+ In every religious ceremony of importance, a married man must be assisted by his wife; accordingly, Sense being married to Contemplation, whom he had forsaken, Saras_ wati advises hm to be reconciled to her, that, ag an householder, he may perform ail the duties of religion agreeably to the prescrihed rule.
£ This impties, that he will perceive himself to be pure you shall remain in a state of repose, then the eternally happy Spirit will shine forth as the sun is beheld in a clear surface of water. Well, let us now proceed to the river, and pour forth libations to our deceased kinsmen.
All. As you command.” (They all go out.
END OF THE FIFTH ACT.
ACT VI.
TRANQUILITY enters, Tranquillity. The great king Reason thus addressed me:—* My child, thou knowest what has happened. The children of Mind having perished, and Passion being subdued, Mind has associated him. self with Retirement, and become tranquil. The five troubles* have simultaneously ceased. and Man is incircled with the knowledge of the First Principle. Go quickly, therefore, and bring the goddess Revelation, with proper respect. ( Looking.) Here is my glad mother; she is speaking to herself, and comes this way.
RELIGION enters.
RELIGION enters.
Religion, To-day mine eyes have been satisfied with the nectar of beholding the king’s family delivered from trouble, The wicked now are restrain. ed, the good are revered, and the supreme Lord is worshipped by all his creatures with joyful minds, Tranquillity. ( Going to her.) Mother, what was you musing on as you approached?
Religion. T was saying, “ To day mine eyes,” ke, Tranquillity. In what manner does Mant restrain Mind?
* Avidya, ignorance, error.—As mita, conceiving Understanding and Spirit to be one, which suppose means the conception that the active and sensitive principles are inherent in Spirit or Being.—Raf, mental passions aud affections. —Dwesk, envy or hatred.—Abhievvesh, fear of death.
t Purush—Considered as a pure, spiritual, or intellect. ual being, divested of passions and desires. The same word is often used to denote the Supreme Soul as the source of the universe.
Religion. As he would the most dangerous per- “gon.
Tranquillity. Then the Lord* himself will asamme the sovereignty.
Religion. He will: for whoever withdraws his soul from external existences, he is God; he is all things; and he is the supreme intelligence.
Tranquiltity. Why does God cherish Maia?
a Religion. Repress her, you should have said; how can you talk of cherishing her! God considers her as the origin of evil, who must, above all things, + be repressed, Tranquillity, In this case, how will the king’st affairs be conductedt ¢ y Religion. Hearken; he will meditate with delight on what is temporal and what is eternal; Retirement will be his companion, his friends will be Penance aand Prayer; Quiet and Mortification will be his faithfol auxiliaries, his female attendants, Friendship, Pity, dc.; and his associate will be Desire-of-beati-Mude; and by his might he will cut off his enemies, Passion, Affection, Volition, Relation, &e. Tranquillity. How stands the disposition of our , lord in regard to Virtuous Action™ 4 * Religion. My daughter, since he has associated with Retirement, he is totally disregardful of fruition “either in this state or in another. He dreads the reward of good which is of a perishable nature, as he does the punishment of evil, He does not perform even those holy actions which are unaccompanied with desire of reward; but believing that he is one “with God, and has attained perfection, he remains im 4 quiescent state, ig “Man. + Reason. ¢ As the operations of reason are grounded on the belief of external existences, how can they be carried om when this beiief has ceased, @ Religious duties, charity.
vk PRABOD’H CHANDRO'DAYA, OR, Tranquillity. What has become of those allurements which Passion carried away when he concealed’ himself?
Religion. That evil being Passion sent the: Science called Mad’hirmat, together with these allurements, to delude the king, with this hope, that if Reason be ensnared by them, he will not think of Re-_ velation..
Tranquillity. And what then?
Religion. They accordingly went to the king, and exhibited before him that science which deludes the senses. “ Here is a person,” said they, “ who hears » at the. distance of 100. yojuns; and, without having studied, they pretended to teach the Veds, Piiranas, Bharata, and Metaphysics, which consist. in disputa-' tion. According to their will they produced Shaaters and Puranas, composed in elegant language; they traversed the three regions of the universe, and be-. held the mountain Meru sparkling with gemsy By the science of illusion they raised a spot, and hoasting that it was sanctified by the presence of divinitios, they deceived the king, saying, sit down, here there is neither birth nor death; the country is naturally delightful; here are beautiful celestial singers of playful mien, whose hands administer delights, and who know how to charm the heart; here are rivers whose sand is gold; damsels with slender waists and round hips, and whose faces resemble water-lilies; and here are gardens producing trees whose fruit are rubies:—enjoy all these as the recompense of your holy deeds.”
