English
Therefore like earth the material cause (not potter, the instrumental cause,) of jar, this self-happiness (A/mananda) ia the material (not instrumental) cause of the objective world 5 for which, they are not distinct from one another, 5. Why is potter not the material cause of jar? Because he is neither the resting place nor the site of its destruction ; in short, prior to its production and after it is destroyed, a jar is present in clay only, requiring the aid of a potter with hia wheel and turning rod to give form and shape. Since there- fore that clay or earth is its resting place, it is said to be the material cause. And like that earth, happiness is the material cause of the universe. As in the, Srutt, * These elements have all derived their origin from happiness.” 6, This material cause is of three different forms, viz. :— (t) Altered condition without change of form and state; (2) Altered condition with change of form and state ; and (3) Com- bination of the units of material cause producing different are seated in it, because everywhere the one predominating idea is how ts be happy. Accumulation of wealth, possession of land, Property, wife, cattle, son, ete., are all so many means for it, ac- cording to popular idea ; in death we merge into sleep—a typical condition of happiness, * PANCHADASI. 299 yesults (Arambhaka).* In respect to substances without form, the second and third do not apply. 7. The Varsheshtkas and others who support the doctrine of araméha admit other causes than those which produce ‘results as the source from which they are produced: because yarn is seen to prodace cloth. Verily yarn is quite distinct from cloth, its product; and their modifications and uses are -different; no thread can be worn, but cloth is. 8. When a substance is changed from its former condition ‘into a different form it is called Parinama, as curdled milk, jar, and gold respectively, in which their original form and condition are changed. 9. When there is no change of its former condition but @ substance is perceived in a different form it is Vivart/a, as the illusion of snake in rope. And it appears equally to form. less substances; as for instance, to ether which has no form, yet perceived blue, resembling a frying pan in appearance, 10, Therefore it is fitto believe that the objective world ‘is but a Vivari/a of blissfulness; and the force of Afaya is * When from the relation or connection of the units or parts of the material caus# a substance is produced differing in form, ‘then it is called avambha; as from the combination of atoms and ‘ether half of jar the result isjar, Altered condition of the material cause is parinama as curd is of milk. It will at once be apparent that these indications can only apply to substances which have form and shape, and not elsewhere, where form and shape are wanting ; because both in regard to relation, and altered condition, on which avambha and parianama depend, parts, features or form is necessary. Felicity has neither parts, features, nor form. hence it is quite possible to regard it as the material cause of the sniverse of the first variety or Vivartia; a tite instance of which is the snake in rope. Here the rope is not transformed into snake, but ‘a substance (snake) extremely opposed to the site (rope) and an altered condition of it, is projected on it. Similarly the blue of ‘ether (blue sky) and its convexity are illustrations of Vivertte, 300 PANCHADASI. the potent cause for sucha belief, like things created in a magic performance by the use of chemical re-agents, spells, and charms. 11. But force is not distinct from matter—the atoms of which a body is composed—hence for this absence of distinc- tion as a separate entity, itis unreal. For example, the con- suming force of fire is not distinct from fire ; nor can it be said that they are identical; for the consuming force is seen at times from the action of chemical re-agents, etc., to be in abey- ance, aud not manifested. If there be no force on what js the obstacleto act? Thatisto say, fire which is distinctly een, cannot possibly have any obstruction, so that if a sepa- rate force distinct from fire be not admitted, that obstruction, will have no subject—which ia objectionable. Therefore the Tecognition of a distinct force as the subject of obstruction, separate from the body having that force, is necessary. 12. Force is inferrible from action; so that when in spite of the cause being present, no action results, it is called ob- struction, For instance, when @ blazing fire does not burn, Mantras or sacted formulx pronounced at the time, are said to be the cause of obstruction. 13. The nature of Afaya is illustrated by referring to the text of the Shvelashuataropanishad :—‘* A Sage by rigid abstraction and contemplation cognises Self to be no other than Brausa. He is naturally self-illursinated but the two forces of ignorance ‘envelopment’ and ‘projection’ keep him ever concealed.” And “ action, knowledge and desire are the various forms of his supreme force.”