Sanat Kumara
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Sanat Kumara, the Eternal Youth, can be seen by Those Who
have the right, presiding, for instance, over the Council
in Shamballa. EXT 676.
God Judging Adam. W Blake.
Elders before the Throne. W Blake.
He with the Name we mention not, save in utter
adoration; the Youth of Endless Summers, the Light
of Life itself, the Wondrous One, the Ancient One,
Lord of Venusian Love, the great Kumara with the
Flaming Sword, the Peace of all the Earth. Sits he
alone, this Wondrous One, upon his sapphire throne?
IHS.
"And there was under his feet (of the God of Israel)
as it were a paved work of a sapphire-stone" (Exodus
xxiv. 10). Under the crescent is the heaven of
Brahma, all paved with sapphires. The paradise of
Indra is resplendent with a thousand suns; that of
Siva (Saturn), is in the northeast; his throne is
formed of lapis-lazuli and the floor of heaven is of
fervid gold. "When he sits on the throne he blazes
with fire up to the loins." SD. HPB.
The Ancient of Days -- Antiquus Altus. HPB. The Presence of the KING. IHS 88.
The Great Sacrifice. IHS 106.
"And I looked, and behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it," says Ezekiel (i., 4, 22, etc.), ". . . and the likeness of a throne . . . and as the appearance of a man above upon it . . . and I saw as it were the appearance of fire and it had brightness round about it." And Daniel speaks of the "ancient of days," the kabalistic En-Soph, whose throne was "the fiery flame, his wheels burning fire. . . . A fiery stream issued and came forth from before him. IU 271.
And he was great and mighty and 'Ancient of Days,' until he swallowed all the other fishes in the (Great) Sea . . . 'Thou art the Son of the Holy Flame. SD1 394.
This great Life, the Ancient of Days, the Lord of the world, Sanat Kumara, the Eternal Youth, the planetary Logos - His many names are of relative unimportance - is the only Existence upon our planet Who is capable of responding to and carrying out the objectives of the solar Logos. EA 612.
"This Melchizedek, King of Salem, Priest of the Most High God ...was, in the first place, as His Name means, King of Righteousness, and besides that, King of Salem (that is King of Peace). Being without father or mother or ancestry, having neither beginning of days nor end of life... He remains a priest in perpetuity.)" - Hebrews, VII, 1-4, Weymouth Translation. BC 43.
He is the greatest of all the Avatars, or Coming Ones. IHS 28.
He is the Custodian of the will of the Great White Lodge on Sirius. RI 130.
Who "knows His own Mind, radiates the highest quality of love and focuses His Will in His Own high Place within the center where the Will of God is known." RC 13.
Occasionally, too, he meets with initiates of lesser degree, but only at times of great crises, when some individual is given the opportunity to bring peace out of strife, and to kindle a blaze whereby rapidly crystallizing forms are destroyed and the imprisoned life consequently set free. IHS 106.
Sanat Kumara, the Eternal Youth, can be seen by Those Who have the right, presiding, for instance, over the Council in Shamballa. EXT 676. |
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Helena P. Blavatsky states:
[[Vol. 1, Page]] 457 WHO THE KUMARAS ARE."are the Dhyanis, derived immediately from the supreme Principle, who reappear in the Vaivasvata Manu period, for the progress of mankind."* The commentator of the Vishnu Purana corroborates it, by remarking that "these sages live as long as Brahma; and they are only created by him in the first Kalpa, although their generation is very commonly and inconsistently introduced in the Varaha, or Padma Kalpa" (the secondary). Thus, the Kumaras are, exoterically, "the creation of Rudra or Nilalohita, a form of Siva, by Brahma, and of certain other mind-born sons of Brahma. But, in the esoteric teaching, they are the progenitors of the true spiritual SELF in the physical man -- the higher Prajapati, while the Pitris, or lower Prajapati, are no more than the fathers of the model, or type of his physical form, made "in their image." Four (and occasionally five) are mentioned freely in the exoteric texts, three Kumaras being secret.** (Compare what is said of "The Fallen Angels" in Book II.). The Exoteric four are: Sanat-Kumara, Sananda, Sanaka, and Sanatana; and the esoteric three are: Sana, Kapila, and Sanat-sujata. Special attention is once more drawn to this class of Dhyan Chohans, for herein lies the mystery of generation and heredity hinted at in Book I. (See the four Orders of Angelic Beings; Comment on Stanza VII.). Book II. explains their position in the divine Hierarchy. Meanwhile, let us see what the exoteric texts say about them. They do not say much; nothing to him who fails to read between the lines. "We must have recourse, here, to other Puranas for the elucidation of this term," remarks Wilson, who does not suspect for one moment that he is in the presence of the "Angels of Darkness," the mythical "great enemy" of his Church. Therefore, he contrives to elucidate no more than that these (divinities) DECLINING TO CREATE PROGENY*** (and thus rebelling against Brahma), remained, as the name of the first implies, ever boys, Kumaras: that is, ever pure and innocent, whence their creation is also called the "Kumara." (Book I. chap. v., Vishnu Purana.) The Puranas, however, may afford a little more light. "Being ever as he was born, he is here called a youth; and hence his name is well known as Sanat-Kumara" (Linga purana, prior section LXX. 174.) In the Saiva Purana, the Kumaras are always described as Yogins. The Kurma Purana, after enumerating them, says: "These five, O Brahmans, were Yogins, who acquired entire exemption from passion." They are five, because two of the Kumaras fell. Of all the seven great divisions of Dhyan-Chohans, or Devas, there is none with which humanity is more concerned than with the Kumaras. Imprudent are the Christian Theologians who have degraded them into fallen Angels, and now call them "Satan" and Demons; as among these heavenly denizens who refuse to create, the Archangel Michael -- the greatest patron Saint of Western and Eastern Churches, under his double name of St. Michael and his supposed copy on earth, St. George conquering the DRAGON -- has to be allowed one of the most prominent places. The Kumaras, the "mind-born Sons" of Brahma-Rudra (or Siva) (See Book II., "The Sacred Dragons and their Slayers.") the howling
and terrific destroyer of human passions and physical senses,
which are ever in the way of the development of the higher spiritual
perceptions and the growth of the inner eternal man --
mystically,* are the progeny of Siva, the Mahayogi, the
great patron of all the Yogis and mystics of India. They themselves, being
the "Virgin-Ascetics," refuse to create the material being MAN.
