English
Ether, air, fire, water, earth, Brakmd’s egg, the fourteen abodes, together with animate and inanimate objects (such as stone etc.,) are all changed products of Afaya, Reflec- tion of intelligence in the internat organ inside the body, and its absence, constitute the difference of sentient or animate, and its reverse—insentient or inanimate. 92. The ordinary indication of Brausa,—‘being’ ‘intelli. gence’ and ‘bliss’—is equally present in both the animate and inanimate: mame and form create their individual distinction. 93. As in a cloth, the appearance of trees, beasts. etc., with which it is worked up is unreal, so name and from ar> unreal respecting Branma. And if they are abandoned (for their unreality), the {remaining} complement of Reality is per- Ceived to be Brazma, 94. Just as person standing on the riverbank sees his image reflected in the water which he never confounds for himeolf, on the other hand fixes his identity with the body standing on the bank; sointhe matter of name and form, though visible, the perception of their reality having ceased oz been abandoned, self appears a3 Brauwa, 95. As thousands and thousands of imaginary substances 318 PANCHADAST. (mental creations) though present are discarded alike by alf, 80 are name and form equally fit to be abandoned, g6. As these iniaginary products created by the mind last for a short time to be replaced by others; but those which dis- appear, never re-appear ; similarly respecting the cognition of self as Branma and the ‘unreality of phenomena, when they have been once ascertained to be #0, the perception of that tdentity of self and Brauma receives neither any check nor meets with obstruction; and the duality (phenomena) cease to re-appear: 97- Just as manhood never returns to youth, nor old age to manhood; and as2dead father docs not re-appear, nor yesterday come back again. 98. What is the difference between ordinary practice in reference to phenomena fiable to destruction every moment, and mental creation? None whatever. Therefore though visible, confide not in the reality of the objective universe. 99. If it be asked, what is the benefit of not conforming to ordinary practice? The reply is, discarding the reality of phenomena makes the intellect assume the modification of Brana ; it receives no more obstruction and thus gets firmly seated there. And the ordinary practice [of begging, cating, etc.,] in which theosophists are found to be engaged resemble those performers of popular sports who assume the garb of a tiger, etc., to create diversion in, and not for devouring, the audience. 100, Just as in @ current, motion of the water shakes not the stones and pebbles imbedded in the river-bed ; 80 does the ordinary practice of theosophists shake not their non- duality, or the belief of unreality of duality (phenomena), ror, As ina bright mirror, many objects are reflected together with the ether which forms as it were their womb; so io Brauma which is eternal, intelligence and bliss, is discovered the infinite ether containing the universe. 302. As without looking in the mirror, things effected PANCHADAS?. 319 there are not seen, so without the ascertainment of the ever- Tasting intelligence and bliss of Branma how are name and form to be perceived ? 1o3. After the discovery of Baanwa in the form of ever- lasting intelligence and bliss, the intellect is firmly to be con~ centrated on It, leaving aside phenomena, which (though visible) are mere name and form, and uarea!, 104. If that is done, devoid of materiality Branua is estab- ished as being, intelligence and bliss ;. and bere all enquirers- reat their belicf ever afterwards. ¥05. This third chapter deals on the unreality of pheno- mena, and the secondiess blissfulness which proceeds from such thinking, SECTION XIV. (d) On the Felicity produced from Self-knowledeg. Manvat restraint, and discrimination of Self aa the yonk reality, producing visible knowledge of Brazma and Its bliss fulness (in a theosophist), will form the subject of the present treatise.” 2. Like material felicity, happiness proceeding from Self-knowledge is also a modification of the intellect, From & natural distinction in its varieties, it is said to be of four sorts. 