PHILOSOPHY
OF
BHAGAVAD-GITA
T. SUBBA
BOW
THE
PHILOSOPHY
BHAGAVAD-GITA
OF
THE
Registered
Copyright
Permission
Reserved
Rights
All
for
will
translations
be
given
BY
THEOSOPHICAL
HOUSE
PUBLISHING
Adyar,
Madras,
India
OF
THE
PHILOSOPHY
THE
BHAGAVAD-GITA
BY
T.
Four
Lectures
of
the on
STJBBA
delivered
at
ROW
the Eleventh
Annual
Theosophical Society,held December
27, 28, 29
(Second
THEOSOPHICAL
and
Adyar,
30, 1886
Edition")
PUBLISHING ADYAR,
at
Convention
MADRAS, 1921
INDIA
HOUSE
T.
SUBBA
AN
MY of
with It
when
great
so
robust
well-made H.
favourite
the
B.
of
hers.
the
and
he
carried
views
what
a
of
Subba R.
always
Raghunatha
one
Row,
the
P.
2005968
be
very
a
great
attracted
Signs At
various
on
decision,
Olcott of
a
Twelve
talk
There
then
was
was
and
his
little and
spoke
a
the
members
Srinivasa
his him
published.
he
But
Colonel was
was
first
The
with
spoke
necessary.
Row
"
he
much
weight.
which
that
me
of upon
to
afterwards was
for
intellectual.
known
was
called
was
became
He
man.
I
that
1884
look
to
strikingly
said
was
there
great
he
Court.
admiration
began
and
High
it difficult
My
great
a
paper
which
was
committee
I
as
It
Convention,
topics,
only
",
that
here,
was
by
Zodiao
so.
end down
of
make
to
as
the
settled
the
in
at
first moment
very
was
man,
P.
attention
her
time
that
and
Convention
the
it
began
Madras
to
him
to
Row
practising
from
why
from
When
of
and
understand
almost
Subba
here
came
attracted
was
T.
Theosophical
him,
deeply
ability
and
I
the
at
was
to
of
with
intention
the
first met so
APPRECIATION
acquaintance 1884,
ROW
dent. Presiof
Row
small
this, and
VI
myself used
to
meet
business
office
of
Mr.
Masters.
do not
to
Row
been
of of a
and
those
to
India
as
Section
to
I
what
the
upon
of in
question
who
also
was
Headquarters
believe
practicallyceased
then
circulation
the
departure
But
had knew
the on
I
admitted
which
was
at
I
the
concerned.
was
P. B.
H.
was
Hartmann,
give trouble, and and
of two
that
owing B.,
P.
of H.
to
exist, so
this
point
I
far am
quite sure.
not
As
practitionersin used
myself was,
and
he
used there
the
a
to
to
drive
was
talked
no
me
in the
about
of
to
various
go
to
and
Row
I
House.
acquaintance
evenings
occasion
Court
friendship
my matter
a
the
in
close
very
reciprocated was
Court, Subba
same
daily
meet
to
therefore,
which
He
Franz
I
that
bearing
Society,stayed
troubles
Second
the
subsequently
of the to
T.S.
it
Dr.
the
now
present, and
that
of the
papers
is
one
long lapse of time,
a
only thing
etc.
began
little
Madras,
built.
only persons
I understood
manuscript
member
very
pictures
been
noc
The
with
Rounds,
was
to
the
see
had
Section
founded.
new
to
after such
Second
connection
committee
which
room,
the
were
remember,
the
a
hall
big
actuallytook place. into
there
coming
my
Schwarz,
The
Subba
and
after
taken
was
but
This
done.
shortly
I
its members.
Sundays,
on
be
to
Very day
also among
were
of
extent
an
deep gratitude.
on
holidays,and
to
things
the to
his,
He
when
Headquarters. me,
but
never
VI 1
occult
about
avoided
even
would
So
a
far
speak
great
very of
sort
chela
R.
Raghunatha
a
much
"
In
year.
four
There
was
who
four
to
in
place
deliver
that I
part of so
the
could
not
not
say that
Bahadur
Subba
Row
the
on
would
Gltd
Convention
was
were
of that
of the
one
him
upon
condition I should
do
deliver
of
his
the
on
be
Gltd.
most
or
the
taking under-
the
session take
to
was
persuaded so,
him
three
to
attend
He
year.
I would
discourses
be
call
to
was
his senior, and
Congress, which
that
I said
lectures
I
that
was
Calcutta
the
were
in persuading difficulty
the
National
there, and
go to
pressure
Indian
the
of
much
put
do
W.
believed
much
of the
mornings lectures.
A
lectures.
he
C.
would
was
his discourses
the
deliver
to
their
who
Dewan
used
man,
1886,
on
delivered
it
was
he
".
Master
December
think
Mr.
he
M.
who
two
Cooper-Oakley
Though
he
persons
were
of his.
Master
Row,
the
I
Cooper-Oakley,
Masters,
respected
jocularly
J.
him.
discipleof
was
him,
or
only
Occultism
friends
the
he
the
know,
A.
to
about
anything
a
Mr.
Masters
some
questions regarding
I
as
with
Society.
our
about
to
and
Leadbeater both
with
answering
existence.
the
me
this
on
survived,
acquainted
to
connected
Masters
he
period
became
mentioned
once
never
I
after
years
reticent
so
was
whole
for the
question, that six
He
matters.
me
to
if he
promised
As
expected
I
valuable,
present, I arranged with
a
and
shorthand
as
Vlll
reporter if I
him, these
take
to
in The
that
admired
expression,
name
Pandit
Sanskrit
presented Library,
lost
was
I
gather
much
so
Theosophist,it form
in book
on
I
the
even
probability
the
token
about
of
not
that
me
Bombay,
of he
to Professor
that
the came
he
a
my
difficult in
The
memory
by
request
sophist, Theoof the
copies
of this
Miiller. to
But
ledge acknow-
.pamphlet. a
to
publication my
while
from
went
his admiration,
expenses
Max
it worth
it
of these
enthusiastic
forwarding
of
Adyar
managed
their
the
a
I think,
lectures
at
One was
end
unless
an
towards
think
learning
the
day,
of the
published
receipt fact
the
such
useful, and was
to
how
power
In
all
Theosophist
of this.
reason
the
in
to
be
form
did
Professor
last
him
remember
book
in
the
appearance
I contributed
publication.
I think
at
occurred
would
and
the
admiration
asked
the
Tatya
reprint
books
Row
fails, the first edition Tookaram
who,
learning
A-fter
subject.
ability,and of
Subba
actually
and
was
from
lectures. who
believe,
embraced
of
Bhashikachariar,
number in
depth
of these
course
great
large
a
lectures.
of
of the
speak
in the
by
gentleman,
the
paid
published
first
were
was
great capacity and
his to
not
him
displayed by
and
lectures
the
It
150.
I
Theosophist.
Everybody of
correctly,Rs.
remember
notes
lectures, and
of those
notes
lectures, as
actually spoke
them
on
they
stand
the
four
now,
are
mornings.
as
he The
IX
very he
submitted
to
little revision.
I
informed
that
with
small
report,
came
few
very
that
the
a
and
notes, whole
intended
was
second
issued
Society or his
It
on
the
matter.
on
the
subject gave
absent
in
Subba
Row's
frequent.
made
Theosophist private him
letters
to
information
subjects. 1
or
T.P.H.,
he One 1912.
was
H.
B.'s
P. Row's
B., who
to
this
attack
a
fication classi-
lecture, led
P.
time
fication, classi-
fourfold
Subba
due
of the
replies
then
was
became
less
American
the
afternoon,
Path, charging
cating freely communi-
Masters after
in
either
Theosophists knowledge
about
a
criticism
him,
on
to
controversy,
certain
in not
narrowness
had
the
to
H.
in the columns
European
right,
no
edition
Headquarters
same
an
Brahman
with
to the
the
had
a
and
me,
sevenfold
first
to
Partly
visits
About
for
the
offence
Europe.
the
Society issuing
the
said that
was
claimed
second
subject, and
the
afterwards,
claimant
on
in
upon
on
years
not.1
preference
touched
discourses
consulted
a
observations
and
of these
Wadia
whether
notes
hesitation
the
the
some
without
Tatya's son
P.
morning
of these
aid
many
to
that
know
Row's
controversy
edition
each
containing
given
was
B.
him
the
Subba
the
issued
Mr.
not
by
with
was
objected
and
do
paper
Tookaram
that
showed
I
but
slipof
second be
edition.
then
I
it
A
to
and, I believe,
copyright
was
discourse
interruption.
or
him, required
when
shorthand
and he
had
and
kindred
played
tennis
and
another
Subba
Row
his
few
so
a
an
able
drove
tennis
Club
equal
Dr.
to
After
Row,
house,
which
the
after was
chief
and
I
to
used
talks.
Mr.
Oakley was
have
me
great
a
and
show
his
occult
enigmatical, for
years "
:
me
There
I knew
so
and to are
Mr.
them Row
was
present,
be
those
at
after
notes,
and
there,
Indian to
the
versation con-
good enough
was
still
I
said in
on
the
to
let
have.
those
notes,
knowledge
great
S.,
T.
Cook's
Dr.
Subba
place
no
quite
the
Club.
join
which
them,
find
course,
A sions, occa-
which, about
subjects.
occasionally
He
he
there.
and
in
go
only
short
politan Cosmo-
the
game.
privilege
and of
ground
the
interesting things
nevertheless, religious
a
made
over,
copy
many
of
it
tennis
to
the
was
invariably
to
which
was
did
he
say
player
to
in
I
to
membership
adjacent
his,
actually
Court
in the
of
of
resigning
almost
Indian
used
speaker.
considered
the
tennis,
talks
were
he
expert
an
he
forgot
on
best
of
and
High
played
resignation
there
the
As
the
Cooper-Oakley
and
that
and
Cook,
his
Subba
Mrs.
player,
and
almost
was
I
from
straight
intention
later.
days
Cook,
great friend
a
T.S.,
the
in
was
his
expressed
membership
He
who
Theosophist,
Dr.
with
sitting discussing
was
made
among
them
understand. three
little about
which
statements,
Shankaras
Races,
which
one
This to
took
statement seven
Buddhas
were
many was
Buddhas." and
Manus,
XI
did
I
then
but
;
when
have
I
he
he
Though in
he
got
one
give
until
a
I
spoke help
to
rebuke What
even
begin
with
and
we
last
me.
put
He
I
a
My
asked
replied
reply I
saw
why
Mantra
spectful re-
remark not
the
:
been
ing morn-
I
"
:
Had "I
was:
he
years.
and
tennis
put
something
thousand
one
in his
ended
question
him "
:
this
the have
his
about
and
for many
morning,
playing
me
night?"
dream."
repeating the
every
finished
he
you
in
was
Sandhya properly."
your
his illness which
before
down,
when
so,
dictating
am
him
from
do
Sandhya properly ? However,
perform
eight times
had
aspirants;
Row
it
repeating Gayatrl during
his advice,
months
true
about
not
strongly
very
you,
your
twilight,and followed
I
B.,
.
Subba
think
him
one
A
or
would
I
death.
any
no
Colonel
press
he
But
forth
for
do
performing now
even
drew
I
can
to
P. B.
hall, where
in this very
1888,
to
me
then
the
I used
his
before
year
refusal
like.
I have
as
giving
H.
from
directions.
some
this, that
"
was
Disciples
me,
was
positionof
the
the
and
me
March,
There
assistance
no
of
thought
never
spiritualmatters.
meditation to
the
are
great friendshipto
Adyar occupying
and
who
Kumaras,
showed
already stated,
at
he
Shankaras
three
that,
conclusion
Lord.
the
help
meant,
statement
the
to
come
the
of
three
the
referring to of
since
spoke
this
what
understand
not
death,
a
dream
remember the
about
as
sitting
were
you
Two
no
question you,
and
to
it
Xll
appeared
to
thought/'
Then
dream
the
I
You
have
then He
I
taken
weather
ill in
Madras
then
Indian that about I
with
great
day Hatha
took
him
one
his
astrallyI way,
but
he
from
that
great
my
his
away
the
illness,he
of the
medical
ablest
medical
who
an
was
him, told
me
", brought
used
take
an
it "
and
way."
moment
he
in the
first
nine
said
He
"
man
told
him
Those
were
knew
what
class, and turned he
years
1'ack his brain also
He
that
Do
"
the was
to
never
and
night tried
relief
appeared :
me
did
he
which
had
mind
some
to
old
telling
degree,
his
for
"
when
this
directions.
himself
B.A.
practices.
day
I
power."
"pemphigus
Row
and
and
Yoga
:
shortly after
was
treated
spiritualsubjects.
over
added
I went
Rangappa,
was
Presidency,
sleep,
he
his
to
thinking.
spiritualmatters, could
this.
member
distinction, being
the
in
ably Prob-
"
:
To
During
also
who
the
had
he
he
further
after
Dr.
city.
Subba
he
said
year."
next
died.
illness
remember after
He
some
considered
and
intense
that
first
the
Row's
by
that
was
I
than
soul
way/' referring
European
was
doctor, Subba
I.
vacation, and
a
who
me
him
and
by
in
it
scratch
see
saw
hot
profession, man
will
never
treated
was
the
to
give
to
We
"
:
how not
on
better
a
Gayatri Discipline, and
him
misfortune, for the
put you
just begun
asked said
him
vision,and
the
prescribing
have
you
I asked
the
or
because
"
that
me
some
to
came
to
him
"
go
that
words,
and
not
wanted
in
his
XIV
the
patni
the
son
wife
or
of
occasion
Atri.
with
Indian
train
After
his
his few
of
Writings
the
to
all, it is
very,
to
a
as
and
Vedanta
observed
that
Traya,
Prasthana
provided razor
Sutras, could will not
or
for
path ", namely the
and have
doubt.
But
the
him
of
teachings connected unbounded
as
He
accurate.
treatise
based
on
the
altogether Bundles
Three
wish
who
the
After
by
the
were
book,
to
That those
I felt certain
Sacred on
tread
he
who
that
once
the
of nourishment
Upanishats, the
Bhagavad-GUd.
written
death.
writings
was
those
very Theo-
of The
for
sacred
the
a
erudition.
reverence
them
of
result
subjects,having regard
great
written
be
connection
contribution
profound
most
a
could
Science
"
of
Tooka-
by
in
Row's
Raja Yoga
knowledge
his
Esoteric
The
volumes
Subba
Hindu
the
in
contained with
and
admiration
His
the
was
the
in
and
knowledge
his wide
This
500
quate, inade-
"
the result
issued
was
Rs.
certain
on
entitled
It
meagre
had
to collect
and
"
paid
of
time very
he
learning
the
I
by myself
sophistup
purposes.
duty
my
learning
volume
Row.
whom
to
search
careful
the
publication.
the
with
Theosophical
his
represent
T. Subba
Tatya,
ram
to
occult
an
Theosophical literature
to
one
head, in order
its
was
means
on
founding
as
death, I thought it
publication of
the
for
himself of
necessity
Dattatreya
contributions
Dattatreya
Row
Sannyasis
indeed, was
Atri, and
Subba
of the
spoke
organisation to
of Rshi
he
the
Brahma himself
knejv
would
him not
XV
disinclination
extreme
such
on
I
refer
may
relation
to
Subba
Lotus.
him
get
the
come
to
this
visits
to
Subba
But other
and
this
Subba
without
the
Bhavani
told
had
been
unkind
paper
and a
The
him
that
he
he
scratch
or
second
not
Subba to
the
wrote
was
would
rude
or
had
first a
part
this
just
some
or
the
done
send
to
often
sion occa-
he
from
written
got what
incapable
of
and
got pen
so
correction
But
sit in the
to
was
of it
away
before.
leave, until
and
with
him
determined
Row
of
review.
in connection
one
then
excuse
On
on.
a
number
a
promised
part
was
Row
write
to
had
paid
anyone,
of Subba
Subba
to
of which
attempted he
as
Idyll of the
promise
later
come
promised.
being
end.
to
Row
paper,
that
and
without
told
in
me
Theosuphist.
put off with
was
visit,the last but
matter,
house
to
obtain
to
he
Thi
Bhavani
country.
was
his
of
Row
Row
P. B.
for
Idyll, copies
time
every
H.
told
friend
great
a
by
Subba
got of
review
was
sent
disinclination,
the
on
write
and
paper
Shankar
paper
articles
write
to
Bhavani
Bhavani
be
to
his
of
reason
of this
proof
Row's
to
simple
put pen
a
Bhavani
used
and
Row,
As
what
to
to
White
to
subject.
a
the
for
service,
that
render
straightaway, beginning
on
a
to
subsequent
day. His
memory
repeat
passages
he had
committed
read
them
once
most
was
from them or
of the
some
to memory,
twice.
and
remarkable,
Of
course,
sacred
though his
he
could
books, he had
study
as
if
but
of them
XVI
critical,and
was
them
after
tennis
the
about
the
once
of
highly he
and
all
that
was
It
occurs.
that
publish
an
led
Row's
who
he
writer
of
of
casual
a
connected referred
translation
of
Lai the
with this
to
Adi
term
Mani
employ
who
Gaudapada,
Buddha
high opinion
taught
the
of
this
Dvivedi Karika
to
with
of
showed
elementals, in order to
to
mention
untimely.
He
Mantra
Shastra,
apparently profound.
Bhavani
obtained
use
instances
forgot
with
practical,was
also
had
regarding
most
the
acquaintance
and
theoretical
I
where
very
Commentary.
Subba
two
Row
to
other
arose
Subba
was
Upanishat,
course
Row's
me
English
Shankara's
the
sion divi-
spoke
this
standard
a
lectures
He
one
point
some
Subba
was
Karika
Others
In
Karika
this
in
was
Plato.
at
was
four-fold
on
but the
to
up
philosophy,
Buddhist
It
come
the
Karika was
in which
conversation
verse
there
thought
Upanishat
Upanishat.
Gaudapada's
at
could and
in this
explained
one
arose
cited
Row
in his Gltd
upon
noon, after-
one
Upanishat explaining
and
him,
he laid stress
which
Subba
This
with
from
question
some
Mdndukya
was.
authority
conversation
example,
Atman.
in the
Atman
For
over,
of
passage
favourite
the
was
nature
what
quotations in
forcible.
and
apt
were
his
the from
Gopala him
Mantram.
instructions
great Mantras.
some
he
knew
how
One to
or
invoke
produce phenomena. that
Subba
was,
I
Row's
think,
death
only
was
about
XVH
thirty-three,when
making of the
obtain in
till his
Subba
Row
His
school his
began
his B. A.
That
Subba
his
in
his
B.
under
fact
the
A.
and
afterwards.
About
practising in
the
Civil
the
first in
the
allowed
for the was
in the
High
through
B.L.
Row
highest
a
cised exer-
Subba
Row
he
probably,
the
time,
and
year.
applicationand
up
study.
He
placed
was
The
subjectsby
got
first
candidates,
Though
he
two
cial Provinwas
candidates.
short.
or
already
was
in that
the
be
high place
year
of the
of marks
number
joined
may
examination
exraination
all the
a
Vakil,
one
preparation of
Court
and
presidency.
was,
he
as
was
comparatively
intense
when
He
one.
already stated,
his very
within
of successful
list
actuallydid.
he
brilliant
he
that
foretold
mates.
when
to
once
astrologer
an
first in the
competitive
for that
from
part
making
me
Coconada,
took
High Court,
Subba
appeared
scored
he
1885,
Service
established.
his
asked
I have
as
examination,
twenty,
"
on
precocious boy,
a
that
go
to
after
to the
Madras, where
to
degree, ranking was
and
a
his school
parents
Row
from
judged
who
education
over
by
quite
was
English
retire
than
longer
that
to
He
hoped
once
astrologer
Presidency College,and
took
in
live
not
great power
the
that
career
removed
from
horoscope
and
would
say
intended
came
of his
reading
a
him
eightieth year.
Pondicherry,
was
he
country where
had
He
away.
heard
he
little money,
a
Tapas,"
passed
longer. I
much
live very
he
the
time didates can-
practising his
subjects,
Geology
was
XV111
of
one
the
subjects
in
few
a
him,
to
new
weeks,
which
Smith,
Professor
Christian
of
subject, as
he
questions.
This
was
as
father, T.
Subba
under to
say,
and
a
his
that
way
Vakil
of
reputation at
that
would
friend
the
Bar
would
did
the
functions
have
brought
to so,
Court.
credit
of Indians.
Row's of the
highly
so
service
take
returned
but
and
had
was
high to
the
to
he been
risen to the
of his
was
Needless
and
grew, have
it
Governor.
examination,
High
judicialcapacity
him
Sir
which
member
a
to
tion. examina-
Varada
to
voce
given
was
thought
Row
the
he
office
of the
invited
B.L.
the
guilty,and
then
was
the
few
injustice,of
Row
he
the
passed
discharged
a
of
very
in the
place
the
with
him
to
was
Subba
spared long enough, and
lower
Madhava
T.
the Gaekwar.
admitted
who
Row,
the
viva
Row,
of favouritism
matter
Row
Madras,
given
of
of
the
Subba
Government
Council
Sir
off
for
piece
a
Rama
Legislative
Rajah
a
a
the
knowledge
him
been
in
with
struck
during
let
took
Grantduff's
committed
of
have
who
Row,
E.
he
Michie
charge
so
at
Mr.
Science in
was
it
Museum
hours.
Row's
found
to
geological specimens,
afterwards
Unfortunately
ought
the
Physical
Subba
that
examination,
M.
of
subject,it is said,
the
many
gether alto-
Though
Government
Observatory,
thoroughness
Varada
the
there
College,
Kodaikanal
took.
prepared
in
spending
he
studying
were
Egmore,
which
he
which
Bench,
office in ledged acknow-
a
XIX
It
when
was
turned
mind
the
seeds
the
terrible
months
on
"
the
Subba
well
used
his
to
time
and
Oriental
cadjan
not
to
the
him.
T.S.
others.
He
Library Sanskrit
the
fond
and
is
visit
of
On
certain
he
W.
he
L.
to
two
knew
said
once
paid
that
to
and
Sundays
W.
hours
of
holidays,
where
he
he
spent
Cooper-Oakley,
L., to
went
that
except
company
C.
spent
led
death
Headquarters,
often
sowed
him.
with
conversation
and
his
C.
accompanied
was
to
come
It
For
which
on
intimately. of
Row
known
in
began. "
these
over
brought
illness
occasion
Row
few
that
his
occultism.
prostration
nervous
Jupiter
Subba
Master,
a
that
his
Master
that
pondered
disaster
after
the
he
that
Baroda
and
spirituality
years of
in
employed
was
towards
nine
some
he
the
in
Government
pouring
manuscripts. S.
SUBBAMANIEM
over
2
THE
shall
I
PHILOSOPHY
simply
worth.
They various
into
authority
is
that
I
view have
OF
them
put
systems
of
alleged
for
to
mean
will
You
of my
and
It is
forward
they
are
investigations
own
them.
that
the
last
to
the
fundamental
you
in mind
time
in
need
I
Oita.
higher
no
with
only few
the
this
remarks
I
explain
hereafter called
Nara,
the
length
at
intended
was
to
T then
that
you
Logos,
said
;
Ivrshna
which
that
be
to
Bhagavad-
all that
and
;
ought the
remind
represent
pointed out
which
understand
to
necessary
to
here, and
notions to
introductory
an
gave
recapitulate
not
intended
I
met
we
trying
simply
it will be
was
for What
philosophy
put
remember
lecture
wa.*"
forward
the results
are
BHAGAVAD-GITA
make.
to
borne
THK
I shall
Arjuna,
represent the
who
human
monad.
Bhagavad-Ciita,
The
essentiallypractical in
appeared
on
the
Just
guidance. of
as
the
philosophers which didactic so
the
is
not
be
are
even
basis
is
have
likely to
for
their
and
indeed, be
constantly kept
down
come
Bhagavad-(llta. "
who
to
of
us,
practicalin
But in
in view.
a
few
spiritual discourses
are
their
of time
course
The
have
other tially essen-
tone,
teachings will
these
misunderstood
give
various
to
is
teachings,
world
preachings
in character
understood
and
sayings of Christ, the
the
and
Buddha,
the
mankind
to
stands,
present
religiousteachers of
scene
practicaldirections
at
its character
of all
discourses
the
like
it
as
"
unless
they their
Bhagavad-Gita
LECTURE
FIRST
from
starts
length" they
at
and
the
"details of
cannot
the
teachings
in the
the
understand
we
only
Before
my
that
is
This
I
which
the
a
cannot
considered
be
are
the shall
principle f in which laws
he
am
a
has
;
of the
practical
sophy philo-
gather
cannot
to to
can
the
prove
lay from
purpose
so
you
many
of understanding
Bhagavad-Glta.
[
philosophical
in the
attempts an
being"
a
less to
or
character"
every
down
part of
lay down
more
their
the time
of
scientist
gathered
are
for the
necessary
about
I
therein
are
I shall
but
in
axiomatic
philosophy
modern
of
clearness.
all touch
attempt
not
system
it starts
which
postulates for
absolutely
absolutely
introductory
an
basis
principleswhich as
call them
may
with
it
subject,a considerable
vast at
find
philosophyI
with
sufficient very
test them
even
Bhagavad-Gita itself;but
premises
fundamental
few
as
the
from
with
indicated
This
Krshna,
of
1
is the
said
his
be tested.
of this
outlines
I have
beneath
carefullysurveyed,
can
discourse
deduce
show
they
preface
which
foundation.
practical applications of
further,
lecture, giving- the
teaching
is
Bhagavad-Glta, or
which
in
there,
into the
go
is their
proceeding to
necessary
of the
way
basis
that
and
not
philosophicalbasis
a
unless
teachings, and
does
which
philosophy is
there
Still
or
Krshna
authorities, and
as
or
here
to
enforcing the doctrine,
of
purpose
explained
not
are
alluded
simply
are
for the
quoted
which
premises,
certain
to
same
manner
prove
examination
all the
of nature.