Well may they be suspected of a direct connection with the Christian
Archangel Michael, the "Virgin Combatant" of the Dragon Apophis,
whose victim is every soul united too loosely to its
immortal Spirit, the Angel who, as shown by the Gnostics, refused to
create just as the Kumaras did. (See Book II., "The
Mystic Dragons and their Slayers.") . . . Does not that
patron-Angel of the Jews preside over Saturn (Siva or Rudra), and
the Sabbath, the day of Saturn? Is he not shown of the same essence with
his father (Saturn), and called the "Son of Time," Kronos, or
Kala (time), a form of Brahma (Vishnu and Siva)?" And is not "Old
Time" of the Greeks, with its scythe and sand-glass, identical with the
"Ancient of Days" of the Kabalists, the latter "Ancient" being one with
the Hindu "Ancient of Days," Brahma (in his triune form), whose
name is also "Sanat," the Ancient? Every Kumara bears the prefix of
Sanat and Sana; and Sanaischara is Saturn, the planet (Sani
and Sarra), the King Saturn whose Secretary in Egypt was Thot-Hermes the
first. They are thus identified both with the planet and the god (Siva),
who are, in their turn, shown the prototypes of Saturn, who is the same as
Bel, Baal, Siva, and Jehovah Sabbaoth, The angel of whose face
is MIKAEL ( The Rudras will be noticed in their Septenary character of "Fire-Spirits" in the "Symbolism" attached to the Stanzas in Book II. There we shall also consider the Cross (3 + 4) under its primeval and later forms, and shall use for purposes of comparison the Pythagorean numbers side by side with Hebrew Metrology. The immense importance of the number seven will thus become evident, as the root number of nature. We shall examine it from the standpoints of the Vedas and the Chaldean Scriptures, as it existed in Egypt thousands of years B.C., and as treated in the Gnostic records; we shall show how its importance as a basic number has gained recognition in physical Science; and we shall endeavour to prove that the importance attached to the number seven throughout all antiquity was due to no fanciful imaginings of uneducated priests, but to a profound knowledge of natural law. [[Footnote(s)]] -------------------------------------------------* They may indeed mark a "special" or extra creation, since it is they who, by incarnating themselves within the senseless human shells of the two first Root-races, and a great portion of the Third Root-race -- create, so to speak, a new race: that of thinking, self-conscious and divine men. ** "The four Kumaras (are) the mind-born Sons of Brahma. Some specify seven" (H. Class. Dict.). All these seven Vaidhatra, the patronymic of the Kumaras, "the Maker's Sons," are mentioned and described in Iswara Krishna's "Sankhya Karika" with the Commentary of Gaudapadacharya (Sankaracharya's Paraguru) attached to it. It discusses the nature of the Kumaras, though it refrains from mentioning by name all the seven Kumaras, but calls them instead "the seven sons of Brahma," which they are, as they are created by Brahma in Rudra. The list of names it gives us is: Sanaka, Sanandana, Sanatana, Kapila, Ribhu, and Panchasikha. But these are again all aliases. *** So untrustworthy are some translations of the Orientalists that in the French Translation of Hari-Vamsa, it is said "The seven Prajapati, Rudra, Skanda (his son) and Sanat-Kumara proceeded to create beings." Whereas, as Wilson shows, the original is: "These seven . . . created progeny; and so did Rudra, but Skanda and Sanat Kumara, restraining their power, abstained from creation." The "four orders of beings" are referred to sometimes as "Ambhamsi," which Wilson renders: "literally Waters," and believes it "a mystic term." It is one, no doubt; but he evidently failed to catch the real esoteric meaning. "Waters" and "water" stand as the symbol for Akasa, the "primordial Ocean of Space," on which Narayana, the self-born Spirit, moves: reclining on that which is its progeny (See Manu). "Water is the body of Nara; thus we have heard the name of water explained. Since Brahma rests on the water, therefore he is termed Narayana" (Linga, Vayu, and Markandeya Puranas) ". . . Pure, Purusha created the Waters pure . . ." at the same time Water is the third principle in material Kosmos, and the third in the realm of the Spiritual: Spirit of Fire, Flame, Akasa, Ether, Water, Air, Earth, are the cosmic, sidereal, psychic, spiritual and mystic principles, pre-eminently occult, in every plane of being. "Gods, Demons, Pitris and men," are the four orders of beings to whom the term Ambhamsi is applied (in the Vedas it is a synonym of gods): because they are all the product of WATERS (mystically), of the Akasic Ocean, and of the Third Principle in nature. Pitris and men on earth are the transformations (rebirths) of gods and demons (Spirits) on a higher plane. Water is, in another sense, the feminine principle. Venus Aphrodite is the personified Sea, and the mother of the god of love, the generator of all the gods as much as the Christian Virgin Mary is Mare (the sea), the mother of the Western God of Love, Mercy and Charity. If the student of Esoteric philosophy thinks deeply over the subject he is sure to find out all the suggestiveness of the term Ambhamsi, in its manifold relations to the Virgin in Heaven, to the Celestial Virgin of the Alchemists, and even to the "Waters of Grace" of the modern Baptist. * Siva-Rudra is the Destroyer, as Vishnu is the preserver; and both
are the regenerators of spiritual as well as of physical nature. To live
as a plant, the seed must die. To live as a conscious entity in
the Eternity, the passions and senses of man must first DIE before his
body does. "To live is to die and to die is to live," has been too little
understood in the West. Siva, the destroyer, is the
creator and the Saviour of Spiritual man, as he is the good gardener
of nature. He weeds out the plants, human and cosmic, and kills the
passions of the physical, to call to life the perceptions of the
spiritual, man. |
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THE SEVEN HOLY KUMARAS
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Ancient Societies of
the Seven Rays Solar Brotherhood:
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| Sanat Kumara is the great guru, saviour of Earth. Believers see him
in all the major religions, as Skanda/Kartikkeya in Hinduism, Brahma-Sanam
Kumara in Buddhism, Ancient of Days in Judeo-Christianity and Ahura Mazda
in Zoroastrianism. It is also considered that Sanat Kumara is Al Khdir
(green man) known to Sufi Muslims (According to Dakshinamurti).
Other names for Sanat Kumara The Seed Aramu Muru and Sanat Kumara of the New Agers had an underground
Monastery of the Brotherhood of the Seven Rays. Sanat Kumara, grandfather
of the Solar/Great White Brotherhood, is merely another name for Satan or
Lucifer. Solar Brotherhood teaches that "our shining sun is but a visible
manifestation of the other invisible Dark Sun that shines with its own
light..." Each chakra is a Logos unto itself. Alice Bailey says that the
"Planetary Logos" is called the First Kumara. The "illuminating light of
the fifth Logos/Chakra" (throat chakra) is Lucifer. Baily was a member of
the Theosophical Society and her 32nd degree Mason husband became the
National Secretary of the soceity and worked towards bringng the two
societies together. Helena P. Blavatsky, founder of the Theosophical
society writes that "Satan is the god of our planet, and the only god."
Benjamin Creme, a leading lecturer and proponent of the New Age, says,
"Lucifer came from the planet Venus 18.5 million years ago; he's the
director of our planetary evolution, he is the sacrificial lamb, and the
prodigal son. Alice Baily founded the Luciferian Trust/Publishing Company
and magazine. She worked to bring about the New Age religion which her
spirit guide, Djwhal Khul, told her was the ultimate goal of Freemasonry.
David Spangler has stated: "Christ is the same force as Lucifer... Lucifer
prepares man for the experience of Christhood. (He is) the great
initiator...." And everyone must take a Luciferian initiation to be
allowed into the New World Order, or else.. well don't ask. New Age
teaching. H. P. Blavatsky, the founder of Theosophy, identified the
Maitreya "Christ"-the New Age Messiah-to be the same figure as Hermes. The
Lucis Trust Publishing Company and their many fronts and organizations
worship an "Externalized Hierarchy" of "Ascended Masters," who carry out
the work of a Luciferian "master plan" for the establishment of a
permanent "Age of Aquarius" ruled by one "Sanat Kumara", the "Lord of the
World." Lucis Trust is a powerful institution that enjoys "Consultative
Status" with the United Nations. The New Age Movement is both a religious
and a social movement. Western culture has currently experienced a new
paradigm, a spiritual and sociological shift; it is a religious world-view
that is hostile to Christianity. "No one will enter the New World unless
he or she will make a pledge to worship Lucifer." - David Spangler. The
Lucifer Trust symbol was apparently influnced by beings from Sirius. |
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The mystery of the "Holy Four"
may be somewhat clarified from the
standpoint of energy and evolution. DK.
The Four
Kumaras, Representitive as the "Holy Four" the Root Cube or
Quaternary: JPC.
The mystery of the "Holy Four" may be somewhat clarified from
the standpoint of energy and evolution: DK.
It has been stated that one hundred and four Kumaras came from
Venus to the Earth; literally the figure is one hundred and
five, when the synthesizing Unit, the Lord of the World Himself,
is counted as one. There remain still with Him the three Buddhas
of Activity.
I would call attention to the dual significance of that name,
"Buddha of Activity," bearing out, as it does, the reality of
the fact that Entities at Their stage of evolution are active
love-wisdom and embody in Themselves the two aspects.
The three Buddhas of activity have a correspondence to the three
persons of the Trinity. These Entities are divided into three
groups of thirty-five each, and in Themselves embody the three
major centers of the planetary Logos, those three groups which
we know as the "three departments," for it should be emphasized
that each department forms a center:
35 x 3 = 105 Kumaras. JC.
The Head center - The Ruling Department
The Heart center - The Teaching Department The Throat center - The Mahachohan's Department. This center synthesizes the lesser four, just as. the third Ray synthesizes the minor four. These Kumaras (or Their present substitutes) can also be divided into the seven groups which correspond to the seven Rays, and are in Themselves the life of the center for which They stand. Fifteen, therefore, of these Entities (again the ten and the five) form a center in the body of the planetary Logos, and the three Kumaras about Whom we are told (Who in Themselves are fivefold, making the fifteen) are the entifying Lives of the particular center which is involved in the coming Initiation of the Heavenly Man. TCF 388.