Tranquillity. Go on.
Religion. Influenced by Maia, Reason said, « These are excellent;” he believed ii his mind that they were realities, and determined to enjoy them. and thus he fell into the path of credulity.
Franquillity. Our lord is then again ensnared in the net of worldly affections.
RISH-OF THE MOON OF INTELLECT.. 75 Religion. No, no.
Pranquillity. What then 4 Religion. A Logician, who was standing near, fixing his eyes red with anger on these impostors, thus spoke to our lord:—“ My lord, what are you doing? do. you not know that these persons who eagerly devour sensual pleasures, and delude the Wpeople, will precipitate you again. into the fierce fire of external things. Did you not embark in the vessel of divine meditation to be carried over the gulph of passion; will you now proudly leave it, and perish in a river of fire?”
Tranquillity, Well.
Religion. Hearing these words, the King said, “Such external objects to be sure are very fine*,” and then he began to revile this deceitful science, Tranquillity. Bravo! bravo! But where are you going } Religion. At the command of my Lord I am going to meet Reason. I must therefore proceed quickly, and direct my steps towards the King.
Tranquillity. And the gréat King has ordered me to bring Revelation. Well; I shall go.
MAN enters.
Man. (Musing, with joy.) Hear the wonderful acts of the goddess Devotion! Aided by her, I have successfully buffeted the waves of trouble; I have risen from the fearful whirlpool of affection; I am tranquil, having escaped from the crocodile jaws of friends, family, and relations, I have extinguished * This is spoken ironically, and alludes to the appearancea raised by the jugglers. ‘The appearances are whatever we perceive inthis world, and the jugglers are our the internal fire* of Anger, and burst the cords which formed the net-work of Insatiableness. Thus have J crossed the sea of Passion, and safely reached the opposite shore.
REVELATION and TRANQUILLITY enter, Revelation. My dear, how can I endure the tace of cruel Reason, who for a long time neglected me,~ as if I had been the wife of another, Tranquillity. © goddess! why do you return to him who behaved so cruelly?
Revelation. Did you not see my distress, and do you talk in this manner?—While Reason was absent, * what wicked unprincipled fellow did not desire to have uuhappy me for his hand-maid? Tho bracelets were taken from my arm and broken, and my hair was dishevelled by their eagerness to get the precious stone with which it was fastened.
Tranquillity. These were the evil doings of Passion; no fault can be imputed to Reason. It was Passion, who, by means of Love and others, caused Reason, the instructor of Mind, to separate from you. But the natural disposition of a respectable woman is to wait till her husband be rescued from the trouble into which he has fallen: you must, therefore, mect ‘the King with kind looks and endearing words; for now your enemies are destroyed, and all your desires are fulfilled, Revelation, My dear, T am coming along with my daughter Geeta, and shall meet him in secret; but you will respectfully answer whatever question is asked by my husband ( Reason ) or by Man, and thus Intellect will arise; for how can I speak with confidence before the Giirts. 2 * War wanal.—A- submarine fire, which is supposed to consume 12 yojuns of water daily.
Tranquillity. This subject*, however, need not be discussed by means of Geeta, for it has been already declared to him by the goddess Devotion.— Walk on, and shew respect to pristine Man, and to your husband, by appearing an their presence.
Revelation. As you desire.
” ( They walk forward.
The K1NGt and RELIGION enter.
Ring. Will Tranquillity find my beloved Revelation?
Religion. She has departed to execute your orders,—Why should she not find her?
King. How?
Religion. The goddess Devotion has already told you that Revelation, through fear of Logic, has taken refuge with Geeta in the temple of Vishnd, on the mountain Mandar.
King. Why is she afraid of Logic % Revelation. This will be explained to you. Let --us proceed, Here is Man sitting alone, and is waiting to see you, King. (Going towards him.) Venerable Sire, T greet thee.