4
THE
PHILOSOPHY
the
In
be
it will
ordinary
principles do
upon
has
I venture
"
will be
all that has
with of
science
;
at
the
This
quite
certain
of
hypothesis
for
machinery Now
to to
we
all
a
the
in the
be
field
working
a
safely adopt for the
"
altered
time
if you
are
necessitate
it"
working hypothesis
the
facts
understand
of
will also
us
facts
it is
intellect
man
may
be
basis
consistent perfect!}'
labours
new
rate
to
to
When
the
human
by
out
our
any
any
us
study
a
be
to
"
may
explain
to
seems
necessary
have
at
to be
furthermore,
hypothesis which
alteration, but which
found
they give
rate
that
available
ways
which
found
been
commencement
being.
upon
and
promise
any
hypothesis" a at
philosophy
to
in-
them
test
high authority.
very
constructed,
ever
found
of
system
of the
out
But, nevertheless, these
mankind.
carefullyexplained, they of every
in the
or
principles,,
are
impossible to
to
next
rest
these
experiment
of life
generality of
the
of
many
and
course
BHAGAVAD-GITA
THE
good
a
reasoning
question ; the
of
case
inductive
OF
which
before
gigantic
is
proceed
we
and
it
complicated
of nature.
proceed
point out for
instruction
with to
this
you
hypothesis.
that
any
First
system
spiritualguidance
will
of
of
all,I
practical
have
to
be
judged,first,with reference to the nature and condition that are locked and the capabilities of man up in him secondly, with to
which
which
he
man
has
reference is to
to
subject and progress.
the the
cosmos
and
circumstances
the
forces under
:
FIRST
these
Unless will
it
hai'dly possible
be
that
"highest goal unless
there
ideal
towards
almost
is
is
be
the
cosmos,
all
I
by
not
I
is
principles
in
the
adopt
the
let
has
l
I would
classifythe principles in
is
There
correspondence whatever
may in
obtains and of
place
that
in
of
numbers
themselves, 1
This
Madame
Collection
i"y
us.
of
P.
of
as
it
be
the
is
particular
the
welfare
of
we
that
Blavatsky,
Esoteric
by
a
for
the
of nature, in the
their
what
infer as
which
Writings of
the
the
reader
late Mr.
the
the
I do not lecturer
is referred
T. Subba
takes
between
relation
between
case
regards
classification,which controversy
of
which
law
happens Now
law
writers,
phenomena
to
as
cosmos.
some
the
is
"
macrocosm.
this sevenfold raised
called
been
classify
in the
similarityand
the
of the
Just
I would
and
I do
time
this
man,
enabled
principles and
can
which
towards
tell you
to
what
are
of
of the
nature
classification
reason
many
of the
statement
H.
any
the
me
system
by knowing
microcosm
the
"
solar
amount
good
a
often
very
the
certain
a
it will be
Theosophical writingsgenerally.
principles in
the
an
or
instructions
goal
up
adopted
in
to
sevenfold
that
man
reach,
to
and
;
tending.
proceed further, to
mean
reaching
these
say
and
of man,
of
progress,
examining
evolutionary progress Before
to
conduce
to
ascertain
goal
a
the
to
whether
say
Now
nature
or
has
to
understood
us
capable
man
likely
not.
or
for
aim
definite
a
which
instruction
only
is
man
impossible
mankind
investigated, sufficiently
points are
two
O
LECTURE
to
and the
A
Rao, published
6
adopt,
to
mean
and
to
it
play
no
a
adopt
must
confusion
that
number.
this
sevenfold
has
to ! These not
to
speak,
correspond in
to
the
so-called
Linga
the
Thus
the
of
order
the
often
you
nerve-force, blood,
we
and
sixteen
thirty-five. But constitute
.so-called
"
astral the
from
so-called
fourth
combined
with
give like
us
so
life
with
Linga
as
distinct
independent
almost
is
This
large as
physical body from
the
from
the
Again,
when principle,
disintegrates,and
fifth,soon
principle
distinct
many
sharlra.
fourth
the
of
enumerate
principleapart
the
body,"
the fifth.
any
well
still the
the
from
number
any
so
gener~
into three
separate entity apart
the
and
is divided
as
principleswhich And
have what
the
unless
lifeless
system of division
existence.
the
Sukshma
with
as
so
is called
what
of divisions
number
a
principle, nor
separated
not
the
are
separated
may
bones,
make
the
I'ise
given
they
make
may
parts, and
physical body,
is
physicalbody
please,you
life
of
Taking
confounded
divisions
not
we
case
cleavage,
of
man.
latter from
here
does
by
amount
an
in which
principles. Now
or
it
but
in every
lines
natural
any
(very
if
though
classification
physical body
sharira
;
seven
cosmos,
What
life-principle ; the
sharlra).
in the
that
constitution
principlesin
ally given,
number
the
as principles, generally enumerated,
seven
do
unscientific
spiritualforce;
a
necessarily follows
means
seven
nor
power
A
very
a
doubt
important part
an
is neither
be
to
me
Xo
one.
AGAVAD-GIT
BH
THK
to
.seems
misleading
seems
OF
PHILOSOPHY
THL
does thing some-
is more.
classification
.sevenfold
this
its absence
in many
considerable
a
Hindu
simple
that
reason
of
these
four
which
are
distinct
of
the
than
introduce
confusion
subject.
I
I
not
the
solar
enumerating
in the
order
convenient
'Four
This
found
in
the
the
fourfold and
one
light
upon
the in
the
of
solar
principles By
only, but
the
case
of the
case
to
fourfold
the
cosmos.
system
found
likely
of
case
the
more
it
the
four
cal practi-
have
to
l
the
cosmos
whole
of
cosmos.
In
Logos
be
with
septenary
adopt
the
in
1
adopt
it in
adopt
also
to
are
mean
the
also
and
1
when
upddhis
turn
"
throw
to
that
explaining
manner
therefore
classification,and I shall
a
than
shall
the
adopt
to
pi'inciplesin
that
of
the
and
so, for all
adhere
to
multiply
system,
And
purpose
convenient
tinie-
entities
many
four
in their
religious philosophy
more
so
with
associated
associated
for
"
classification
man,
into
man
of consciousness.
purposes
the
adopt
to
having separate existences,
further
states
it far
it divides
rate
any
principles, for
four
of
At
unintelligibleto
it is better
so
principlesare
doctrines
books.
it is almost
classification
capable
are
as
and
conspicuous by
is almost
Hindu
our
portion of
minds;
honoured
of
/
LECTOHE
FIRST
these
principles I
of evolution, which
shall to
seems
be
proceed the
most
one.
Upadhis
including
in Karana
Sharira
is sometimes
called
strictlyspeaking,
there
are
"
as
the
Ego
the
Samanya only
the
"
vehicle
three
reflected
of the
Sharira
in
Upadhis.
Light Hindu
image of the
Books.
of the
Logos. But
8
THE
I
PHILOSOPHY
shall
point
OF
occupies in from of
the
the
first I
called
Parabrahmam.
have
of
creeds of
of
have
adopted
First
opinion
to
as
has
possible
to
is
next
this First is
Cause
evolution But
impossible
All
is
is to
impose the
its for
human
real
reason
to unintelligible
our
and
it is
it becomes
Cause
? Xo it.
about
what
say
eternal.
activity
comes,
Is it
knowledge
and
of
man's
it.
upon
First
but
It
manifestations, though
essence
periods
of
Cause, that
something
omnipresent
pralaya the
First
religiousphilosophers are
commences,
even
of
and
difference
a
the
nature
disputes
attributes to
know
all about
into its inmost
cosmic
the
anything
know
subject
When
of
possibleto
to
is in itself.
of
existence
know
it is
penetrate
it
the
from
not
so-
Various
the
to
as
a
the
the
it.
sectarian
constantly tried
possibleto
it is
arisen,
difference
the
intellect
doubt
All
hardly
Even
theories
is
denied
denied
various
adopt.
postulate,
is
ever
Cause.
never
Cause.
have
has
of the
of what
there
which
being
to
first
existence
course
First
have
differences
from
is the
Of
the
atheists
this
down
promised the
in passing
basis
the
you
I have rather
philosophy
existence called
lay
to
give
ciples prin-
human
organised
or
principle,
which
system
to the
that
of these
of nature, and
I shall
day,
classification
The
positioneach
the evolution
First Cause
present
fourfold
what
out
BHAGAVAD-GITA
THE
and
it
to
really
agreed
that
Further,
passivity.
inactive, and
when
active.
for this
activity and
minds.
It is not
sivity pas-
matter
10
THE
PHILOSOPHY
placed
are
the
which
"
itself
essence
All the
of said
writers
that
mean
with
all
Brahmam, looked that
earth
of
and
not
capable
of
object
one
essence
which
did
Brahmam
is
object
kind
be
to
real
the
way of this
takes
bottom
of existence
which
the
which, is
kind
to every
rise
note
and
knowledge,
giving
in the
thing
Parabrahmam, of
be
same
consciousness
our
as
should
in the
the
that
and
considered
npildtinakfiranani
phenomena
supporting every
that
not-
associate
we
be
seems
an
which
writers
old
our
karatiam
meant
that
itself
and
the
should
the
are
simply
of all
though
formulated
have is
mean
upadana
water
essence
foundation
old
attributes
they
of attributes
the
us.
When
non-ego
the
as
pillar. They bundle
of
cosmos.
those
did
nor
upon
to
khalvit/aiiibrahina,"they
idea
the
it were,
attributes, as
Parabrahmam
the
in
Sarram
"
these
unknown
being
principle that
BHAGAVAD-Gl'TA
THE
bears
Vedantic
everything
of,
OF
becomes
yet of an
object of knowledge. Now
things
for
in into
starts
the
Parabrah
this the
Loyos
writers
either
Brahmam. the
be
may
fshvara
It
Christians, and
eternally in Avalokiteforara
the
by
called
it is
the
which
which
of energy,
the
in
I shall
language
Pratyagtitman
or
bosom
from
essence
all
before
Luyos.
called
is
exists
one
centre
a
call the
present
which
in,
is the
cosmos,
existence
This
ma
the
Verbum
the of
his
father.
Buddhists
Word
Christ
divine
;
It at
SJiabda
or
the
or
of old
os
by
who
is
is called
any
rate,
FIRST
Avalokiteswara
though also
in
in
other
ideas
with
of
unborn
eternal,
in the
l"ralaya,and
starts
the
time
cosmic
the
ego
other
of
in the
reflection
It is the
of
really is
to
in
understand The
the
few
from
It of
will
this
in the
that
its
.1 am
in
exists
it in in
Parabrahrnam,
a
it
-subjectfor
a
are
look
going
some
it
at
lay
to
these.
and
having latent
at
all the What
to
the
yet an
as
at
it is
not
it were, the
same
individualised
condition time
down
It is not-
substance,
Parabmhmam, from
of
cosmos,
and
constitution, and
different
object
Bhagavad-Gita.
principle are
in
its
capable
there to
or
it is
an
in the
be
not
at
is but
devised.
have
we
teachings
it is different
existence. bosom
which
to
it is
initiations
been
of
every
nature
is
man
lecture, but
my
it is not
in essence,
time
have
nature
physical
or
objective;
all the
propositions
reference
material
or
from
but
great mystery
which
time
and
ego
its inmost
that
latent
energy
point out,
In
one
in its inmost
standpoints
other
every
is
first jndta
is the
hereafter
philosophy
consideration
It
the
a
at the
Paralrahmam,
as
reference
systems
with
and
highest knowledge
acquiring. with
activity.
manifestation.
or
in
of conscious
centre
a
shall
I
unknowable,
of the
as
In
which
exists
of Parabmhmam
cosmos,
self, as
which
are
formulated
spiritualenergy
and
bosom
there
associated.
is
have
they of
doctrine
it
general,
in
Logos
Chinese
which
centre
a
and
condition
the
doctrine
every
is the
sense
doubt
existence
not
one
no
almost
11
LECTUKK
of
in
the
pralaya,
12
PHILOSOPHY
THE
just,
for
time
of
instance,
sushupti
books
our
the
as
BHAGAVAD-OtTA
THE
of ego
sense
It
sleep.
or
sachchidfinandam,
as
that
understand
must
OF
it is
is latent
is often
and
sat, and
described
this
by
the
at
in
epithet you
it is chit and
that
rinandam. It has I
well
as
may
of
that
this
is manifested
by
even
there
Parabrahmam in
only forms.
into the
that
of
giving
manifest
rate, whatever
may
exist,it
subject
for
will
nature
existence Verbuni.
as
The
Logos
abstract, and
all
those
not
be of
better
the
subsequent
as
instructions The
understood other to
the
a
but
to
of
purpose
is here
say,
Logos
not
in various of
variations
minutely
go
understanding considered
the
which
Arjuna
other if I
are
aspects of the
point out
principles that existence
to
the
particular Logo*,
any to
infinite.
is
be the
is unnecessary
the
able innumer-
called
that
itself
may
which
almost
;
th~"
supposed
are
energy
differences
general application.
a
of
centre
any
in the
Logos the
be
Bhagavad-Grlta.
Logos in
may
is
to
such
in
of energy
particular,definite,form,
one
that
this
own.
not
state
be
not
There
number
can
At
form
must
Parabrahmam.
in
also
must
single centre
a
Their
others.
Logos
is but
But,
innumerable
It
Parabrahmam.
Logo*
Perhaps
I
its
only personal G-od,
cosmos.
almost
are
energy
of
bosom
the
misunderstanding,
any
"centres
in
exists
individuality of
an
it is the
that
say
that
perhaps, cause
and
consciousness
start
of this
to you
into
Logos
or
Of
course,
this
Parabrahmam,
the
all
It
evolution.
the
what
the
be
with
will
bear
this here
tor
Purusha
is
the
Prakrti
to
than
is
pillar
of
itself cannot with
a
veil be
thrown
hand
as
shall
we
have
absolute
one
it
to
into
objectivestandpoint,
whole the
by
and
starts
Please
words,
my
difficultyabout various
writers
on
this
Midaprakrti Mulaprakrti is no more course
of
attributes
is
of this
the
Parabrahmam
It is
seen
it,and
that
veil is the
It is the
matter.
in the
it.
it is.
by
basis
by
the
Logos
mighty
of material
cosmos.
Again, Parabrahmam, one
this
being having
understand
to
over
as over
of cosmic
manifestations
the
once
Mulaprakrti.
as
bundle
the
seen
veil thrown
expanse
Of
of
tree
is an pillar itself; Parabrahmam and absolute reality,and MulapraJcrfi
the
unconditioned sort
it
felt
the animates
which
the
This
us.
Parabrahmam
a
of
root
of knowledge
When
the
its
try
philosophy.
material
is
From to
in
objectiveconsciousness
to
and
mind
in
and
Vedantic
this
appears
of all energy
were
its own,
from
existence.
of
conscious
a
reference
Parabrah'/iium
it.
the
end
which
from
of
it
as
chaitanyam
as
the
all branches
it is
existence
manifested
of
of
and
of in
appears
source
basis
result
unconditioned
that
one
consciousness
objective see
the
existence
into
starts
manifestation
of all creation
springs
cosmos
first
ego
is more,
the
life, because
ego
is
and, what
whole
first
the
and
cosmos, ;
the
is
beginning
the
cosmos,
13
LECTURE
1'IfiST
-Ego, and
after on
having appeared the
other
as
on
the
Miilapvakrti
14
acts
the
as
explain the it
PHILOSOPHY
THE
one
to
Lotjosby far
very
the
a
;
I
simile.
Of
radiate
throughout the
as
space
Such
light and
the
is
which
It
to
be
force
forces
in the
is
the
one
but
in mind between thrown
of view from
light;
and
;
manifestation that
there
is
or
a
Mfdaprakrti over
of the it.
Krshna,
are
Now
a
capable
of
cosmos
seems
of all the
have
the
other
from
as
the
the
secondly, we
foundation
is,
Logo*,
have
we
kind
You
it were,
or
ego
of self bear
must
line of distinction
the
we
is
of the
matter;
this energy in
manifests
whole
reflection.
(which
Lxjgos)and
and
here
every
clear
Parabrahmaui
and
thirdly,we
Self, of which
manner
Logos.
we
sun
same
energy
the
rate,
of the
its
Mfdaprakrti, Ishrara
the
have
we
any
cosmos
of
root a
at
"
that
of
which
First,
taken the
in
diffused
are
Parabrahmam
conscious
and
power
based.
have
the
consists
exist
through
Logos,
of
light and
"
heat
of the
Trinity
principlesupon
three
In
the
energy
highest
its
view
manifestation
Logos, and
the
fi'om
radiates
and
lightand
is the
instance,
energy
space,
philosophers.
understanding. or
visible
Logos
form
to
you
For
and
stretch
not
help
to
the
its heat in
acting through
Logos.
it,but
first
Trinity,
of the
condition
the
the
see
simply
1 shall
Logos.
must
you
from
ancient
as
course
with
Parabrahmarn itself
this
compared
instrumentality. by
by
be
unknown
some
the
mean
conception
may
sun
heat
what
through
it is intended
of
kind
some
energy
you
BHAGAVAD-GITA*
THK
OV
drawn the
veil
objectivepoint which
is radiated
Bhagavad-Glta,
as
I
FIRST
shall
hereafter
point out,
between
the
will
distinction various
be
philosophy.
It
is
the literal
meaning
less
the
with
differentiated
It
is
and
mistake
considered
as
AmJaLtam
as
school
of
is
its
first
origin
When
Chn'Mos
Saviour,
it is from he
light that manifested
light
in
of
the
is born.
the
Logos
manifestation
cosmic
being
the
be
mother
called
is
"
this
the
only
"
that
certain
a
hand
other
Ghost
in The
is this.
man
as
his
of this divine
were,
when
but
of
ChriMns* in
becomes
M/7y/7
when
Chrt*tu8.
of the
it is he
Christians.
Holy
himself
this
of the
the
the
it
Logos
it is the
;
by
the
as
or
Krshna,
on
and
womb, So
the
the
believed
mother
that
man
of
;
contrasted
manifestation
a
manifests
the
more
light from
through
it is called
why
reason
in
as
that
He
emanates
Saukhya
conveys
Ghost
generally
;
is the
it is nndifferentiated
suppose
manifested
in
yak fain
Bhagavad-Gita
Holy
is
philosophy.
Kutastha
This
philosophers.
Parabrahmam
Ar
of this word
Logos,
a
of the
Mftlaprakrtiwhich
in the
to
of the
note
of
systems
because
the
of the
confusion
a
called
matter.
Paiviprakrti
a
take
it is undifferentiated
that
Sophia
this
also
even
Gnostic
which
to
of distinction
line
importance
you
is called
simply
is called
the
clear
when
that
Bhagavad-Glta,
idea
and
;
Parabrahmam
of
a
seen
in mind
i-"
draws
rise in various
given
bear
Xow
veil
two
misconceptions
has
two
t.KCTl.-RK
the
the
Logos
child
in the
Dairljwakrfi,
is
of this of
course
instead
of
Logos, should, strictlyspeaking,
daughter
of the
Logo*.
To
make
16
PHILOSOPHY
I'HK
this
symbolised Prakrti. and it is
is
considered
in order
to
convey
it
but
see,
lightis
central
the
called
further
observed
that
All
energy.
which
kind
every
and
one
that
of
springs
that
it
sun
that
r
sun
we
This
wisdom.
It will
light,as
as
and
the
same
that
forces
life
but
are
we
with
the
that
manifested
one
It will
have
the
aspects, because is
of
the
being
power
cosmos
in
manifestations
Logos originally.
in the
reallyplays
of
and
in all these
surveyed
be
the
the
of consciousness
modes
power,
from
image
But
itself
kinds
various
same
not
Loyo$r
of nature.
manifests
organism,
the
light of
whole
acquainted,
are
we
physical
is
whole Afahfichaitanyaiiiotihe
of, all the various
know
to
the
sun.
force, is just one
as
the
definite
a
the
the
not
what
and
consciousness,
minds
our
life of the
It is the
cosmos.
the
light of
L-
light
G-ayatrl
the
of the
sun
this
know
lightof
springs is
that
out
as
to
the
represented as
BHAGAVAU-GITA
You
Gayatrl.
as
which
THE
point
may
It
from
be
I
cleaver,
OF
part
of considerable
one
importance. As
far
have
we
as
secondly, Islivara
Parabrahmam; manifested
prakrti
in
which
seems
to
be, Xow
as
by
the
in
laws, does
intellectual
its not
infinite
is called
firstly,
energy details
Daivlthat
lastly
I have
creation
spring into
at,
thirdly,the light
.
universe
wonderful
;
and
Bhagavad-Gita,
Parabrahmam
over
is commenced The
the
arrived
/shvara, which
through
Mulaprakrti thrown
have
we
gone
said, a veil or
evolution
of the and
existence
Logos.
with
by
mere
its
18
whole
There
cosmos.
where the
are
have
elements
mighty
in
the
of the
cosmos.
Logos-which
is the
one
springs
bears does
H find
our
These, it
the
and
the
represents
the
microcosm.
it is not
explained
in
necessary
for
reference
Vedantic
our
me
to
to
this
of the solar
that
Logos
point
that
books, and
explain
infinite it is
may,
of
in
of view cosmos
generally
it will
this aspect
subject I
one
and
one
light
those
In
macrocosm
the
system.
of Pranava
Upanishats.
mean
general
with
meaning
From
in that
of
cosmos
the
four
confounded
the
to
verse uni-
sharlra
to
the
are
not
be
not
of the
sharira.
remembered,
intended
is also
the whole
the
relation
same
dealing with
the
sense
before
that
lastly,conceive
Parana
Philosophy
With
does
And
in Vedantic
itself,but
it
as
the infinite cosmos,
Pranava
which
Parana
in
Pranara
from
a
the
to
further
the
enumerated
another
Conceive
thai
*
lightwhich
positionof
principles must
sense
this
on
image
our
be
must
principlesof These
to
the
corresponding
as
germ
existence.
Parabrahmam
constitute
the
existing
into
comes
the
all its
in
contains
which
"
in the
stands
cosmos,
as
Logos
sharlra
"
I
that
system
Look
cosmos.
the
from
totalityto
its
whole
of the
cosmos
these
principlesof
the
solar
manifested
this
principles and
this
and
;
classification
dealing1 with
mos cos-
itself.
Conceive
sukshma
absent
fourfold
the
whole
the
place in
a
energies are
of in
cosmos
emanates
BHAGAYAIJ-GITA
THE
is not
four
these
adopted
sharlra
OF
PHILOSOPHY
THE
not
be
Pranava.
however,
allude
FIRST
to
other
one
fthvara
is called
Sliabda
called
give
to
if
The
has
of
Our
four
find
will
you
Every
kind
further
in its
The
these
to
in this
form
is
image
lightor
caught the
again
and
solar
up
system
and
whole
Vach.
is
this,
cosmos
Now
the
in its sitkshma
exists
Logos,
transferred
because
cosmic
to
its
matter,
necessarily
must
cosmos
Vach
great
of
of the
energy
madhyama,
its parvxform.
is called
forms
four
of
utter.
we
in its
the
parti,
in several
ultimatelyin
of
that
statement
what
exists
principles
manifested
whole
Vach
is
this Pranava
four
these
This
itself and Vach
pashyanti,and why
correspond
Veda
Vaikhari
of
reason
that
Rg
said
called
are
vaikhari.
Vaikhari
Upanishats.
the
going
am
writers
These
and
in the
I
is
significance when old
kinds.
pashyanti, madhyamd
fact, it
thoroughly mystical. But,
understood.
is
in
explanation
tremendous
a
why
reason
Logon- why,
or
will appear
mystical, it
Vach
Verbum
explains the
Brahmam.
you
properly
which
point,
19
LfcCTUBK
exist tf
in
the
Vaikhari
madhyamd form,
and
made
must
by
manifested cosmos.
light
the
by
try various cosmos
to
of
Logos
the
and
Parabrahmam
It is
Vach. we
form,
the
light
of
to
Verbum
light
is
the
pashyanti
aspect
of
that
explanation that
certain
philosophers the
Logos
itself the
this
this
objective form
the
pard
understand
is
which
in its
cosmos
the
Vach,
from
energy
whole
The
emanates.
is
of
source
one
the
statements
effect that manifested
the as
20
THE
PHILOSOPHY
to
another
one
shall
with
given
manifested
this
with the
as
relationship
to
the
and
mislead,
likelyto another
also
name,
beyond
these
Parabrahmam. differences differences this
of
any
principle,
amount we
of
ought
but
by
as
it
this
sprung
founded con-
the
same
bears is what
this
is
word
is
Ishvara, but by
usage
"
fourth up,
and
has difficulty to
is
looked
Sutrattni'i.
generally stated
regards have
;
be
be
must
into
what
to
this there
call
not
sanctioned
opinion
started
Vaishwanara
as
to
Ishvara
it is
physical
one
is not
but
be
merely the
world, bearing
world
I shall
As
The
Now
this, is
to
again
Xext
three
the
the
may
as
upon
next
astral
astral
called
then
cosmos
as
world,
objective world.
the
And
of the
basis
other.
objectiveworld
astral
the
but
This
Hiranyagarbha.
called
the
in
be looked
this, and
Beyond
existence.
and
man
First, Vaishwanara.
to
of
meaning
principlesin
four
manifested
the whole
which
basis from
now
the
the
represent
to
four
objective world,
manifested
to
in
is not
Vaishwanara
upon
the
to
in this order.
enumerated
and
the
cosmos,
principles
system itself. Here
Pranava
to
the
of
explanations generally
is intended
corresponding
four
ations manifest-
or
examination
an
the
refer
to
Pranava
the
to
the solar
constitute
reference
its mdtras.
one
relationship
same
conditions
four
proceed
now
it useful
find
also
do these
as
principlesthat I
the
Vach.
of I
BHAGAVAU-GITA
principlesbear
four
These
THE
OF
have,
there
principle from
arisen. as
is
we
these For have
FIRST
for
the
cosmos,
which
the
existence of
it.
and If such
have
is
Sankhyas. solar
system
You
may
view
Into
the
spring three
these
place
of
Except
in
outlines
plane
of
nearest
few
real occult These common
theoretical
of
the
to
as
into
This
the
way
lecture in
on
of
and
made
by the
principles,in
in which
way
from
these
ed, differentiat-
so-called
elements
will at
so-called
in the
stand that
lecture.
seems
evolution
far
as
give
objective
most
in
lecture
least
the
to
seem
modern
enter.
