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” 60. In order to Induce a pupil to ascertain tne identity of the individual and universal spirit which is the subject of non-duality, it has been said inthe Chhandogya Upanishad (Chapt. VI.),——“ From knowledge of one cause all objects are known,” and not for a desize of speaking about phenomena. 61. {The above Srufr text is now being explained] :— As from knowledge of one lump of clay ali earthen objects @re known, so from knowledge of one Branma, the whole universe is known to be Mts effect, action or product—[as un- teal as the snake in rope}. 62. Brass is being, intelligence, and bliss; but the universe is nominal and non-eternal. This indication of Paraprauaa occurs in the User Tapniya Upanishad. 63. Arunt speaks of Branma as being or existence, the Rig Vedic Brahman demonstrates intelligence, and Sanat- xuwas blissfulness only. [ARuwt in his discourse thus address- a the pupil SavgTakEru endearingly :—“ Prior to the evolution of the univerge there existed ‘being’.” (Chhandogya Upantshad Chapt. VI.) “Intelligence is the substrate of all.” (Aierya Upanishag.) Sawatxumar in reply to Narad used the word ‘Bhuma meaning fallness and bliss], There are other texts to the same purpose too. 64. Regarding the universe, passages occur in the Srufj to shew that it is mere name and form and therefore unreal :—- PANCHADASI. 313 “The Supreme Self thought of their several forms and gave them names.” 65. And “ Prior to its evolation, the universe was in an unmanifested condition, subsequently it was manifested in two ways, vis., by name and form.” (Brikadaranyak Upanishada.) Here ‘unmanifested’ refers to the indescribable Afayarc force inherent in Brana. 66. That Maya present in Brauata (Itself unchangeable) was modified or transformed into the elements ether and the rest, and the objective universe. Maya is nothing else but (Prakriti) matter, the universal material cause; and BrauMa as the receptacle of that (Afaya) illnsion is the Supreme Lord €¢,, its controller. 67. The first product of this modification or altered con- dition of matter is ether; it is existent, manifested and dear—~ properties derived from the cause,” Brauma; and naturally it Is void. Now of these two sets of properties those derived from Brauma are real, but its individual property is unreal, Why? 68. Because as it did not exist prior to the origin of ether, and will subsequently be destroyed along with it, consequently though manifested so long as ether lasts, it is unreal. How? ‘What did not exist originally and will cease to be in the end, must be taken for the time being it exists, as similarly non. existent. 69. The testimony of the Gita goes also to extablish what hag just been said. “ Arjun, what are originally unmanl- fested, manifested in the interval between birth and death, and * The properties of cause are transmitted to its products; for instance sound is said to belong to ether which is its individual property; water has sound derived from ether, while its own properties are sweet taste, cold feel, etc.; similarly in regard to the three other elements. Therefore the text secks to create a distinction between the two sets of propertics, to shew the com- plement of reality as also its reverse, present in phenomena, Re PANCHADASI. unmanffesied in the end, of such nature ate the elements ether, etc.” So spoke Krisuna to Arjuna 7o. Asinall earthen objects (jar, etc), earth pervades them both in and out, and in all conditions of time ; 80 ‘ exist~ ence,’ etc., pervade ether. If it be asked how can ‘by gz’ and the rest be inferred apart from ether? ‘THe reply is, in the same way 4s you infer your own self, to be existence, intelli- gence and bliss. 9x, When ether is forgot, say what do you discover in its stead? If you say ‘void,’ well that is mere sound ; for titer- ally it conveys the sense of @ receptacle in which that void was existent; but now the void is wanting, consequently its receptacle is the remnant something which is manifested. 73. If it be alleged, this does not settle the question of existence, intelligence and bliss being inferred apart from ether, It is therefore said.—As the receptacle manifesting the absence of ether in it, it is ‘being’ or ‘existence’; and as the subject of indifference it is ‘bliss’ or ‘felicity’; for what is devoid of friendliness or hostility is recognised as felicity. 73. Subjects that are friendly cause gladness of the intel- fect, as their reverse grief; and absence of both produces blissfulness experienced by one’s own self. If it be asked? Why not grief? Because so far as grief is concerned, it is never present in self.