Man. Learning reverses the order of nature, Your great learning has enabled you to instruct me. which gives you the authority of a father. Thus when the Rushee had lost the road of virtue, he asked directions from his son; and after being well instructed, he said to him, “Hearken; you must act towards me ag a father—this is your duty.”
Tranquillity. © goddess! The Lord is sitting in company with Reason; let us go to them. ( Going to them.) O Lord, the goddess Revelation has come to prostrate herself at your feet.
* “The Rise of Latetlect. + Reason. % Man.. No, no; she is my mother, by whom 1 was instructed respecting the First Principle, and it becomes me to reverence her. There is however 2 great difference between the goddess and a mother, in regard to instruction..Our mother binds the knotof worldly affections, tie goddess cuts it asunder — ( REVELATION. Seeing REASON, Salutes him, and sits down at a distance. ) Man. -My mother, tell me where have you lived this long time?
Revelation. I have spent the time at Maths*, in public placest; and in temples which contain no image of Godt, hearing the discourse of foolish people.
Man. Did they understand any thing respecting your opinions?.
* Revelation. No; they merely expressed whatever came into their own imaginations, without understanding my words, like the chattering of Dravir women™. They spoke for the sake of gain, and not to get a knowledge of my doctrines.
Man. Say on.; Revelation. Departing thence, I met. Sacrifice on the road, surrounded with deer skins, -fire-wood, clarified butter, and sacrificial vessels, along with Hesht, Pashi, and Sonaj|, and whose rites are deseribed in the Ptiranas, in the Sections on Duties, Man. Well.
* The retreat of Sanyasis, Gosawis, Digambars, &c. Jain Colleges are also named Math.
+ A Square in which people meet—any public place.
t Lhave uot been able to ascertain the Sect to which these temples belonged; it ia evident, however, that they belonged to some Hindoo Sectaries..
¥ is is said that Deavir women cannot pronounce distinctly. e § Yajna Vidya.
Different kinds cf sacrifices.
Revelation. I thought that she who is named the Bearer of Books*, must have some knowledge of ‘ay principles,and therefore I resolved to pass a few days with her.
Man. Proceed. ‘ Revelation, On approaching, she received me courteously, and asked what were my desires? J answered, having no protector, I desire permission to foide with you.
Man. Go on.
Revelation. ‘She then enquired respecting the dature of my worship.
Man, Well.
Revelation, I replied, I worship him by whom fe world was created, in whom it moves, to whom it shall return, and in whose light it shines; the Lord, whose, glory is eternal and unspeakable, who is withcut change, everlasting, quiescent, and to whom holy ten proceed who have dispelled the darkness of erjort. She said, “ How can He be God who is withdet action? it is action{ which dissolves sensual connections, and not spiritual contemplation; on this account, those who perform actions to deliver themselves from worldly passions, and whose minds are tranquil, desire to live one hundred years. Your presence is not required, unless you worship Him ‘Jo acts and enjoys;—how long must I abide in spiritual contemplation, and what is there objectionable in my doctrines?”
King. (In derision. ) The understanding of Sasrifice is currupt; her vision is obstructed by smoke, and she is bewildered by false Logic. The Almighty * Alluding to the number of books in which sacrificial wites and ceremonies sre described. + The error of duality, or of believing more existences Lord commands Maia by = nod; who then spreads out the universe: thus iron, though motionless itself, is moved by the presence of the magnet*. Such’, however, is his state of vision who is under the influence of error. Sacrifice pretends to remove by actioi this sensual state, qvhich proceeds from ignorance: this is like employing darkness to cure a person whose want of sight proceeds from darkness. But the enlightened man is absorbed in him who creates tl seven perishable delusive worlds; and in no other way can deliverance be obtained from mortal births, Man, Go on.
Revelation. Sacrifice, after some reflection, saidy “My friend, if you atay here, my disciples, who are immersed in evil desires, will despise their dutiess be gracious, then, and, if it please you, depart to some other place.” - Mun. Proceed.
Revelation. J then left her, and went on.
Man. Well.
Revelation. Afterwards I saw Mimangs, attended with Kurm Kandt; she who subdivides duties whien are accompanied with reward, and performs them by means of her assistantst, who are publicly known; she who has reciprocally connected the various dutigs together, and who is supported by the authority of the Veds@.
