English
I bave attained the attainable, therefore 1 am Diessed, 62, Verily I am biessed, I am blessed, my satisfaction is Incomparable. Lam blessed and biessed aud twice more blessed, 63. My virtue is excellent, excellent—as it has been bearing many frutis,—and for acquiring that viriue again excellent—I am superiox to all. 64. Brakmananda contains five chapters of which the present Is the fourth; till the felicity produced from self- knowledge has arisen, it is necessary to practice ‘hearing,’ ‘consideration,, and profound ‘consideratiou.’ SECTION XV. Vishayananda or Material Happivess. Tur present treatise has for its subject the ascertainment of material happiness as a part of the felicity of Brahma, What fs itlike?* {tisthe means by which Brahmaic felicity is known. On this point the Sruff says :—~ 2. “What is Impartite and essentially one is Brahma that Is supreme blissfulness. Other creatures experience a trace only of this Brahmaic felicity.” 4. From a difference in its qualities (good, active and dark), modification of the mental function assumes three dif- ferent forms, to wit; tranquil, active and ignorant. Of them, indifference to, or utter disregard of enjoyment, tranquility of mind or resignation, and generosity or uprightness etc., come under the tranquil modification. 4. Desire and covetousness are the active, as folly and fear are the modifications of ignorance. 5. All these modifications receive the reflection of intelli- gence from Brahma, Moreover in the tranquil modification besides that reflex intelligence, the blissfulness of Brahma is likewise reflected. 6, Asin the Sru/i:—“The Supreme Self for filling each body with his image came to be reflected.” “Like the sun etc.” Now this comparison of Vyas is intended to express the same cause which precludes Jiva from being a part of Brahma, [for It is impartite], reduces him to the condition of the sun's re- flection in water. ‘® Just as the reflected face in mirror is a proper and adequate means to know the character or features of the face proper situated ‘on the neck, so the mental perception of reflected felicity of Brahma i.e. Vishayananda is an adequate means for the cognition of the Brahmaic felicity manifest in the form of ‘being’ ‘intelligence’ and ‘bliss,’ 330 PANCHDAAS!. 7. “That one Universal Self resides in the body of all animated beings, but like the reflection of moon in a tank and jar full of water, He is manifested in one form {Iswara) and manifold forms (Jiva)” [from a relation of asso- ciates.] 8. It may be objected that as Brahma is Tmpartite, there- fore to say that in the modifications of the good quality other- wise called ‘tranquil,’ both intelligence and bliss are mani- fested ; while intelligence is only discovered in the active and dark thus seeking to create a distinction is unsound. To re- move such an apprehension the example of moon has been adduced :—Just as the moon reflected in impure and dirty water is dimly seen, and in pure water clearly visible; so is Brahma manifested in two forms [intelligence and bliss and intelligence only] according to different modifications. g. In the active and ignorant modifications, for the pre- sence of impurity, the blissful portion meets with an impedi- ment; and for a little purity, the portion of Intelligence only is reflected. TO, Just as heat of fire is imparted even to pure water but not light, so in the modifications active and ignorant, intelli- gence alane is disclosed. 1x, Just as in wood, both heat and light [of fire} are deve- loped, sa in the modification tranquil of the good quality both bliss and intelligence are developed. 1z, How is this regulated? Depending on the nature of substance the above rule has been ascertained to be equal both in the simile and the thing elucidated in it. The proof? According to personal experience, the regulalor is to be made out. 13. In the active and ignorant modifications, no experi- ence of happiness is to be found; in the tranquil variety, some of its modifications are seen to have more, and others less happiness. 14. In desire for house, land, etc., for that desire—a PANCHADASL 33t product of the active quality of the mind—being a modifica- tion of the active variety, there can be no happiness. 15. Whether or not temporal enjoyments are productive of happiness, the very doubt is a productive source of pain; and if it be unproductive of happiness, its want of success increases the pain; and when that happiness meets with an impediment i excites anger. 16. Hf the impediment be of such a nature that it is in- capable of being removed, there follows disappointment or dejection; which again, as a product of the dark quality, as also anger, etc., brings forth intense pain, and all hopes of happiness are dissipated. 