English
In this way there never was a time when the world was non-existent, nor will there ever be a time when such will be the case; though in trath it may be laid down that this world is not the first of the series; nor is our human race the first that has been called upon to fill or inhabit it. From close reasoning this must natur+ ally establish itself 2s an axiomatic truth, for if the Parabrahma, is eternal and essentially existent, and if such Parabrabma cannot exist as @ separate entity without its Maya, (or out of matter) then matter and its force must by natural laws indace changes in each other which must endin works. Such then the role. We use purposely each other, because we find Para. brahma is one force, and we are told by Science that there are eeveral forces attraction, repulsion, gravitation ;—centrifugal, centripetal and gravitation—synonymous with Satwa, Raja and Tama of Aryan writers.] * Parabrahma is always neuter, we have purposely made use of the masculine gender to indicate the creative act, prominently. a8 PANCHADASE. 44. Tf you say the nomenclature of Maya is simihr to your" ‘nothing’ then you contradict yourself, inasmuch as it-was said (im the 27th para.) to be a product of Maya, thus then you are to regard Maya as something else then (Saf) “existence, and,distinct from {Asa/) ‘ non-existence’ or ‘no thing,’ a condition that cannot be described, hence—indescrib- able : (virtually reminding the reader of Ignorance which is the game as Prakriti or matter, therefore Maya is matter.) 45. Now for the proofs of such an assertion the Srust is quoted. “ Prior to the world’s springing into existence, there: was neither present (Asat,) ‘nothing’ nor ‘being’ as a separate: entity, but only Maya (an indication of darkness) the inherent force of the Supreme Self, having no independent existence: but deriving its tangibility from the Parabrahma. 46. But such a consideration does not necessarily reduce: the Parabeahma to the condition of a second. For the separate existence of a force outside of a substance is nowhere re- cognised. 47. If it be alleged, since with the decrease of strength, vitality is reduced and with its increase life is prolonged, we have an instance of the separate existence of force, it is laid down that strength or force is no cause for the prolongation of life. It is the cause of inducing cultivation, war, and other acts in which labour is concerned. Hence it has no separate existence from the body. Now, following a similar train of argument if it be asserted that since strength is the cause of cultivation, war, and the rest, we may as well attribute to the Supreme Brahma a second attribute or existence. But this cannot be done with any show of reason,: for in that prior condition when the objective world was not in existence, neither war, nor cultivation was possible, therefore, to admit. them is absurd, (and a duality of existence is not less so). 48. The aforesaid force (Maya) is not diffused in Para- brabma, but, pervades only a part, in the same way as every PANCHADASI. 2 sort of earth cannot be profitably turned into a jar ov other earthen thing, but can moist earth only. 49. To this purpose the Srusz says, ‘One portion of the Parmatma is engrossed in the whole elements, the remain- ‘ing three-fourth is eternal, pure, free, and self.manifested.” In this way, the function of Maya is attributed to the Para- brahma in the Srmii. 50. Referring to this subject, Krishna in his discoerse with Arjuna says, “With a small portion of the body, I pervade the universe and occupy it (vide Gita, CAapier X. last stanza.) gi. There are other Srafi texts and Sheriraka Satras equaily corroborative of the above. “The Parabrahma by a small portion of its body pervades the whole universe, the remaining portion is eternal, pure and free.”—Srufi, “The Parabrahma is not wholly enshrouded in change, but resis in an uncovered, unchanged and unaffected condition.—Shartraka Sutra, Book IV. Chapter IV. Sutra-19. 52. But it is formless, hence to say that a portion of Its body Is covered, ard subject to change, while the other is not, implies a contradiction. This is cleared in the follow- ing wise:—The Sruft attributes form, for the purpose of explanation to a pupil. 53. That inherent force Maya, abiding in the Parabrahma induces a change which finally ends in works usually called creative, but strictly speaking,—evolutional, in the same way as by a blending of the primitive colors a beautiful effect is produced. 