The three Agents of the Divine Triplicity Who are known,
esoterically and in the East as the three Kumaras, or the three
Buddhas of Activity. What do these names and these great
Individualities mean to you and to average humanity? Nothing at
all and this is necessarily so. They remain but names and
possible hypothetical expressions of divinity until after the
third initiation when the conscious recognition of the Monad
becomes possible; then Forces and Energies, personified for us
in these great and stupendous Lives, can be demonstrated as
having true existence. EXT 159.
The function of the three Kumaras, or the three Buddhas of
Activity at initiation is interesting. They are three aspects of
the one aspect, and the pupils of Sanat Kumara. Though their
functions are many and varied, and concern primarily the forces
and energies of nature, and the direction of the building
agencies, they have a vital connection with the applicant for
initiation, inasmuch as they each embody the force or energy of
one or other of the three higher subplanes of the mental plane.
Therefore at the third initiation one of these Kumaras transmits
to the causal body of the initiate that energy which destroys
third subplane matter, and thus brings about part of the
destruction of the vehicle; at the fourth initiation another
Buddha transmits second plane force, and at the fifth, first
subplane force is similarly passed into the remaining atoms of
the causal vehicle, producing the final liberation.
The work done by the second Kumara, with second subplane force,
is in this solar system the most important in connection with
the egoic body, and produces its complete dissipation, whereas
the final application causes the atoms themselves (which formed
that body) to disperse. During the initiation ceremony, when the
initiate stands before the Lord of the World, these three great
Beings form a triangle, within whose lines of force the initiate
finds himself. IHS 108.
The Lipika Lords or the Lords of Karma are associated with this
work. Three of Them are closely connected with Karma as it
concerns one or other of the three great Rays, or the three
fires, while the fourth Lipika Lord synthesizes the work of his
three Brothers and attends to the uniform blending and merging
of the three fires. On our planet, the Earth, They find Their
points of contact through the three "Buddhas of Activity," (the
correspondence should be noted here) and the fourth Kumara, the
Lord of the World. TCF 74.
A striking instance of this can be seen in the case of the
Kumaras, Who, under certain planetary forces, and through the
formation of a systemic triangle, gave the impulse to the third
kingdom which produced the fourth by bringing it into
conjunction with the fifth.
These Kumaras, Sanat Kumara and His three pupils, having
achieved the highest initiation possible in the last great
cycle, but having as yet (from Their standpoint) another step to
take, offered Themselves to the planetary Logos of Their Ray as
"focal points" for His force, so that thereby He might hasten
and perfect His plans on Earth within the cycle of
manifestation.
They have demonstrated three out of the four methods. They are
over-shadowed by the planetary Logos, and He works directly as
the Initiator (in relation to man) through Sanat Kumara, and
with the three kingdoms in nature through the three Buddhas of
Activity, - Sanat Kumara, being thus concerned directly with the
ego on the mental plane, and His three Pupils being concerned
with the other three types of consciousness, of which man is the
summation. TCF 725.
The first Kumara is in a mysterious sense the energy which
produces self-consciousness in the human family. The three other
kumaras, or the three Buddhas of Activity, act as similar focal
points for the energy which animates the three lower kingdoms,
and which produces their differing grades of consciousness.
It is not possible to express this great mystery more clearly
but if the student couples these few hints with those earlier
given in the Secret Doctrine, the mystery of the "Holy Four" may
be somewhat clarified from the standpoint of energy and
evolution. TCF 728.
This relates to the sacred Science of the Numerals: so sacred,
indeed, and so important in the study of Occultism that the
subject can hardly be skimmed, even in such a large work as the
present. It is on the Hierarchies and correct numbers of these
Beings invisible (to us) except upon very rare occasions, that
the mystery of the whole Universe is built.
The Kumaras, for instance, are called the "Four" though in
reality are seven in number, because Sanaka, Sananda, Sanatana
and Sanat-Kumara are the chief Vaidhatra (their patronymic
name), as they spring from the "four-fold mystery." To make the
whole clearer we have to turn for our illustrations to tenets
more familiar to some of our readers, namely, the Brahminical.
The 4, represented in the Occult numerals by the Tetraktis, the
Sacred or Perfect Square. SD1 89.
The Exoteric four are: Sanat-Kumara, Sananda, Sanaka, and
Sanatana; and the esoteric three are:
Sana, Kapila, and Sanat-sujata. Special attention is once more drawn to this class of Dhyan Chohans, for herein lies the mystery of generation and heredity hinted at in Book I. SD1 457.
Associated with them are the three esoteric Kumaras, mentioned
in the Secret Doctrine, (S. D., I, 493) Who represent the three
other Logoi. TCF 412.
The three Buddhas of Activity change from time to time, and
become in turn exoteric or esoteric as the case may be. Only the
King persists steadily and watchfully in active physical
incarnation. IHS 40.
These three, called the "Buddha's of Activity,"...with our
planetary Logos, make the sum total of the logoic Quaternary.
TCF 412.
The "Sacred Animals" are found in the Bible as well as in the
Kabala, and they have their meaning (a very profound one, too)
on the page of the origins of Life. In the Sepher Jezirah it is
stated that "God engraved in the Holy Four the throne of his
glory, the Ophanim (Wheels or the World-Spheres), the Seraphim,
the Sacred Animals, and the ministering angels, and from these
three (the Air, Water, and Fire or Ether) he formed his
habitation." Thus was the world made "through three Seraphim
--Sepher, Saphar, and Sipur," or "through Number, Numbers, and
Numbered." With the astronomical key these "Sacred Animals"
become the signs of the Zodiac. SD1 92.
As explained, the "sacred animals" and the Flames or "Sparks"
within the "Holy Four" refer to the prototypes of all that is
found in the Universe in the Divine Thought, in the ROOT, which
is the perfect cube, or the foundation of the Kosmos
collectively and individually. SD1 442.
They include therefore, in their meaning, his goal and objective
and the process whereby he attains:
"The Holy Four descend from out the heavenly places and venture
forth towards the sphere of Earth. From the fourth great plane
they thus control the battle. "The Lord of Harmony, Who sits on
high, pours all His life and force throughout the field of
conflict. He sees the end from the beginning nor stays His hand
though deep and full the pain and agony. Peace must be the goal.
Beauty must be achieved. He cannot then arrest the life and stop
its flow.
"The Middle Four, rested now from the earlier campaign, gird on
their armor and hide themselves behind the outer form. They
leave the fourth great sphere of harmony and pass on to the
plane of mind. There they fortify the temple of the Lord,
illumine it with light and glory, and then they turn their eyes
towards the Earth. "The Lower Four take form between the lives
that are not human and the three groups of lives which dwell
beneath the threshold. They seek to link and blend, to bridge
and fuse. Mankind now lives. The higher and the middle four meet
in the lower four upon the fourth great globe.
"The battle now proceeds. When the three groups of manifested
fours can see each other in the light, and later blend their
forces, the goal will be achieved. "In the fourth globe of
action and in the major cycle of the fourth expression will this
fusion be completed. The lower four, merged in the middle four,
will leave the triple world of conflict, and find their dwelling
place, whilst in the form, within the fourth sphere whence came
forth the higher governing four. Thus will the government be
established; the glory seen; the rule of the hierarchy
demonstrated.
"In the fourth race (the Atlantean - A.A.B.) the conflict was
begun, and consciousness was born. In the fifth race (the Aryan
- A.A.B.) the crisis of the battle will be seen, and then the
lower four and the middle four will begin to unite their forces.
In the sixth race, the dust of battle dies away. The lower four,
the middle four and the higher four will chant in unison the
glory of their Lord, the beauty of the love of God, the wonder
of the brotherhood of man. This is their paean."
Esoterically speaking (and not speaking symbolically, for there is a distinction between these two forms which students would do well to note), when the lines of forces are adjusted and there is free interplay of energies and a straight aligned channel between the various aspects of divinity, then there is achievement and beauty. This is the theme of the above symbolical and ancient formulation of truth, which is in the nature of a symbolical prophecy. The same idea has been expressed in a still more ancient and terse statement which has to be understood and reduced to a mantric formula when the fourth initiation is taken: "When the forces of the four, three times repeated, become the four, then the Life of... reveals Itself in beauty." EP1 356.