Man. Well.
Revelation. As in the former instance, I tequested permission to remain with her a short time, she said, “ Remain;” and then asked about.
* Maia is not itself active, but moves and acts as direcf ed by the living Spirit.
+A division of the system which treats of the differely rites and duties. t Anga, This passage is too elliptical to be perfectly under stood, but it will receive some illustration from what iv said of the Mimangs’ tenets, in the Appendix.
my worship. I repeated the words—* I worship him,” é&c. Revelation. Upon this, she looked at those who were standing beside her, and said, “ she cannot assist us, because she does not admit that men go to another world, where the reward of virtue is enjoyed*; she ought to be instructed Row to perform the requisite duties.” One of her disciples answered, “this is extremely proper;” another, named Kumaril Swamit, who is greatly celebrated, and knows her “sentiments intimately, said, “ O goddess, she will not unite herself to man who acts, but she will adhere to the Lord, who neither acts nor enjoys, and with whom actions are not required.” Another said, “what, is there any other being besides those visible beings whom we behold?” Kumaril Swami smiled, and said, “ Yes, there is; there is one who beholds the actions of all, and there is: one whose intellect is darkened by passion; there is one who seeks the rewards of actions, and there is one who confers the reward; there is one who performs duties, and there is one who dispenses retribution. Why, then, should action be ascribed to the supreme impassible Lord?”
King. Well said, Kumaril Swami, your understanding is excellent; may you be renowned! “ {Two birds, who always accompanied each other, “and were mutual friends, perched upon one tree; * Shebelieves that the soul should desire the state of the eternal, one, all-pervading Being. and not the reward of actions in a separate state of blessedness.
+ An eminent disciple of Jai Mini, the founder of the Mimangs philosophy.
} Thizis cited from one of the Veds; the bird which eat of the fruit is the sentient soul, the other is pure spirit. ‘The example of a bird is used because it flies freely through the air; denoting that these two were free agente.
(| Body, matter, or Maia.
G one of them eat the ripe fruit; the other refrained from eating, but merely sat and looked at it.” Man, Well, Revelation. T then took leave of Mimangs, and departed, Man. Well. fe Revelation, Proceeding onwards, I beheld Metaphysics, attended by a number of pupils, such as those* who affirm that there is a being distinct from the universe; thoset who deal in syllogisms and talk about principles and elements; who delight in sophistry, and in puzzling people’s understandings; who dispute for victory, and in order to fix the imputation of error on other persons’ opinions; thoset who maintain that God and nature are separate beings, and are perpetually enumerating the twenty-five elements, saying, that consciousness arose from magnitude, dc, and so on in successive progression, Man. Well, Revelation. I went to them, and the same introductory conversation passed between us ag with the: others. They then began to talk derisively; one said, “Q Revelation, the world arose from atoms§;” another said, “ Why do you ascribe change to God, and depend on virtues which are of a perishable nature?” and a third affirmed that the world was produced by.
nature, + Cow.—Nysiks, er Logicians, ft Com.—‘The Sankhyas, who maintain that nature, in which the three qualities reside, is the origin of all things.
—The three qualities are satwa, sig, tam, or truth, passion, and darkness, 4 Piimary matter; the princip'e of magnitude; it does not possess figure or visibility itself, but is the origin of all visible and figured things. A § What is measurable, finitude.
King, Erroneous sentiments! These persons do not even understand logical reasoning: Every thing finite. or visible, is created because it is an effect; as agoblet, &c. atoms ( finitude ) therefore, must be admitted y~but this world being an effect, is not real*, is finite, and is destroyed and renewed; it is like the moon which is seg in water, the appearance of cities in the air, dreams, and the objects exhibited by legerdemain; it seems to exist only while the soul is not perceived to ba comprehended in Hara; but when the knowledge of the first principle is obtained, it ‘vanishes away: thus the pearl-oyster presents the appearance of silver, and a cord thatof a serpentt./ The objection which charges us with attributing change to God is fit only for children. /How can the Supreme Spirit, who is unchangeable, without parts, perfect, without beginning or end, and whose glory is eternal, suffer change in the work of creation? Does the appearance of clouds cause a change in the ethef?
