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desired; of which acquisition of happiness and cessation of misery, or its want and their means—these four—are adequate objects of desire and called conformable. But there is this differenoe between: them : Self who is supremely blissful, and wanting in misery is extremely conformable, and for his being the subject of exclusive affection he is said to be very dear; happiness procured from works of the present or past life as it is non-eternal and costs us: much trouble and misery is called more conformable, hence for its being the subject of a higher degree of affection than its means- which are painful, is said to be dearer ; and the means for happi- ness, and cessation of misery, which are naturally not wanting in either of them, but are helpful to their production, (hence conforme able) are merely dear for being the subject of only a slight degree of affection. Beyond these four no other object is ever desired, for which there is no other conformable substance ; but differing from it and the unconformable are the inimical, that is to say, inimical substances are never desired, for which they are no subjects of affection and consequently are dear neither. But as they are the- subjects of disregard and hate, consequently they are sither worthless er hateful. PANCHADAS!. “289 ference in its action is respectively the subject of hate, dis- cegard, and affection. 54. If it be contended, to admit the presence of the three aforesaid qualities in the same mubstance will do away with established usage. The reply ts, usage is regulated not by the individual quatity but by the force of Indication. And the indications are friendliness, hostility and their absence. [That is to say, friendliness of conformability to happiness is the indication of affection ; what:-ts hostile to happiness and brings on pain is the indication of hate; and what is neither friendly nor hostile indicates worthlessness). $5. To sum upthen: each Individuated Self fs the dear- est, and those related to him are dear, and substances different from them are either hateful or worthless ;—for they are pro- ductive of pain, or incapable of causing either happiness or tnisery. These are the four separate forms of things regulated by popular usage according to their different uses, and beyond them there is not another, So says YAJNAVALEYA too. 56. It ia not to be imagined that the above doctrine ‘Self in most beloved’ finds mention only in the Srrhadaranyako- panishad ; other passages to that effect occur in the Pumsvidha Brakmana. For instance :—" Who is dearer than son, house, land, cattle and riches, who is more internal and dearer than the senses, more internal than son and the rest—that Self most intrinsically situated to them all—~is the dearest or most beloved.” 57. If the purport of the Sru/ be duly considered, it will be found, that the witnessing Intelligence alone is Self, And that ‘due consideration’ consists in diseriminating the five sheaths foodfal and tke rest and things sabordinate to or in- cluded in them, and ascertaining their difference from Self; what is internal to them is Self. In this manner to know him by inference is meant by the verb ‘to consider.’ 58. How can 2 substance internally situated be seen? In this wise :—Thet eelf-illuminated intelligence which discovers * ago PANCHADASI. waking, dreaming, and profound slambet—their appearanes and disappearance—is Self, 59. All substances of enjoyment from the Vital air (Prane) to riches are more or Jess close to Self, for which they are more or fess dear to men. 60, A son isdearer than riches, and the physical body is dearer than son. Inthe same way, the senses are dearer than the body, mind dearer than the senses, and Self dearest in comparison to mind. 61. Though excessive dearness of Self is established in the Srué? and other proofs, yet it is a matter of dispute between the wise and ignorant, and for the purpose of settling it, the Srufi cites it as an example. If it be asked what docs that dispute prove? It proves Self to be the dearest. 63. A theosophist says “of all visible objects Self is the dearest.” But ignorant persons say, son, wife, etc., are the dearest, and the witness (Self) for the sake of enjoying them is dear. 63. A pupil qualified for self-knowledge and a dissentient person both regard something other than Self to be dear. A theosophist replies to them in such a manner as to enable the former to have a correct knowledge of pet but to the latter it is a curse, 64, He says:—* That dear of yours wil] make you cry.” tn short, if both of you look upon son, wife, etc., a8 objects af affection and hold them dear, their death will make you wee p.] * Here mind is meant by Vital air or Prana. Because it is the receiver of reftected happiness of Self, and is the controller of the senses, for which it isthe Lord. When mental distraction is caused by disease of the eye, etc., a person saya ‘‘if the diseased organ could go I would be happy ;” therefore, the mind is to be taken for Prana, Then again, as the mind can neither remain in or depart from the body living Prang, that is another reason why mind is to be accepted as the meaning of Vital air. PANCUADASI. 