The three Buddhas of Activity change from time to time, and
become in turn exoteric or esoteric as the case may be. Only the
King persists steadily and watchfully in active physical
incarnation. IHS 40.
The Triangle of Energy to which we give the name the "Three
Buddhas of Activity." They are therefore closely connected with
the third aspect of divinity. They are essentially the "eye
within the Triangle" - a most familiar symbol to many today.
They are the expression, in activity, of the "All-Seeing Eye" RI
180.
Let the threefold mode of working with that which is dynamic
carry the group together towards the Higher Three. This
injunction holds in it information which is somewhat new to the
modern initiate, functioning in a physical body; it is difficult
for him to grasp even a modicum of its significance. To convey
any faintest hint of its meaning is incomparably difficult for
me where disciples such as you are concerned. All I can do is to
fall back upon the Law of Analogy, by means of which the
microcosm can arrive at a glimmer of understanding of the more
obvious aspects of the Macrocosm.
First, let me make reference to the words "the Higher Three";
let me see if I cannot somewhat clarify the entire complex idea.
The words "Higher Three" refer to the three Buddhas of Activity
Who still remain actively cooperating with the Lord of the
World. They are, as you have been told, close to Sanat Kumara
and came with Him when He decided to take incarnation through
the medium of our planet Earth. It is difficult to understand
Their mysterious and peculiar functions.
They do not belong to this solar system at all; They have passed
through the human stage in such far distant and remote world
cycles that the experience is no longer a part of Their
consciousness; They act as advisors to Sanat Kumara where His
initial purpose is concerned, and that is why the words "the
will of God holds sway" occur in this rule. It is Their supreme
task to see that, in the Council Chamber of Shamballa, that
purpose is ever held steadily within the "area of preparation"
(I know not how else to word it) of that Council. They function,
in a peculiar sense, as linking intermediaries between the Logos
of our solar system and the informing Life of the constellation
Libra; They relate these two great centers of energy to our
planetary Logos. RI 269.
Nowhere has the impression been conveyed that the three Kumaras,
associated with Him, are three other planetary Logoi. This is in
no way the case. These three, called the "Buddha's of Activity,"
are but the vicegerents upon our planet of those three planetary
Logoi, Who, with our planetary Logos, make the sum total of the
logoic Quaternary.
Associated with them are the three esoteric Kumaras, mentioned
in the Secret Doctrine, (S. D., I, 493) Who represent the three
other Logoi. TCF 412.
The three Buddhas of Activity change from time to time, and
become in turn exoteric or esoteric as the case may be. Only the
King persists steadily and watchfully in active physical
incarnation. IHS 40.
In the last solar system They were the planetary Logoi of three
planets in which the mind principle reached its highest stage of
development; They embody in Themselves in a most peculiar manner
the wisdom aspect of the second ray, as it expresses itself
primarily through what has been called in the Bhagavad Gita
"skill in action." Hence Their name, the Buddhas of Activity.
Sanat Kumara has now moved one step ahead of Them upon the great
cosmic ladder of evolution, for an aspect of the Law of
Sacrifice has conditioned Them. However, within the planetary
consciousness and among Those Who work out the divine purposes,
there are none Who approach the Eternal Youth and these three
Buddhas in point of Evolution. RI 269.
The three Buddhas of Activity are to the planetary Logos (to
give you another definition) what the Spiritual Triad is to the
dedicated personality of the initiated disciple, for such is the
spiritual status of the planetary Logos. RI 273.
These three Buddhas are the creative Agents of the planetary
Logos and are Wielders of the Law of Evolution. RI 587.
They work out Their plans - these four Great Lives - through the
medium of the Lords of the Seven Rays. Under the Law of Analogy,
They are to Sanat Kumara what the three mind aspects upon the
mental plane are to the disciple and the initiate. They
represent in action: The concrete or lower mind of the planetary
Logos, That energy which we call the soul and which the disciple
calls "the Son of Mind," The higher or abstract mind, but all
this from cosmic levels and with cosmic implications. It was
Their activity which (after evolution had run a long course)
brought about the act of individualization and thus brought the
human kingdom into existence. In a mysterious sense, therefore,
it might be said that the three Buddhas of Activity are
responsible for:
The Act of Individualization. The work of the particular Buddha
responsible at the time for this major activity, has been
temporarily quiescent since Lemurian days. He works, when
active, through the seventh ray and draws the needed energy from
two constellations: Cancer and Gemini.
The Act of Initiation. I would call your attention to the word
act; I am not here referring to process. His work only begins at
the third initiation when the planetary Logos is the Initiator.
At that initiation, the will aspect begins to function. The
Buddha behind the initiatory process is extremely active at this
time; He works through the Christ and the Lord of the second
ray, drawing the needed energy from the constellations Capricorn
and Aquarius.
The Act of Identification. This involves what has been called a
"moment of opening-up," during which the initiate sees that
which lies within the cosmic intent and begins to function not
only as a planetary unit but as a cosmic focal point. The Buddha
of Activity, responsible for this type of planetary activity,
works with the Lord of the first ray and functions as an outpost
of the consciousness of the informing life of Aries and of Leo.
His work is only now beginning to assume importance. RI 269.
You will note that I have here indicated the existence of five
triangles: That existing in the interplay of the energies of the
three Buddhas of Activity Who create a triangle, closely related
to the planet Saturn. The triangle of the three rays through
whom the three Buddhas work. The three planets which are
connected with the three Lords of the three rays and by means of
which They express Their impelling energy.
Two interlaced triangles, created by the six constellations from which the three Buddhas of Activity draw Their needed energy and to which They are uniquely related through Their individual karma. These two interlaced triangles are the cause of the six-pointed star, so familiar among the many occult symbols. From the Law of Analogy, another exceedingly important triangle is found in the human body and (esoterically considered) is related to the subject under consideration: The ajna center, embodying the directing energy of that body of activity which we call the personality.
The throat center, which is peculiarly active today in all human
beings; this testifies to the success of the creative work of
the Buddhas of Activity. This, in its turn, has a small symbolic
triangle of its own, to which I would call attention: the
thyroid gland and the parathyroid.
The center at the base of the spine. This is galvanized into
activity at a certain stage of the evolutionary process, by
energy emanating from the Buddhas of Activity Who are the least
active at this particular time. It is an energy pouring towards
the fourth kingdom but not directed towards any individual.
These great Lives work through major groups. Their potency is
such that it would otherwise prove destructive.
The purpose of Deity is necessarily embodied in a mental proposition; it is through this mental proposition that the three Buddhas of Activity implement Their work. I can put it no clearer. RI 270. The four Maharajahs, the lesser Lipika Lords who apply past karma and work it out in the present. TCF 112.
The four holy ones and their armies (hosts)” are the “four Maharajahs” or great Kings of the Dhyan-Chohans, the Devas who preside, each over one of the four cardinal points. They are the Regents or Angels who rule over the Cosmical Forces of North, South, East and West, Forces having each a distinct occult property. These BEINGS are also connected with Karma, as the latter needs physical and material agents to carry out her decrees, such as the four kinds of winds, for instance, professedly admitted by Science to have their respective evil and beneficent influences upon the health of Mankind and every living thing.
The four celestial beings are precisely this - they are the protectors of mankind and also the Agents of Karma on Earth, whereas the Lipika are concerned with Humanity’s hereafter. At the same time they are the four living creatures “who have the likeness of a man” of Ezekiel’s visions, called by the translators of the Bible, “Cherubim,” “Seraphim,” etc.; and by the Occultists, “the winged Globes,” the “Fiery Wheels,” and in the Hindu Pantheon by a number of different names. All these Gandharvas, the “Sweet Songsters,” the Asuras, Kinnaras, and Nagas, are the allegorical descriptions of the “four Maharajahs.” SD1 126.
From the point of view of the totality of the rays and planes there is no north, south, east nor west. But at this point comes a correspondence and a point of real interest, though also of complexity. By means of this very interaction, the work of the four Maharajahs or Lords of Karma, is made possible; the quaternary and all sumtotals of four can be seen as one of the basic combinations of matter, produced by the dual revolutions of planes and rays. TCF 153.
The work of the four Maharajahs who apportion karma within the ring-pass-not will reach its culminating point during the fourth round. TCF 407.