Professor
the
as
of the
by
physical is,
the
give
to
the
on
I know,
the
investigatorsto
the
subject. themselves,
experience as conception
the
mentioned
theory
Logos,
to
me
which
Vaishwanara,
Vaishwanara,
for
existence
the
the
majority of
delivered
upon
which
evolution
necessary
particulars,this
theory
the
to
this fourth
as
veil of Parabrahmam
lecture
protyle
approach
ought
we
Mulaprakrti is
ago
reason
the
as
idea
the
into
Midaprakrti
not
which
from
of the
and
doubt
principles,which
the a
by
it
of
out
is the
start
of
idea
in
Sankhvas
details
chemistry.
some
start
adopted by
time
short
a
principles
no
the
some
examining
elements
our
the
elements
modern
you
of
entity
or
objectivestandpoint of
gather
Crookes
the
the
principlesinto by
of
case,
the
itself,it is
various
three
of
be
Avyaktam
from
this
the
exist
already explained
considered and
which
This
principle. I
three
Avyaktam
the
accept
principle
some
other
21
LECTURE
to become
and
are
so
far
beyond
objects of merely
inference, rather
than
'22
THE
PHILOSOPHY
THE
OF
BHAGAVAD-GITA
objects of practical knowledge. difficult for as
they
us
to
of
exist
form
these
of
evolution
principlesis the
to
I
have
these
laid
three
all
the
Bear the
and
by
mind
the
whole
the
end
from one
we
those
a
certain
intellectual
the
from
programme
lowest
life is,
take,
objects in
the
it becomes
the
course
into
being.
which
is that
to
a
of the
principles that
Light
one
communicated and
Logos
works
Light
all these
works
out
commencement
mineral
of time, when
differentiated
started
our
it will be
speaking, call livingorganisms, we In
with
impulse
which
cosmos
of
out
foundation
we
to
examination this
that
seen
undifferentiated.
instance, the
going
my
system
begin
we
present
solar
the
organisms, it were,
as
for
If
science
our
one
It is the
of the
energy
more
principles
energy
through
definite
of evolution.
the
one
manifestations.
with
their
of evolution
diffused
is
all their
the
the
to
evolution, that
it has
in
that
process
appertains
without
as
at
of differentiation
manifested
objects also
which
starts
of
process
But
basis.
suffice for
conceive,
whole
the
whole
Logos
principles
fundamental
will
down
must
various
in
the
so
difficult for
physics than
of
principles,having
Mulaprakrti,
work which
matter
a
their
to
as
the
and
whole
the
through
idea
science
You
purpose.
different
these
and
spiritualethics,
that
out
definite
any
properly
if it is
course
in nature, it will be still more
the
rate
any
to understand
us
Of
Now
when
kingdom, cannot,
or
all
strictly
find this undifferentiated. we
reach
considerable
plant life, extent,
and
organisms
find that
this
light
be
of
independent
not
life.
By
the
differentiated rise
to
reach
forms
and
mental
in the
in
a
in
other
given
organisms which
actions
the
stage,
can
hardly
actions
and
the
determining
in
life-energy which reach
certain
into
is
this
man,
in
its
in
ation differenti-
itself
evoked
and
certain
a
in
Light
becomes
it.
that
at
still its
;
acting
and
we
it evokes
manifestations
Monads,
gives
that
actions
future
one
is
becomes
surroundings,
have
a
the environment
Karma
called
it is
that
which
generates
be
ego
This
from
those
perhaps
may
or
various
and or
it
Light
evolution.
The
organism
this
centre
first instance
particularorganisms.
sort
a
Light;
physical progress
of cosmic
process
is
Light itself,which
man,
that
consciousness.
as
this
by
life,
complete, and
more
consciousness
created
more
animal
reach
itself
of the
we
and
results of
time
all the
in the
see
entity
and
more
we
is
that
supposed
manifestation
a
or
when
manifests
moreover
must
mode
And
differentiation
the
It
tend
which
differentiation.
towards we
formed
are
23
LEOTDKE
FlfiST
effect of
the
By
life
that
time
we
differentiated
hence
individuality is
fixed. is individuality
As and
becomes
the the he
and
more
individualities
by
intellectual effect is
of his
composed
rendered
and
man's
own
become
and
more
differentiated
more
moral
more
impulses
more
other
from
surroundings,
own
Karma,
definite,
the
he
generates
principlesof defined.
There
and and
which are
24
THE
four
PHILOSOPHY
in
principles about
body,
doubt
not
of the
to that
branches
subjects
but
need
we
into
of
details, as of the
enquiry
religiousinvestigator. of
physiology in
importance
connected discuss
not
physical
is the
go
field
the
to
of considerable
certain ;
need
we
certain
matters with
First, there
more
physiologist than
BHAGAVAD-GlTA
THE
man.
which
they appertain
No
OF
do
come be-
dealing
with
Yoga
sophy Philo-
those
questions
at
present. Next the
there
sukshma
the
is
the
physical body
astral
world
bears
same
to the
sophical dissertations. has
given
called
rise also to
fcama
transformed of
elements
are
not
of
quite
and,
body,
materials,
its
considerably
force
(or
by about
into
energy
Kutratmii] of
reason
the And
the
of same
differentiation now
the
localised
and
all
finer are
the
only
be of
centre
a
principle
differentiated
which these
question is,
the
in
third
was
impulse of
of
can
"
cosmos
in
as
found
the
senses
thought
Priijua
is
composed
composed
which
the
principle
Its
nature.
sharlra of
centre
a
It is
those
Karana
expression
and body itself,
action
than
greater
as
or
of
Theo-
our
that the
so.
and
being
powers
physical organism. conceived
unfortunate
different
a
in
kamariipa
it is not
differentiated
so
physical
But
it.
solar
this astral
represents into
of the
misconception
a
to
the
objectiveplane
This
bears
relationship which
called
It is sometimes
system.
This
sharira.
what
has
brought
cosmic
ciples. prin-
is it that
20
THE
lustre.
PHILOSOPHY
The
to
man's
as
the
lustre
reflection
the
of
of the
make
You
its
will
delusive
the
idea
which
not
self John
of
been
Stuart
but
it
what
its reflection. cannot
remind
tions emo-
sell
and
even
Mill
a
a
is said
act
you
is
that
be
to
an
my
say,
the
idea, as
it were,
series
any
delusive, as
I have
the real Self is the
however,
individual simile
that
being, I
cannot
Logos
the
as a
have
idea
series of
or
from
that
reason
that
generally considered
If you as
same
concatenation
arisen
idea.
said
men
suppose
has
a
Vedantic
on
the
manufactured
which
self is
delusive
a
great for
to
of
Shankaracharya,
is
these
trying to explain,because
image to
that
from
It
states.
itself,and
motion
true
idea
and
delusive
was
secondai*yidea
mental
his
writer
great
that
It is not
states.
a
water
altogether unable
this
Buddha
suppose
of self is manufactured mental
of the
by
of
be
to
that
every
also both
not
led
that, just
its appearance, as
tion condi-
passions and
image
see
Almost
of
man's
in
distinctlyalleged must
invisible
a
the
further
one.
You
the
on
to
physical
surface
clear
a
indistinct
so
the
to
get
upadhi
light.
philosophy,as have
by
distorted
image
perceive
to
on
rendered
render
and
the
sun
and
may
disturbed
clear
a
feebler
and
will also observe
you
itself, so
water
he
till you
on
upculhi,and
image
the
so
feebler
from
compare
may
you
it grows
is transferred
be disturbed
may
BriAGAVAp-GITA
knowledge depends mainly
of the as
and
clear, and
Our
body.
THE
of this bimbam
knowledge,
less
one
OP
ego
is
reflected
simply
be carried
very
FIRST
far.
We
find
a
land
if you
us
objectivestate
of
existing
real
as
a
How
is it
body
? Then,
the
will
image
in
see
itself.
in
what
entity
transfer
to
it
again,
in the
sharlra.
you
depend
may
has
also
We
shall
or individuality
immortality is only it will of
be
very
phenomena
of
or
energy
upddhi In
to
or
difficult to the
on
find
sthula
the in
the
He
man's
Logos,
peculiarcases a
number
large
self is
kind
some
is
exact
nature
said, which
no
doubt
from
of the has
fourth
his
lastly,his
and
opinion
rise to various
Sahkhya philosophy, at man
any
has
I have
followers
those
these
as
atmo. to
the
already
misconceptions.
some
rate
siikshma
or
higher individuality, of
to
also,
physicalbody
body
principle,as
according
sankhyas,
astral
difference
given
for instance,
the
1 shall
as
of Krshna
first the
fourthly
a
and,
opinion
has
of
seat
sharlra, and
There
nirlshwara
the
to
Vedantists,
sharlra, secondly
karana
Now,
of
quaternary.
sharlra, thirdly the the
a
transferred
existing monad
point out, a
this
Logo? itself,
unless
for
astral
still greater
a
the
certain
that
the
itself.
transferred
be
that
account
basis
some
opinion
hereafter is
In
name.
something
upddhi.
the
man
a
is
be
in my
am
to
transferred
be
can
ego
I
same
to
it
upon
self to
physical body
in transferringthis entity to difficulty
and
the
ego
the
a
it difficulty
hold
my
form
can
If so, while
consciousness,
possible
k(7rana
distinct
deny this,and
entity
separate
to
each
You
centre.
separate will
that
27
LECTURE
who
three
are
of the called
principles,
28
THH
PHILOSOPHY
with
their
Avyaktam
This
Avyaktam
is
manifested view
in
is
to
the
this
complete
it
self,
evolution,
differentiated
in
other of
reason
the three
it.
That
which
principle
is in
differentiated
rather
the
the
one
this
principle,
becomes
or
In
uprfdlti.
by
the
which
ParabrdJimam
and
and
is
quaternary.
fourth
;
in
exist
its
the
man
the
rather
or
as
Avyaktam
of
course
BHAGAVAD-GITA
really
in
all
of
root
the
is
simply
say,
to
Mnlaprakrti
principle
principles
THK
Mulaprakrti,
Parabrahmam
highest
OF
which
various
be
to
appears
which
organisms,
t
subsists
in
spiritual Now
let
us
hypothesis.
it
not
why
which
entity
this is
kind
every
The notice
people
because
(not
a
have
they
Parabrahmam
for
have
they
Light
the "
classifying
not
two
the
will
of
;
they
of
man.
shut
that
is
to
out
the
;
reason
nirlshwarasankhyas, the
did
not
the entities
of
existence
"
of
important
according
entirely
and
real
is the
reach.
denied
notice
principles
which
happen
called
have this
to
is
all
at
been
taken
most
has
man
Logos
"
and
upridhi,
what
see
taken
these
of
but)
because and
Logos in
nature
its in "
LECTURE
SECOND
IN
first
the
I
tried
beginnings
of
cosmic
main
four
the
I
cosmos.
seemed
1
man.
clear
have of
is
doctrine
these
of
various
been
have would
which
order to
of
these
few
a
principles.
divided
principles
the and
the
You
solar called
four
constitutionin
mind it
that
and,
introduced
the
is
the
on
a
whole
moreover,
on
the
regards
as
religious philosophies
become
terribly confused, from
drawn
make
to
make
principles
and
assumptions,
wrong
follow
necessarily
not
understanding In
have
the
;
that
the
of
because
explicable
principles,
nations
inferences
these
infinite
manifested
bear
given,
doing
principles
nature
will
misconceptions
of
nature
these
I
the
whole
the
divided
you
in
four
the
have
that
understanding
account
yet
I
hope that
Vedantic
of
defined
which
into
the
in
deh'niteness
of
operate
of
course
and
amount
that
basis
and
system,
explanations
of
the
the
trace
evolution,
enumerated
form
principles
to
certain
a
principles
also
to
solar
of
with
indicated
I
so
lecture
last
my
from
correct
a
principles. my
clear.
position remarks
more
will
itself
by
the
into names
have of
some
that
remember
system them
about
1
four
I
have main
assigned
to
30
THE
them
PHILOSOPHY
treatises
in
yoga.
T(7ram,
the
manifested
the
Ardhamatra
solar
is
also
the
symbolise
Sankhya
three
them
of all material
astral
organisms the
than also
three
also
astral.
is in my
of matter
the
on
of this
manifested
within
the
have
been
the
of
It
physical science
physical
will
has,
be
the
up
to
that
able
to
Vedantic
the
rhe
various
however, way
province three
be
in which traces
perhaps forms
whole
As
yet the
I have
reached.
course
of time
penetrate
deep the
to
ward out-
which
alone,
that
we
physical the
into
of
Sutrdtmii
writers.
It is the from
this
on
The
superficiesof
this time in
plane
known
research.
underlying basis, that corresponds our
the
use
is,strictlyspeaking,
that, and
is
slightestdoubt
science
lies
what
from
system
I
the
on
the
physical
opinion physical, though
surveying
cosmos.
the
ordinary objectiveplane.
field
only
only
of
Much
solar
the
called,
so
organisms.
organisms
differ in its constitution
it may
the
principles,or
indicate, not but
without
principles and
from
and
of
symbol
Yoga, properly
these
to
the
Ttiraka
thi-ee Mtitras
with
material
called
orginal M"laprakrti in
of the
word
not
be
the
And
man.
the
plane
may
deals
evolution
higher
BHAOAVAD-GITA
Pranava
or
system.
mainly
THE
what
on
manifestations
three
"
OF
of
Sankhya philosophy parts
component
physical
manifestations.
supposed
that
of
I in any
Sankhya philosophy,as out
the
origin
of these
trace
all
Mulaprakrti It
way at
to
must
authorise
not, the
stood, present undermanifestations.
SECON1"
On
the
there
contrary, into
Professor
Crookes
results
than
Sankhya
of course,
for
propound is
for
has
and
the
details
the
purpose
to
what
note
the
it is
what
will
It
field
that
be
theory
the
for
that ground, back-
not
are
to
but
sary neces-
doctrine
sufficient
within
comes
of
own
in the
kept
Sankhya
of
truer
Occult
of its
organisms,
explaining the
of
at
public.
theory
been
of that
like
West,
arrive
the
these
always
that
existing systems
definite
a
that
Bhagavad-Glta.
will
to
origin of
the
matter
a
known
the
in
in the
contained
are
has,
science
believe
to
reason
others,
and
philosophy
science
is every
physical
enquirers
31
LECTURE
of the
the
present
philosophy is,and horizon
of
physical
science. We
form
can
that
beings less
beings
to
that
live
on
the
To
and
beyond
definitelyformulate
does
planes
of
being,
themselves
give
in
us
some
are
All in
the
the
so-called
idea
of the
mentioned
known as
Deraganarns
swarya.
of
those to
of
plane occult
But
existence
now
that
in most
existingin mentioned
['a"u*, Rudrax,
of
our
else,
science finer
manifest
seances spiritualistic
beings living on
the
ence, exist-
of these
that
phenomena
the
It is well
plane. Devas
and
the
case
of still
everything
ordinary
blank.
and
anterior
mind,
this
plane,
the
plane
modern
perfect
a
in
so
the
beside
is
do
astral
kind
the
to
as
the
on
able
astral.
not
exist
we
are
idea
no
the Pur
will astral anas,
swarga. in the
Purana*
Adityas
and
are some
32
PHILOSOPHY
THE
classes
other
OF
Ganams exist
in the
These called
included
be
must
of the
plane
that
beings the
by
make
not
god,
a
crores
of of
crores
of
and
and
have
we
beings,
These certain
One another
the
expected, the
with
the
Devas.
philosophy The third
we
first is
have
it
word
have
blunder is
word
by
have
divided
body
no
The divided the
Bhuloka
of
is used
in
follows of
karatia
second is the
have
a
component
affinitywith and
materials
be natux'ally
may
has
cosmos
gods.
man.
same
ancient
the
three
As
man
so-called
the
kind
a
means
certain
a
of the
of
Deva
thirty-three
Deva
the
plane.
bhuloka,
suvarloka.
the
same
of
same
Do
worship thirty-three
one
always
has
astral
and
elementals,
it is to these
naturally inferred,
be
are
Theo-
our
unfortunate
god,
may
which
on
that
we
the
organism composed
existing
in
worship thirty-threecrores
as
organism
plane
strictlyapplicable.
an
because
affinity with
upddkis into
is
mean
that
beings
astral
by Europeans.
ordinary parlance to that
is
because
This
other
elementals, properly so-
therefore
\ve
generally committed spiritualbeing,
the
thinking
that
gods.
the
of elementals
Deva
Devas,
several
higher beings, and
name
and
and
light.
besides
mistake
the
means
still
are
the
that
latter
astral inhabit
But
strictlyso-called.
amongst
general name
sophical writings. called, there
Devas
Kinnaras
Takshas, Gandharvas,
But
BHAGAVAD-GITA
doubt
no
are
THE
affinitywith sharlra
writers into
on
three
of
the man
Hindu lokas.
bhuvarloka, and
the
physicalplane
with
34
THE
karana
sharira
of
PHILOSOPHY
is
THE
OF
body
a
of existence
of
many
beads
strung
strung
are
personality I its
definite
after
experiences of
all
the
necessarily communicated karana
the
less
to
the
physical
and
constitution
them or
is
are
even no
should
states
concerned the
be
to
all
intellectual
of
of the in
man
nature
soul and
human with
impressed
all
body
man.
His
is
that
ordinary thoughts
It
own.
all
goes
the
seat
passions which
are
the
and
is,
our
of
most
as
the
being, there
their
continued
deep
into
higher
emotions
tastes
karana of the
the
generated
higher aspirations,do
simply
animal
human
the intellectual
his
whose
daily avocations,
by
all
indeliblyon
almost
astral
of the
man,
those its
to
karana
the
or
preserved ;
gained
preservation. But
much
man,
justice that the
not
are
experiences of
man,
with
merely
physicalwants
object
all the
be
not
of mental
ideas
astral
with
consistent
associations
the
similar
are
By
of self, with
assimilate
only
individual
experience
astral
nature
but
moreover,
mental
the
it, can
beyond
sharira
the
those
or
Of
sharira.
man,
personalities
may
to
so
earthlyincarnation.
one
being
like
incarnation.
as
associations
human
a
Its
body.
persistentidea far
capable
because,
sharira, as
that
mean
which
states
karana
is
astral
thread, successive
a
incarnation
the
course
the
sutratnw,
associations, so
appertain to Of
on
this
on
through
passes
called
is
which
organism,
or
existing independently
plane
BHAGAVAD-GITA
become
sharira. lower
The
nature
of
emotions, and
those
generallyconnected
with
the
physicalwants
themselves do
they
This
astral
this of
ego
and
the
whole
that
reason
of
Logos,
of
which
Mulaprakrti is its
the
from
the
the
Logos
of
life that
to
in mind
that
the
philosophy it
it
this karana
of the action
of the and
energy, on
called
light which
that
plane
sutratma,
and
elements,
and
basis. two
of the
lightemanating particularkind of matter
physical
that
said
of
current
begins
of
of these
frame,
kind
a
life, which I
pointed
sets out
the
that
gradually gives rise
proceeds on
manifest
individual
of
existence, or
existence, is evolved
conscious
in motion.
it
It
evolved.
machine
as
of
its fund
is called
systems
material
that
its
current
organisms
to
sharlra
have
energy
upon
already
differentiated one
incarnation,
consciousness
we
of the
action
I have
result
combination
individualityis
the
borne
physical or
constitutes
that
ego,
of assimilation.
karana
of
source
from
real
higher individualityas
a
is its life and
which
is, further, its
of
the
as
something
in certain
primarily the
is
Out
this
after
process
the
clearly
sharira
which
than
jlva.
be
It must
the
communicate
higher
passes
incarnation
evolving
of the
man,
is called
but
man,
incarnation
each
in
resultant
is for
doubt
no
is what
through
experiences, and the
may
sharlra
subsists
adding
of man,
35
go.
Jcarana
which
LECTURE
the
to not
SECOND
what
its mission. we
out
of
evolutionary it is this very to individual
Furthermore
call conscious
life,and,
36
THE
when
PHILOSOPHY
to
come
we
OP
THE
of
several
this
called
with
karana
action
of
bring
about
this
those
after birth
thus
keep
up
child
a
of
far
as
man,
his
as
physical wants, therefore
may
astral
body
strength Now
after
of these
let
rules
us
to
that
existence
that
death
less and
emotions
enquire what, he
the
is
progress existence
in. one
sense
impulses.
of Karma the
can
other
physical
hand
cravings.
constituted
is,
We
of the
ordinary
proportionate animal
be
with
persistence
under
it,
existence
is concerned and
will,
or
more
which
of the
associations
suppose
be
the
result
great extent, the
on
more
It lives with
were.
body
the
it
further
of karmic
influence
astral
The
it
as
if the
disappear
will
annihilated. to
of Karma
render
continued
result
seen
preserve
So
of
that
it will be
monad.
is the
sharlra
karana
and
individual
an
as
the
to
plane
of progress
but
birth
jlva
It is the
shar/ra
of the
operated
only
not
definite,as
attained, and
the
karana
the
product
of man,
actions
the
generally
that
path
actions
Voluntary
is
once
the
result
environment,
have
that
When
the
by
this
What
the natural
in
voluntary
individualityof
of the
result.
defined
and
space
forces
is reached
those
more
is but
conscious
generated by
are
life.
one
his
producing
time,
very
this
the
includes
of
sharlra
consciousness
is
In
subsidiary forces, which
co-operate
and
completely
force.
peculiar conditions
that
find that
we
man,
individualityis clearlyand operation
BHAGAVAD-GITA
to
cumstanc cirthe
passions. as
man
is,are
generally subject,and
the
SECOND
goal is
only
be
in
otherwise
is this.
body
separate that and
this
life to
this
it is
it is
the
astral
body are
from
body
the
the
removed,
if the
exist
body
sharlra.
kdrana the
the the
action
cessively fallingsuc-
the
reflected
light
the
kdrana
astral
to the
and
on
sfhilla
the
sharlra,
is
removed, The
independently survive
of the
the
astral
separation
Similarlythe physicalbody as
it is connected
sharlra
;
physical body
that
physical body.
reflection.
any
to
is the
From
sharlra
receive
seen
develops
in the
kdrana
cannot
body,
sharlra.
on
its
energy
It will be
energy,
to
livingso long and
and
objects.
reflected
ceases can
kdrana
the
loses
Explain the
to
sunbeam
a
experience
we
astral
tried
bodies
into
and
plain that,
sharlra but
that
rather
life
that
of
material
or
physical body;
the
I
after
the astral
and
them, by comparing
again
its
of ego
on
render
men
physical body
three
action
the
radiates
constitutes
Now
within
body,
body
sharlra
from
the
comparison
astral
lightthat
go
be
can
it would
than
ordinary
of
case
Yesterday
three
on
of the
rapid
place, the
between
of
body,
the
in
energy.
acting
kdrana
shall
we
likelyto
are
more
themselves
life
sense
that
First, the kdrana
of
astral
that
specialrules
any
guidance
takes
connection
the
whether
It
progressing,
determined,
progress
happens
death
from
is
be.
What
life
been
see
his
for
evolutionary
when
has
position to
prescribed his
this
after
a
all evolution
which
towards
37
LECTURE
with
but, when will
the
astral
these
perish.
can
two
The
38
THE
only
way
body
is
PHILOSOPHY
for
the
through
physical body astral removed.
As
devachan,
the
body
in
which
of
be
leads
descends
it
on
or
and into that
reason
attraction
for
that, just
as
there
it is of
plane
can
on
go
is devachan, the
from that
or
astral cumulated ac-
were
his
during
man
as
the
life
astral
plane.
there
it is
the
is
to
the
This
the
karma
is
body
the
To
astral
the
plane
It
very
rarely
for
the
simple
has
no
natural
necessarily follows
sharlra
astral
its
find
must
astral
it
astral
a
incarnation.
physical plane,
kdrana
to
amount
It is thus
detained.
Moreover
existence
certain
a
physical plane
it.
natural
quite as
impulses give rise
incarnation of
with
any
conscious
our
region
the
a
physical plane.
from
the
life unlike
them, which
in
up
a
there
because
physical plane, either.
