English
Such an isistrument is wanting in the snake illusion, for which it is “‘unassociated”; and illusion produced from associate (the aforesaid distinct instrument) to gether with ‘ignorance is called ‘associated’ : as the reflection of face in mirror, and the eflected shadow of a person standing on the river bank, of trees growing there, or of the blue convex ether, mirage, etc, Allof them are caused by the several associates together with ignorance of the site of illusion. Regarding reftece tion, light and mirror or the contiguity of water are the associates ; 40 gos . PANCHADASI. 47. The reflection of a person's face in water @ppearing inverted is never really taken for the person; and no one— with or without discrimination—ever believes that face to be real like the person standing on the river bank whose reflece tion it is. 48. Inthe same way, notwithstanding the visibility of phenomena, to know their unreality and believe them s0, is the certain means of discovering the secondless blissiulness of Self who alone is real; and according to the doctrine of non- duality, such knowledge procures emancipation. If it be said, sunlight and relation of darkness are similar associates in the case of ether reffected in water ; in the matter of its panlike shape, contiguity of the earth which is round, is the associate ; in mirage, the associates are the sand, and sun’s rays glistening on it creating the iflusion of water, In this manner, associates are to be considered. In the ,“unassociated” variety, knowledge of the site of illusion removes the two forces of ignorance,—envelopment and projection, together with its products, so that absence of the imaginary {snake} and the abiding continuance of its site (rope) is the indication of destruction or removal of the snake illusion. In “associated illusions,” ignorance with its envelopment are both destroyed and obstructed ; but through the influence of the obsta- cle of ignorance in the shape of associate, there does not follow destruction of the action of its creating or projecting force together with its cause, the same force; but is only removed, prevented ‘or obstructed, and is actually perceived for some time ; so that the abiding site continues to the last: or the disappearance of the actuality of the illusory substance is no indication of prevention or obstacle; on the other hand, the certain knowledge of unreality or the absence in all the three conditions of time, isthe indication of removal. Thus then, in regard to earth and gold,- the respective mistakes of jar and earring and in the case of Jegoism too, the illu- sions are ‘associated,’ Therefore the ascertainment of their un- reality in the manner aforesaid, is the recognised indication of femoval and not the absence of actual substance ; and necessarily the reality of the site of illusion should certainly then come to be recognised as the remnant of the site. PANCHADASI. 309 knowledge of jar as @ modification of earth is enough to re- move its reality, but it bas not been established as such modifi- cation or altered condition of earth; then the reply is, since there is no alteration of the appearance of earth in jar, it is therefore an altered condition (zrvartta) of earth. 49. [Yo be more explicit :—] ‘When the original form of the material cause is altered, as curd is of milk, it is called Parinama, In Vivarffa there is no alteration of form in the material cause ; as for instance, in fan earthen jar and gold earring, their respective material cause, —earth and gold—retains their appearance, and the jar and are ring only altered conditions or modifications.* 50. Ifit be said, after a jaris broken, its fragments, da not resemble earth in appearance, hence itis proper to speak of it as @ modification or altered form of earth; the reply is, after the broken parts are reduced into powder, they resemble earth and not any separate substance: and this is plainly visible. As for gold, it is quite apparent in the earring to re- quire any discussion. st. To say that the admission of earring and jar as alter- ed conditions without change of substance (gold and earth * What has been said about jar and earring being altered con- ditions without change of the original substance of earth and gold respectively, is from the ordinary standpoint of common sense ; for if subjected to a rigid analysis, it will be evident, thatas the Ve- dantin does not recognise anything else but intelligence to be the site (adhisthan), consequently earth and gold cannot possibly be the site of jar and earring—for both are unreal ; and one unreality cannot be the sil: of another, On the other hand, as in snake illusion, intelligence associated with the rope is the site on which the snake is projected or created ; so is intelligence associated with their respective materials earth and gold, the site of their products jar and earring; so that the assertion that they (jar, elc.,) are tmodifications or altered conditions without change of the original substance or material cause (Vivartia) is beyond dispute. 