Man. Wellsoid: this discourse delights my soul; it is the reasoning of awise man. (70 Revelation.) Proceed. * Revelation. Then they all said, “this person maintains that the soul is released from confinement when all things are annihilated; she walks in the road of the Nastiks; do not permit her to escape.” On this they all attempted, in a tumultuous manner, to seize me.: Man. Very bad.
Revelation. I fled with the utmost speed, and entered the country of Dandakaranya, where, not far * Non ens; it has no real_permanent existence, being dependent on what is es. or Spirit.
from a temple of Vishnu, which stands on the mountain Mandarythey broke off the bracelets from my arms and wfists, and stole the ornament which bound up my hair.; Man. Well.
Revelation. Meantime, some men rushed out of the temple armed with clus, and beat them so severely that they all fled from the country.
King. ( With joy.) How could the divine Lord endure those who sought your ruin } Man. Well.
Revelation. My necklace broken, my clothes carried away, the ornaments dropped from my feet, and full of terror, I sought refuge in the house of Geeta. My daughter, Geeta, seeing me come, was overwhelmed with joy, aud calling out mother, mother,” she embraced me, and caused me to sit down. After hearing what had happened, she said, “My mother, be not distressed; these demoniacal minded persons deny your credibility, and walk according to their own imaginations; but God will punish them: he has declared concerning them, ‘I will cast down these malicious, cruel, abject wretches jnto an abode of misery, and the womb of evil spirit.”
Man. (With wonder.) 0 goddess, I wish to be informed, by your favour, what is the name of God?
Revelation. (Angrily.) How can an answer be given to him who does not comprehend his own spirit, any more than it is possible to inform 2 blind man respecting the figure of his body # Man. ( With delight.) How can I, who am spirit, be the Supreme Lord?
Revelation. The eternal God is not distinct from thee; and thou art not distinct from God, the greatest of beings: but thou appearest to be a separate being in consequence of Maia, lke an image of the sun reflected in water.?
Man. (To Reason.) I do not fully comprehend what the goddess has said; for she affirms that I, who am united to body, who am a separate individual, and subject to birth and death,—am the immutable, happy, and living spirit.
Reason. Being ignorant of the thing, you do not understand her words; your acknowledgment is true.
Man. Inform me by what means I may understand their meaning.
Reason. When thou shalt know that the soul is comprehended in living spirit; when thou shalt moditate on the first priciple, when thy mind and consciousness shall be destroyed, and when every thing around thee shall disappear, then the glorious @od, who removes metttal error, who is unchangeable, eternal, and happy, will become manifest.
( Man reflects with joy on what he has heard.
MEDITATION enters, Meditation. I have been commissioned by Devotion, to reveal her secret thoughis to Revelation and Reason, and she has also commanded me to abide with Man. ( Looking.) Here is the goddess, not far off from Reason and Man. I shall approach her. (Approaches, and addresses her.) The goddess Devotion thus spoke to me in the assembly, “ The gods are merely ideas of the understanding; this 1 know by divine vision. Thou, O goddess, art pregnant, and in thy womb are twins—Science and Intel-Tect; and this Science and the Science of Devotion* shall meet together in thy mind.”
Revelation, May it be as the goddess has said.
( Goes out along with Reason.
* Sankarshan Vidya; that knowledge which is acquired by Yox: devotion, or extatic vision.
MEDITATION enters into MAN.
Man. (Reflecting op what has happened, Behind the scene.) Wonderful! Wonderful! she* who sprung from the divided breast of Mind, has suddenly vanished; asa bright stream of lightning rending the clouds illumines the world and in a moment disappears, she engulphed Passion and his adherents, and that glorious being Intellect has arisen in Man.
INTELLECT enters.
INTELLECT enters.
Jutellect. Yam Intellect, before whose splendor the three worlds pass away, and metaphysical errors cease respecting pervading, removing, carrying, destroying, polishing, and ornamenting, for there is nothing, This is man: I shall go to him. (Goes to him.) © Man, Intellect salutes thee!
