English
And the respective properties of Sat, Maya and ether are also discernible in air (in the following wise) :— 74. The existence of air is due to Sat, and if such exis. tence be separated from it, then it is reduced to insperman- ence which is a product of Maya; and its sound is the result of ether, 75. In the 62nd verse it has been asserted that Sat is naturally present in air and the other elements, and not ether, but it is now said that sound, an effect of ether, is easily distinguished in air, this implies a contradiction. 76. {Itis thus cleared]. In the 6and verse it was said, the void of ether cannot be established in air; and now,— sound, the property of ether is discernible in air, hence they do not contradict each other. 77. If from its difference ‘from Sat you admit alr as impermanent and a product of Illusion, What prevents you to think it distinct from Maya since the indescribable Maya is a force and there is existing difference between force and air? PANCHADASI. 33 98, Because, that undefinable force or its expteated fiction ts mot due to Maya which fs only an unreallty of Iusion. Can you say both in the inexpresved and expressed forms—-force and action—the same unreality is equally: present? @ 79- In the consideration of the Real and unreal tt is necessary to establish their difference, but there is no need of entering into the individual difference, existing in all things ncluded in the unreal. 80. If from air the reality of existence due to the Supreme Brahma be separated, the remaining portion which is material will be found to be unreal and impermanent, Hence you must cease to regard it as eternal and knowing. 81. A similar consideration will reduce fire, which isa product of air but less pervasive than it, to impermanence the five elements are said to cover the universe (Brabma’s egg) More or less, one over the other, 82. In air, one-tenth of it is fire; a similar tenth portion In the other elements is spoken of in the Purans. 83. Now the nature and impermanence of fire [a being determined. The individual property of fire is manifestibility, while existence, impermanence, sound and warmth proceed from its cause. 84. Sat and Maya, ether, and air, have the aforesald four properties, if fire with its individual property of manifestibility be separated from Sat, it is reduced to impermanence. 85. The same consideration will reduce water to impor- manence, which forms less than a tenth part of fire. 86. The five properties of water derived from its cause tre s--existence, impermanence, sound, touch and form while Ne individual property Is taste. Now by discriminating them from Sat, water is also reduced to impermanence, 87. And in water, less then one-tenth of its proportion id “earth, which being subjected to a similar analyaia will e+ tablish its difference from Sat, (¢. ¢.,) impermanence. 5 a4 PANCHADASE. 88. In earth, impermaennce, sound, touch, form, and taste are derived from its cause, while its individual property i¢ smell, hence differentiating them from Sat wil reduce it to - impermanence. 89. If the essentially existent Reality be differentiated from earth, it is reduced to impermanence, and leas than a tenth part, with its included Brahmanda, is contrived to be -present in earth. go. Inthe Brahme’s egg are included the fourteen abodes Yar and the rest with their adequate inhabitants. gk. The several species of being inhabiting the different abodes included in Brahma’s egg possessed of five sorts of bodies (viviparous, oviparous, parasitic, and earthy)-elementary in composition, when differentiated from Sat, are reduced to: impermanence, in spite of their tangibility, whieh eannot in any way affect the secondless Reality. g2. After having ascertained the unreal nature of elon ments, elementary bodies and Maya, nothing will create any disturbance as-to the non-dual conception of Sat. 93- Even after the elements and elementary bodies have’ been ascertained to be aoreal, the wise do not discontinue aaing them, though unreal, because by their tangibility they are capable of being used. 94. Let Sankhya, Kanad, the Buddhists and other con- troversialists use their specific arguments to support the reality of the objective world, we do not strive to disappoint them, foe we are one with them so far as calling into requisition the service of all useful objects, what we want is to determine the reality of spiritual existence. 95. We suffer no injury from them if they fearlessly shew Ro respect to the Sru/i proofs explanatory of the secondleas Reality, we In the same way, having framed our conception feom Sruii, experience and analogy, a8 to the anreal nature of every thing else the besides A/ma, disregard their duality, 9. To show such disregard of duality is not unnecessary” PANCHADASI. 