"
it does
perhaps
it,and
These
now.
on
natural
goes,
the
us
locked
bhuvarloka it
the
in
it
enjoys
incarnation,
manifestation
The
it
itself
of
subsist
that
to
energy
that
which
acquainted, but
are
entity
further
the
on
impulses
karma
the
animated
physical body
life in devachan
new
to
seems
the
The
body.
incarnations.
we
the
to
is
it all those
impulses a
sharlra
separating
with
by
enjoy
that
to
physical
separated from
impulse
only place the
astral
when
kdrana
the
to
pass
of the
the
the
it takes
successive
medium
A
BHAGAVAD-GIf
to
is dissolved
but
These
the
from
separation
THE
life current
because
body
swargam;
OF
cannot
body body
cannot
loses
remain
OH
remain its
life
SECOND
when
impulse from is
it.
thus
of the
But
the
When
astral matter
physical astral in
the
before the
enable
than
when
astral
dies very
body
existence
is
holds
body
existence
this
the
on
of its
strength unsatisfied
take
having
at
the
desire
strong
life,but
on
and
those
who
time
of
they
fulfilment
the
efforts for the
plane Most
to
for upon
astral
about
of
the
may
independent the
on
its
in the
why,
deaths,
strong passion or to
body
descending
whole
energy
subsists
for
make
even
into
accomplishment are
principle,and
upon
a
satisfyduring
their
also
those
of
intensityof
spiritualistic phenomena this
mortem
premature
unable
of which
time, and
purpose
bring
of the
of
the
die
the
tlte astral
reason
a
keep
depend
the
the
the
required
post
of its
will thus
death were
is
is exhausted
for life and is
that
length
certain
plane
from
strength
time
This
concentrated,
was
The
astral
desires.
the
to
place, because of
period to
it
to
to it still
strength
craving
of suicides
case
its
together.
than
rapidly,but
time
some
can
proportionate
Till
impulses.
and
subsist.
communicated
impulses already communicated
particles together,
it to
separated
once
dissolution
complete
energy
communicated
physical body
of the
case
time
life and
naturally deprived
can
once
When
the
is
separated
far finer constitution
a
energy
matter.
body,
of
is
of
it
of life that
longer
a
sharlra
source
it,
being
physical matter, for
its
from
only spring
subsists
karana
once
removed
39
LECTURE
a
desperate the
physical
of its to be
the
object.
ed account-
principle
40
THE
that
PHILOSOPHY
of the
many
OF
subsist
in the
I of
need the
I
of eletnentfiries
stated
is
a
it has
teachings of all that but
man,
a
certain
are
what
that
kinds
for
instance,
evocation
of
elementals
medium, the
at
him,
take
they
In
or, if
of
being, will
of time.
But
cases
and
him
and
"
morally
kfirana
sharlra.
Still it
thing
that
control
of elementals.
There man
may
and
that
completely,
and
should
is another
follow,
worse
not
is
the
may
kind
of
and
which
man's
than able
by
no
he to
means
ourselves
lead
length lead in
to
the
intellect,
was
before,
destroy a
to
the
desirable
under
worship, however, may
it
independent
worship
a
a
astral
considerable
a
be
place
make
absorb
case
an
confuse
may
will
we
for
the
man
body
with
either
case
latter
elemental
elementals
these
is
Suppose,
irresponsible mediumship
to
"
do
not
the
subsist
though
majority of make
it
as
elemental
mediumship
In
a
the
his astral
death.
associated
do
they
.which
all his life to the
such of
possession
possessionof
time
body,
devoted
elementals.
take of
has
been death
the
of karma
present exceptions to the general law. man
which
has
place at
may
a
bearing
remote
Bhagavcul-Gltiiwith
it to say,
it
as
into this branch
very
ordinarilytakes
there
naturally
pisachav.
or
further
but
the
Suffice
concerned.
am
of
garb
are
seances
plane} masquerading,
not, however, enter
the
at
(which
astral
subject, as
upon
elementals
by
the
on
were,
exhibited
phenomena
really produced
BHAGAVAl"-GITA
THK
the
which far
more
a
42
THE
wicked
their
in
individualities until
the
become
OF
PHILOSOPHY
those
to
and
humanity
is
concerned,
individualitywith this
that
reason
the
of the of
one
all
gain
or
however
for
tempting
for
powers,
and
worship
true
and
lead
a
to
spiritualenlightenment is
towards
certain
this
great power, of
that
cases,
that
were,
is the
the
of life.
light
pattern, and It goes
imprinted
upon
forth
is
on
it,and,
the
after
path,
and
he
necessai\y,
of
to
It
its
The from
world
lives
Ish-cara
come.
in
The
whole
towards
emanating into
can
tending.
Logos.
every
hastened
be
guiding the
were
of the
if
may
any
alone
manifested
generations
which
it
moral
source,
evolution, leading nature
speak,
the
all evolution is as
that
higher, until
to
end,
object,
his attention
devote
as
of
sake
any
and
the
as
for
was
inculcated
true
being, as
and
cosmos,
It
the
higher
immortal
an
of the
rise
to
human
a
Lf"gosaccepted by
true
as
powers
being, worship
wholly
one
of
kind, man-
far
so
not, for the
time
safely along
him as
the
would
genuine
acquisitionof
the
then
affairs of
powers.
should
should
the
and
great religionin the world, man
enable in it
but
cosmos,
religionshave
man
profit,or
such
would
association
these
great
great truth, that
These
the
own
in them
troublesome,
more
than
account
on
their
subsist
in the
extent
far
prove
the
in
powers
even
themselves,
and
pralaya.
considerable
a
transfer
powers,
of cosmic
formidable
interfere
BHAGAVAD-GITA
nature, they may to
time
THE
course
goal,so is.
Logos
it is this
with
this
going through
one
to
as
it
light
pattern
the
whole
SECOND
cycle of evolution, it tries it had the
its rise.
continual
perfectingof
which
need
improvement.
the
of
Logo*, nor
this
have
of this
that
said
already
tipadhi that of the
man's
upadhis when
become
will be
he
it is upon
the
perceive
and
wilfully
to
purity and
immortality.
]t
his
As
certain
goes
and
physical
point
the
this
is towards
on,
the
is reached
final attempt
end
to
chooses
he
prefers perdition
and
eyes,
gence reful-
perfect,as
more
I
time
Logos, unless
his
or
nature
and
clearness
to make
recognise shut
a
upddhi
light is acting.
the
and
more
enabled
the
astral spiritual,
perfected,until
are
this
Logos mainly depends.
will
planes
Logos,but
no
neither
perfected is
the manifested
intelligenceon
itself it has
In
is
the
by
upddhi, or organism,
works.
which
through
is effected
progress
the
What
lightof
the
physical frame
light
Logos,whence
to the
to return
Evolutionary
through
43
LECTURE
that
to
is
nature
working. I
have
pointed
out
may
cause
which
cases
progress,
and
I
facilitate
that
progress.
ever
invented
men
a
clear
to
lay
and
facilitate nature
These Whether
is
the
were
idea down
have
the
fact that disturbance
a
mentioned
invented
rules
approach
that of
purpose
LogQs, to point out by to
which the
it is
general
that
causes
initiations
for the
certain
are
in the
the
All the
of the
there
may man
giving
the
goal,
possibleto
end
towards
which
which
Krshua
starts.
constantly working. are
by
the
premises from
express
statements,
or
by
necessary
44
THB
PHILOSOPHY
implications,all book,
and,
OF
these
propositions,Krshna
constantly turning
only created
in order I
of
the
The
propositions has
of
a
of
a
most
said
have
in
includes
have
thought
had
I done
but
three
years,
Bhagavad-Gltd.
I
India, that
these
Krshna
started.
by
shall
propositions and
they
seem
leave
the
not
my
it to you
Vedantic
command, authorities three
to
ascertain
merely
I
what
philosophy
carefullyto
underlie,
real
not
me
ment develop-
that
cite
to
taken
explain
at
has
not, however,
mind,
little time
course
Sankhyas the
on
the
siderable con-
which
is
of
a
in
the
error,
own
have
these
to
every
of
it unnecessary
to
by
There
basis
but
it would
so
whole.
influence
my
the
philosophy. Having
a
philosophers, and,
philosophy.
Hindu
better
as
misunderstood
important
should
language,
own
of it
which
of
By
in which
allowed
in
source
slightest doubt
the
ence refer-
seemed
my
idea
speculations
introduced
exercised
in
be
from
been
the
time,
have
any
implied, I
or
it therefore
religion
number
I
;
will
it
every
theory
of
cal practi-
passages
expressed
connected
a
you
think
not
follower are
give
to
do
his
Bhagavad-Glta.
detached
confusion
made
not
begin by stating the theory
to
fundamental
construct
in the
the
to
propositions are
have
to
I have
theory
particularpassages
to
these
on
proceeds
this
stating
these
stand
in this
present
of life.
theory In
BHAGAVAD-QITA
propositionsare
his
taking
THE
;
days, of
the
examine how
Hinduism,
far but
SECOND
Buddhism, and
the
the
almost
cians, and
antecedent I will
is
Hindu
in
exists
this
view
Avatar.
It is
Avatdra
of the
constituted
human
?
Logos
as
how
of these
are
view
is
the
Avatars.
can
with
an
is,or
of any
to
any
and
the
which
theory to
I
God
the have The
support. of the
mos. cos-
it is indeed
one
eternallyexisting,
manifest
It does, of course,
other
reference
behind
never
up
man
explain
to
personal
undifferentiated
Parabrahmam
that
to
without
great Parabrahmam
one
of Krshna,
of every
Avatar
one
this
that individuality,
we
particular
This
niramsha, that
human
hold
setting
physicalbody
generally stated,
in itself is not
The
in
physical body
And
that
who
explain how
to
the
views
current
those
course
precisely similar
this
of
referred
but
be
Avatars,
with
misconceptions
great personal God
one
succeeded
personality,or
a
being.
view
and
God
properly
generallysupposed
attempt
no
it is
of the
Of
cosmos.
the
as
to
great
this
make
with
that
Avatar,
an
important part
very
acceptance
long
be
to
unless
the
in the
a
times
:
and,
likely
connection
intimate
of
is
personal
seems
plays
the
periods.
itself
from
is the
who
even
Avatars
it
regarding
great
book
philosophy;
arise
Krshna
historic
Rosicru-
having
from
generally supposed
understood, will
the
Egyptians
the
system
occultism
so-called to
of
theory
other
with
turn
now
the
speculationsof
every
the
to
Krshna This
the
connection
remotest
philosophiesof
ancient
Chaldaeans,
45
LECTURE
itself
manifest
as
any
itself in
46
a
THE
PHILOSOPHY
peculiar way
OK
the
supposed basis, or cosmos
for
the
Logos,
the
to
with
reference
But
still
itself
becomes
a
Logos
the
plane
Mukta
or
is
Logos which
death
in
But the
to
are
still exist
the
beings
soul
lifetime
the
very
of
of the
having
for
Logos, they
of Buddha attained
what
soul.
In
the
there
they
the
have
the
Logos
this
last
descend
does
say
permanent
call Paranirvdna
the
"
;
but
the
these
beings,while
physical plane,
merely
was
with
itself with
soul
Buddhists
soul
through.
go
Logos
on
to
high
of such
men
raised its
individual
case
who
from
death
their
appeared.
have
of the
I
It
of the
associate
and
ordinary
to
the
cases
is
Logos.
being
the
after
has
In the
rare. as
the
soul
association
individual
special
plane
cases
this
what
man
every
with
with
only completed
some
during
instead
itself
means
any
Pardbrahmam.
Logos descending
cases,
that
soul
they
the
of
the
as
by
general theory
union
a
reference
question,
case
either
associate
to
is
a
If Avatars
with
so
called
the
to
itself in
personal God,
a
not
the
the
there
as
generality of the
in
down,
conceived,
be
may
remains
foundation
one
Logos.
be
I have
According
laid
have
the
as
only
can
what
to
the
the
as
the whole
manifest
can
Ishvara, and
or
there
Avatdrt
an
it
which
on
conception of
possibleat all,they
are
he
But
it manifests
when
essence,
rather
or
cosmos,
superimposed,
approaching
only
case
one
existence.
every
manner
of
be
to
seems
whole
the
as
BHAGAVAD-GlTl
THE
the
reflection
itself. that
Such in
union,
the
when
nearly twenty
before
years
that
say
the
born
was
do
they lay
Logos
into
go
There who
itself with
the
his career,
and
began
as
a
would
of
take
Maharshi
what
the
that
it
or
place
in
the
Bible
same
arises.
Logos
in the
Logos
is
possiblein
to be
the
considering. take
with
this
reference
are
to
Krshna,
deny
that
than
of Krshna
case
is
a
God, and
but the
the views
such
human
this it
present
which
we
I
am
it are
you
Avatars,
of
and
Logos,
teachings
was
one
form
one
can
as, for
Some
Parashurama.
Buddha
as
is but
there
of the
two
and
him
From
form of
cannot
we
Hindus.
For
cosmos.
or
is considered
that
as
Mahatma
he
;
that
even
foundation
There
instance, Rama, Vaishnavites
the
with
only concerned
Logos
or
cosmos,
the
in
union
a
about
more
Mahavishnu
inferred
be
however
not
such
was
In
majority of
the
that
his power
Jivanmukta,
us.
the
union
specialcase
a
of every
case
a
during
of mankind.
great deal
question
by
show
it
teach
Logos
and
whether
can
representative of
must
seems
a
that
of
associated
time
after
place as
the
Logos some
took
becomes
know
we
at
only
saviour
union
sections
certain
divine
miracles
and
he
the
was
propositions
view philosophical
more
Jesus
his
Jesus,
when
say, unless
a
named
this
case
the
man
great reformer
the
a
that
say
perform
to
Whether
is
take
the
however,
are,
Christians
the
though
"
and
it were,
fle8h,as
analysis of
clear
question,and
he
Jesus
as
Christians
physical body.
made
was
"
a
down.
Christians
the
of his
death
Christ
as
not
of
the
47
LECTURE
SECOND
an
Avatar
48
THE
of
PHILOSOPHY
Vishnu.
But
little
very
real
was
exceptional case
an
either
by
of
case
but
Avatar,
by
Mahavishnu.
we
have
a
will
believe
did, the
Madhwas
thought
there
aside
setting human
undisputed
or
certainlybe
was
disputed
Avatars
no
of the
overshadowing
mere
is
that, looking
Parashurama,
But,
two
I
and
Vaishnavites
Avatar
he
things
the
in
BHAGAVAD-GITA
writers.
some
terrible
the
THE
Parashurama's
disputed by
that,
that
understood
Buddhists.
at
OF
man
cases,
and
Rama
"
Krshna. for instance
Take
views
two
Krshna,
evoluting
individual,
an
for millions
the
spiritual progress the
itself
Krshna
In
the
into
of
to
and the
the
plane
through plane
this
the
of the
of his
descended
to
In
that
Mahatma
In
Krshna,
but
position of
the
who
it were,
as
the
becomes that of
case
so,
and
it is not
case
as
the
to
him
not
of
Logos.
own
it is the
soul
soul, and
its
and not
for the
Logos that
manifests the
soul
its
that
a
is transformed a
Logo*
chieflyby
spiritual perfection, but
case
of the
course
it does
man,
purpose
In
humanity.
a
the
in
itself
soul,
man's
that
ulterior
some
his
Logos.
the into
descending reason
is
it
Jlvanmukta,
a
been
had
great
his soul.
of
case
that
attained
that
himself
who
had
and
Logos
case
suppose
man
a
this
In
may
was
manifested
raised
who
Logos.
with
that
Logos
We
of years,
spiritualperfection, and associated
of Krshna.
case
possible.
are
as
the
for
benefit
of
descends energy
in
ascends
to
50
THE
PHILOSOPHY
through
whom
Perhaps
our
we
human
a
with
the
for
merely
for the
for the
purpose
There
of the
orthodox
Logos,
Logos
the
Logos
its
own
is
we
a
speaking Devas, that
a
the
the purpose was
the
mdya is
the
of
court
Rama
Yama, was
the
in the
is
individual
not
in
the
sense
which
accomplished.
in
this
in
mdya
It is stated
saysr of the
one
Rama
every -there
"
subsist
garb
in the
was
which
special sense
a
he should
why
he
of the individuals
the
"mayti but
But
Lokapala
in which
if
a
but
inevitable
theory.
Now, "
the
to follow
ego
who
one
plus
remaining
orthodox
Narada
by
Kama.
physical body
be
to
with
manner
individual
no
advocates
monad
the
Mah/Thharata,
slightest reason for
begin
nothing
seems
made
Dasaratha
being
be
in the
there.
present merely
of
when
accept
statement
Varnana,
Sabha
to
are
To
individual
be
That
course.
result, if
is not
should should
but
man,
the
unaccountable
Then,
there there
"
the
some
flesh.
made
not
"
Maliabharata,
for
nuts
crack.
to
not
in
itself
exert
one
in the
hard
very
was
in such
millions.
passages
theory
but
disappeared
human
found
to
into
It is not
humanity
to
doing good
saving dark
Rama
Suppose
there
of two
will be
of
to
power
doing good
purpose
are
which
the
of
when
enhanced,
humanity.
perhaps greater
purpose
Logos itself.
particularindividuality
any
has
and
the
Logos descending of
good
but be
only
of the
case
for the
being
case,
will
respect
encumbered a
Logos appeaTed,
the
this is the
that
see
BHAGAVAD-GlTA
THK
OF
was
after
wanted
Ramdyana
that
SECOND
Logos
the
died, yet
together with
only
us
devachan.
to
up
with
perfectlyconsistent is
his
after
even
it
himself
great deeds
narrated
as
it is
but
"
descended
it
of
purpose
is
similar
a
soul
it
where
was
Then
Devas.
that
to heaven
place of
symbol follows in
a
swargam,
which
"
received
with
it is said
that
his
to
the stanza
and
own
it.
did all the
Mahavishnu, and
will find
author
Narayana
in
passage.
says
that
the
to devachan
honours
due
Parva
curious
corresponds
of
case
encountered.
Mousala a
for the
in the
be
that
associated
by
Logos. Immediately the
existence
on
we
from
being after,
find
"
all the
departed
place, Narayana
further
Logos, or allegorical
a"
Again,
of the
describing
several
Avatar,
the
that
soul
's death, the
of Krshna
went
you
have
particular soul
a
end
destined,
Rama
an
he
probably
to
to difficulty
to the
where
the Mahdbhdrata,
or
the
with
being
Turn, for instance,
Speaking
of
acting through
there
Krshna
Rdmdy
vidual, indi-
an
was
into
Logos,
highest,
laid down^
;
as
an
becomes
was
appeared
the
in
plane
time
itself for the
I have
Jivanmukta,
as
the
assertion
man
transformed
the
was
the
to
other
kings,as
at
before, and
he
soul
Rama
rather
Rama
Rama
every
When
Rama's
not
was
Dasaratha
great incarnation,
one
births.
subsequent
theory
incarnations
several
had
like
Rama
which, This
the
when
of other
understood.
properly
constituted had
abode
number
a
present in Yamaloka,
individual
if that
of
place
find, in the Mahdbharata,
we
mentioned,
takes
its
to
went
51
LECTURE
the
there
of Krshna that
when
52
THE
PHILOSOPHY
soul went
Pharmaraja's there.
How
Unless
we
wisdom a
OF
into swaryam
these
are
two
of the shall
we
be far wrong
are
and
the
same
Mahavishnu
itself
the
form
of
the
in
possible
for
in the
same
of
should that
have
to
good
it
would
that
Chohan
at
this
that
to
of
the
stage.
Mahavishnu first
and
a
in
particular,
for
It will be
Avatar
an
as
?
which
on
to
the be
this
time thrown
Doctrine, the
discuss
sufficient be
teries mys-
of theories
Secret
me
us
clearlyI
at
will
lea,d
the
into
number
to
seems
is it
becomes
he
humanity
forthcoming
itself
further,
after
light
some
appeared
is this
then
and
explain
one
great Hindu
manifest
down
far
premature
of
universe, take
communicated
be
Avatars
questions will
into account
Possibly
be
this
go
the
descend
these
of that
subjectin
the
adept,
for the
take
only
"
to
science,
initiation.
question say
occult
in
Avatars
Logos,
discussion
can
upon but
humanity,
considerations
into
of
of
other
the
the
Logos
Logoi
the
statements
Who
this
the tion solu-
no
manifestations
Logos, which
various
manner
clear
A
the
other
every
two
was
for
is
inferring that
should
care
with
associated
these
Mahavishnu.
Why
several
are
in
the
called
?
if there
from
were
power,
of old
writers
upon
of
speaking
we
individual, there
difficulty.Now,
not
Krshna, itself
?
and
energy
man
manifesting
this
through
being
whose
the
through
separate spiritualpower
time
to be reconciled
Narayan,
manifested
were
Krshna
found
he
statements
that
suppose
BHAGAVAD-GITA
THE
for
the
me
to
Dhyan
planet
when
SECOND
human
evolution
it
duty the
is
It
over.
associated of
former
a
Logos,
Perhaps
with
a
series
of
have
been
might a
only
it
is
to
consider
statements
intelligible said.
for
have
and
of
made unless
in
present
thought
the
you
Krshiia,
by read
its
it;
in
to
at
have
there
itself
it
nevertheless is
have
we
explanation, give,
understand will
has and
Ishvara,
that
to
connection
a
individualities
This
which
is
us
associated
abstract
necessary
to
which
it
own,
it
be,
their
purposes. it
of
was
Mahatma
importance
all in
subsisting
Logos
of
itself
may
have
might
Mahatmas,
enabling
of
purpose
have
it
I
however,
a
as
is
until
passing
great
a
Jcalpas,
former
individuality
distinct
it
Logos
that
millions,
been
or
whose
are
Logos
that
only
in
we
this
However
such
as
that
and
mankind
which
Jivanmiikta,
a
Jcalpa.
and
present.
be
of
who
Jcalpa,
motion,
interests
through
may
with
in
the
over
Manvanfars
this
during
progress
watch
to
seven
are
commenced
evolutionary
the
set
53
LEC'iTKE
for
the
certain
not
with
become what
I
THIRD
IN
this
laid
lecture
down
I
shall
with
passages
LECTURE
consider
which
be
remembered
they
to
seem
the
to
various this
in
indicated
be
have
I
premises
reference
special
in
the
book. It
will
first
which
cause,
positive
be
from
he
but
is
the
the
used
as
in
Logos
the
all
Adwaiti
do
is.
not
all
is
of
by
himself God
the
that
can
It
case.
certain
a
course
is
of
class
is Parabrahmam
Krshna in
in
which he
of
speaking he
brahmam, Para-
deals
with
a
distinction
draws
manifestation
a
which This
Adwaitis to
Parabrahmam
is
"
that
the
but
that
Parabrahmam,
is Parabrahmam is laid
proposition is at
statement
say say
of
Pratyagtitma
philosophy,
mean
who
that
And
Adwaitis.
When
they
is
in
sense
by
very
Parabrahmam.
and he
doubt
the
rate
way
show
clearly
every
any
by
the
himself
No
nature
of
is
definition
Krshna
the
Any
principle
very
personal
and
between
with
"
words
subject,
at
that
philosophers,
this
the
started Parabrahmam.
negative
a
believed,
generally
that
of
and
attempted
called
I
definition
impossible,
I
that
is
"Ahameva this
very
the
often
bottom
of
stood. misunder-
Parabrahmam ahanJcdram
down
",
(egotism)
THIRD
is
but
Parabrahmam, which
cosmos,
manifestation
himself
he
noticed never
places himself from
is
him
of
different
first
he
of
all
which 3
leads
gdtma, Pratya-
he
speaks
being
as
find
thing some-
in
passages
which
in this book. call your
The
attention
is
:
the is
Its
Brahma.
Supreme called
Action
Adhyatma.
exisj^'nceis
incarnated
to
the
I shall
spirit is Pratyagdfma
as
it
Parabrahmam
to
to
whenever
it
himself.
through
go
but
and
of
speaks
of
speaks
eternal
which
a
of
speaking
constantly
we
himself, and
he
chapter viii,verse
condition
is
Parabrahmam,
word
Whenever
is made
The
the
is
positionof Pratyagdtma,
from
passage
Krshna
when
that
Parabrahmam,
reference
self in the
true
Pratyagdtma,
or
standpoint
speaks
now
that
in the
speaking.
I will
only
Logos
uses
this
he
the
the
of Parabrahmam.
will be
It
that
is
55
LECTURE
denoted
by
Karma.
Here
only
Aksharam
are
he
the
and
place
even
allude he
mdtmd
I believe
call
the
of self This
being idea
means
in
that
Even
Atmd.
and
does
he ;
no
the way
of self first
same
into
words
does
term
in
not
not
Para-
Parabrahmam.
thing
connected conies
he
the to
not
the
are
for this is that the
reason
strictly speaking, idea
as
Parabrahmam
Maheshvara
or
applies to himself,
that
These
will notice
it fshvara
to it often
denote
to
Brahma. You
generally uses.
any
used
words
word as
with
Atmd,
self,that mam. Parabrah-
existence
with
56
PHILOSOPHY
THE
the
Logos,and
not
to
before
not
called
be
THK
OF
;
BHAGAVA1J-GITA
hence
Para-matm^
or
that
it
uses
the
is his Atmri.
word
Atmd
Parabrahmam. the
foundation
brahmam
the term
Paramatmd
the
in
is Para-
self.
applied
Pratyagatmd
Para-
to
When .
strictlytechnical
a
of
speaking
is used, you
sense.
will find
distinct
expressing something
as
says
Parabrahmam
also
term
a
in
In-
nowhere
he
case
highest
Pratyagatmd
used
it.