The four Maharajahs (the Lords of Karma) and are the focal points for karmic influence in connection with man. The four Maharajahs are the dispensers of karma to the Heavenly Men, and thus to the cells, centers, and organs of His body necessarily; but the whole system works through graded representatives. TCF 468.
They preside over the attractive forces, and distribute them justly. They enter, pass to the center of the sphere and there (if I may so express it) locate, and set up the "Holy Temple of Divine Justice," sending out to the four quarters of the circle the four Maharajahs, their representatives. TCF 1183.
Jeremy Condick.
jpcondick@ntlworld.com
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Sanatana (Hindi:
सनातन) was one of the Four
Kumaras or Catursana, the manasputras (born from the mind) of
Brahma from the
Puranic texts of
Hinduism, like the
Bhagavata Purana
[1] others being Sanaka,
Sanandana and
Sanatkumara.
Sanatana is the Kumara on the supra-cosmic plane, Sanaka on the cosmic, Sanandana on the solar, and Sanat Kumara on the planetary plane.
Sa Na Tana (also known as Sanatana) - THE VEHICLE OF THE UNIVERSE.the four, the one, the five — the twice seven, the sum total (b). and these are: the essences, the flames, the elements, the builders, the numbers, the arupa (formless), the rupa (with bodies), and the force or divine man — the sum total. And from the divine man emanated the forms, the sparks, the sacred animals, and the messengers of the sacred fathers (the Pitris) within the holy four.* (a) This relates to the sacred Science of the Numerals: so sacred, indeed, and so important in the study of Occultism that the subject can hardly be skimmed, even in such a large work as the present. It is on the Hierarchies and correct numbers of these Beings invisible (to us) except upon very rare occasions, that the mystery of the whole Universe is built. The Kumaras, for instance, are called the “Four” though in reality seven in number, because Sanaka, Sananda, Sanatana and Sanat-Kumara are the chief Vaidhatra (their patronymic name), as they spring from the “four-fold mystery.” To make the whole clearer we have to turn for our illustrations to tenets more familiar to some of our readers, namely, the Brahminical. According to Manu, Hiranyagarbha is Brahma the first male formed by the undiscernible Causeless cause in a “Golden Egg resplendent as the Sun,” as states the Hindu Classical Dictionary. “Hiranyagarbha” means the golden, or rather the “Effulgent Womb” or Egg. The meaning tallies awkwardly with the epithet of “male.” Surely the esoteric meaning of the sentence is clear enough. In the Rig Veda it is said: — “That, the one Lord of all beings . . . . the one animating principle of gods and man,” arose, in the beginning, in the Golden Womb, Hiranyagarbha — which is the Mundane Egg or sphere of our Universe. That Being is surely androgynous, and the allegory of Brahma separating into two and recreating in one of his halves (the female Vach) himself as Viraj, is a proof of it. “The One from the Egg, the Six and the Five,” give the number 1065, the value of the first-born (later on the male and female Brahma-Prajapati), who answers to the numbers 7, and 14, and 21 respectively. The Prajapati are, like the Sephiroth, only seven, including the synthetic Sephira of the triad from which they spring. Thus from Hiranyagarbha or Prajapati, the triune (primeval Vedic Trimurti, Agni, Vayu, and Surya), emanate the other seven, or again ten, if we separate the first three which exist in one, and one in three, all, moreover, being comprehended within that one “supreme” Parama, called Guhya or “secret,” and Sarvatma, the “Super-Soul.” “The seven Lords of Being lie concealed in Sarvatma like thoughts in one brain.” So are the Sephiroth. It is either seven when counting from the upper Triad headed by Kether, or ten — exoterically. In the Mahabharata the Prajapati are 21 in number, or ten, six, and five (1065), thrice seven.* (b) “The Three, the One, the Four, the One, the
Five” (in their totality — twice seven) represent 31415 — the
numerical hierarchy of the Dhyan-Chohans of various orders, and of
the inner or circumscribed world.† When placed on the boundary of
the great circle of “Pass not” (see Stanza V.), called also the
Dhyanipasa, the “rope of the Angels,” the “rope” that hedges off
the phenomenal from the noumenal Kosmos, (not falling within the
range of our present objective consciousness); this number, when
not enlarged by permutation and expansion, is ever 31415
anagrammatically and Kabalistically, being both the number of the
circle and the mystic Svastica, the twice seven once more; for
whatever way the two sets of figures are counted, when added
separately, one figure after another, whether crossways, from
right or from left, they will always yield fourteen.
Mathematically they represent the well-known calculation, namely,
that the ratio of the diameter to the circumference of a circle is
as 1 to 3.1415, or the value of the (pi), as this ratio is called
— the symbol being always used in the Kabala the same numbers are
a value of Jehovah, viz., 1065, since the numerical values of the
three letters which compose his name — Jod, Vau and twice He — are
respectively 10 ( Thus, while in the metaphysical world, the circle with the one central Point in it has no number, and is called Anupadaka (parentless and numberless) — viz., it can fall under no calculation, — in the manifested world the mundane Egg or Circle is circumscribed within the groups called the Line, the Triangle, the Pentacle, the second Line and the Cube (or 13514); and when the Point having generated a Line, thus becomes a diameter which stands for the androgynous Logos, then the figures become 31415, or a triangle, a line, a cube, the second line, and a pentacle. “When the Son separates from the Mother he becomes the Father,” the diameter standing for Nature, or the feminine principle. Therefore it is said: “In the world of being, the one Point fructifies the Line — the Virgin Matrix of Kosmos (the egg-shaped zero) — and the immaculate Mother gives birth to the form that combines all forms.” Prajapati is called the first procreating male, and “his Mother’s husband.”* This gives the key-note to all the later divine sons from immaculate mothers. It is greatly corroborated by the significant fact that Anna (the name of the Mother of the Virgin Mary) now represented by the Roman Catholic church as having given birth to her daughter in an immaculate way (“Mary conceived without sin”), is derived from the Chaldean Ana, heaven, or Astral Light, Anima Mundi; whence Anaitia, Devi-durga, the wife of Siva, is also called Annapurna, [[Footnote(s)]] ———————————————* We find the same expression in Egypt. Mout signifies, for one thing, “Mother,” and shows the character assigned to her in the triad of that country. “She was no less the mother than the wife of Ammon, one of the principle titles of the god being “the husband of his mother.” The goddess Mout, or Mut, is addressed as “our lady,” the “queen of Heaven” and of “the Earth,” thus “sharing these titles with the other mother goddesses, Isis, Hathor, etc.” (Maspero).and Kanya, the Virgin; “Uma-Kanya” being her esoteric name, and meaning the “Virgin of light,” Astral Light in one of its multitudinous aspects. (c) The Devas, Pitris, Rishis; the Suras and the Asuras; the Daityas and Adityas; the Danavas and Gandharvas, etc., etc., have all their synonyms in our Secret Doctrine, as well as in the Kabala and the Hebrew Angelology; but it is useless to give their ancient names, as it would only create confusion. Many of these may be also found now, even in the Christian hierarchy of divine and celestial powers. All those Thrones and Dominions, Virtues and Principalities, Cherubs, Seraphs and demons, the various denizens of the Sidereal World, are the modern copies of archaic prototypes. The very symbolism in their names, when transliterated and arranged in Greek and Latin, are sufficient to show it, as will be proved in several cases further on. The “Sacred Animals” are found in the Bible as well as in the Kabala, and they have their meaning (a very profound one, too) on the page of the origins of Life. In the Sepher Jezirah it is stated that “God engraved in the Holy Four the throne of his glory, the Ophanim (Wheels or the World-Spheres), the Seraphim,* the Sacred Animals, and the ministering angels, and from these three (the Air, Water, and Fire or Ether) he formed his habitation.” Thus was the world made “through three Seraphim — Sepher, Saphar, and Sipur,” or “through Number, Numbers, and Numbered.” With the astronomical key these “Sacred Animals” become the signs of the Zodiac. [[Footnote(s)]] ———————————————The 4, represented in the Occult numerals by the Tetraktis, the Sacred or Perfect Square, is a Sacred Number with the mystics of every nation and race. It has one and the same significance in Brahmanism, Buddhism, the Kabala and in the Egyptian, Chaldean and other numerical systems. In the Kabala the same numbers are a value of Jehovah, viz.,
1065, since the numerical values of the three letters which
compose his name — Jod, Vau and twice He — are respectively 10 (
† The reader may be told that an American Kabalist has now discovered the same number for the Elohim. It came to the Jews from Chaldaea. See “Hebrew Metrology” in the Masonic Review, July, 1885, McMillan Lodge, No. 141. Vol. I - Page 457 is quoted above, "Who The Kumaras Are". The Kumaras are energies, like flames, are always directed upward. The form a vertical line of existence in the body between the head and the base centre. The part above the brow is called the Sanatana, the eternal light. The part between the brow and the throat centre is called Sanaka. The part between the throat centre and the heart is called Sanandana. The one from the heart to the base of the spine is called Sanat Kumara. According to Blavatsky, in her article about the Kabiri (found below), there is not the smallest doubt that the Kabiri, the most arcane of all the ancient deities, gods and men, great deities and Titans, are identical with the Kumaras and Rudras headed by Kartikeya [Mars, personifying the powers of the LOGOS] -- a Kumara also. This is quite evident even exoterically; and these Hindu deities were, like the Kabiri, the personified sacred Fires of the most occult powers of Nature. The several branches of the Aryan Race, the Asiatic and the European, the Hindu and the Greek, did their best to conceal their true nature, if not their importance. As in the case of the Kumaras, the number of the Kabiri is uncertain. Some say that they were three or four only; others say seven. Thus, while in Samothrace and the oldest Egyptian temples they were the great Cosmic Gods (the seven and the forty-nine Sacred Fires), in the Grecian fanes their rites became mostly phallic, therefore to the profane, obscene. In the latter case they were three and four, or seven -- the male and female principles -- (the crux ansata), this division showing why some classical writers held that they were only 3, while others named 4.