* * With reference to the causation of phenomena various are the hypotheses prevalent amongst the followers of the different schools. Some say the world has no cause, but against it the objection is, a jar is seen to be produced from clay, and therecan be no jar without it ; therefore,it is against what we see tobe a fact. Others assert ‘nothing’ as the cause; but nothing cannot produce PANCHADASI. got 14. Thus does the Rigveda speak of the wonderful force of Maya. Basuusta speaks to the same effect too, For instance, “ ParaBRan@a is eternal, full on all sides {completely filling up the four quarters north, south, east and west), secondless and omnipotent. [The first three expletives represent the real Impersonal, and the last the associated or Personal form.] 15. “ Whenever that Parasranma is revealed through any modification of the force of Maya, the force likewise is mani- fested in the shape of its products. Oh Ras, in the bodies of Devas, men, reptiles, etc., the intelligence of Branma (force in the form of cause of using that intelligence) is seen. 16, “Just as motion is revealed in air, inertia, in stone, in water, its solvent force, and combustion; in fire: [so does the universe (potentially) exist in Braura in its unrevealed state prior to evolution.]* something. A third says ‘void’; which is tantamount to ether producing flowers, or reaping a harvest of corn where no seed has been sown. A fourth, atoms; but they ace formless and insentient, hence cannot give form and shape to objects, A fifth has time for the primal cause; but even in the presence of time things are not produced always. A sixth asserts nature to be the universal cause, but in the case of sterile women we find the rule broken: for it is the nature of semen to fertilize the ovum yet no conception follows. A seventh fixes it in virtue and vice, which too has faults as it includes one variety of cause producing one set of results and excluding the other. There are others again, who fook upon the elements, Prakriti, Purush, the combination of matter and spirit undergoing change of form and substance, Brasma without the Mayate force, and BRaARMA with it, as the All-Cause. Suffice it to say, that with the exception of the last named one, the others are all open to grave objections. ® There are four sorts of destruction (Praiaya) :—(a) daily, 45) occasional, (c) material, and (¢) extreme. Like the light of tamp the dissolution of all substances—their disappearance every momeptor in profound slumber when they are no more seen, go2 PANCHADASE 17. “In ether, void is its force; and in things destrne. tible, liability to destruction ts the force present. Just as in its. egg, a huge snake remains undiscovered, so does the universe in the Supreme Self, remain impressed or exist potentially. 18. “As fruits, leaves, flowers, branches with the ascend- ing and descending stem of a creeper as well as q shady tree: are confined within their seeds, so is this wonderful universe: present in the Supreme Bsauaa, 19. ‘From the wonderful influence of time and place: some forces are developed from the same Bransta; just as. aeveral sorts of seeds sown in the ground wait for the proper season and soil to germinate. [lo be more explicit; ifa handful of all manner of seeds be sown, some only will. germinate—thoce to which the season and soil are both agrec- able—others will wait for the proper time to come, or refuse. to grow at all, as the soil is unsuited to them; similarly of all the forces centred in Brana, some only~and not all—operate- their disappearance in ignorance is an instance of the first;. with the advent of Braimd’s night, when everything is destroyed: together with the three abodes, such cyclic destruction is called occasional; and when he has compleied his span of hundred: years, the elements, egoism, and Afahketatwa disappear in une differentiated cosmic matter, it is an instance of material desteuc tion (Prakriti Pralaya). The ‘extreme’ or fourth variety is the result of self-knowledge when everything else excepting Bra:iaa appears unreal. In the first three varieties, there is no want of action with material cause ; but the products remain in the form of impression in that cause—in short they exist potentionally, and in a subsequent period of time are evoluted again, so that from the ordinary stand-point it does not amount to total des- truction of the universe, no matter whether it be revealed or other- wise. in the fourth variety, phenomena together with Ignorance, their material cause, are reduced to non-being, so that toa theo- sophist, the world does not exist except as an illusion, no mattes whether it isin its unrevealed or revealed state, PANCWADASI.