It must idea
be
not
of
be
said that
the
connect
with,
latent
in it ;
quite justified in applying
to
Parabrahmam. better
much
give
there
to
11
observe
a
distinct
dispute.
no
brieflyexplain
who
(oksharam), enter,
each
that
on
the
in
words
our
considered it
term
account
will
you
Paramatma
clear
a
to
it
sense,
about
now
as
you
confusion
connotation Turn
be
may
Parabrahmam,
avoid
to
any
is
and
which
chapter viii,
:
! will those
use
be
can
verse
to
be
or
or
ego,
Parabrahmam,
be
But
in
if
and,
of self with
idea
the
Perhaps
of self is latent
idea
everything is
associated
Parabrahmam.
in
the
either
that
supposed
self,can
inherent
as
of
it is used
applied
from
in that
distinguished from
as
Whenever
Parabrahmam,
Paramfitmii
or
is, however,
matmfl
to
of
Strictlyspeaking
very
thus
Except
of .-itma.
kind
any
place only,Krshna, speaking
one
ought
Parabrahmam
and Brah
know
the
which
the
which m
ach
desired
y
am
.
place (padam)
describe
ascetics, who
is the ar
totheethat
Vedas
are
as
indestructible
free from
destination
which
desire,
of those
who
PHILOSOPHY
THE
00
origin of
the
manifested
in combination
with
beings are everywhere
within is
called
Avyaktam,
which
means
that
phenomena After
always
of
has
this
and
which
not
for this essence,
But
thsse
is the
from
is
the
is
the
Being absolute basis
of
and
all
aspect
there
be
do
not
veil
of
spring which
unconditioned
subsequent
no
from
kind
is
upon
it,
Were
it
physical body. Parabrahmam M.i'da-
;
It
is
not
It
its appearance. far
doubt
more
objective existence. of
manifestation
reality,it manifestations.
Parabrahmam,
which
is its veil
no
of
an
inference,
non-ego,
Parabrahmam.
It
or
of
a
of
attributes. be
all
than
more
superimposed
merely
other
a
one
for
or
account
on
is
the
Mulaprakrti.
to
matter
a
could
Mulaprakrti
any
as
of all these
first mode
of
or
there
purely phenomenal.
persistentthan
this
us,
itself,but
Parabrahmam
Element.
to
Either
us.
attributes
basis
attributes
itself, but
prak-rti
undifferentiated
object is nothing
that
suppose
bundle
places, Kutastham,
generally referred
to
is
sometimes
is
seems
propensitywithin
innate
What
physical phenomena,
attributes
of
Mulaprdkrti.
which
other
the
material
all,any
bundle
in
and
are
ed manifest-
atmosphere spreading
and
Mulaprakrti,
all
for
all the
differentiated.
Parabrahmam
foundation
exist
not
explain the mysterious
to
never
simply
Nevertheless
that
Parabrahmam
is
differentiated
it does
in space.
I tried
is
Parabrahmam
the
jast as
between
connection
BHAGAVAD-GITA
Conceive
me.
always
THE
beings, though
them.
ray last lecture
In
we
OP
Krshna
the to
seems
only
be
Speaking says
that
the of the
THIRD
whole
is
cosmos
59
LECTOBK
pervaded by it,which
is his
Avyakta
form. Thus
he
murti, because becomes
Parabrahmam
it is the
is
trying
Acydktamurti
when
"
it is undifferentiated all
phenomenal
the
vikarams
Refer Here
to
16
15,
proposition
phenomenal
in
and
17,
length.
I
the
meaning
of these
them
Turn I
need
from
the
chapter xiv,
to
the
am
image
indestructible
or
Brahma
of
17.
16 and
l
in
laying
down
already explained
now
into
minutely
go
for you
verses,
partake
not
is
have
not
of
basis
Parabrahmam
Krshna
I
which
in itself
manifestations.
of
speaking
of the
shape
13, 14, 15,
chap, xii,verses
at
ascertain
does
it
appeal's
which, though the
and
that
present,
though
cosmos,
the
as
Logos as
which
in the
manifestations,
again,
verses
in the
"
of those
now
of the
everywhere
manifested
Logoi working
various
is
only
and
indicate
to
of the universe, and
Afmd
differentiated
a
he
Ahnci of the Logos, which
is the
Avyakta-
itself
manifesting
Here
is the
his
as
is unknowable,
when
Ishvara.
or
Parabrahmam
Parabrahmam
knowable
Logos
since
of
speaks
very
easily
immortal
and
can
commentaries. verse
the
27
:
seat
of eternal
of
law
the and
of undisturbed
happiness. Here
Krshna
image
or
1
This
account
and
is
some
of their
of
referring of the
length.
"
ED.
to
himself
Parabrahmam. other
quotations
as
He
have
been
a
says
festation manihe
omitted
is
on
60
PHILOSOPHY
THE
Pratishtha
the
himself
but
is
That
is
nor
nor
moon,
its
in which
chapter
does
festation. mani-
or
refers
Krshna 6
call
not
image
verse
xv,
abode supreme fire illumines.
my
he
;
only
passage
subject
same
not
other
only
sun,
Parabrahtnain
Parabrahmam,
The the
of
BHAGAVAD-GITA
THE
OF
to
:
neither
which
(dhama),
it do
Those
who
pat/am
and
refers
that
these
enter
return.
There Parabrahmam all
the
they
the
refer
in
passages
the
I shall
which
indicate
to
its
position
proceed
reference
are
of its
nature
now
to
in this
Parabrahmam
to
show
to
Logos.
the
I believe
sufficient
are
clearly, and with
out
that
statements
pretty
of
speaks
his abode.
as
and
book,
he
again
nection con-
point
to
is made
to the
Logos itself. Strictly speaking, called
the
book
There
is
hardly
indirectly, a
is
desirable
that
see
whether
what
functions
of
humanity
and
teachings
of
and
a
examine
and
this
0
Arjuna,
births.
I
know
harasser
of
foes.
I
all
Logos.
which
not, directlyor
does
There
the
however,
are,
you,
have
said
about
Logos,
and
its
human
soul, is supported by the Let
book.
of
thou of them,
us
but
so
the
you
nature
connection
turn
dost
and with
11
:
passed through thou
may
chapter iv,
to
5 to
verses
have
that
it
which
to
refer
meaning and
be
may
of
significantpassages
I
the
of this book
philosophy
it.
I should
the
the
whole
page to
important
few
the
of
refer
the
not
many
know,
O
THIRD
I, who
Even
unborn, imperishable, the
am
beings, controlling my
instrumentalityof 0
my
righteousness and create myself. 1 take
there
come
who
Many, devoted have
to
attained
This
It had
be
could his
be
confined intellect
recollect not
those
in
birth
does
not
itself
all
here
far
as
and
bonds
wisdom with
a
human
way
soul,
he
fullyreceived
the
understand
there
soul,
action, as
And
previous incarnations,
positionto
of
no
he
nection con-
human
a
of matter. in
and
concerned,
was
itself with
were
;
since
course,
he
Logos
place in
took
as
Logos
ities, personal-
yugas
independence
own
the
Of
if his
as
several
with
that
to the
incarnations.
own
speaks
incarnations.
its
by
all his
a
only
not
course,
it associated
yet having
is not
and
me,
to
passion, fear and anger, purifiedby spiritualwisdom,
he
remembers
association
this
that
lose
soul
divine
my
individualities,in former
Logos, when not
reaches
good,
from
karmabandham
no
would
his
body,
me,
associated
he
with
truly
also to Krshna's
but
noticed
human
that
says
of
refers,of
already or
his
or
condition.
abstract,
will
of dharma
unrighteousness, I
or
understands
full
my
passage
in the
decline
a
of adharma
free
are
and
me
is
to protect the every yuga, and dharma. to re-establish
Arjuna, he who action, abandoning to birth again.
the
through
in
birth
0
and
birth
of all
Lord
a.
may
spread
evil-doers
destroy
take
nature,
own
whenever
Bharat,
61
LECTURE
a
because
clouded he
says
while
by can
Arjuna,
light of
the
all that
took
Logos, place
62
PHILOSOPHY
THE
in connection
with
is hia
object to
that
whenever
that
and
after
the
with
that
suppose been
to admit.
the
words
the
number
the
human be
Krshna,
Rama
and
Kurtna,
Vardha
born
not
The
can
only
truths.
may
of
The
be
itself the
human
by
care
this of
connection
with
see
narrated
in the
also
perhaps
who
have
before
the
Matsya,
Vamana
Even
mother. lie
two
Ramayana
in connection
appeared
already has
and with
in different
not
whose the
made.
taken
incarnated
individuals
hidden
however,
can,
which
in the
deep
science, and
arcane
I have
has
not,
were
by unveiling certain
humanity,
there
Vishnu,
for
;
simply
are
Avatars
or
Logos,
has
willing
incarnations
ancient
remarks
the
that
of
incarnations
in
but
the
to
reason
are
to
incarnations
understood
be
understood
father
on
incarnations
incarnations.
of these
sanctuaries
inner
to human
Narasimha
of human
mysteries
books
our
two
;
purpose
incarnations
own
Parasurama,
human
is
referred
only
he
ancy. gets the ascend-
incarnations
and
strictlyspeaking,
for the
there
uses,
than
so
and
humanity,
rectifyingmatters
of his
more
perhaps
was
he
incarnations
or
recognised
would
of
apparently refers
He
janmas
if the
forms
and
it
is necessary,
life,if aclhartna
great,
very
of
that
says
particularindividual
a
in various
appears
From
welfare
soul of
the
of human
plane
He
births.
the
establishing dharma,
of
BHAGAVAD-GITA
special incarnation
a
he
THK
his former
look
himself
unites
OF
be It
upon
merely
history we
Mahabhdrata,
various
uals individ-
parts of the world
and
at
times
different
68
LfcCTURE
THIRD
reformers
great
as
saviours
and
of mankind.
the
janmams
these
Again,
special but
also
with
In I
ought
to
particular individual entitle
alone
it were,
there
is,as
that
Logos to
it.
a
use
the
in
happen upon
for
If
necessarilyan case
love
of
a
for
human
union
incarnate does for
not
the
for
in
of
figuring as
the
and
the
being
of
highest
He
Logos, and, generates
good
of
mankind.
If I
a
unites
it
This
mitted per-
may falls
comet
there
an
So
unselfish
his
highest
time
an
impulse
down
Even
is
in the
the
humanity. it sends
from
what
light.
when in
Logos,
am
sun,
developed
in himself.
the
the
it to
and
has
who
virtues
emanating
the
upon
of
state
with
with
when
sun
that any
all the
union
soul
of heat
accession
truth
Whenever
compare
falls
comet
best
great
a
the
actuallyincarnate, good
his
humanity.
may
of his
united
himself
his
tions incarna-
planet.
of reaction
of
case
the
a
to
good
simile, I
comes,
is
the
sort
the
the
this
reaches
him
a
humanity
qualities with final
a
on
all
gone, under-
course
the
notice.
finally,unites
and
Logos,
of
your
spiritualculture, develops that
the
been
speak,
there
bring
to
has
humanity
connection
this
which
to
so
of
interests
highest
has
all the
include in
include
finallyjoined himself, or
angel,
guardian
Logos
this
perhaps
Logos,
the
only
not
individual, who
that
spiritualprogress soul
which
incarnations
might
of
might
of the
when
to
it
its influence
influence
may
be
64
PHILOSOPHY
THE
conceived from
of
it
as
whenever
soul
with
for
that
said
concerned
an
absurd
utterly
when
they
of
nature
did
the
stimulating I
dii'ection.
do
not
for the
incarnate
put
is
there
cases
shape
whether
rather
or
have
Logos
this
planet
Mahatma
that
among
of
a
Logos
into
is
capable of
a
particular
in the
;
to
kind man-
but
in all
good
reference It
for
of
case
which
to
might
be
that
already the
soul
of
of
in the
or
in the
as
the was
to
for the
essence,
nations
kalpa
of
case
tendency
incarnated
which
said,
highest spiritual
Logos
with
have
various
former
the
of Krshna. to
that
was
of
true
have
happen
may
by
the
dhar-ma
teaching
is
I
in
that
say
incarnation,
the
seems
Logos
invisible
an
speaking
been
this
humanity,
as
as
Logos
the
the
from
human
of another
Krshna,
of
This
forward
necessarilyany
this
down
is,
the
influence
an
efficacy coming humanity,
is
cases
been
is
still
are
comprehend
to
purpose
special
in
"
living, and
truth
It is
humanity
as
has
mean
there
Mahatma
every
far
Nirvana.
of
energy
power
apart from
do
reached
not
The
Xirvana.
joins his
generations.
so
still
are
purifiedsoul joined with
every
we
useless
proposition that who
who
of immense
source
his
unites
Mahatma
in after
have
they
humanity,
upon
living as they
are
writers
certain
a
humanity
when
so
more
down
great Mahatma
is thus
Mahatmas,
the
world,
the
of
good
descends
that
spiritualgrace
any
Logos
the
the
BHAGAVAD-GITA
Logos. Every
the
with
THE
it is showered
and
were,
soul
invisible
as
heaven,
OF
good a
on
of
great
finallyabsorbed
;
66
PHILOSOPHY
THE
is the
philosophy
Buddha
might
Krshna
only
refers
touch
upon
to
the
In
souls
their Turn
Lord
The karma
to themselves
He
works. of
merit
he
All
karma.
the
Logos
You
must
or
the
look
law
of
Idyll of the
Ishvara
of
bandham all
;
but
karma
its
this
several
have
united
:
causation
the
any
to
karma,
light or Fohat, in its
In
nature,
and
the
its various
karma,
not
desire
as
do
from
kind
of
stated
in
a
as
that to
to
Logo*.
the
itself it is not
tendencies
sion, delu-
emanates
and
from
emanates
the
or
by
desire
any
do
that
sin
create
not
vikarams,
Lotus.
ahankdra, with
does
impulse
light that
generating
been
15
himself
individuals
and
White
condition
knowledge is smothered misled. beings are
or
upon
and
natural
upon
eternally beneficent
energy
and
karma,
you
bring about or create people attribute karma people feel the effects of
make
in
create
as
not
which
take
that
Mulaprakrti
from
he
the
have
14
does
the
Real
mystery,
Logos.
the verses
v,
by
not
says he
does
with
world
created
hence
Here nor
does
to
seem
individuality.
Ishvaras,or
become
is
anyone.
and
The
It
this mystery
means
there
says
does
of
those
that
a
or
verse.
condition ; nor
there
Christ
as
about
is
chapter
karma.
their
said
think
Krshna
of the
the
or
words
same
Madbhdva
have
to
general,
divine
completely
now
In
of Krshna's
verse
who
Mahatmas
the
have
ninth
the
tenth
BHAGAVAD-GITA
particularpassages
to
Logos.
the
of
I
some
seems
from
see
may
used
the nature
himself
He
have
THE
Logos.
of the
what
and
;
OF
ble capa-
lead do
consequences
to
karma, come
THIRD
existence
into the
by
of that
and
Strictly
will not
Mrdaprakrti
result,unless
any
Nevertheless, and
karma
of
continued
the
Midaprakrti, and therefore
We
may
the
real
or
the
one
instrument
the
light
Logos,
My "
that
of
from
liberation
(Mulaprakrti) is
Prakrti
this
attain
light is union
to
This
side of human
bonds 5
of
avidya.
:
divided
into
eight parts and egotism.
earth, water, fire,air,ether, mind, intuition
prakrti is called Aparaprakrti. Understand something distinct from Paraprakrti ( Paiviprakrtt),"s life by which the This Daiviprakrti is the one
This
Universe
is
Krshna
one
all force
the
energy,
5
verse
and Daiv'' 'prakrti
the
my
this. whole
supported. in
speaking,
it.
of action, which
the
4 and
chapter vii,verses
to
MulapraJcrtiis
better
tendencies
all those
to
the
the
as
of salvation.
source
to
vitalises
and
may
Logos.
the
ti*aceable
that
this
we
is the
forces.
man
are
light
which
by
which
of
and
to
the
suppose
have
pertain
of
karma
to
foundation
generallylead Turn
that
principalbandhdkdranam,
is the
nature,
not
lightof
the
existence
of
these
of
results
the
will
you
incapable of producing
is
energised by
responsible producer
with
both
to
act, and
most
but
are
Mulaprakrti.
one
results
which
upddhis
logically speaking,
these
attribute
to
of the
reason
manifestations
67
LECTURE
distinguishes
of
Mahdchaitanyam the
manifestations.
only He
this
Daivtprakrtiis,strictly
prakrti.This
or
between
force says
the from
you
whole
cosmos,
which must
look
spring upon
68
it
different
something
as
J3HAGAVAD-GITA
THE
OF
PHILOSOPHY
THE
from
of
prakrti
the
the
Sankhyas. Turn 0
hangs
Sankhyas
the
I) aiv7
words
who
deity Here
Krshna
excellent
traced
I will
mainly refer
now
of the
verses
The
in every
you
ignorant,
who
best
from
to
do
verse
the
as
all of
region
rather
their
him, but they ought
24
and
himself.
not
the
following
:
not
know
regard
nature
the
himself.
Miilaprakrti,and
to
In
or qualities,
qualities also,or
chapter
same
and
my me
as
and indestruct supreme manifestation a
avyaktam. Veiled
deluded and
other
the
vidya.
as
also.
to all the
springing
as
light
avidyd.
forms, originally spring from
be
of
to refer
seems
be
avidyd, and
is described
and
vidyd
existence,
doubt
ideal to
both
not
is the
as
meanings Ishvara
of the
must
Logos,
qualities,manifested
phenomenal No
other
Upanishat,
controls
which
the
rated enume-
avyaktam
is the
of
Prakrti,
eight elements
Miilaprakrti
light
have
Svetashvatara
string
ring is refer-
that
course
Daiviprakrti,which
the
prakrti, the
These
the
5 Krshna
Muldprakrti
Conceive
Logos.
Of the
into
the
with
confounded
and
to me,
on
gems
4 and
verses
philosophy
it is
"
of
row
of Prakrti.
kinds
Sankhya
in
the
in
that
is differentiated
which
nothing superior a
as
:
them.
notice
to two
of
me
on
running through Please
is
there
Dhananjaya,
this
all
7
chapter vii, verse
to
now
by world
my
yoga-mayd does
imperishable.
not
I
am
not
comprehend
visible me
who
to all. am
The
unborn
THIRD
I but
know, 0 Arjuna, all beings,past, present and knows
none
In
has
I
have
Parabrahmam
a
Their
kind
of
differentiation Atmd
lost
of the
followed there that
from
could the
but
being
existed, in
though
took
place,
this
doctrine.
avyaktam,
has
spoilt the
that
has
Vedantic
realitya
right, then, concerned,
took
phenomenal became
thus
the
altogether
consequences that
thought
soul, or
reality,if
in
of the
spirit,
one
of man's
result
self and
destroy
would
a
final
we
be
philosophy of
Buddhism
of this
writers
so
it
of
is
say
that
country, and Jed
so
in
was
annihilation.
is annihilation
individualityof
the
completely annihilated,
and
as
the
Nirvana
Nirvana or
in
that
Ceylon, Burma
perfect layam that
say far
to
the
layam
It is this doctrine
Adwaita the
somehow
upadhi, and
created, the
Parabrahmam.
who
of
upadhi, appearing differentiated,
action
condition
If those
this
They
the
or
account
on
Startling
one
rather
or
present deplorablecondition, and
its
to
the
avyaktam
have
avyaktam,
every
brought
that
Atmd
avyaktam
They
Logos.
extinction
this
when
the
the
deal
Avyaktam, this
trine doc-
a
good
you
differentiation
npadhi, and
had
it
told
that
was
its
one
a
by Mulaprakrti,as
opinion
the
control
complete
many
their
differentiated
not
maya
China
taken
individual. of
sight
created
already
phenomenal
with
association
controverting
have
veiled
real self.
is
unfortunately
confusion.
on
Krshna
verses
Sankhyas
future,
me.
these that
of
69
LECTURE
are
soul what
is
70
THE
exists
ultimately
PHILOSOPHY
however
is
which
individual
has
existence, but
the
interpreting ardhamatra In
more.
described
of
of
layam
which, When
man.
the
to
of
who
called
put
forward
a
Adwaitis.
of
and
the
nothing is
be
there
is
of persons
view
to
This
a
the
view
It
was
Sankhyan
of all those
layam
is
also the
view.
ancient
the
is
in India,
It is also
the
the
is
made
destroyed,
Vedantic
correct
Nirvana
consider
who
is
themselves
philosophers,and
In
cosmos.
ardhamatra
Parabrahmam.
view
the
power,
Sankyas
this
an
which differentiation,
number
the
certainly
this
the
even
one
avyaktam
considerable
as
nor
appearing differentiated,is
upadhi,
in
Atmd
view
this
one
unknowable
whole
the
the
existing,and
self,
is the
Upanishats
that
due
mainly
of
the
Pranava,
some
as
soul
of
really mean
but
of
sort
a
which
basis
mysterious
one
is
vidual, indi-
the
nor
been
along
idea
no
soul,
exalted,
all
itself
which
essence
BHAGAVAD-GITA
the
not
has
Parabrahmam
that
THE
purified or
Parabrahmam,
the
OF
Buddhists
of the
soul in
Parabrahmam.
reaching
After both
of which
you
must
to
say,
also
as
it is
the I
reach
karana
or
its
there
Karana "
it is
are
you
paths,
two
are
sharira,
material, that is
Mulaprakrti, but light and
two can
Fohat.
paths. either
there the
energy,
Daivtprakrti or
said, there sharira
upadhi from
it, as
Logos,
have
an
derived in
sharira
to Parabrahmam.
is
know,
acting
from
lead
karana
When
confine
is
light Now, you your
THIRD
attention
the
to
upddki and, tracing its genealogy
Mulaprakrti,
to
step, and
or
you
life,that
to
trace
is
its
lose
the
these
Logos try paths
two
occult
doctrine
have
"
all
who
ultimately.
the
view
in
philosophers
the
Logos
lost
of.
Atma,
sight
differentiated
is the
result
when
the
thing
that
thing
is avyaktam,a,nd
Further,
and
in snch
out
when
Sinhalese
with
the
leads
to
Parabrahmam
taken
these
by
completely
light were
their
of
the or
once
? The
upadhi
opinion,
is
avyaktam
this
the and
would
Buddhists
have
mankind
reached
pushed
that
annihilated.
simply be
then
How
adepts, to help have
be
the
is Parabrahmam,
completely
question.
they
afterwards, and
it would
they
ance appear-
exist, and
to
ceases
it there
is
man
for
differentiated
exists
beyond
case,
a
of Avataras,
Mahatmas, way
all
and
that
one
reach
of
before
existed
individualityof
speak
in
of
number
more.
ceases
The
its
appearance
what
Now
and
the
from
and
Parabrahmam.
the to
try
till you
ray
acquainted
are
chosen
then
Sahkhyas
thus
But
the
considerable
a
next
light,
or
may
Logos
Mulaprakrti, hoping
nothing
You
to reach
and
except those
"
it.
is the
Vedantists,
Buddhists
the energy,
solelyupon
which
up
upvdhi, altogether,
of the
within
the
at
origin, travelling along
standpoint of modern
sight
working
its source,
Of
Parabrahmam
at
attention
or
reach
arrive
may
fix your
71
LECTURE
is
it
this
to
impossible
possible for
in any this
absurd
possible
stage ? doctrine
The to
72
THE
PHILOSOPHY
OF
logicalconclusion.
its
extinguished,and will
therefore
who
was
Now
I
which He
the
Logos
light
may
his
be
not
be
an
to
to
avyaktam, source
altogether arupa
easilydetected, it
lost
was
is
light.
he
tells
He
says
his yoga-may
It is
supposed from
a .
that
which
it
invisible. this
light is always
an
in
but
a
their
sidered con-
from, the
also.
light
But,
mysterious
supposed by
have
opinion
is not
different
is himself.
tions Emana-
Emanation
of force this
to
the
Sarikhyas
was
Krshna
and
his real
by
centre
aspect of, or
but
and
wrong,
sight of.
veiled
Hence
of matter,
according
man
individuality.
conjunction,with
in
Avyaktam
only
its
Moreover
expected
Mulaprakrti.
which is
Verbum.
or
always
or
up,
since
of the
understand
visible,the
naturally
Mulaprakrti.
traced
is
remaining
shadowing, over-
[mortals ;
view
a
not
always
is
alone
it to
But
is
yoga-mdyd
of
source,
he
it do
he is thus
why
because
so
been
consequences.
hold
mixed
seen
lost
entirely
are
soul
;
protests against the doctrine
who
reason
radiates As
has
(verse 24) that such
This this
the
says
the
it is
Para-nirvana
Atmd
his
has any
Krshna
such
Buddha
to
position as us
that
is
his doctrine
Tibetans
leads
those
that
the
Buddha
that
say
Buddha
follows
overshadow
can
called
them
to
individualityof
that
reached
he
time
the
say
or
who
man
thinking
in
mistaken
the
every
they
BHAGAVAD-GITA
According
lose
eventually
THE
as
this
be
gether, alto-
source
and
these
to
source
cannot
be
philosophers
74
THE
Turn
PHILOSOPHY
of
5 to
verses
In
these
which
and he
succeeded
in
of the
the
time,
to
reaches
who
far
this
as
which
we
changing different in
a
have from
mysterious Of
definite
made
seems
man
up
but
of
the
to
every the
human man
a
is
standing misunderthe
Logos.
ordinary
our
of
sense
Ego,
fleetingentity after stored
day
the
up
and,
ity. singleindividualman
that of
course
individualityof
several
of
being a
a
with
this
into
a
that
from
from
united
from
punarjanmam
no
Day
are
if
yet
with
kind
a
time.
to
and
statement
judging
individualityduring
incarnation, is
manner,
it
course
the
if the
that
mortals
of this union
experiences of
objections
some
connection
present, is
time
no
has
who
man
overshadow
individuality, at
is
uality spiritualindivid-
objectionarises nature
this
experience,
Next,
there
is said
the
will have
know,
we
to
reach
himself.
preserved,
any
Logos
to the
as
As
the
But
untrue.
is to
have
It
and
earth, then
being living on
positions pro-
can
is reached
raised.
also or
soul
proposition
Logos
has
two
him.