3Id PANCHDAASI. respectively) will reduce thickened milk into a similar modif- cation of milk is absurd. Because here the original appear- ance of milk has been changed, and there is the further pos- sibility of changing it into curd, and neither curd nor thickened milk can be made to assume the original appearance of milk ;- hence they are altered forms of milk (Parinama), But even aftér earth and gold have been transformed into jar and earring, there Is no disappearance of the original appéarance of earth and gold, in their respective products; for which, they are called Vivertfa. $2. If itbe asked, like the two modifications with and without change of original substance or form, why not recog- nise the theory of Arambha in connection with earth and gold? Because in that case, earth and gold will be duplicated. That is to say, according to the supporters of the doctrine of Arambha (Natyayikas) the material cause (earth) of jar (its product or action) will assume the shape both of action and cause and thus be duplicated ; so that after thus being doubled in the shape of action and Cause, the properties will likewise be doubled. And since form, touch, taste, smell, and sound are by them admitted to be distinct both in the cause and its pro- duct, consequently it amounts to a duplication of properties.* * For a practical difference between the genus of cause and the genus of effect, a distinction is perceived in them, so that for the same cause being modified into cause and effect, the cause will be duplicated in respect to effect, and when the cause=form and the rest--as well as the properties of the effect+form, touch, smell, taste and sound—should also be doubled (differentiated) ; but in practice no one says “these are the properties of yarn and these of the cloth its product; nor is such distinction observable, Then again, as in the practical destruction of cause and eflect their iden- tity is not established, so to create a distinction in the cause yarn, etc. from want of perception of cloth, does not establish any dis- tinction between cause and effect; on the other hand, their imagi- nary distinction and natural identity are owiag to an indescribable PANCHADASL gir 53. Aponr speaks of the unreality of phenomena by allu- ding to the three illustrations of clay, gold and iron (Chhando- gya Upanishad Chat, VI}; andes their unreality has been inferentially established, so is the unreality of the objective world which is virtually a product of the elements, and their quintuplication, over and over thought of, that it may continue as a standing impression in the mind. 54. If it be asked what necessity ts there to enquire after and ascertain the unreglity of effects? To establish knowledge of effects produced from knowledge of cause. To this purpose the sage Upataxa addresses his pupil Shvetaketu: “As from the knowledge of a lump of clay all earthen objects are known.” But how can knowledge of Reality—the cause of phenomena—produce knowledge of their unreality ? 55- Reality and unreality both are present in phenomena Or effects; therefore knowledge of cause produces knowledge of the complement of reality included in them. Ordinarily speaking, @ jar which isa modification of clay—the material cause,—is called ‘action,’ or ‘effect;’ its ehanged portion is unreal, and earth, real; and this knowledge results from know- ledge of cause [clay]. 56. The complement of unreslity imbedded in effects, as it serves no purpose, needs not be known; but knowledge of the complement of reality is alone useful for the purpose of emancipation. 57. For knowledge of cause to produce knowledge of effect is not at all surprising; hence what has already been said in reference to Upataka’s address to the pupil Saveta- xrTu.—‘As from a lump of clay ali earthen objects are known?’ cannot excite any wonder. So says his opponent. 58. And the Vedaniin replies :—So far as persons of dis- crimination are concerned, it is true indeed. The complement identity of relation : hence the doctrine of Avambha or production of a substance diflerent in form {rom its material cause, its un- tenable, gta PANCHADASI. of reality inherent in phenomena resembles the cause, and those who know it are not at all surprised. But how can the wonder of ignorant persons, wanting In discrimination be prevented ? 59. The followers of Naya who regard intimate relation, its want, and the instrumental cause as the three causes; the advocates of Saskhya who look upon change of prior condi- tion as the cause; an ordinary men unacquainted with the two aforesaid schools of philosophy—~all of them—are sure to be astonished from listening “knowledge of one cause produces knowledge of many effects.