Man. ( With delight.) My child, come and embrace me. ( They embrace. ): Man, (Joyfully.) The shades of darkness are dispersed, and the morning appears, for the blackness of passion is removed, and my sleep is broken; the cool beams of intellect shine upon me: Religion, Reason, Understanding, Tranquillity, Penance, dc. the whole world seem to be Vishnu Through the favour of Vishnu Lam become perfect. Now I have no consciousness of existence; I speak to none; it is indifferent where [ go, or what befalls me: I am tranquil, carnal ties, fear, sorrow, the influence of former actions, and passion, have come to anend, I have reached the state of annihilation, and tmmedintely:t shall assume the condition of a Muni.
ad Science.
DEVOTION enters, Devotion. ( Walking joyfully.) All my wishes have been speedily accomplished. I now behold you delivered from all your enemits, Man. O Devotion, when you are propitious, how can there be distress! I prostrate myself at your feet.
Devotion. { Raising him up.) Rise up, my son: have you any other request to make?
Man. What can I desire? Reason having conquered the enemy, his purposes are finished. O lotoseyed damsel, I am now seated at the feet of the Supreme Lord.
May plentiful rain water the earth; may prosperous Kings govern the world; may holy men, who remove ignorance by the light of the first principle, safely cross the sea of Passion, the bottom of which are sensible objects and affection.
( They all go out.
ATMA BODH, OR, THE KNOWLEDGE OF SPIRIT.
ATMA BOD’H, oR, THE KNOWLEDGE OF SPIRIT.
1, Turs Treatise on the knowledge of Spirit, is designed for those who are seeking deliverance from mortal births, who expiate their sins by rigid austerities, who are tranquil, and in whom all passions and disires are subdued.
2, Besides knowledge* there is no other meanst; itis manifestly the only instrument which loosens the bands of passion; as fire is indispensably requisite in cooking, without knowledge beatitude cannot be obtained.: 3, Action} not being opposed to ignorance can- “not remove it; but knowledge dispels ignorance, as the light dispels darkness.
4, When the ignorance which arises from earthly affections is removed, Spirit, by its own splendor, ~ _* Inthis Tract, Knowledge, hy way of eminence, sig- ‘uifies the perception of the universe as one simple being.
+ Commentary.— Austerit:es. devotion, praise, sacrifice, &c. are merely subservient to knowledge in obtaining beatitude.
{ Action in general is opposed to that quiescent state ih which, extatic vision 1s enjoyed. and the sou! conce:ves itself tube une with God, it here more particu-arly de~ notes religions rites, ceremonies. and duties, or w action is perfurmed in order tu obtain supreme fel 92 ATMA BOD’H, OR shines forth in an undivided state, as. the sun spreads its effulgence when the cloud is dispersed.
5. The soul which is covered with the rust of ignorance, being purified by the exercise of reason, knowledge itself also, disappears*; as the Katak seed purifies turbid water, and afterwards disappears by combining with it.
6. Life is like a dream, in which various pdssions, &. are experienced; during their existence they appear to be real, but when the person awakes it is discovered that they were an illusion,.
7. The world seems real until Brimh be comprehended, who dwells in all things undivided, as the pearl-oyster appears to be silvert.
8. All the variety of beings hangt on the true living Spirit, and are comprehended in the eternal all-pervading Being, as the different kinds of ornaments are comprehended in gold. > 9. The Ruler of the organs of sense, the Self. existent, is, like the firmament subjected to different accidents, and from their distinctions he displaya distinct existences; bat when these accidents are destroyed, he remains the One Béing.
10. In consequence of these accidents different species, names, and characters are attributed to Spirit, as different tastes and colours are ascribed to water§.
* Com.—Knowled:e is then reflected in Spirit, exists in it, and is the same with it; and thus Spirit shines forth as one.
+ Com. — As long as the dark shell and the triangular figure of the oyste: are not perceived.
t Lit.—Are strung on him as beads on a thread.: {f Com—The Lord, who restrains the senses, who is dif. fused through all, when reflected in the various beings which were formed by Maia, appears to be many; but after these illusory corporeal appearances vanish, the idea of many ceases, and the Divine unity is apprehended.
§ Com —As water, which itself is insipid, imbibes a bitter, 11. The body is composed of the gross parts of the five elements; itis under the influence of destiny, 4nd is the habitation of pleasure and of pain*.
12. The subtlet body is not formed of these gross materials, but is united with the five spirits of lifet, with Mind, Understanding, and the ten organs, and it is the instrument of sensation.