Logos
the
Logos
time
the
rebirth, for the
or
been
reaches
ing mean-
importance
with
he
latter
sometimes
soul
that
once
reaching
down
immense
says
when
the
Against have
of
he
punarjanmam,
more
the
examine
lays
finallyassimilated that
says,
Krshna
are
First,
become
BHAGAVAD-GITA
16.
passages
humanity.
THE
chapter viii,and
to
now
OF
a
he has
particular
his karana
individualities
a
sharlra
like these.
It
be
not
must
with
constitute found
their
in
karana
the
of
sharlra.
machinery of
bundles
various
is not
which
is
it
experiences into
is
individualityover The
it is.
When
the
soul
takes
from
the
Logos soul
in
of
experiences thereof
man,
a
belong
as
when
It unites
Itself with
from
it
which
But
that
of the this
union
that
he
whose
is himself
light
experiences
and
he
fact
his
the
Logos
the
the case
take
Logos. stands
its nature.
place
in the
The at
from
all to
the his
individuality is
own
with From
thus
feels
once
added
now
sciousness con-
moment
formed
through
endowed
tions por-
only takes
to
monad
going
In
the
various
such
man,
repugnant
Logos, the has
individuality of
a
individual
he
becomes
soul of
the
which
the
to
nature, the Logos,
himself.
been
has
individuality. lost,
the
soul's individua
assimilates
being
place,
own.
Logos ; just as
own
changes
human
takes
the
is not
what
see
now
its
Its
this latter
the
between
only
to
there
spiritualenough
the
is
as
far greater
that
portionof
choice
and
Great
this and
and
high
a
all these
monad,
Logos, all
is that
makes
sharlra
reduce
of
sort
a
individualityof
an
individuality of
the
karana
is
are
has
human
above
has
the
single self.
rises to the
which live
and
juxtapositionin
to
the
to
go
be
able a
higher individualityof
than
and
to
Nature
so.
this an
experiences that
incarnations
mechanical
It
by
all the
respective personalities
kind
a
that
imagined
connected
are
75
LECTURE
THIRD
:
the
original
the
standpoint of
The
Logos
throws
76
THE
out
kind
a
various of
PHILOSOPHY
of
OP
This
organisms. and
BHAGAVAD-GlTA
it were,
feeler,as
incarnations
THE
of Its
lightvibrates
whenever
lightinto
own
along
series
a
produces spiritual
it
tendencies, resultingin experience that is capable of
being
added
Logos
the
to
assimilates of the and
Logos that
time. be that
Of
It is born, whenever
having
who
has
doubt, does
become
the
he
is
interested amount
in of
the
result
at
that
concern,
because
witness.
Because
organisms, sorrows
that
I
I
he
says
simply
not man
"I
:
watch
light
my
do a
time
may
have
when the
his soul have as
bear.
a
that
personally
not
and
suffer to
Logos
points out
appears
therefore
no
contaminated
all,except
assimilate
his
may,
the
But
witness,
to
feels
makes
Logos
the
is generated spirituality
to
Logos
to
the individual
then
Krshna
Upculrashtd, a
of
return
never
lightis never
Its
purified sufficiently
Logos. Up
with
the
beginning
individual
new
of Prakrti.
simply
the
if the
lightin him,
because
Vikdrams
from
punarjanmam.
have
the
in himself,
experiences which
course
assimilated
to
suffer
not
by
said
be
Its
a
dividual in-
thinks
Logos
united
will therefore
earth.
on
the
alities spiritualindividuand
of the
individual
again
appearance
is
assimilated
the
Thus
to the
innumerable
accumulated, perhaps
That
born
has
Logos,
individualityof
the
united
being
being composed
has
Logos
he
the
experience.
becomes
man
of the
one
that self
that
the human
this is
that
individuality of
no
a
certain
Mahatma with
the
personal
disinterested in the
different
pains and
My spiritual
THIRD
is in
nature
of as
no
well
that
say
because
organisms."
One
the
is defiled
I
who
has
and
Ishvara,
Its
nothing
and
immortal
It is
only
in the
Vedantic
sense
writers
the
the
pains
or
of
light
the
Logos
the in
various
follow
that
is incarnated
Logos
though
the
light
is
the
the
Logos and
Logos
from
also Itself
time the
that
sense
you
certain
It becomes
Ishvara
human
have
in
again
never
to
and
by
it is the
explained by Sinhalese
the
to
be
life.
understand
unfortunately immortality is in which
has
of the
sense
into
real
and
milates assi-
purifiedsouls
proper
pleasures of
and
to time
is
the
suffers and
never
is absorbed a
of
overshadows
in the
reborn,
Logos
Chaitanyam
spiritualnature
pains If
with
and
be
in this
immortality.
his soul
own,
who
to
the
subject to
pleasure or
vibrating
spiritualbeing,
never
cosmos,
suffers.
viduality spiritualindi-
the
man
a
like
defined
punarjanmam
like
In
well
a
own
individuals,still
feels
necessarily
to
Mahatmas,
various
the
not
then
though
with
of
gone
Its
universe, and
Logos
the
either
and
does
his
of
impure,
places.
self that
suffers
cosmos
has
He
that
assimilates
man
speak
it
incarnations,
again.
real
might just
life.
this
permeating
;
the
appearance
rendered
or
impure
to say
longer
when
Again
being
true
a
no
in
shines
of human
pleasures
word
sun
be
when
he
Logos,
an
various
it is not
and
pain,
of
the
it cannot
Therefore
a
by
light
its
manner
contaminated
way
in
light
my
77
LECTURE
stood under-
the modern
Buddhists,
it
78
PHILOSOPHY
THE
does
not
to be
appear
aspirations.
If
becomes
a
I think for
a
Turn
the
this
theory not
may
the
word
is correct, and with
agree
of the
and
spiritualpower,
a
doctrine
me
of
is
immortality
complete authority of
have
deluded,
Krshna I believe
this
this
on
point,
Shankaracharya
a
Here
13
verse
devoted
dwelling
shunned,
Again
and DaivipraTcrfi,
cause
a
which
force
a
which
Daivlprakrti,between clear
a
that
must
beneficent
a
knowing beings, worship me
me.
on
distinction.
Daivlprakrti is looked
hand
of
to
draws
he
this
other
real Ishvara.
of all
concentrated
refers
Mulaprakrti however
the
to
imperishable minds
he
Here
the
calls himself
Mahatmas
their
with
nature,
:
the
as
me
knowing my supreme of all (Ishvara) beings, when
body. Krshna
The
:
not
the Lord
human
11
chapter ix, verse
to
despise me,
be
ennobled
I
now
The
in
into
being
the
Buddha.
and
in
of
term.
statement
correct
instead
man's
teach, that
meaningless
be, though all
to
object for
these
as
annihilated, then
that
saying
true,
developed
and
destroyed
BHAGAVAD-GITA
desirable
very
man,
and
preserved
a
it be
individualityof
THE
OP
man
may
be
upon
By
as
a
reach
some
thing to It is
controlled.
energy,
and
on
by taking
tage advan-
its centre
and
its
source.
See I
the
18 of the
verse
am
the
abode, the the
same
chapter
:
refuge, the protector,the Lord, shelter, the friend, the
source,
the
witness,
the
tion, destruc-
place, the receptacle,the imperishable seed.
THIRD
All
these
show
that
manner
as
Logos
epithets applied by he
is
for
of
spoke
time
Krshna
being
this
on
in
or
as
have
to
himself,
to
himself
himself,
supposed
was
the
of
speaking
Christ
who
teacher,
79
LECTURE
the
same
great
every
the
represented planet, spoke
of
himself. Another
chapter
same
I
take
Krshna,
in
told
not
the
the
is
real for
prepared
a
greater
and
him,
which
his
soul and
in
then,
Then is
no
the more
attention
their
instead
with
union
incarnation
the
of the
guide, is
the
Logos
to
reaches
man
Logos
finding
Logos, he takes for the
But, the
enters
within finds
individual,
and
watches
the
the
It is
human more
highest
into
him,
merely
Logos only
in
way
the
place, after which man.
It
take
to
himself the
in
way
Logos.
increases
interest
the
monad,
Logos begins
his
cases
disinterested
made,
This
the
of
of the
final
is
him.
of
till,when
a
its interests.
the
and
This
reflection
the
who
men,
human
the
welfare
the
protects
spiritual development, and
:
light
commences.
more,
with
manner
approach
the
of
career
be
spiritualprogress
this
and
simply
Itself
interest
becomes
over
those
generality of
final connection
a
in
commences
the
in
would
Logos,
concerning
where
cases
of
alone, with
me
that
you
witness, watching and
of
welfare
me.
on
or
the
think
and
have
I
of the
22
verse
:
interest
worship me, always fixed
is
significantpassage
very
Itself. there
in such
80
THE
a
PHILOSOPHY
that
case
the
OF
THE
BHAGAVAD-GITA
becomes
Logos
than
more
intereste dis-
a
spectator. I
here
must
call your
following verses I
foe
nor
end
who
to
of this
all
to
same
those
;
the
at
the
am
attention
chapter
being's,I
worship
have
with
me
29
verse
and
the
:
neither
devotion
friend in me,
are
T in them.
and
alone, he is in the
O
of
son
does
as
is
wicked
good
a
worships
me
for he
is working
virtuous
person,
man,
direction.
Kunti, he
eternal
becomes
soon
peace
;
a
assured
rest
that
worshipper
my
perish.
not
who
Those
whether
born
are
in
sin and
or
Vaishyas,
more
holy
women,
devoted
are
Shudras,
or
to
reach
me,
my
abode.
supreme
much
How
Rajarshis ; having
come
world, worship
!
Fix those
conduct
regarded
to be
right
obtains
and
whose
if he
Even
me
thy mind who depend
worship
me, on
me,
and
me,
and
bow
miserable
down
devoted
are
devoted
and
this transient
into
on
Brahmanas
to
to
me
:
reach
me,
me.
Krshna
Here he
shows,
laying down,
is
that
he
the
by is
speaking
cosmopolitan standpoint. friend out
not
his
:
no
the
is my
one
best
of
way
that
assume
friend.
We
Krshna
is and
gaining
became
He his
that, the
propositionsthat from "
says
has
:
No
man
even
is my
one
already pointed He
does
is his enemy in
the
or
of
case
greatest of bhagavatas.
thoroughly impartial in dealing
in his
ly thorough-
a
friendship.
particular
know
rakshasas, Prahlada
He
enemy."
any
two
spiritualministration.
He
with
says
kind man-
it does
82
PHILOSOPHY
THE
their
damnation.
and
he
These
punishment is
I
says
a
looks
upon
then
only, I I
that
and
one
in his eyes
that
what
Lord
from
(chapterx) he
beginning not
be
thing
:
the
to
man
witness, and In
a
or
from
is
Parsi
stand
on
other
He
takes
"
witness. man
every
Brahmana
a
;
but
the
same
another
is
he
says
level,
spiritual
enough amongst the
world
who
to know
men
has
me,
beginning,
no
is
third
of the
verse
next
chapter
:
calls
himself
he is the
even
it is open as
of
cosmic
the
at to
the
Jshvara that
supposed
destroyed course
a
all sins. turn
Here
when
if
and
protector. Then, and
this
all mankind
is sensible
who
Now
;
life.
unborn
freed
that
fact
teaches.
same
only
in his affairs.
distinguishesone
light and the
is
books.
our
Krshna
disinterested
a
Buddhist
a
of
to
spiritualperfectionand
disinterested
the
that
He
be
their
ashamed
the
;
preaching
am
some
are
and
guide
myself
of
of
state
to
cease
simply a
am
account
no
his
as
me
interest
to
case
high
very
men
all,it
at
by 1
what
sight all
my
in
from
is
mad
view,
forward
distinction
any
reaches
this
In
:
draw
try
This
solemnly put "
He
them
punished
to be
bring about
to
way
make
them.
to
different
How
people had
best
to
was
false doctrines say,
the
thought
BHAGAvAp-GITl
THE
OP
the time
unborn
of the
We
he
had
Logos perishes of
cosmic
can
very
no
It must
cosmos.
question whether
pralaya.
:
p'alaya. there well
is
or
Of
is such conceive
a
TH1BD
solar
a
pralaya
that there
whole
the
arguing
auch for
otherwise
place;
activity,the Logos present Logos
Krshna
case/
only
can
the
perishat bosom when
the
day
next
in
in
appeared Planetary
the
planet,
in
current
congenial over
stated
as
Btuldhism;
last
the
and
in
motion, to
the
its
own
it takes
the
time In
when such
aja (unborn)
it'the
the
again, as
;
Logos does
it
not
the
of
Dhya.iiChohau, of
man
book, the
set
the has
or
menced recom-
inactivityon
Sinnett's
to
Logos,that Logos that
the
evolution
nature, and of
he
wakefulness
of this
was
first
period
retired
into
a
activitycommences.
having
interests
at
starts
that
Mr.
after
born
speaking
the
Spirit,when
after
and
of the
shape
cosmic
prcdaya,but sleepsin
of cosmic said
already
even
of cosmic
himself
of cosmic
time
place
us
a
when
commenced.
himself,
quite possible
was
since
of
be
may
existence
call
Parabrcfhmdm,
of
I have it
this
say
there
will be
take
not
impossiblefor
to be
evolution
cannot
there
that
rate,
any
recommencement
into
came
At
perish even
will have
present cosmic
the
the
at
limited
and
it may
it is
will not
in difficulty
one.
belief
a
though
even
Logon
the
pralaya
infinite
that
out through-
some
definite
a
is
conceive
also
can
is
pralaya, though
But
imagine.
to
there
and
there
we
activityceases
from
of years
number
a
but
indefinite
an
cosmic
a
when
analogy
occultists
among
time
a
cosmos,
by
to
system
probable,
as
be
may
88
LECTURE
this
Esoteric
evolutionary
spiritual plane been
humanity,
now
watching and
then
84
PHILOSOPHY
THE
in
appearing for
the
OF
connection of
good
with
the
class
same
Or
speaking 6)
verse
his
of
upon
belonging to
one
In
appeared.
so
(chapter
says,
of
the
mdnasaputras if
x,
appeared
the
from
human
the
the
of the
world.
Manus
which
sons,
so-called
planet and
mind, from
my and
race
mind-born
was
this
on
preceding Mauus,
sapfct r$his and
or
he
four
born
were
(was born)
speaks be
Rshis, the
nature,
my
sprang
would
as
Krshna
great
seven
partaking
He
Krshna
look
may
:
The
them
himself
of
individuality
you
Logos which
the
as
human
a
mankind.
Logos represented by
the
BHAGAVAD-GixI
THE
they
Prajapati,
commenced
the
as
who
work
of
evolution. all
In
mind-born
of
sous
manifested
first
the
Puranas
being
Sicayambhu,
mother
;
or
this
from
the
was
these
; as
scene
tie
evolution, himself
has
altogether
has
commenced
the
overshadowing
who
does
was
the
who
neither
Maharshis
by and
who
was
father
creation
existence
into
the
planet, and
had the
to be
of his
nor
by
man
lectual intel-
own
these
Manus.
accomplished Prajapati disappeared
disappeared
thus
he
as
bringing
power, After
this
on
commenced
he
said
are
Prajupati or Brahma,
called
forming,
Maharshis
to
interest
stated
in
after
commencing however,
not, from
Manusnirti, Swayambliu
the
evolute
Logos
on
or
himself
this the in
of
work
yet disconnected of
group
the
humanity
planet, but
manifested the
affairs
that
is still
Ishvara, of this
THIRD
planet
and
for the
good
There
is in
call
must
Manus. the
he
is
of
six,
speaking
of the
he
only
but
a
mentions
of four
? We
he
now
are
ought
four.
been
has
I
of Vaivasvata.
past Manus,
attempt
'
word
word
"'
made
also
'
In
If
speak
to
some
mentaries com-
interpretthis
to
conclusion, and The
in
clause
the
of
into
interpreted nouns.
the
and
account, occult
The
that
it You we
are
in
in
itself.
ing qualify-
a
that
though
therefore, in
humanity
absurd
to
passage
the
recollect now
absurd
known
;
will
mus.t be into
be then the
harmony that the
Mr.
has
include
compound
contradict be
Prajapati.
create,
so
The"
of Manus
would will
do
be
splitting
would
statement
though
list.
to
whom
from
number
is well
to
were
most
a
have
text
it would
the
without
theory.
stated
in
to
refused
consented persons
Sanaka,
contradict
It
three
existence, also
four
these
those
lead
the
sentence.
other
to
of
sons
sentence
in
to
had
sons
speaking sprung
the
the
and
other
mind-born
the
alluded
persons
Sanaka
make
refer
to
the
Sanatsujata,who
interpretation will
this
from
separated
made
and
the
among
is
is
and
Sanatkumara
included
But
'
Chatvaraha
Manavaha
Sanandana,
has
of four
that
"
here
speaks
speak
which
to
peculiarmanner.
The
two
He
Manvanfara
seventh
an
in
he
does
Why
in
this passage
attention.
your
Avatar
an
as
population.
peculiarity in
a
incarnate
positionto
a
of its
is
85
LECTURE
four,
Puranic with
the
Sinnett
fifth root
race
86
THE
Each
PHILOSOPHY
root
is
race
particular
Manu.
passed,
or
in
Maims.
There
the
created
requiresa
a
request
such
doubt
of
disposal,to try The
arisen.
fourteen
pandit
can
will
into
go
may
be
the
matter
able
arisen, and further
anything
if
discussion
of
the
how
number I
of
believe, at
your
and
to
is
I at
this confusion
get an
the
number
ingenious if you
quite possiblewe
whole
mistake
any
the
created,
anything, but
deeply, it is
there
there
required time
course
of
out
find out
to
the
how
try Of
get
that
of Manus
find out
Manu.
seven
of Maims
alleged
the
commentators
of
out
nection con-
in Mamtsmrfi
interestingone,
have
and
past
in
of attention
very
as
you
four
subject which,
a
is
no
been
created
makes
is
race
time.
account
amount
it
has
other
some
a
has
root
total number
batch
considerable
hands;
your
the
of
be considered
It is not
This
fourteen.
Manus
be
aantati
It is stated
another
Puranic
the
But
have
(Svayambhuva) to
at
fourth
point to
subject.
be
the
as
there
this Smrti.
to
BHAGAVAD-GITA
the
words
seems
would
or
to be
or
other
this
This
according was,
Now
first Manu
Manus.
THK
considered
is another
with that
OP
mistake or
subject
at
not.
has
Any
present
is
unnecessary. Another
interesting function in the
same
chapter,verse
1, dwelling in them, born destroy the darkness Wisdom, light,of spiritual
of 11
the
Logos is
dicated in-
:
of my compassion for them, from ignorance by the shining
out
THIRD
Here
he
said
is
also the
already said,
the
three
or
phases,
the
or
of
it ;
Hindu
of
the
may
is
that
Idyll of
light,and I
have in
verses
of that in from and
help
now
to
is but
a
every the not
of
by
statement.
and
the
in
it is evoked
will
you
the
read
will
as
fully care-
perhaps
functions
of
this
giving to humanity.
attention
your
refer
to
to
his
all those so-called
he
as
I
is the
of
have
(I)
ttpculhi.When from
descriptionof
that this
he of
of
himself, or
the any
vibhuti
manifested
says
a
indicated.
already
Aham
standpoint
self), because
(I am
Atmd
manifestation
Logos,
sense
about
are,
Chichhdkti
If you
Lotus,
of the
conception
our
be
japam
that
x,
in
light,
as
capable
call
chapter
Aham
says
the
it is
one
excellence.
vibhuti, or He
the
ideas
is
aspects
justifiesthe
the
White,
life,
in this aspect
three
to
cosmos.
the
further
some
stated
meaning
whole
that
Chichhakfi
combined
precedes
has
philosophy; lastlyit is
represented
life of the the
self
its
;
force, and
these
is
him
it is the
cosmos
All
It
further
sankalpam
the
it is the
see,
and
First
that
easily
G-ayatrl.
Vasishtha,
gain
sense
philosophers.
you
of it is
from
of
I have
As
emanates
of the Buddhist
the
in
wisdom,
as
that
aspects.
secondly,
Fohat
it is the
the
three
instrument
of wisdom.
source
light
only an
not
Mahvchaitanyam
aspect
It
be
to
salvation, but
87
LECTURE
this,he
Logos
in
every
reflection It is in
everywhere is
the
speaking abstract,
particular Logos. conveys
to our
minds
The an
88
THE
PHILOSOPHY
lesson.
important noble
and
in
other
the some
All
this
and
from
emanates
lowest
organisms.
fight
this to
is
this
the
from
men
in
the
of
all the
in
the
should
wisdom the
be
that
is
the
bad
comes
which
impulses of is
always raise
to
highest plane which
force,
has
conception
meet
we
philosophy.
and
of its
source
spiritual enlightenment. an important place this
and
principles
in
Krshna
so
many
points
great
having
to
seems
heaven,
bad
with
is considered
is
in
wars
good
This
one
the
those
all
as
the
light that
constantly leading the spirit
considered
light.
and
Logos
of
to
This
which
religioussystems that everything noble
is
fightingbetween
cosmos,
traced.
already
real reference
other
that
of
is this
religions in
and
level
existence.
foundation
be
life two
one
constantly attempting
lowest
material
into
tual spiri-
are
The
those
good
is
prakrti,and
to
there
have
we
spoken of, the
spirituallife, and place
fact
cosmos.
all
In
light,which
tends
reflection,to the plane of the
the
between
cosmos
all that
In
the
after
reflection
the
of Its wisdom
Daimprakftii the
down,
is in
objective physical
genealogy
is the
other
The
in
even
or
Logos,and
the
and
;
prdkrti.
whose
universe,
from
to
in
great, sublime
manifestation
and
forces
contending
the
and
good
phenomenal
vibhuti
degradation
nHAGAVAD-GITA
that is
other
or
power
ti prefer
THE
lokas, proceeds
way
and
OF
or
out
good
or
in it his energy,
certainly true, because of energy,
When energy
you that
wisdom
and
realise
what
emanates
from
90
PHILOSOPHY
THE
whole
The
the
systems,
be
called
force
may
Logos
will then
of solar
system,
which
I have
This
prffna,
far
as
planes it
in
draw
this
will
Again,
the
in
explain as
sharlra the
sukshma
astral
certain
to
some
divisions sub-
entities,
four
planes of in
mtltras
this
light
of Parabrahmam astral
light.
must
astral
The
Vaishvanara
of
all the
but
;
manifested
objectiveto it,and
are
I find it necessary
light.
the
writings.
have
two
What
why
extent
these
Again
form
system
with
the
to
into four the
to
distinction, because
confounded
At ma
the
of Parabrahmam.
sharlra
divisible
with
solar
be
cannot
relates
light is concerned,
the
abstract
confused
objective of
siikshma
this
light or
entities,the manifested
correspond
lightis simply the so
which
of these
itself
confounded
be
the
"
be
not
generally described.
as
of this
sharJra
must
most
in
that
is the
which not
the
is
whole
physical body
sharlra, while
called the sthuld
entity
existence,
only
one
the
the
able innumer-
itself.
classification
other
all the
mean
called
kiirana
classification
this
I
its sukshma
Parabrahmam
But that
;
the
be
BHAGAVAD-GITA
be
may
Parabrahmam
one
will be
THE
which
by
cosmos,
solar of
OF
Logos
to
been
I have
the
so
is
said sidered con-
having vishuarvpam. if the
Achidrtlpam,
how
intelligence,sees him, which,
is
nothing
more
is it that
Arjuna,
with
Logos
an
however
strictlyspeaking, an
objectiveimage splendid external
and
image
or
than his form
an
spiritual before
magnificent, is, of
the
world ?
THIRD
What
is
Vishvarnpa light
the
There
is
look
to
Logos
the
be,
before from
Logos
Krshna
and
be
Logo".
Its
a
that
form
has which
operating, at
the
time
no
of
form
is, as or
the
this
about
yet
to
clothed
it were, to
manifestation.
jective ob-
of
the
originally. living their
at
the
deaths
whole
army of
the
indication
an
going
it.
it may
appeai-ance
but
;
the
plane
still
their
was
were
the
But
in
form
things Logos
the
impulses cosmos
terrible
terrible
assumes
foreshadowed
on
spring
almost
in events
long,
in
were
form.
of
destruction
the to
itself
this
coining
manifested
impulses
about
depicted
idea,
happen,
was
things
themselves
Karna
and
showed
seemed
the
all
which Drona
Bhlshma, time
actually
from
Arjuna
to
him
to
in
generally
are
the
to
drawn
terrible
manifest
to
they
the
universe
fested mani-
even
be
to
shown
appeared
the
about
plane)
all
its
man.
form
and
war
being
those
the
at,
in
happen
(or
of
inference
Truly
chapter.
fearful
another
yet
visible
become
can
in
thus
when
the
but
manifested
as
only
spiritual intelligence
highest
The
is
Itself
Logos
Logos
It
Logos
the
not
the
of
form
that
to
is
Drdi'lprdkrti.