Sanatana in 'Sanatana Dharma' (Hinduism)Sanatana is a
Sanskrit term with the
semantic field of:
eternal. It is often used conjointly in the phrase
Sanatana Dharma (सनातन धर्म), that may be rendered as the
'Eternal
Dharma' in the expansive context of
Indian religions. Dharma, a misnomerDharma is widely known as an equivalent of religion but is not. Actually the contemporary popular vocabulary of English fails to represent Dharma. Dharma is not a practice but a definition of mind for all duties bound by a set of neethi/ wisdom. Hence Sanathana Dharma appears to be evolving with different challenges faced in different Yugas (or the vast division of timeline) and confining them into it's (in/eternal)definiton. References
Volume II P 307; Vol. 2, Page 307 THE SEVEN AND FOURTEEN MANUS.The Primeval Manus of Humanity. Those who are aware that the “great Flood,” which was connected with the sinking of an entire continent — save what became a few islands — could not have happened so far back as 18,000,000 years ago; and that Vaivasvata Manu is the Indian Noah connected with the Matsya (or the fish) Avatar of Vishnu — may feel perplexed at this discrepancy between facts stated and the chronology previously given. But there is no discrepancy in truth. The reader is asked to turn to the Theosophist of July, 1883, and after studying the article therein, “The Septenary Principle in Esotericism,” the whole question can be explained to him. It is in this explanation, I believe, that the Occultists differ from the Brahmins. For the benefit of those, however, who may not have “The Theosophist” of that month and year to hand, a passage or two may now be quoted from it: “Who was Manu, the son of Swayambhuva? The secret doctrine tells us that this Manu was no man, but the representation of the first human races evolved with the help of the Dhyan-Chohans (Devas) at the beginning of the first round. But we are told in his Laws (Book I. 80) that there are fourteen Manus for every Kalpa — or interval from creation to creation (read interval from one minor ‘Pralaya’ to another*) — and that in the present divine age, there have been as yet seven Manus. Those who know that there are seven rounds, of which we have passed three, and are now in the fourth; and who are taught that there are seven dawns and seven twilights or fourteen Manvantaras; that at the beginning of every Round and at the end, and on, and between the planets there is an awakening to illusive life, and an awakening to real life; and that, moreover, there are root-Manus, and what we have to clumsily translate as the seed-Manus — the seeds for the human races of the forthcoming Round (or the Sishtas — the surviving fittest*; a mystery divulged only to those who have passed their third degree in initiation) — those who have learned all that will be better prepared to understand the meaning of the following. We are told in the Sacred Hindu scriptures that the first Manu produced six other Manus (seven primary Manus in all), and these produced in their turn each seven other Manus† (Bhrigu I, 61-63) — the production of the latter standing in the occult treatises as 7 x 7. Thus it becomes clear that Manu — the last one, the progenitor of our Fourth Round Humanity — must be the seventh, since we are on our fourth Round,‡ and there is a root-Manu at globe A and a seed Manu at globe G. Just as each planetary Round commences with the appearance of a ‘Root Manu’ (Dhyan Chohan) and closes with a ‘Seed-Manu,’ so a Root and a Seed Manu appear respectively at the beginning and the termination of the human period on any particular planet.§ It will be easily seen from the foregoing statement that a Manu-antaric period means, as the term implies, the time between the appearance of two Manus or Dhyan Chohans; and hence a minor Manvantara is the duration of the seven races on any particular planet, and a major manvantara is the period of one human round along the Planetary chain. Moreover, that, as it is said that each of the seven Manus creates 7 x 7 Manus, and that there are 49 root-races on the seven planets during each Round, then every root-race has its Manu. The present seventh Manu is called ‘Vaivasvata’ and stands in the exoteric texts for that Manu who represents in India the Babylonian Xisuthrus and the Jewish Noah. But in the esoteric books we are told that Manu Vaivasvata, the progenitor of our Fifth race — who saved it from the flood that nearly exterminated the Fourth (Atlantis) — is not the seventh Manu, mentioned in the nomenclature of the Root, or primitive-Manus, but one of the 49 Manus emanated from this Root-Manu. [[Footnote(s)]] ———————————————* Pralaya — a word already explained — is not a term that applies only to every “Night of Brahma,” or the world’s dissolution following every Manvantara, equal to 71 Maha-yugas. It applies also to each “obscuration” as well, and even to every Cataclysm that puts an end, by Fire or by Water in turn, to each Root-Race. Pralaya is a term like that of “Manu” — the generic name for the Sishtas, who, under the appellation of “King,” are shown in the Puranas as preserved “with the seed of all things in an ark from the waters of that flood” (or the fires of a general volcanic conflagration, the commencement of which we already see for our Fifth-Race in the terrible earthquakes and eruptions of these late years, and especially in the present one) . . . . which in the season of a pralaya overspreads the world” (the Earth). (See Preface, p. lxxxi., to Wilson’s “Vishnu Purana.”) Time is only a form of “Vishnu” — truly, as Parasara says in that Purana. In the Hindu Yuga Kalpa, we have the regular descending series 4, 3, 2, with ciphers multiplied as occasion requires for esoteric purposes, but not, as Wilson and other Orientalists thought, for “sectarian embellishments.” A Kalpa may be an age, a “Day” of Brahma, or a sidereal Kalpa, astronomical and earthly. Those calculations are found in all the Puranas, but some differ — as for instance, “the year of the seven Rishis, 3,030 mortal years, and the year of Dhruva, 9,090 in the Linga Purana,” which are again esoteric, and which do represent actual (secret) chronology. As said in the Brahma Vaivarta: “Chronologers compute a Kalpa by the life of Brahma. Minor Kalpas, as Samvarta and the rest, are numerous.” “Minor Kalpas” denote here every period of destruction, as was well understood by Wilson himself, who explains the latter as “those in which the Samvarta wind or other destructive agents operate” (Vishnu Purana, p. 54, vol. I.). * An intuition and a presentiment of the Sishtas may be found in Mr. Sinnett’s “Esoteric Buddhism, “Fifth Edition. See in it Annotations — the “Noah’s Ark Theory” pp. 146, 147. † The fact that Manu himself is made to declare that he was created by Viraj, and that he then produced the ten Prajapatis, who again produced seven Manus, who in their turn gave birth to seven other Manus (Manu, I, 33-36) relates to other still earlier mysteries, and is at the same time a blind with regard to the doctrine of the Septenary chain, and the simultaneous evolution of seven humanities, or Men. However, the present work is written on the records of Cis-Himalayan Secret Teachings, and Brahmanical esoteric philosophy may now differ in form as the Kabala does. But they were identical in hoary antiquity. ‡ There is another esoteric reason besides this one for it. A Vaivasvata is the seventh Manu, because this our Round, although the Fourth, is in the preseptenary Manvantara, and the Round itself is in its seventh stage of materiality or physicality. The close of its middle racial point occurred during the Fourth Root Race, when man and all nature reached their lowest state of gross matter. From that time, i.e., from the end of the three and a half races, humanity and nature entered on the ascending arc of their racial cycle. § The interval that precedes each Yuga is called a Sandhya, composed of as many hundreds of years as there are thousands in the yuga; and that which follows the latter is named Sandhyamsa, and is of similar duration, we are told in Vishnu Purana. “The interval between the Sandhya and the Sandhyamsa is the yuga denominated Krita, Treta, etc., etc. The (four) Krita, Treta, Dwapara, and Kali constitute a great age, or aggregate of four ages: a 1000 such aggregates are a Day of Brahma; and 14 Manus reign within that term.” Now had we to accept this literally then there would be only one Manu for every 4,320,000,000 of years. As we are taught that it took 300,000,000 of years for the two lower kingdoms to evolve, and that our humanity is just 18 and some odd millions old — where were the other Manus spoken of, unless the allegory means what the esoteric doctrine teaches us about the 14 being each multiplied by 49. Vol. 2, Page 309 THE BLINDS OF EXOTERICISM.