* * Without definite knowledge of happiness in some shape as “this is happiness," its existence is never manifested, Therefore as no happiness can be seen without self who is knowledge, conse- quently the popular conception of happiness is also of self, What is discovered in connection with a subject is an action of the modi+ fication of the mental function ; grief never belongs to the nature of self, inasmuch as there are no visible proofs seen to that effect ; for instance no one ever experiences ‘1 am unhappy”. On the other hand, passages occur in the Sruii where self is said to be intelli- gence and bliss. Moreover every one desires to be happy. Now this popular expression is based on ignorance, For self is happi- PANCHADASI, 385 74. Though that happiness of self is fixed and eternal yet as the mind,—its instrument of cognition—is fickle and always changing its site from one object to another, consequently it is but proper to consider hoth happiness and grief are mental productions, 75. Inthe same way, is the blissfulness of ethet establish. ed. Its existence and intelligence require no mention aa they are equally admitted {by the Vedaniin and his opponent], From air to the physical body, all material objects should be similarly considered to trace the complement of reality and connect it with ‘being,’ ‘intelligence,’ and ‘ bliss.” 76. Motion and touch are the two forms of air; combus- tion and light of fire; solution, of water; and hardness, of earth. This is certaia, 77. Drugs, food grains, and bodies too, have uncommon forms [in their individual virtues]; which should be duly considered. 78. Name and form are ag various as they are distinct, but being, intelligence, and bliss are equally seated in them all, so that here there is no contention.* 79- Both name and form are unreal, for they are derivated ness, and a desire for happiness can only be when the individual is in want of i¢; those who are ignorant of the Sruti and have received no instruction on self-knowledge clamour for happiness; they experience felicity by receiving the reflection of intelligence from self, which acting on the mental function creates a relation between happiness and sclf thus making him the subject of affec- tion and feeling contentment; but this is not found to follow in tespect to grief as naturally belonging to self. * A bubble is neither distinct from, nor one with the sea; nor is it either ; so are foam, wave, etc., for which they ,are said to be indescribable ; and as they are born to die, they are unreal in comparison to the sea. Similarly as mame ‘and form are indes> cribable and subject to birth and destruction, they are unreal respecting Brahma. 4t 316 PANCHADAST. products ; and liable to destruction. Therefore regard them ia the same light as waves, froth and bubbles are of the sea*—in -short, unreal. 80. With the visible knowledge of Paraszauxa as ever- lasting intelligence and bliss, name and form appear unreal ; and are shortly afterwards abandoned by thoee desirous of release. 81. As duality (name and form) come to be disregarded, 0 does Branma become visible ; and as Branma comes to be visibly known, so is duality (the objective universe) abandoned. 82. From the help of both the above practices (disregard of duality and cognition of Brana}, a theosophist for his knowledge of Brauma is freed, though he may be alive; and whatever may be his body. 83. Wise men regard thinking, talking and discussing on Brana 50 as to help each other to cognise It—in short, to be ‘intent on this ome subject—as Brahmabhyas. 84. Impression of the reality of this vast material expanse eternally abiding in the mind is removed from long and un-' interrupted practice of the aforesaid Brakmaic knowledge with ‘affection, 85. Like the force of clay, the Brakmaic force Maya creates many different effects, which are unreal. And sleep and dreams are i!lustrations, 86. Just asthe force of sleep creates things which are impossible or difficult of being done; so does the force of Maya centred in Branua create, preserve, and destroy the universe : 87. Just as in dream, a person sees himself walking in the * Bubbles foam, waves, etc,, are neither distinct form the sea, nor its reverse, nor both; hence indescribable; and as they are subject to birth and destruction, they are unreal in regard to the sea; similarly for name and form being indescribable, and subject to birth and destruction, they are unreal in respect to BRaHMA. PANCHADASE, 317 sky (ether), his own head beheaded, (and that dream lasting for a couple of hours appears to have a duration of years); and sees his dead relations, son, etc. 88, There isno sole to settle the consistency or pos- sibility of the things then occuring, but they are seen just as- they happen. 8g. Sinte therefore the force of sleep is seen to be pos- seseed with such marvellous power, where is the wonder for the force of Maya to have indescribable power ? g0. Just as in a person lying down to sleep, it produces dreams of various sorts ; so the Mayaic torce seated in Branua (devoid of action), creates diverse products through change, 91.