial (dear), worthless and hateful. But there is no such rule in them that one parti- cular object is the dearest, another dear, a third worthless and’ fourth hateful; on the otber hand, that depends upon action, according as they are beneficial or otherwise. 53. For example :—-When a tiger confronts a person with: @ view of devouring him, it is hateful ; but when it returns: baffied it is worthless; when wheedled into sport to excite pleasure then It istoved, Thus the same animal from a dif.