“For clearer comprehension we here give the names of the 14 Manus in their respective order and relation to each Round: — “Vaivasvata, thus, though seventh in the order given, is the primitive Root-Manu of our fourth Human Wave (the reader must always remember that Manu is not a man but collective humanity), while our Vaivasvata was but one of the seven Minor Manus, who are made to preside over the seven races of this our planet. Each of these has to become the witness of one of the periodical and ever-recurring cataclysms (by fire and water) that close the cycle of every Root-race. And it is this Vaivasvata — the Hindu ideal embodiment, called respectively Xisuthrus, Deukalion, Noah and by other names — who is the allegorical man who rescued our race, when nearly the whole population of one hemisphere perished by water, while the other hemisphere was awakening from its temporary obscuration.”* [[Footnote(s)]] ———————————————* The words “creation,” “dissolution,” etc., do not render correctly the right meaning of either Manvantara or Pralaya. The Vishnu Purana enumerates several: The dissolution of all things is of four kinds, Parasara is made to say: — Naimittika (occasional), when Brahma slumbers (his night, when, “At the end of this day occurs a re-coalescence of the Universe, called Brahma’s contingent re-coalescence,” because Brahma is this universe itself); “Prakritika (elemental), when the return of this universe to its original nature is partial and physical; Atyantika (absolute), identification of the embodied with the incorporeal Supreme spirit — Mahatmic state, whether temporary or until the following Maha Kalpa: also absolute obscuration — as of a whole [[Footnote continued on next page]] Vol. 2, Page 310 THE SECRET DOCTRINE.Thus it is shown that there is no real discrepancy in speaking of the Vaivasvata Manvantara (Manu-antara, lit. “between two Manus”) 18,000,000 odd years ago, when physical, or the truly human man first appeared in his Fourth Round on this earth; and of the other Vaivasvatas, e.g., the Manu of the Great Cosmic or sidereal Flood (a mystery), or again the Manu Vaivasvata of the submerged Atlantis, when the racial Vaivasvata saved the elect of Humanity, the Fifth Race, from utter destruction. As the several (and quite different) events are purposely blended in the Vishnu and other Puranas in one narrative, there may yet be a great deal of perplexity left in the profane reader’s mind. Therefore, as constant elucidation is needed, we must be forgiven unavoidable repetitions. The blinds which conceal the real mysteries of Esoteric philosophy are great and puzzling, and even now the last word cannot be given. The veil, however, may be a little more removed and some explanations, hitherto denied, may now be offered to the earnest student. As somebody — Colonel Vans Kennedy, if we do not mistake — remarked, “the first principle in Hindu religious philosophy is Unity in diversity.” If all those Manus and Rishis are called by one generic name, this is due to the fact that they are one and all the manifested Energies of one and the same Logos, the celestial, as well as the terrestrial messengers and permutations of that Principle which is ever in a state of activity; conscious during the period of Cosmic evolution, unconscious (from our point of view) during Cosmic rest, as the Logos sleepeth in the bosom of that which “sleepeth not,” nor is it ever awake — for it is sat or Be-ness, not a Being. It is from it that issues the great unseen Logos, who evolves all the other logoi, the primeval Manu who gives being to the other Manus, who emanate the universe and all in it collectively, and who represent in their aggregate the manifested Logos.* Hence we learn in the “Commentaries” that while no Dhyan Chohan, not even the highest, can realise completely “the condition of the preceding Cosmic evolution,” “the Manus retain a knowledge of their experiences of all the Cosmic evolutions throughout Eternity.” This is very plain: the first Manu is called Swayambhuva, [[Footnote(s)]] ———————————————[[Footnote continued from previous page]] planetary chain, etc.; and Nitya (perpetual) Mahapralaya for the Universe, death — for man, nitya is the extinction of life, like the extinction of a lamp,” also “in sleep at night.” Nitya Sarga is “constant or perpetual creation,” as Nitya pralaya is “constant or perpetual destruction of all that is born.” “That which ensues after a minor dissolution is called ephemeral creation. . . . This is Samyama” (production, existence, and dissolution) (Vishnu Purana, Book I., ch. vii.) The subject is so difficult that we are obliged to repeat our statements. * But see the superb definitions of Parabrahmam and the Logos in Mr. Subba Row’s Lectures on the Bhagavat Gita in the early numbers of the Theosophist of 1887, Feb., March, April, and May.
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The three lessor kumaras are Sana, Sanatsujata, and Kapila
- Two of these Kumaras are fallen, Kapila and ... Sa Na Tana
Sa Na Tana (also known as Sanatana) - Secret Doctrine Volume I: Secret Doctrine Vol I - page 89 On the Identity and Differences of the Incarnating Powers. The Progenitors of Man, called in India “Fathers,” Pitara or Pitris, are the creators of our bodies and lower principles. They are ourselves, as the first personalities, and we are they. Primeval man would be “the bone of their bone and the flesh of their flesh,” if they had body and flesh. As stated, they were “lunar Beings.” The Endowers of man with his conscious, immortal ego, are the “Solar Angels” — whether so regarded metaphorically or literally. The mysteries of the Conscious ego or human Soul are great. The esoteric name of these “Solar Angels” is, literally, the “Lords” (Nath) of “persevering ceaseless devotion” (pranidhana). Therefore they of the fifth principle (Manas) seem to be connected with, or to have originated the system of the Yogis who make of pranidhana their fifth observance (see Yoga Shastra, II., 32.) It has already been explained why the trans-Himalayan Occultists regard them as evidently identical with those who in India are termed Kumaras, Agnishwattas, and the Barhishads. How precise and true is Plato’s expression, how profound and philosophical his remark on the (human) soul or ego, when he defined it as “a compound of the same and the other.” And yet how little this hint has been understood, since the world took it to mean that the soul was the breath of God, of Jehovah. It is “the same and the other,” as the great Initiate-Philosopher said; for the ego (the “Higher Self” when merged with and in the Divine Monad) is Man, and yet the same as the “other,” the Angel in him incarnated, as the same with the universal Mahat. The great classics and philosophers felt this truth, when saying that “there must be something within us which produces our thoughts. Something very subtle; it is a breath; it is fire; it is ether; Vol. 2, Page 89 PITRIS OF THE GODS AND DEMONS.it is quintessence; it is a slender likeness; it is an intellection; it is a number; it is harmony. . . . . ” (Voltaire). All these are the Manasam and Rajasas: the Kumaras, Asuras, and other rulers and Pitris, who incarnated in the Third Race, and in this and various other ways endowed mankind with Mind. There are seven classes of Pitris, as shown below, three incorporeal and four corporeal; and two kinds, the Agnishwatta and the Barhishad. And we may add that, as there are two kinds of Pitris, so there is a double and a triple set of Barhishad and Agnishwatta. The former, having given birth to their astral doubles, are reborn as Sons of Atri, and are the “Pitris of the Demons,” or corporeal beings, on the authority of Manu (III., 196); while the Agnishwatta are reborn as Sons of Marichi (a son of Brahma), and are the Pitris of the Gods (Manu again, Matsya and Padma Puranas and Kulluka in the Laws of the Manavas, III., 195).