54. Now the first product of the change induced by Maya is ether, which is void. And as this ether is @ deriva+ tive product of Maya, which again isa force of the Para- brahma, its manifestibility is a manifestibility of its cause—the Self. 55- Hence though Self is essentially existent, its product ether hag two attributes, ozz., existence and void. 56. Io other words, ether has the attribute of sound which go. PANCHADASI. §s absent In the Parabralma, therefore the latter has only one attribute, whereas Iis derivative product ether has two, ig., sound and existence, 57. That Maya which produces ether, after establishing the identity of ether with Self seeks further to draw opposite fnferences, by attributing the property of the cause to the product and transmitting that property to the product, that is to say, Self is essentially existent, therefore to conclude ether is also similarly endowed, is a product of (Mara) Illusion. 58. The fact is, ether owes its existence to Self, and it is non-eternal, for it is a created product ; hence the assumption of the Tarkikas or other ordinary men who hold ether to be eternal, is due to Illusion. For Maya naturally Ie ide to error. 59. It is universally admitted that proofs establish the reat nature of thing, while error has a contrary effect. 60. Now this ether and the rest are looked upon In a different light, till cleared by the analysis of the Srufi, there- fore pause and reflect whether it is eternal or not, * 61, Ether and the Supreme Sat (Being) are distinct from each other, for—etymologically their signification is different, moreover the consequence of the action of ether on air is the presence of sound which determines or establishes that air and not ether. 6a, For He is all pervading, hence Self is the receptacle of ether which is an action or attribute, thus considered nothing remains of ether to claim a separate identity. 63. If you regard ether as naturally void, then it is quite different from (Sat) ‘being,’ in other words you admit it as Sponabeing’ (Asat). If you say though ether is different from ‘being’, yet it is not ‘non-being,’ then you contradict yourself, for what is not ‘ being’ must be ‘non-being’ and you cannot maintain the one and discard the other with any show of reason. n 64. If you argue, since the ether is lainly discernible, it cannot be non-existent, for in that case it would have been PANCHADASL at ~ fpbjatble, we reply that it ie the very nature of [fusion (Maye) to make ‘nothing’ appear as something like an object scew In a dream, which is non-existent, yet plainly discernible. This we call unreal. 65. In two co-existing objects no difference can be per- ceived, Therefore the difference between the words ether and existence ia thus established. Caste and person, being and body, quality and object are each different from the other, and the method by which they can be disunguished will enable a differentiation of ether and existence. 66, (If you are not convinced about the mrtual differs ence of the two even after understanding it, the subject is further explained by the following questions and their replies.) Tf you say that you understand the difference between ether and ‘being,’ but you cannot firmly believe it, them state your reasons for disbelief. 67. IE carelessness be its cause, fix your attention and be earnest, if doubt, have recourse to proofs adduced in the Shastras, and weigh the arguments based on analogy and reason. 68. After the existing difference of ether and ‘being’ has been firmly established in the mind by fixed attention, Shastra proofs and analogy, ether is no longer mistaken for Reality, nor is Reality connected with the perquistes of ether and mistaken with unreality. 69. The Prajna always looks upon ether as non-eternal ; and (Sat) ‘being,’—devoid of the attributes of ether ; (e. g.,): He is eternal, pure and free, zo. The ‘liberated in life’ with the aforesaid conception of ether and ‘being’ is astonished to find ignorant persons holding opposite beliefs; bent in worldly pursuits and full of desire, they are devoid of self-knowledge, hence believe the reality of ether. zx. Thus after establishing the unreslity of ether and Reality of the Parabrabma, if the same line of argument be- 3 PANCHADASI. carried in reference to the four other elements, ft will be found different from them. 72. Though with ‘being’ and eir—the resulting product of ether,—there is no relation of cause and effect; yet from their mutual connection, their identity can possible be estab- lished, hence to consider Sat from air their mutual relationship fs being established. The essentially existent Parabrahm: closely situated to Maya, which again is similarly placed to ether, and ether to air, that is to say, each preceding one stands more or less in the relation of cause to its effect, which comes immediately after, and for such relation (of cause and effect) it ts possible to look upon air and ‘being’ as identical. 73. In this way, after ascertaining the relation of identity between them, their existing difference can only be made out by a consideration of the properties of air, Now air has naturally fouf properties:—attraction ‘of moisture, touch, motion, and velocity.