"
this
him
by
seen
91
LECTURE
In
happen. in
a
of
its
symbol
operate,
light of in
It
the the
LECTURE
THE
complicated
of
expecting
to
but
days,
go
them
in
do
you
deal
good
A The
departments
might
not
science,
have
and
am
ideas,
you
will
the
on
original besides
itself, this
to
them
to
of
one
study
your
conclusions
as
the as
own
the
my I have
of
my
strange.
grasp
can
I
propositions,
support
Bhagavaff-Gitv,
and
conveying
appear
all
been
grasped,
my
in
various
have
Moreover,
you
to
into I
in
might
before
exertions.
own
easily
every
according what
I could
suggestions
truth
authorities of
have
the
minds.
for
that
afraid
few
your
succeeded
your
some
lectures all
and
it ramifies
be
not
cited
not
;
and
have
reasons
statements, I
will
to
I have
and
These
a
three
in
failed,
on
difficult
of
meaning
given
not
depend
very
even
discourse
you
limits,
meditate.
will
forward
putting
exact
should
is
subject
before
compress
required
imperfect,
lay
to
to
introduction.
remain
was
which
upon
whole
and
vast
very
the
have
the
even
a
within the
through
is
endeavoured
lectures
my
necessarily
must
have
calculations
my
finished
hardly
lectures
I
one.
substance
the
these
of
subject
TV
existing well
light,
real
my
mentaries com-
as
and
speculations
the see
of
the
the
whether
yourselves
then
have
is
you
dually gra-
.for
judge
to
which
hypothesis
before
place
to
philosophers are I
have
reasonable
a
one
not.
or
In
In
lecture
last
my
of the
chapter
the
about
lecture shall
which
which
proceed
it is
the eleventh
at
and
call
support
preliminary
its relation
mankind.
to
the
out
passages
would
in my
point
to
various
thought
I made
to
desirable
the
out
1
assertions
its nature
now
stopped
pointed
I
Logos,
justify the
and
I
book.
lecture
that
relating to
I
will
You
leading. attempted
and
scientists
western
93
LECTURE
FOURTH
attention
your
to
passages
in the
succeeding chapters. In
xii,
chapter in
again
another
attention
Krshna
There
and
meditating
concentrating
the
avyaktam
and
relying upon
I the
have
Sankhya of
places,
that
try
he to
the
"
a
tells
follow
and
between
attention
upon
fixingthe
mind
important respects
differed
from
has
avyaktam
was
he
in this
of
the
stated
Vedantic
in
different
by
was
manifestation
Arjuna
commences.
in what
Krshna
-that
the
one's
your
Logos,
philosophy their
ask
distinction
Sankhyas
shown
Krshna.
Parabrahmam considered
the
already
system
now
of
it
refer
to
to
which
the
out
have
have
I
with
passages
points
shall
I
connection,
the
to
which
to
no
that
chapter
various from
to be
means
avyaktam that
Sankhya philosophy and
his
"
those
and who
endeavour
94
PHILOSOPHY
THE
that
reach
to
in
placed
avyaktam far
a
This This
is
avyaktam Sankhyas
The basis
In
system. have
you
rise
to
succession, and
upddhi
their
to
bridge
the
interval.
its
to
avyaktam
of
the
into
and
farther
and
ultimately
try the in
to
follow
thoughts
in
there
enable If the
one,
your
but
not
depths
reach
its to
or
may
gradual
rise from
is
the
last
unfortunately no consciousness
your
Sarikhyan system will bo
aim
Logos
to
and
not
of his "
the
Logos
in the
source
supposing
the
to
easier farther
inmost
own
its
every
much
consciousness
"
nature, than
to
Midaprakrfi,
you
do
succeed fix your
avyaktam,
you
can
preserve
your
individualityin
be
that
to
reach
never
it
of
trace to
in
It is very
source
its
doctrine, in
upddhi
for, it is incapable of retaining any It
the
the solar
consciousness
own
the
this it
his
divided
manifested
the
Moreover,
avyaktam.
reaching
to
Sankhyas.
upddhi
the
was
all its gunas,
Sankhyan
try
to
follow
to
man
a
the
consciousness
traceable
is
upddhi for
source,
The
source.
true
with
to
likelyto
is the
philosophy
Luc/ox. reason.
avyaktam
upddhi
avyaktam, is
this
those
Mulaprakrti.
than
I have
you
that
connection
upddhi
when
for
are
being represented by
follow
from
the
their
which
you
find out
Prakrti
Prakrti
case
than
more
that
thought
principlesinto
three
to
nothing
differentiated
this
position and
so,
differentiated
the
of
be
methods,
own
for and
to search
naturally
must
their
by
difficult
more
object is
whose
BHAGAVAD-GITA
THE
OF
of means
these
it ;
manently. per-
to take
FOURTH
of it,but
objectivecognisance do
from
the
to
rise
to
still
Mulaprakrti
upon
avyaktam reach
as
it
transfer that
of
i-each
you
the
avyaktam
itself has itself that and
anything
like
anybody's
sense
that
then the
of
will
above. the
this
So
Logos
latter
is
to
be
must
because indicated
to contend
following also
to
him
the the
be
efforts
at
this
the
not
be
generate by
transferred
of all those end
plane
who
to
try
in ? Krshna of karana
for the asks
Arjuna be
looked
the
does
in
avyaktam
in it.
doctrine
those
by
Mulaprakrti or this
can
ego
avyaktam
when
the
a
to
says,
sharlra,
wise him," findingit impossible other-
to
come
reach
to
the
arriving
from
source
it is impossible individuality,
an
Sankhyan
after
they
do
cannot
simplereason
and
Sankhyas,
preserved permanently
follow
as
from
and individuality,
no
What,
"
of the
You
the
its
cannot
you
Logos.
individuality derives
quarter altogether different the
look
can
you
perception
to it,for individuality
your
have
You
object. Thus, considering
an
object
an
until
this
as
before
cannot
you
sharlra.
level
higher
that
even
karana
standpoint of a
96
LECTURE
upon who
Sankhyas
with.
latter
If
whether
goal, Krshna
the
as
try have
the
avyaktam says
ultimate follow
to
tremendous
anything
course,
indicated
reasons
is
gained
it is that
end
that
or
the
tion, destinathe
line
ties difficulat all
which
by is
gained by following his path, by making
object
ultimate
of
meditation, and
goal.
looking upon
him
96
PHILOSOPHY
THE
Head
chapter xii,
connection
who
anil
charitable
which
avyakfam,
undift'erentiated the
But
is
avyaktani
and
of difficulty
is
this
towards
all
who
under
description refers
reach
me
minds
on
avyakfani
is
great difficulties.
very
the
to
fix their
towards
path
souls
unthinkable, all-pervading,
unchangeable,
those
The
great. embodied
by
This
in
5
mind and who, with a properly balanced under the imperishable control, meditate on
senses
travelled
8, 4, and
verses
kind
are
uudefinable
alone.
BHAGAVAD-GITA
and
creatures, and
THE
:
Those
with
Of
the
of
acyaktam
Sankhyas. chapter
In four
verses
0
xiii
find the
we
following in
of
son
Kuuti, this body is called
which knows this vehicle). That call Kshetrajila (the real self or Ego).
I
shall
is, what
its
me.
Kshe{ram
its
generates,
Rshis
possesses.
Kshetra
and
Vedas
;
which
are
Here Kslietraiu
they
are
logicaland
means
Kshetrajna
wise
are,
of its existence
reason
spoken
what
he powers in various ways.
them
be found
to
are
of
; and
Brahmasiitras,
the
by
in different
definite.
speaks
he
the
them
also
of
kstte/ram
nothing is the
Ksftetram or
attributes
described
of
the
briefly\vhat that what qualitiesit
you
Kfhe(ra/ila is, aud
accounts
Different
to
state
have
Ksliefra (upldhi
Kthetrajfiain all Kshefraa : KslietrajunI consider to be
and
and
source
that
who
further
the
am
Kyhetra
knowledge of knowledge. Hear
and
I
also that
Know
real
first
:
or
the
the
Miilaprakrti. But
more
Ego
than
updilhior vehicle,
in all its forms
springs he
ksliefrajna.
and
says
from that
this he
and
festations. mani-
avyaktam himself
is
98
THE
the
in
PHILOSOPHY
body,
OF
it is
as
THE
BHAGAVAD-GITA
without
and
beginning
without
Gunnm.
Throughout
the
produced by
instance
three
Gunams
Mulaprakrti.
of
children
pudiates distinctly re-
responsibilityfor karma,
any
effects
xiv, Krshna
chapter
or
which
Look
at
of the
any
the
are
19
verse
for
:
When
(discriminating) observer
the
recognises no than the qualities(of Prakr(i), other agent (of karma) is beyond these qualities, that which he attains and knows to
m
And
connection
the
have
we
passage
a
to
turn
now
in that
closing verse referred
already
chapter,
in another
to
:
which is image of Parabrahmam, (I am) the abode unchangeable, and eternal dharma (Law) and of absolute happiness. I
the
am
wherein
the
also
the
that
reason
Chit,
because
dharma
of
evolution of man
;
the
bliss, and is attained
Logos.
is often
contains
it
it
of
is
Anandam,
the when
is the
of the
bliss,and
abode
cosmos,
it is for this
Sachchid-
as
within whole
because
itself law
human
the of
and eternal cosmic
it is the
highest happiness the
which
it is Parabrahmam-
the
cosmos,
he
described
Sat, because
It is
dnandam.
and
dharma
abode
of the
of Parabrahmam
eternal
Logos
the
image
Vikaram,
no
resides is
he
and
has
and
is eternal
is the
he
he says
Here
tructible, indes-
soul
abode
possible for reaches
the
Xow has
chapter
to
turn
unfortunately
disputes It
is the
the
Jh'a
and
the
in the
the
world
five
herein
almost
have
is
inevitable
if what
:
with
need
not
this
the
perhaps susceptible of
the
different
mind
in Prakrti.
of
the
sary neces-
premises
Jtva
the
is the
and
which,
individual
all the
in
Ego
The
rise.
given than
more
controversies
premises
with
to
is
verse
interpretation,
one
interpretationswere
different
the
to
has
passage
and
becomes
karanopddhi.
advert
now
from
the
which
attracts
Chaitanyam,
differentiated,forms
combination
that
matter
a
constitutes is
and
me
their basis
made
Logos, which
the
becoming
which
sectarian
many
from
emanates
which
senses
laid down of
light
to
which
passage
a
beginning of time living beings, and
of
proposition
have
I
which
from
inference I
rise
given
amsha
other
The
7,
verse
xv,
:
manifested
is
\fV
LECTURE
FOURTH
necessitated
which
the
by
interpreters
started. Read
and
wind
When
the
enters
another
resides
monad,
it the
the
between
leaves germs
in the
the
of
(human
Jlva
carries
refers
kdrana
or
he
:
fragrance
Krshna
Here
which
lord,
the
carries
link
8
verse
now
"with
to
that
for
conscious
the
from
as
the
source.
individuality It is the
is the
incarnations
devachan,
body
senses
their
human
sharlra.
sharlra, that
body
him
of flowors
kdrana
various
Ego), quits one
one
of
connecting man
it takes
existence, the
human
essence
with
;
when it all of the
100
THE
five
PHILOSOPHY
OF
Tanmdtras,
the
Strictly speaking, there
as
a
by
sense
These
Ego. manifest
itself,or
tukshma
in the
but
even
the
seven
and
only
the
latent
environments
the
of the
past karma
the
tries
in
it,
spend
to
tions, incarna-
determined
those the
with
reside
the future
about
and
man
sharira,
in connection
which
being
also
in karana
in karana
existence
energy
by bringing
it were,
itself,as
fests mani-
its appearance.
latent
are
latent
of conscious
that
form
constantly
makes
impulses generated
elements
the
sharira,,further
they
they
are
that
consciousness
sthula
the
always
are
(also recognised
elements
sharira, and
Not
sharira.
in
istence, ex-
and philosophers),
our
existence
conscious
conscious
which
mind
whenever
exist
They
the
seven
themselves
Ahankaram,
stage of
senses,
of
A
the
elements
some
the
are
and
every
seven
viz.,the five
present,
BHAGAVAD-GIT
Manas
in
are
THE
by
impulses already
generated thereby.
that
Know
in fire
is from
"
and
; energy the herbs.
I
Becoming all
that T
Apdnam, I means
12
splendour
which
belongs
which
is in the
have
world
me.
the
the
am
fire
food
cause
only
"
14
"
:
to
the
sun
and
moon
.
breathe,
is,that
to
whole
into
Entering
of
the
the
illumines
and
verses
callingattention
In
to
earth, 1 sustain
cause
of the moisture
(of digestion) 1 and of the
all
enter
beingunited four
point out
it is his energy
kinds
that that
things by
into the
with to
what
my
nourishes
that
bodies and
Prandm
digest. Krshna
gives
to
really
matter
all
FODRTH
its
and
properties,
chemical
of
elements, did When
matter,
action
that
the
which
emanates
Krshna
says
take
may
it
manifested
shakti When
organisms In
that
the
we
Consequently in matter, you
it
what
with
refer
what
it
Then
Parashdkti
He
that
was
what
his
could
that
he
ashes.
And
in order
originallybelong
to
placed
this
point
is
stated,
to what
sent
that
what
latent
reduce to
to
in the
see
that
Agni
but him
Indra
wanted
Agni
to
to
enquire
peculiar
functions
form.
he
filled ful-
capacities. Agni
almost
show
before
of Pard-
appearance
in
Agni,
were
replied
him, Parashakti
first
appeared asked
gives to
Upanishats (Kenopanishat)
mysterious
was.
from
that
now
connection
of the ten to
know
not
of life
it afterwards
(Daiviprakrtiin Swarga). first appeared, Parashalcti
or
these
object that
enable
interestingto
one
reference
with
simply
with
his life,his energy,
cosmos.
I believe, in
other
any
these
current
Logos.
qualities that
will find it
you
It is
it.
qualitiesexhibited
light,or
various
the
form
of
none
it of the
on
chemical
originally.
is endowed
the
all the
was
all the
matter
the
them
or
we
tendencies
consideration, originallyemanate
into
him, because
in
see
which
from
sun,
ail those
present in
action
that
fire,the
in
as
to be
substance
properties by
and
it
that
properties
Mulaprakrti^
found
or
the
we
to
examine
are
stuff
the
belong
not
you
tendencies
all
that
with
associate
now
101
LECTURE
everything
this attribute was
a
simply
to
did
lent
to
little bit of grass
102
PHILOSOPHY
THE
and
asked
him
best, but failed
Vdyu
similar
a
Parashakti,
even
the
that
of all those turn
also
has
next
light
of
with
he
things
to
rise
to
Logos
endows
is
not
right in
of the
energy
chapter,
same
considerable
a
did
fire
enumerated.
16 of the
verse
given
has
also
to show
Krshna
real
he
done
was
qualitiesthat
the
his
tried
but
;
the
Mulaprdkrti.
to
He
sent
this
constitutes
he
ashes.
to
All
Panchatanmatras
originally belong
Now
the
or
BHAGAVAD-GITA
was
manner.
that
and
THE
that
reduce
to
failed.
in
saying
OF
which
number
of
interpretations : These
exist
"
the
Purushas
two
in
living beings,
the
"
world.
the
the
and
perishabl perishable and the imThe perishable is all
imperishable
is called
"
the
Kiltasfha. The read
it in the
Krshna
not
the
another the he
here the
In classes is not are
uses
all
;
He
and
the
it is but
inferior
destroyed the
at
things
the
uses
with
he
verse
to himself.
the that
time come
conclude
out
that
sense.
that
Although of
of
avyaktam
same
says
or
word, in
same
to
which
the undiffer-
the
natural
by
two
Aksharam,
Kutastham,
in the
word
same
succeeding
are
also
into
"
and
cosmos,
calls
entities
Ksharam
"
in connection
passage,
Sankhyas
existing
manifested
Prakrti.
only
explanations already given.
all
he
will
if you
enough
permanent
imperishable, which entiated
the
divides
those
means
is clear
light of
first
classes, he
here
meaning
cosmic
these
two
Akshararn
Pralaya,
of it,yet his
own
as
FOURTH
is
nature
is
he
why
17
verse
superior
to that
is called
Uttama
there
is
Purusha.
(Paramdtmd) imperishable Lord,
For
have
only of
66
Uttama
To
(the
Atma) supreme who pervades and
and
refer
to
chapter
this
in
you,
xviii
all,here
crown
the
which
Logos.
The
distinct
the
the
sustains
connection,
of
one
the
its
all
as
sins
;
he
that
of
means
the
passages
to
attention,in
reference
to
far, I believe,to
go
propositions I
with
and
nature
to
me
all
effectual
are
read
passages
to
declaration
most
These
connection
inherent
a
call your
to
every in
down
is
salvation. wish
I
support
it,
as
relation
have its
regards the
to
laid own
and
cosmos
man.
Now,
as
attention
regards Mulaprakrti, to
Parabrahmam
clearly or
between
it in and
however,
tam
is the
:
and
means
one
obtaining
to
in
Purusha, who
all religiousobservances, come Renouncing the only refuge. I will deliver thee from grieve not.
the
read
we
worlds.
verse
is
that
and
Aksharam,
another, the supreme
called
I
of this
:
But
three
103
LECTURE
several of
which
indicated
the
Mulaprakrti
the
I did
places
Logos. not
distinction and
Mulaprakrti and
I have
the
cite.
called
already
when
speaking
There
is
one
I believe
between
Logos, as
Daivlprakrti.
this well
of
age, passI have
Avyakas
that
104
PHILOSOPHY
THE
I
have
also
confounded
support
said
with
all, it is but
and
which
The
survives
should
If it is
Parabrahmam. I
another
these
of
when
which
all the
superior to the is without a beginning bhutams perish.
should
verses
also be
read
:
issue are
from
absorbed
beings,produced again and again, the approach of night, 0 Partha evolved involuntarily at the approach
at
and
are
Krshna
bhutams
lest
into
this
avyaktam takes
he which
entity
avyaktam, of the
is
but
at
not
the
and
back
to
care
of
time
than
into
be
when
when
out
time
avyaktam.
But
for
that
this, which
is different
from
brahmam, Para-
there
is also the
existing anterior
even
the
the
mistaken
point
the
activity,all
avyaktam;
should
which
Sankhyas
is
go
higher
is Parabrahmam It
this
they
comes,
the
at
condition
a
from
spring
pralaya
that
says
wakes
cosmos
even
to
day. Here
of
turn
collective
dissolved
(Arjuna),
to
Avyaktam
the
All
at
order
to
you
approach of day all manifestations Avyaktam : at the approach of night,they into Avyaktam.
are
anything In
ask
now
be
not
:
mentioned,
preceding
At
of
20
is
above
BHAGAVAD-GITA
Mulaprakrti
statements
chapter viii,verse
Avyaktam
that
veil
there
THE
Parabrahmam.
a
my
But
OF
is
an
called
avyaktam to
it.
It
in fact. an
time
evolved
entity,and
of cosmic
it will not
pralaya, because
perish it is the
106
PHILOSOPHY
THE
which
cosmos,
which
are
The the
object of
principlesand Lastly, in give
of the
their
and
between
consistent
connection
book
deals
and
it is
the
whole
soul
when
you
other.
\redantic
nection con-
nature
hand,
one
These
books
subjects only, but
with
one
take
all the
will have
you
the
to
tion composi-
being, the
on
these
to
the
upddhis, their
the
on
prominently
that
consideration, of the
with
devoted
only
about
human
a
three
themselves
the
is made
attempt
theory
the
soul with
and
cosmos,
an
call
we
indicate
is to
present.
Brahmasutras
the
not, however,
each
Upanishats
therein
and
permanent
systems.
manifested
entity that
and
solar
the
energies
of the
are
of
this
and
clear
a
all the
to
common
nature
and
omnipresent
are
main
BHAGAVAD-GiTA
THE
OP
of these three
consistent
a
jects, subinto
theory
philosophy. t
And
laid
have
granting
now,
what
down,
necessarilyfollow this
For be
may
divided
been
into
deal
to
the
man
best
one
necessary.
to
are
the
conclusions
premises
parts.
the
we
will
that
Bhagavcul-G'tttl Of
way
which
give
last six
the
philosophers as
salvation
;
which he such
the
first
the
theories
five
theory
follow, and In the
of the
merely introductory,
to
the
the
whole
various
way
chapters explain pointing out
of the
three
with
suggested by
out
as
the
first is
chapters
truth
?
purpose
chapters, the
the
ing remainhave
that
pointing
succeeding
Krshna recommends
six
advocates as
explanationsas
chapters,Krshna
six
the are
attempts
FOURTH
various
by
which
arguments
intellectual
exhibited
by
emotional
nature,
this
of
book
the
be
taken
of
will
have
chapters or
and
untenable.
Of
illustrations the
at
we
which,
altered
intended
are
present the
at
time
day
that
day,
familiar.
So
gives
may
and
we
writer, trying
this, the conclusion will other
with
it is not
those
six
which
able
to
the
nature
mind
of the
of the
is true
certainly be departments
for
they
of
to
the
which matters were
public
thoroughly he
illustrations
arguments
perhaps, a
modern
conclusions, would
Notwithstanding is the
argument
human
the
to
find those
same
forthcoming,
from
were
in the
reader.
all time
chapters, with
six
false
be
this discourse,
to
support the
to
to
matters
his hearers, and
possiblethat be
is therein
doctrine
considerations, which,
those
present
and
various
conclusions
those
gave
to
our
familiar,but
Krshna
first,
will have
is found
from
not are
to perfectlyintelligible
of
in
course,
taken,
are
the
if
into
go
read
all the
with
and
;
inculcate
to
be
recommended,
been
established
be
to
should
dealing
in
of the
studying
In
principlesthat
main
have
to
now
me
in detail.
chapters
account
that
enumerated
six
the
for
are
practicesthat
various
impossible
argument
last
into
measures
is
this
one
for the
and
the
even
varieties
for the
beings,
It
whole
because
for
qualities that
moral
and
human
followed.
the
it is Prakrti
that
point out
to
mainly responsiblefor Karma,
is
various
are
107
LECTURE
same,
the
Illustrations
come.
if
and
necessary,
knowledge
with
from which
108
THE
PHILOSOPHY
the
present
OF
THE
BHAGAVAD-GITA
.
at
we
require the
any
has
a
man
;
and,
to
find
a
in
is called
going
wanted include
it,as
This
is
branch
a
tendency is
nothing
composed,
physiology, and But
matter.
there
physical organism that
call
we
the
further, that consciousness It
will
is
begins who at
able to
have any
there
;
the
individuality the
behind
adopt
rate
glimpse
the
methods
this
much
mere
essence
which
stitutes con-
which
and
itself
likelythat
it is not
a
to
of
is,
as
the
individuality.
get
attempted
the
invisible
man,
it
than
more
than
manifests
which
energy
to
of
of which
affection
an
Chaitanyam
supreme
in the
is found
more
this
is
which
to
nothing
but
is
something
material, and
not
be
mind is
physiology.
material is
He
place, and
extremes
the
of
psychology.
If all that
than
the
is
and
direction.
subordinate
a
psychology
true
trying
originated what
to
the
lead. more
this
in
of
not, in his classification
shows
may
is
physiology
subject,under
classification
have
structure
psychology
separate place
a
that
now
Spencer
mental
philosopher who
give psychology
to
the
extremes
to
not
physicalorganism
itself in
Positivism, would
sciences, assign
body
with
for
French
Herbert
all modem
fact,
even
great
this
do
to
does
It
show,
to
the human
that
foundation
perhaps The
deal
great
and
Bain
widely read,
so
familiar.
are
lengthy argument
very
of Professor
works
been
day
of all the
probe must
of its real
into be
science
nature
till it
great occultists
this mystery.
conceded
;
But
whatever
the
real
the
human
of
the
course
is,
produce
no
with all
the
forms and
in
Krshna
to
the
force
is
hence conscious
this
body
and
in the In
the
holds
an
the
acting, and
itself
by
conjunction substratum in the
thing
every
to
with
this force.
particular-
astral
the
material to
the
is traceable
to
itself
Conscious constitution upon
elements
force
upadhi,
and
upon
entirely
man's
the
in
itself.
depends
mind, of the
system
nervous
elements
forms
existence of
the
ly them, strict-
to trace
not
Karma
various
of
case
To
in the
is the
astral
these
existing therein, the
and
the
energies
stored
Karanopadhi.
its
composes which
depends
good.
is material
the
upon
of the
nature
upadhis, or
existence.
depends and
will have
you
Prakrti.
to
in
is the
deal
to
all
can
traceable
sense,
all karma
says
that
almost
begin
it
"
acting
force
and
in
existence, particularcharacteristics
developments,
the
a
and
development
operates
when
But
you
of conscious
which
up
colourless
certain
a
speaking,
So
were,
is the
it
however,
When,
that
kingdoms,
is,
cosmos
force
result.
Prdkrti,
has
physical body
mental
be,
may
being.
it
as
the
life-force
or
the
or
with
human
a
upadhis
of
do
to
character Of
essence
constitution
deal
good
this
of
nature
109
LECTURE
FOURTH
man
even
the
astral
begin with, strict
upadhi. basis
of
sense
there of the
is the
same
law
aura,
which
word, and
which
Behind
this there
that
feeling of
experiences.
the
body
is the energy, self that
even
110
PHILOSOPHY
THE
Going again
find
you
within
still
on
its
the
this
traceable
however
is
within
acting
itself the
Ego.