13. That unintelligent principle which is from the heginning, and is indescribable, is called the original accident; what is different from these three accidents is denominated spirit.
14. Oceupying the five places of life and passion, ‘pure Spirit assumes their nature, as crystal exhibits the colours of the objects applied to it§. pungent, sweet, or sour taste, and exhibits a red, yellow, $c. colour, according to the substances with which it ie combined; so, in consequence of different accidents, different species, names, and characters are attributed to Spirit, ough they do not naturally velong to it.
-* Com,— Three accidents (or the human frame which is supposed to include three different parts or bodies) are by ignorance ascribed to God, the first of which is named Sthool, or large. It is formed by dividing each of the five elements, and after separaging the finer parts, the gross parts are mixed together. +t Sookshma. It is also called, ling deb, sensitive principle, ar body. ' } The five apirits of life are the five divisions or operations of Maha Pran;—they are named Pran, Apan, Vyan, Oodan, Saman, and reside respectively in the heart, the howels, the whole body, the throat, and the navel.
{ Com—Indescribable, is that which cannot be affirmed to be either true or false. See Appendix.
§ Com.—the five places are those of digestion, life, passion, consciousness, and happiness. Pure Spirit, by an illusory connection with these places, exhibits their nature, but itis not affected by them. We have mentioned these accidents in order to shew the nature of Spirit, or essence; "wut it is-not necessary to advert to them after a know!ljedge of ‘the first principle bas been obtained, ' i 94 ATMA BOD’H, OR, 15. After mortifying the body, which contains these five places, pure spirit is discerned by reason, as rice is separated from the husk by beating it. ™ 16, The eternal and omnipresent Spirit does now manifest himself in every place; he is beheld in the understanding, and not in material objects, as an image is reflected in @ mirror, 17, Spirit is distinguished from the body, organs of sense, mind, and understanding, by the operations they perform. Spirit is that which beholds the actions of all, as 2 King bcholds the actions of his subjects*, 18, Ignorant men imagine that Spirit is the agent in the operations of the organs of sense, dc, as the moon has the appearance of motion when the clouds are passing over it.
19. The body, organs of sense, mind, and understanding, sustained by the Living Spirit, perform their several functions, as “people conduct their affairs, by the light of the sunt.
20. ‘the properties of body, organs of sense ana mind, are conceived to exist in the true living Spirit, ag the moon seems to move when it is reflected in running water.
21. Action, &c. which are the accidents of mind, are through ignorance attributed to Spirit; in the same manner as from ignorance a blue petoue is attri buted to the sky.; 22, Affection, desire, pleasure, pain, ke. exist in the understanding{; in profound sleep, when it * But does not engage in them.
+ Com.—The body, organs of sense, mind, and under~ standing possess life—why, then, do you affirm that Spirit’ isthe only living being 2—We answer, That body, &c. upheld by the eternal. living Spirit, perform their fanc= tions, as men perform the acts “of life, by the light of thé #un; but Spirit alone is life, andthe body, organs of sense; &c. are inert and motionless. ~ } Here it perhaps signifies consciousness, or the’ mental facuities in general. = THE KNOWLEDGE OE SPIRIT. 95 ceases, they are not experienced: consequently they exist in the understanding, and not in Spirit*, ~ 23, As the sun is naturally resplendent, water cold, and fire warm; so Spirit is in its own essence true, happy, eternal, and without pollution.
24. Having through ignorance ascribed both intellect and understanding to Spirit, people begin to say, lam, I know, &e.
~ 25..As Spirit is incapable of change, and intellect is not comprehended in understanding, the soul being conversant with impure principles, ignorantly says, [ am, and is thus deludedt.
26, Conceiving that heis soul, man becomes afraid, like a person who mistakes a piece of cord for a serent; but his fearis removed by the perception that fe is not soul, but the univeral Spiritf. * Com.—Tho Veisheshiks ( followers of Kanad ) maintain that affection, desire, pleasure, and pain, are pro-“perties of Spirit; but this is au erroneous epinion.— ‘They belong to the understanding; for they are feit in the state of waking and dreaming, whilst the understanding exists; but when it ceases (lit. recedes into the original accident) in profound sleep they are not felt; hence they are illusions which exist in the understanding, and not in Spirit.