3- They are:— (2) Absence of pain or misery. (3) Satiety, or acquisition of all desired enjoyments. (c) Satisfaction produced from the realization or successful @ccomplishment of what was proper to be done; and (@). Acquisition of what was fit to have. 4. Misery is of two sorts, according as it relates to Present or future existence. Removal of misery relating to the present life is now being set forth after the text of the Brikadaranyakopantshad. * It may properly be contended, that as ina previous portion, happiness has been defined to be of three different sorts, the intro- duction of a fourth variety is quite uncalled for, the more so, as it is said to be a modification of the intellect, tike material felicity, Naturally then, its place would be subordinate to, or included in material felicity. Now such a contention does not stand the test of a searching enquiry. For, material felicity has been experienced in all prior re-incarnations from Brahmé to the lowest insect; similarly the felicity of profound slumber (Brakmaic bliss) and what is derived ftom impressions have been experienced ; but it is reserved for a theosophist to experience the blissfulness proceeding from knowledge; and as he is beyond the pale of re-birth, he can have no prior impression of it. Thus then it is quite a separate form of happiness without envelopment, full, and with modification of the intellect as its indication. PANCHADASIL, g2t 5. When @ person khows the Ama to be self and cays + This (self) am I,” what desire of enjoyment can linger in the body to cause him pain at its remaining ungretified.” None whatever. [For that knowledge removes all desire of enjoy- ment, both present and future). 6. The Alma has been spoken of in two ways, z7s., the Individual and Supreme Selves, Intelligence present in the physical, subtle and cause-bodies and mistaken with them as identical, is regarded as the agent,—the enjoyer, and called Five or individual, y. The Supreme Self is everlasting intelligence and bliss. As the site or substrate of phenomena with name and form, He is mistaken as identically one with them. Discrimi- nation establishes his distinction both from the three aforesaid bodies and material objects. 8. Desire of enjoyment for the gratification of the enjoyer, produces disease which can only affect the three bodies, but not self. 9. Different diseases affecting different individuals owing to a difference in their temperaments have their seat in the physical body. Passions and desires are the diseases of the subtle body; and the seeds (impressions) of disease of both the physical and subtle bodies are seated in the cause body. 10. Consideration of the Supreme Self in the manner pointed out in connection with the “ Felicity of non-duality” ( Vide Section XIII.), leaves no desire of enjoyment. For @ theosophist no more confounds phenomena with reality ; con- sequently what more desire can he have? 1x. While on the subject of the felicity of Self (Section XII.) the nature of the individual Self has been ascertained, and since there is no enjoyer so far as the three bodies are concerned how then will disease be produced ? 12. To think of merit and demerit is the source of pain relating to future existence. But as has already been said, (Section XI. v.5-9.) “no thoughts harass the wise.” gaz ‘PANCHABASI, 13. Just as water touches not the eaves -of the lotus, so alter gnosis has arisen future works cannot touch a theoso- phist: [they affect him not, producing neither merit nor de-merit]. 14. Like reeds with cotton tufts (Saccharum spontaneum) burnt at once by the contact of fire, his accumulated works are burnt by knowledge. a5. As.inthe Git “ Anyun, as a blazing fire consumes the fuel and reduces it into ashes, so does the fire of know. ledge reduce all works® into ashes.” 16. He who does not believe in his own instrumentality of action “I am a doer of virtue,” who has neither inclination for enjoying the fruits of actions, good and bad, nor doubts about them, js no destroyer, though he slays all living creatures in the universe; nor has he to suffer the torments of Aeli or objective existence hereafter. 47. “Dither matricide, nor parricide, neither theft nor procuring abortion and something equally sinful can destroy this emancipation, and injure the splendour and beauly of his face." (Chhandogya Upanishad.) 18, The Sruif likewise speaks of the acquisition of all * 4 All works” have been taken for accumulated works by certain professors, but there are others who hold them to include the accumulated, fructescent and cutrent works. Now, the fruc~ tescent are said to be exhausted by actual consummation of theic results, so that the wiew of their being destroyed by knowledge will create an antagonism with the generally received doctrine. Every= avhere it is maintained that a difference is found even amongst theosophists, in eheir present condition ; some receiving homage of the high and low, others with difficulty living by means of begging. Some are provided with all comforts, others suffering the usual miseries of a mendicant’s bie—and this distinction is due to the sesult of works done ina prior life and which have already com- menced to bear fruit. Even /swarc is unable to counteract them ; they can only be exhausted by actual enjoyment of their results, PANCHADAS!. 323 desired enjoyments by a theosophist, as it does of his freedom from pain:—“ The theosophist attaining all desires is freed from death. 19.