17. Acquisition of a desired object produces delight—a modification of the tranquil variety—and exceeding happiness da the result; but in connection with the topic of acquisition, there follows little happiness only, 18—1g. Indifference to, or utter disregard of material enjoyment is the cause of exceeding happiness, as has already heen mentioned in the last section. Similarly happiness experienced from resignation and generosity, after the des- traction of anger and covetousness, is due to the reflection of Brahmaic felicity. Regarding modifications of the mental function directed inwards, the blissfulness of Brahma is clearly reflected. 20—21. ‘Being,’ ‘intelligence’ and ‘ bliss’ belongs to the nature of Brahma; of which ‘being’ alone is revealed in inani- mate objects, clay, stone, etc,, and not the other two, [intelli- gence and bliss]. In the active and ignorant modifications of the mental function ‘being’ ‘intelligence’ both; and in the tranquil ‘being,’ ‘intelligence,’ ‘blias’ all the three are dis- closed. In thia way is mixed Brahma [Brahma] with this vast material expanse] spoken of. 2z, The unmixed Brahma ia to be known only by means of knowledge and mental restraint (Yoga); both of which 43 332 PANCHDAASI. have already been dwelt upon. Yoga has been treated in Sec- tion XI. and knowledge in the two following Sections. 23. ‘Non-being’ ‘insentiency,’ and ‘pain’ are the three characteristic forms of Maya; of them non-being relates to things which exist not, as man’s horn; ether flowers; and inaentiency to inanimate objects wood, stone, etc. 24. In the active and ignorant modifications of the mental function there is pain or misery. In this manner, is matter manifested everywhere. For an absence of distinction be- tween Brahma and this vast material expanse in the tranquil modification the phrase “ mixed Brahma” has been made use of to express this mixed condition. as. This being the nature of Brahma and Afaya (matter) any qualified person (but with intellect dull) desirous of con- templating Brahma should follow the method here pointed out,—should abandon the non-existing part expressed by tho word “ man's horn,” and meditate on the remaining Brabma ever always without intermission. 26, In stone and wood, etc., name and form both are to be abandoned ; only being’ is to be thought of. In the active and ignorant modifications after abandoning pain, ‘being’ and ‘intelligence’ are to be meditated upon. 27. Inthe same manner ‘being’ intelligence’ and ‘bliss’ all three are to be mentally dwelt upon in the modification of the tranquil variety. And these three varieties of medita- tion are consecutively inferior, middle and superior. 28. Even meditating on “mixed Brahma” is the best for persons of dull intellect {for they are capable of fixing their jntellect on the Impersonal method of contemplation] ; and this proposition of the Vedenfa has been spoken of in the present treatise. 29. When the above meditation of the mixed or Personal form of Brahma bas gradualiy produced indifference to wordly enjoyments, and hushed the energy of the modifications of the mental function, then is the individual qualified to medi- PANCHADASI. 333 tate on the impression of happiness which is the best of the three aforesaid varieties. These then are the four sorts of meditation. 30. If it be asked whether this resting of the mental function on “impressional felicity” (vasanananda) is contem- ptation? tris not, For the presence of both contemplation, and concentration or mental restraint, it is not contemplation. What is it then? Verily it is Self-knowledge (Brahma Vidya). ‘When contemplation produces mental concentration, then ig knowledge confirmed. 3%. When knowledge of Brahma is confirmed, ‘being,’ intelligence’ and ‘bliss’ are manifested in the form of One Tmpartite, and distinction is then done away with ; because the associates which are to create distinction have either beer restricted or removed. 32. And those difference-creating-associates are the tran- quil, active and ignorant modications, as also external ob- jects~stone, wood etc. Concentration of the mind and dis- crimination removes them. 33- There is no distinction of knower, knowledge and the object to be known, when Brahma has been discovered as the self-manifested, secondless and unassociated Reality, 34. The work Brakmanda contains five chapters, of which the present (the last) speaks of temporal happiness. Make your entrance into the felicity of Brahma through this door. 35. For this Brahmaic felicity, let Siva, non-distinct from Vishnu, be always propitious to those who with mind pure and faultless take protection of him; and save them from the over recurring phases of birth and death in this nether sphere of existence. FINISH.