Prakrti
karma
and is the
upcidhi
:
existence.
itself, I
Existence
force
will find that
you
from
of individual
cause
sharira, there
contains
individual
emanate
gunams
kdrana
to
which
will,
you
BHAGAVAD-GITA
invisible,colourless
of the
where
THE
higher,
upddhi,
characteristics Go
OF
living existence,
mean
this
to
traceable
it, and
to
All
light.
conscious
is istence, ex-
furthermore,
when
spiritualintelligenceis developed, it directlysprings it.
from
let
Now
prepared
are
details
the
length
of
various
first
second
treats
fourth
the
Yoga,
samnyasa
take
need
which
not
us
into
will find at examine
now
different
suggested by they
as
we
enter
you
Let
them
dealt
are
of this book.
chapters is
conclusion
merely
The
introductory.
Sankhya Yoga,
the
third
of Jnana
the
fifth of Karma-
and
the
Yoga, sixth
deals
of Karma
with
Atma-
other
sophers, philo-
Yoga.
samyama These
are
and
set
I
theories
chapter of
is the
chapters.
shall
first six
The
path
I
and
"
argument,
the
in the
Yoga,
the
last six
philosophers. with
admit
in the
order
in
to
this
that
assume
us
of
forth that
the
theories
suggested by
in this list Krshna
salvation in the almost
pointed second
not
include
by himself,
out
group
all the
does
of six
various
that
which
chapters.
is
I believe
suggestions made
FOURTH
by different the
or
there
of these
is the
method
of
being
as
the
philosophers
other
method,
have occult Krshna
in
whole
the
to
of
each
become
which
he
for
He
five
which He
the
philosophers,
the
was
That
upddhis. Furusha
is
the
passive
their
the
organisms
of the
and to
the
It
all
the
results
this
Maya
or
of mankind.
the
simply and
that
itself
that
spring
Prdkrti,
to
all
in
This
Ishvara, a
sort
all that
view
of is
duces pro-
constitute the
I
of the
Piirusha.
They accept
cosmos.
theory
by Prdkrti, which
upddhis
or
theories
the
is not
but
one
philosophy.
cosmos,
done
is
cosmos
the
everywhere
God,
of
adds
avyaktam
less their
or
it were,
peculiar doctrine
that
creative
substratum
total
Sankhya
manifested
more
defects
of these
one
entirely passive.
all the
traceable
is
active,
in
karma
self
one
applicable
takes, as
acceptance
the
this
puts his
the
constructs
for the
instance,
it
theories,and
thus
As
and
points out
every
occult
applicability,
render
to
as
already explained
Sarikhyan
sum
the
false.
existence.
universal
in
of initiation
systems
systems, and
recommends
Take,
done
of
list,
himself
is that
background
manner
other
without
will
not
the
part
element,
have
a
the
of mankind.
of
best
the
in
such
Krshna
unseen,
into
of
not
it
one
the
complete
all the
which
is
leaves
doctrine
and
brought
method
To
under
and, standing applicability
unknown
been
brought
suggested by
facilitate
to
be
can
headings.
universal
background,
111
LECTUbE
the that
therefrom
this substratum
are
112
THE
that
PHILOSOPHY
forms
the the
through
karma
basis
THE
this
of
existence
of
karma
sorrows
of
earthly existence.
is
On
their
Granting
your
life is to
your
object should
put
an
which
mankind
end
to
all
to
put
an
be
and
all the
it is
death,
and
nature
owing
to
this
ambition
of then
earthly sorrows, end
the
to
on
pains and
human
if the
premises,
of this
account
Birth, life
by
it is
individual
maintained,
ills to
endured
subject, are
Now
that
suffers
man
innumerable
the
karma.
that
is
account
all
karma
its appearance.
individual
and
BHAGAVAD-GITA
of all manifestation.
action
makes
existence
OF
operation
of this karma. But
question is, how
the
remains
Parabrahmam
creating the
cosmos
possible
get
to
You all
its
long
as
are
you
the
the
desire the
karma,
Do
witness. from
a
The to
soul
remaining of
sense
Sankhyas do
karma,
with
with
duty say
which
it, and
:
of
exist
to
to
as
try
to
to get
try
by reducing yourself in
simply
not
gether. alto-
inevitable
must
you
existence
of
the
not
water
it is useless
say,
karma
It is
or
continuing
being,
of
state
being
karma
Prakrti
rid fire
to
on
goes
its gunams
or
try
But, they
passive is,
done.
well
as
effects
Prakrti
its interference.
Prakrti
human
a
rid
but
of
Prakrti, and
of karma.
to
rid
may
get rid of
without
this ? While
do
you
passive,
properties. Thus, of
result
can
a
which
disinterested
a
desire
give alone
renounce
to
it
because
"
up
brahmam Para-
this
it, be
must
sangam,
seems
do
to
that connect
connection,
J14
all
that
the
the
pains and
efforts meet
that
with
any
him,
for
the
let
mainly
that
The
support
of
kind
the
other
But
some
Karma
be
by joining reach
to
conclusions
the real
goal
is
This
is
of
Purva
minds
ritual
for
for
this was
the
systems of
Yogis
of
the may
simple
telligib quite in-
was
delivered,
Mtmdmsa
intended
arguments extended
and
that
put
sion. discus-
provide a
to were
the were
topic of
common
philosophy at
that
reason
was
of Purva a
in
last five thousand
difficulties that
be
be
strictlyfollowed,
were
philosophy
Karma-
Krshna
by
will not
discourse
followers
and
all
used
the
form
Every
philosophy of
the
during
time
is inculcated
Mimamsa.
conclusions
own
our
system.
philosophy which
here
known
This solution
that
of
arguments
of the
conclusions
4
of the
two
second
in the
the
At
the
to
changed
have
well
only
self him-
avyaktam
impossible
out
its basis
his
Vedantic
very
points
this
can
more
all their
direct of
it is
accepting
turn
us
to
the
otherwise
has
kanda.
years.
to reach
who
all,it
at
success
followers
of ritualism
times
than
this
they postulated.
one
Now
the
it is far
attainment
Sarikhyas,he
of the
by
the
denies
that
states
those
he
But
life is to reach
avyaktam if
even
While
avyaktam.
not
this
towards
man's
of
further
reach
to
and
j
he
existence, subject
of life.
sorrows
end
and
avyaktam, difficult
conditioned
to
supreme
BHAGAVAD-G1TA
THE
OF
leads
and
upadki, to
PHILOSOPHY
THE
to
common
time
evolved.
forward
beyond
by the
the very
FOURTH
limited
in
form
in
the
the
life of modern Karma
upadhi
to
the
but
say
he
is
is
he
put
untimely
Supposing it
from
?
about
these
mental
our
karma
understand
how
have
karma,
eternal
an
to
give
up
ought that
states
and
it is
unless
he
state
all
to
want
altogether. long
as
karma
up
that
as
ther. altoge-
which
that
"
keep
you
the
is,abstain
control
abstain
to
to
over
from
That
have are
not
so, let
you to
even
us
in
see
connection
some
somehow
or
phases, it
annihilate
you
come
placeyourselves.As
oisushupti. karma,
ought
being
possiblefor
can
an
give up karma,
you
in its various
with
into
karma
will then
you
phenomenal world,
all
up
things.
condition all
to
upadhi
starvation,or otherwise
can
that you
think
the
who
man,
do
is useless
It
necessarilyconclude
a
of
how
must
what
it is due
physicalbody requires,unless
give
action,
the resolution
to
No
to
;
yet be constantly thinking of it. If you
and
act
alone
it
give
ever
be due
may
renounce
task.
die
do
minds
own
your
to
to his life.
end
you
in
stated
elements
two
bound
to
means
the
to
can
his
of
indeed an
upadhi
to
karma
philosophers
least
at
existence
bare
due
impossible
being,
is
He
this
pretend
an
human
a
found
applicable even
True,
Those
karma
that
But
:
produced by
chaitanyam. all
to be
are
made
be
can
it is not
effects
reject
they
times.
Yogis
to
and
which
and
books,
115
LECTURE
have
a
man
his
with
other
nected con-
is difficult to
give
mind,
Moreover, to
most al-
give
up
or
up
get
if you
good
116
THE
karma is
PHILOSOPHY
well
as
confined
not
in
people
the
world
to all
give
all
that
are
exerting
the
good
karma,
the
If
will
you
actions.
call
upon
simply create
a
world be
put
philanthropic been
have
unselfish
will be
prevent good people from
and
will then
good people, who doing
all the
is the
patrioticand
in
sense,
If
how
end
an
fellow-men,
you
in its widest
karma,
up
all
themselves
of their
?
working
bad
likelythat
good impulses, to
deeds
BHAGAVAD-GITA
karma,
solely to
exist ? Is it not
to
for
bad,
as
THE
OF
and
deeds
for from
prevented
everybody
to
number
lazy drones
of
give
benefitingtheir
up
fellow
beings.
in
world
the
if you
!
And
they
may,
lazy,
to
idle
give
a
thing
and
karmic
results.
refuse
in
held
are
talk
are
there
If
your
not most
be
may
old
this course,
a
for
the
man,
it ;
parents you
for that
metaphysicalmanner
the
that
there
neglect,do
responsible
ity inactiv-
eternal
of
says
kill
karma
become
really given
not
karma
you
whole
follow
meaning
Krshna
active
of your
in the
"
there
are
karma, simply
up
have
responsible
feed
to
consequence you
giving
?
their
up
people to
who
few
positionof
a
is the
karma
karma
you
of
What
up
to
these
ask
persons,
doing
from
give
can
instead
anything. "
who
themselves
reduce
and
that this is not
argued
applicability.How
of universal
rule
a
be
it may
And, furthermore,
expression
in
abstaining
effects may
up
of active
be
real
no
it is
murder,
and
but
suppose
you
and
they
mean
karma you
to
die
say
? You
in
that may
please,you
FOURTH
get rid
cannot
of
altogether.
karma
put forward
arguments
117
LECTURE
by
These
advocate
an
the
are
of this second
view. The
unfortunate is this
make said
that
the
crores
of
the "
say
have
or
is not
be
to
attained.
You
the
Vedas
the
various
rituals
end
That
being
the
upon
to
give
existing
will
nothing
Vedas
certain
a
what
by
into
will be
efforts,
happiness.
thereby of
called
not
are
state
a
in
performing
supreme
and
result
is stated
will assist your
attain
to
such
the
prescribed, you
karma,
institutions
They course
producing
and
say
whether
say
prescribed,we
all
and
Verbum.
or
take
Devas
course
up
of
to
therein
you
is little or
to
truth,
swargam,
the
in
and
capable
absolute
as
able to reach
for you
ought
Yogis
in the
prescribed
it is not
Karma
accept all the thirty-
They
represent the Logos
Vedas
is
these
there
mentioned
gods
followed, and course
that
system
Logos.
Vedas the
:
be a
in their
:
about
three
mistake
throw
all
inextricable
confusion." these
To
Karmavadis
accept, the other
I
conclusions
incalculable
an
follow
as
I cannot
but
at all
Who on
you
the
the
a
number
result admit
desirable and
plane
Krshna
what
of
says I
"One
worship
your
that will
consequences
tellingpeople to give
that
of your
I admit
deny.
evil
of
:
karma,
up
of the
devas
is
thing." these
are
of karana
immortality,
devas
shartra.
because
?
"
They
they
are
They
are
can
never
not
beings give
immortal
IIS
THE
PHILOSOPHY
themselves.
Even
enabled
are
into
is
disturbance.
and
And
the
bhdvam
sole
that
all these
what
will
you
being
system
all
makes
method
the
that
one
mine."
Taking
not
of
found
in the
means
of seek
incarnation,
he
Furthermore,
all these
the
not
very
permanent,
will become of
cannot
permanent
to this
his
mends recom-
immortality, to
reach
having
it,
to
absorbed
being
or
that
teaching
sure
go into
is
existence
not
thirty-threecrores
with
the
of the
devas
expect
that
existence you
every
beginning
of
disappear at pralaya. Thus,
and
manvantara
when
existence
is
in
whose
into
in their
adds
obtain
to
which end
ting admit-
salvation,and
spiritual being
every
making
that
be
another
gods spring
and
recommending
another
of
the
it is their
through immortal.
worship
attention,
Krshna
may
this
your
karma,
up
by following
not
them
consequences
would
if he
man,
give
can
on
result
is to
Logos
if you
more,
carnati in-
new
into consideration, and
give
to
a
subjectto
but
obtain, and
the
as
that
the
and
of
in
to
mind
mischievous
many
human
a
your
object
will follow
view
is
you
have
swargarn
permanent,
circumstances
the
that
them
will
you existence
objective
devas, concentrating them
BHAGAVAD-GTTA
swargam,
happiness
eternal
not
THE
through worshipping
reach
The you
if
to
thence
return
OP
by merging
themselves your
is
existence
it into their
plane
being. I
now
Toga.
turn
This
to the
Krshna
third at
theory
once
"
Karma-samnytsa-
rejectsas being
a
most
FOURTH
mischievous All
the
and
offered
The
fourth
people
said
it
followers
of
is that
perceive
to
unless
unmeaning,
Piirva-Mtmdmsa,
particular ritual,that
man's
salvation elements
Krshna
intended
These
of
methods
thought
their
salvation said
They
"
:
discipline,and
to
with
real
and
all
the
and
its
meaning
physical
acts
their
what to
mere
while
outward
to
understand
for
could
be
be. is or
that
which
be
they
kind
a
this
what
merely symbolical. the
whole
the
secrets
in
imbedded
must
would
perscribed other of
karma
entities, with
alone,
the intellectual
admitting
means
underlying
faculties
for
use
gained.
Consider
deep meaning
deals
be
It is in fact
reallymeans. a
by
would
try
of any
gain knowledge
to
rejected,have
own,
of any
is,that all karma
motto
step
a
be
not
be
ritual, that
philosophers,
should
karma
their
as
followers
physical act
any
the
suggested by
would
the
When
knowledge,
proper
knowledge of,or
than
says,
simply
jndna.
the
underlying
important
more
As
is
but
duty.
altogether
was
the
or
of
Yoga.
it
karma
other
far
of Jndnd
be
of human
matter
matter
a
that
the
not
pursuit may
a
accompanied by
was
;
as
desire,but as
or
system
began
not
follow.
to
course
its
by
by doing karma,
affection,passion
they
impossible
even
advantages
obtained
119
LECTURE
not
be
they
appearances
are
to
nothing
There
of nature,
Pragna, apply more
signify."
karma-yoga, they adopted
karma
ritual that
man's
taken
of
to
than
In addition
several
other
120
PHILOSOPHY
THE
kinds
of
is
not
added
They
have
other
things
which
regards
the
Krshna
has
truth, and tapas,
or
interior
the
goal
ultimate
be the
from can
you
give
to to
attain
and
all that
is
stop short
at
a
is
But
recommendations
that
kind
immortality t
to
belonging which
followed,
to
the
will he
be can
is This
by
course
of
and if the
that
of
able
it
and
nature, this
of
man
enabling a
man
itself sufficient indeed
may
all'those
great
principlesoperating in
when
a
investigationand of
not
notice
the
alone,
highest happiness
It
effect.
this
also
scientists
the
for the purpose
sufficient
to open
great distance
secrets
of
or
require, it
you
very
the
into
enquiring
are
japa
knowledge spiritual
the
after
Because,
Strictly speaking, all
ultimately bring
cosmos,
reached.
search
be traversed
to
you.
produce
truths
be
be have
must
having
and
jnana-yoga. knowledge
path
should
supposed
without
man,
whole
to
following
also
are
still
is
as
All that
either
Logos who
all those
which
knowledge
of
attainment may
of the
view
complete
of
senses
in their
simply follow
method
other
They
source.
as
Now
jnana
their
them
not
must
ritual.
philosophers.
is that
before
aim
called.
so
less considered
or
external
its proper
they any
more
these
of
propose
towards
definite
some
the
to
be for
theory
all, properly
antar-yoga, prandgnihotra, and
may
substitutes
directed
it
Strictlyspeaking, this
at
yoga
to
refined
BHAGAVAD-GlTA
THK
asjapa.
such
yoga,
karma-yoga
OP
the
properly appreciated to
desire
"
secure
to
man
the
that is,immortality
122
THE
definite that
PHILOSOPHY
refer and
This
secret
the
final
that
end.
leave
to
to
come
for
this all
of
you
are
members and
they
difficulties
Krshna, all thereto
are
in
in the
that
follow
Logos, and principles
the method
the
is
is
of
the
philosophy have
of
on
you
to reach
Abhyasa-yogais likely
soul which As
in
regards
following
present, because
at
difficulties
his
in the
generally
of
our
own
in this direction,
method,
own
five systems, and of
means
inferences
Its real
from
is
way.
necessary
that
"
personal experience what
from
good
as
to it
end
man's
a
self-
add
birth,but
efforts
some
from
operate
which
in
the
started, and
adds
existence
of
and
all
the
to
His
cosmos.
comprehensive these
bines com-
tion obtaining salva-
relationshiptoman
certainly more
theories
is the
desired
encountered
recommending
all those
that the
know
will
would
this
one
speak
not
made
have
sarily neces-
obtain
Hatha-yogls. Many
by
or
attainment
incarnations.
are
aware
encountered
not
object
to enable
impulses
I need
he
that
out
in future
rescue
system,
But
training in
permanent his
the
obtaining the
real difficulties that
the
of
of
points
useful
does
practiseand
in themselves
He
only
not
to
means
sufficient
means
that
is
purpose
accepts.
effectual
Hatha-yoga,
oneself.
over
Krshna
whether
initiations,the
recommendation
mastery
BHAGAVAD-GITA
Raja-yoga
of
to
perfect control
more
THE
path pointed out,
department
same,
OF
various
it is this
than schools
any of
theory that
FOURTH
he
is
trying
inculcate
to
123
LECTURE
in
the
six
succeeding
chapters. have
I
As
these
six
and
show
chapters to
Logos, I
the
regard
referred
already
will
if you
the
already made,
not
in
In
this
have
the
will
there
connection asked
been
Reference
give
to
is made
ought more
be
to
now,
remarks
not
darkness.
I have difficult
very
and
pravrtfimarga is
uttardyanam the
leads there
But
embodied
to
is
one
thence,
method
reach
Brahman.
reality a
symbol
shines,
derived shines the
inherent
from
by
the
only
that
those
not
by
the
sun.
real
its
source
That
in
which
the
those
calls
day
as
the
or
or
the
and
book
who
way
that
follow
follow
is
this
Similarlythe from
to
is
The
the
Jcarana
the
light,and
goes
first
existence.
light,but by
own
of
the
Chdndramasamjyotih
devachanic
light emanating
light.
he
in this world.
who
This of
paths
two
What
and
Chdndramasamjyotih and
to
while
return
moon
the
pravrttimarga,
existence
says
attain
path
of
light
or
he recommends,
expression
significant. Krshna second
night,
nivrttimarga, represented is
I
and
iittanlyanam
nivrttimarga.
other, (lakshinayanam, which
and
light, the path
of
pnth
to
symbolical
are
which
point on
one
explanation.
some
day
These
is
in this book
dakshiiidyaiiam,or
is
mind
meaning
light you anything
say
in
passages
reach.
to
in
in what
need
bear
to various
light
shartra
Logoff,which
not
by
devachan
or
its
own
su-arga
J24
this
is
kdrana
the
I
that
contingency have
read
of
that the
has
kdrana
soul
The
into
is
impossible
it
the
the
then
instead
of
life
the
The and
a
decomposes
body
render
unfit
useless
a
any
future
the
which
feeds,
renders
Logos ;
the it
as
were
"
and
communicated
to
kdrana
dies,
sharlra
aggregation
becomes
and
karma,
all its energy,
loses are
bad
lightof
it
body
time, the kdrana
livingorganism, justas
sharlra to
"
that
principleleaves kdrana
so
be
ma)7
being
man
stances, circum-
asti*al
persistenceof
which
on
amount
things is that
the
or
fate
eighth
extreme
of
of action
merely
becomes
or
that
result
of
very
reflect the
it to
tendencies
no
calls the
physical existence,
of the
karma
good
that
for
that
suppose
or
of
Those
considerable
a
in
Buddhism, will,
he
course
the
reduced, by
condition
a
in
death,
of the terrible
physical body
that,
after
real state in
other
one
enumerated.
in what
may,
the
as
Suppose
sharlra
nature
something
to
man
talks
rise to
given
sharlra
die, dies.
returns
the
or
Esoteric
he
misunderstanding.
the
to
already
Sinnett's
Mr.
befall
This
sphere.
sun
attention
happen
I have
recollect
might
that
is that
it
it to the
your
may
those
to
perhaps,
this
tries to indicate
draw
here
addition
BHAGAVAD-GITA
symbolises.
sun
may
who
Krshna
Logos by comparing
of the that
THE
and
sharJra,
devachan.
from
OF
PHILOSOPHY
THE
a
dead
it,
of
particles,
the
physical
body
when
it. may
reflect
the
individual
become
contaminated
so
lightof
the
existence
Logos
as
to
impossible ;
FOURTH
then
and
the
terrible
most
Without I
that
have
merely these
of
statements
the
theory not
Try
I have
placed
for
rely
as
this is
but
really a
found
a
concentration
of you
for
cannot
expected Head you
are
and have
countrymen.
will
if you
or
provide
read
gain
gained
you
though
and
at
but
study
knowledge, for
the
be
to
think,
I have
gained by than
hearing
number
they
with
any
unless The
of.
treat
by
philosophicalfood in
were
you
the
the
advocates
every
the
and
it up
utterly useless,
by
only
yourselves
follow
to
Do
meditation,
yourselves what
philosophy ; to
and
of books
passivity aimed
Sankhyan
for
text
is
more
thought
Lectures
out
of
itself.
which
commentaries,
is the
that
Bhagavad-Gita
deal
already digested, as state
whether
theory, try
good
in
is at all tenable
you "
and
philosophy for yourselves.
number
lectures.
Society
before
light
the
science, whether
interpretthe
to
correct
of
any
think
try
whole
the
that
reading
of
Bhagavad-
books,
intelligencewill allow, and
your
out
host
a
you,
far
think
on
of
own
and
yourselves the
being.
this in mind.
bear
study
our
psychology
simply
human
a
examine, by
to
in
is
stop here.
kindly the
found on
decide
"
confuse as
I must
commenced
theory supported by not
befall
can
all
will
lectures.
books
modern
or
that
fate
you
Glta, in
the
annihilation,which
is
proceeding further,
beg
We
result
the
125
LECTURE
one
and benefit
then of
of the
of
subject for
ideal
is
you
himself.
use
your
what own
126
THE
The
PHILOSOPHY
but
it has
been
lost
almost
all
We
have
call
religion is
existed
but
has
Shankaracharya the
the
in
old
our
turned
into
shell of The
quite
is
What
we
religionthat
a
sublime
assumed
books
superstition.
knowledge1.
our
living faith.
a
as
BHAGAVAD-G1TA
contained
philosophy
valuable,
THE
OF
once
philosophy hideous
a
form
of at
present day.
philosophy
The lead
good
a
conduct. practical
to
they
and
books,
Ceylon,
think
with
its
philosophy to
own
have
introduced
by
observances
what
compromise
between
philosophy
degenerated
manner,
in
former
For
various
is
now
little any
more
good
philosophy and
has
has
perhaps
charya instance, Shankara-
their
times.
unnecessary
produced
not
other
Visishtadwaita
Madhwa
minds. same
the
followingout
of the
views
India.
has
represented of
of
foolish and
a
in
fanatical.
more
is
Rakshasa
the
in
of
legitimate conclusion, they
degenerated, and men's
Buddhists
promised by
instead
different
the
temple worship, and
become
Nirvana
to be
existed
has
impressionon
Southern
not
all their
Panchayatanapujaand
their
seems
have
that
than
the
does
examined
have
philosophers,and
their
Aclwaitis
many
They
is the
Nirvana
that
Sankhyan
sects
of
Mariimafijari as In
Northern
a
India
Saptashafi and many people generally recite worship. Kali is worshipped have adopted Shakti other deity. more Calcutta perhaps than in any If
you
Krshna's
examine
teachings,
these it must
customs
by
appear
to you
the
light
of
that,instead
i'OURTH
having Hinduism,
of
of
collection do
by
not
tend
means
I
things, which,
to
have
it and
led to the
of
welfare
the
promote
believe, is
whole
a
practiceswhich
and
demoralise
nation, but
spiritualstrength, and of
assimilated
have
we
beliefs superstitious
any
Hindu
the
127
LECTURE
its
sap
present
state
entirely due
not
to
political degeneration. Society stands
Our
basis; with
with
sympathise
we
abuse
every
that
religion; and
while
and
the
making
exists
the
efforts
the back exist name
philosophy to
in or
Printed
purer
a
former in the
by
J. R.
common
of
of
at
but
purpose
duty
of every
our
faith
a
"
times,
Aria
for the
can
the
countrymen
own
religion,endeavour
faith
pages
we
religion,
to be
enlighten
to
try
every
which,
which
now
to no
lead
on
them
doubt,
did
lives but
forgottenbooks.
the
of
underlie
religiousbeliefs,it ought to
with
guise
that
all
us
the
not
foundations
recovering of
under
sympathising best
religion,but
every
of
one
altogetherunsectarian
an
upon
Vasanta
Press, Adyar,
Madras.
in