3 for us, becaise the more it becomes firm, the more will it lead #0 a just appreciation of non-duality. He is ‘liberated iti life’ who by an utter disregard of duality has confirmed his know- edge of non-duality. 97. Sach a disregard of duality and firm conception of non-duatity does not lead to deliverance in life only, but helps the individual to attain emancipation {from consecutive re- incarnation or re-birth), As in the Gita (Chap. 2, V. 27.) Krishna says to Arjuna, “ Such a wise individual delivered in life is never re-born. In the end he attains to that ineffable bliss in the Brahma known as Nirvana.” 98 “In the end” is thus explained:—In ordinary practice the scondless Reality and unreality are equally re- garded. [That is to say though all material objects are non- teal because impermanent, yet they are required for use, and are capable of being used, for they are tangible and taken cognition of by our senses; hence in daily use they are not thrown away for their unreality, therefore their use brings them to a condition of reality, for what is false cannot be handled, or seen, etc., hence independent of reality or un- reality, both are alike dealt with]. But whea with discriminat- ing eyes the unreal are separated from the real, that ia meant by the phrase “ In the end,” 99. Or, it means the separation of the vital air from the body, and this is its common acceptance. Even then, a theosophist no more confounds non-duality with duality. too. No matter whatever may be his condition in his dying moments, whether with or without any disease, relhin- ing consciousness and suffering the agonies of death, or perfectly unconscious, nothing can disturb the firm concep- tion of non-duality which an individua} liberated in life has, rot. Even if unconscious when dying, bis knowledge of non-duality does not forsake him, and ¢s in the case of an ordinary individual when dreaming or dreamleasly slamber- dng, bis acquired learning may appear to him as if forgotten, 38 - PANCHADASL in the present life, which it is not enjoying now but will have to wait for a future re-incarnation,—this life being simply a scene for the fruition of past actions. 5. The five vital airs which strengthen the gross body, and induce the eeveral organs to perform their functions is designated the life-sac. It is not-self, for it is insentient. 6. The mistaken attribation of ‘I’ and ‘mine’ to the physical body and to worldly goods, is due to the influence of mind, This one is called the mental sac, It ia not-self, because it Is worked upon by the several passions which induce change. 7. The shadow or reflection of intelligence (Boodhi) which in the waking condition occupies every part of the body and merges in ignorance in the condition of dreamlesa slumber, is called the cognitional sac. But as it is subjeet to the Jaws of birth and death, hence non-eternal, it is not-self, 8. Manas and Boodhi (The animal and human souls) though for ordinary purposes are looked upon as the internal organ and non-different, yet they are differentiated into the mental and cognitional saca, because Boodhr, as the internal instrument or agent, is the indication of cognitional, and manas, as the external agent, is the indication of the mental sheaths respectively, 9. When during the fruition of meritorious and virtuous deeds the internal function of Boodsd is full of reflected in- telligence and bliss, and after such enjoyment is over, that. fanction blend: Prakriti (an-differentiated cosmic condi tion of matter) it is denominated the blissful sac, 10. Because it is liable to immediate destruction, it is note eclf. Besides: Self is not @ reflected shadow but is light, eternal, infinite, intelligence and bliss. believes in the destruction of the firet and last through knowledge ef Brahma. and one’s identity with It. The fructescent can ba only exhausted by actual enjoyment of their. fruits durmg the, present life, : PANCHADASE. “a9 tt. If it be anid, thmt from the gross body, to the “bliss- ful sac’ every one of them is not-self, can be admitted, but it ts impossible to regard any thing else as Self; fer nothing caw be conceived in that way. 12. It is Indeed tre that the physical body and the rest are easily conceivable and nothing beyond them can be determined as self. But what prevents you from idemtifying self with that eternal Intelligence through which you conceive the body etc.? That is Self. 13. It therefore Self is present as eternal Intelligence, Why is he then not cognizable? Because, he is Intelligence and not the abject of cognition. [The introdaction of subject will be incompatible with trath and infinity, besides it will create dualism ; for that which cannot be demarcated in any way is infinite, and if tt were a knowing subject (a knower) its knowledge would be limited by its object and cognition, hence not infinite.