2gt Fow can the same reply apply both to the pupil and his op- ponent? Because discrimination enables the former to see the defects present in his own view of the dearness of som, [As set forth in the three following verses.] 65. Tilla son is born to them, the parents are very miserable; even after conception, the mother is liable to suffer trom the pangs of abortion and child-birth. 66, Ifthe delivery be natural and free from mishaps, planetary influence makes the child sick and causes much anxiety to the parents. Subsequently when it grows up to youth, without profiting by the instruction given from the fifth to the sixteenth year, and turns out a stupid young man that is another source of uneasiness, Similarly after being initiated into the rites of the sacred thread, to continue in ignorance of self, as to remain unmarried after having learnt the Shastras are ail sources of grief to them. 67. Then again, aiter having settled in marriage life to turn into the paths of immorality and vice causes much uneasiness, likewise does his poverty. On the other hand, if he grows rich and dies, the parents suffer intensely, so that actually there is no end of their sufferings [commencing with gestation till the period of his death]. 68. [What has been said in respect to son, applies equally to wife, riches and therest. They are faulty too, so that the pupil] abandons all affection for them and knowing to a certainty his individual Self to be the seat of supreme affection is ever and anon engaged in discovering him, 69. [So far then applies to the pupil. Now in regard to his adversary, the theosophist’s reply that “your dear will make you cry” is thus being fully set forth]. A dissentient person fond of dispute never abandons the view or side he takes from bis animosity to a knower of Self. Such a one either inherits bell er is made to pass through successive re-births in the several grades of animal existence, experiencing grief at the separation of the female partner by death, ad 292 PANCHADASL. getting what it had no liking for. Hence the above answer “your dear will make you cry” is virtually @ curse: zo. [Forja knower of Brana is Brana,* therefore is he Iswara; and what escapes his lips must verily come to pass, so that dissenter surely suffers from the curse of the theosophiat. * A theosophist is Brauma, because the Sr#ti says, “A knower of BranMa is BrawMa,” and for his own experience of oneness with It. He is Iswara, or Lord; because excepting BRaAHMA there is no other Iswara. Or,as Iswara the predicated intelligence of Maya for the knowledge of his identity with all selves is their collective aggregate and free, so in a theosophist fora similar knowledge of his identity with all selves he is their collective aggregate and free; and like the discovery of uncovered BRAEMA to Iswara, the predicated intelligence of Maya, in the form of own self, it happens to a theosophist too, Thus then for a similar identity of quality also, a knower of Branma is Iswara, For example, a certain king and his queen had two sons, of whom the eldest inherited the whole state and ascended the throne, the youngest for his stupidity had to turn into servant. Now between the brothers the difference in condition was extreme; subsequently the youngest took the injustice done to him to heart, and wanted to share the ancestral propeity equally ; justice was on his side, and he recovered what was due to him, and was duly installed. In the same way, of the father BrauMa and mother Maya two sons are born called Five and Iswara; of them the eldest Iswara inherited the father’s wealth in the form of “being,” ‘ intelligence, and ‘bliss ;’ and the mother’s, in the shape of omnipresence, omnipotence and universal control. The youngest, Five, was deprived of his inheritance from stupidity arising from want of discrimination, and was subjected to experi- ence happiness and misery as a result of works and worship: so that their mutual difference is extreme. Subsequently when he attains the usual means of self-knowledge (discrimination, etc.,) speaks to Iswara thus;—~'I am Iswara. Thou hast beew enjoying the hidden treasure of blissfulness of our common Father, PANCHADASI. 293 yt. One who worships the witnessing Intelligence, know. ing that to be hid dearest self, never experiences any pain; as happens to men holding wife, son, and temporal enjoymenta dear, when they die or disappear. 72. For his being the subject of supreme affection Self {is supremely blissful, and it is but proper so to regard him.