* Moreover, the Vayu Purana declares all the seven orders to have originally been the first gods, the Vairajas, whom Brahma “with the eye of Yoga, beheld in the eternal spheres, and who are the gods of gods”; and the Matsya adds that the Gods worshipped them; while the Harivansa (S. 1, 935) distinguishes the Virajas as one class of the Pitris only — a statement corroborated in the Secret Teachings, which, however, identify the Virajas with the elder Agnishwattas† and the Rajasas, or Abhutarajasas, who are incorporeal without even an astral phantom. Vishnu is said, in most of the MSS., to have incarnated in and through them. “In the Raivata Manvantara, again, Hari, best of gods, was born of Sambhuti, as the divine Manasas — originating with the deities called Rajasas.” Sambhuti was a daughter of Daksha, and wife of Marichi, the father of the Agnishwatta, who, along with the Rajasas, are ever associated with Manasas. As remarked by a far more able Sanskritist than Wilson, Mr. Fitzedward Hall, “Manasa is no inappropriate name for a deity associated with the Rajasas. We appear to have in it Manasam — the same as Manas — with the change of termination required to express male personification” (Vishnu Purana Bk. III., ch. I., p. 17 footnote). All the sons of Viraja are Manasa, says Nilakantha. And [[Footnote(s)]] ———————————————* We are quite aware that the Yayu and Matsya Puranas identify (agreeably to Western interpretation) the Agnishwatta with the seasons, and the Barhishad Pitris with the months; adding a fourth class — the Kavyas — cyclic years. But do not Christian, Roman Catholics identify their Angels with planets, and are not the seven Rishis become the Saptarshi — a constellation? They are deities presiding over all the cyclic divisions. † The Vayu Purana shows the region called Viraja-loka inhabited by the Agnishwattas. Viraja is Brahma, and, therefore, the incorporeal Pitris are called Vairajas from being the sons of Viraja, says Vayu Purana. We could multiply our proofs ad infinitum, but it is useless. The wise will understand our meaning, the unwise are not required to. There are thirty-three crores, or 330 millions, of gods in India. But, as remarked by the learned lecturer on the Bhagavad Gita, “they may be all devas, but are by no means all ‘gods’, in the high spiritual sense one attributes to the term.” “This is an unfortunate blunder,” he remarks, “generally committed by Europeans. Deva is a kind of spiritual being, and because the same word is used in ordinary parlance to mean god, it by no means follows that we have to worship thirty-three crores of gods.” And he adds suggestively: “These beings, as may be naturally inferred have a certain affinity with one of the three component Upadhis (basic principles) into which we have divided man.” — (Vide Theosophist, Feb., 1887, et seq.) The names of the deities of a certain mystic class change with every Manvantara. Thus the twelve great gods, Jayas, created by Brahma to assist him in the work of creation in the very beginning of the Kalpa, and who, lost in Samadhi, neglected to create — whereupon they were cursed to be repeatedly born in each Manvantara till the seventh — are respectively called Ajitas, Tushitas, Satyas, Haris, Vaikunthas, Sadhyas, and Adityas: they are Tushitas (in the second Kalpa), and Adityas in this Vaivasvata period (see Vayu Purana), besides other names for each age. But they are identical with the Manasa or Rajasas, and these with our incarnating Dhyan Chohans. They are all classes of the Gnana-devas. Yes; besides those beings, who, like the Yakshas, Gandharvas, Kinaras, etc., etc., taken in their individualities, inhabit the astral plane, there are real Devagnanams, and to these classes of Devas belong the Adityas, the Vairajas, the Kumaras, the Asuras, and all those high celestial beings whom Occult teaching calls Manaswin, the Wise, foremost of all, and who would have made all men the self-conscious spiritually intellectual beings they will be, had they not been “cursed” to fall into generation, and to be reborn themselves as mortals for their neglect of duty. Secret Doctrine - page 457 can be found under the topic of Kapila Secret Doctrine - Volume II: page 106 See under the topic of Kabiri Secret Doctrine - Volume II: page 319 The Geologists and Anthropologists would place at the head of humanity as descendants of Homo primigenius, the ape-man, of which “no fossil remains are as yet known to us,” but (which) “were probably akin to the gorilla and orang of the present day” (Haeckel). In answer to whose “probably,” occultists point to another and a greater probability — the one given in our text. (See above.) Vol. 2, Page 318 THE SECRET DOCTRINE.those days as there are now. Evolution achieved its work of perfection with the former, and Karma — its work of destruction on the latter. The Australians and their like are the descendants of those, who, instead of vivifying the spark dropped into them by the “Flames,” extinguished it by long generations of bestiality.* The Aryan nations could trace their descent through the Atlanteans from the more spiritual races of the Lemurians, in whom the “Sons of Wisdom” had personally incarnated.† It is with the advent of the divine Dynasties that the first civilizations were started. And while, in some regions of the Earth, a portion of mankind preferred leading a nomadic and patriarchal life, and in others savage man was hardly learning to build a fire and to protect himself against the Elements, his brothers — more favoured than he by their Karma, and helped by the divine intelligence which informed them — built cities, and cultivated arts and sciences. Nevertheless, and civilization notwithstand- [[Footnote(s)]] ———————————————* See Stanza II, ante. This would account for the great difference and variation between the intellectual capacities of races, nations, and individual men. While incarnating, and in other cases only informing the human vehicles evolved by the first brainless (manasless) race, the incarnating Powers and Principles had to make their choice between, and take into account, the past Karmas of the Monads, between which and their bodies they had to become the connecting link. Besides which, as correctly stated in “Esoteric Buddhism” (p. 30), “the fifth principle, or human (intellectual) soul, in the majority of mankind is not even yet fully developed.” † It is said by Krishna, the Logos incarnate, in the Bhagavat-gita, “The seven great Rishis, the four preceding Manus, partaking of my nature, were born from my mind: from them sprang (emanated or was born) the human race and the world,” (Chap. X. Verse 6.) Here, by the seven great Rishis, the seven great rupa hierarchies or classes of Dhyan Chohans, are meant. Let us bear in mind that the Saptarshi (the seven Rishis) are the regents of the seven stars of the Great Bear, therefore, of the same nature as the angels of the planets, or the seven great Planetary Spirits. They were all reborn, all men on earth in various Kalpas and races. Moreover, “the four preceding Manus” are the four classes of the originally arupa gods — the Kumaras, the Rudras, the Asuras, etc.: who are also said to have incarnated. They are not the Prajapatis, as the first are, but their informing principles — some of which have incarnated in men, while others have made other men simply the vehicles of their reflections. As Krishna truly says —the same words being repeated later by another vehicle of the Logos — “I am the same to all beings. . . . those who worship me (the 6th principle or the intellectual divine Soul, Buddhi, made conscious by its union with the higher faculties of Manas) are in me, and I am in them.” (Ibid, 29.) The Logos, being no personality but the universal principle, is represented by all the divine Powers born of its mind — the pure Flames, or, as they are called in Occultism, the “Intellectual Breaths” — those angels who are said to have made themselves independent, i.e., passed from the passive and quiescent, into the active state of Self-Consciousness. When this is recognised, the true meaning of Krishna becomes comprehensible. But see Mr. Subba Row’s excellent lecture on the Bhagavatgita, (“Theosophist,” April 1887, p. 444.) Vol. 2, Page 319 DEGENERATION OF MANKIND.ing, while their pastoral brethren enjoyed wondrous powers as their birthright, they, the builders, could now obtain theirs only gradually; even these being generally used for power over physical nature and selfish and unholy purposes. Civilization has ever developed the physical and the intellectual at the cost of the psychic and spiritual. The command and the guidance over his own psychic nature, which foolish men now associate with the supernatural, were with early Humanity innate and congenital, and came to man as naturally as walking and thinking. “There is no such thing as magic” philosophises “She,” the author forgetting that “magic” in her early day still meant the great science of widom, and that Ayesha could not possibly know anything of the modern perversion of thought — “though there is such a thing as knowledge of the Secrets of Nature.” (p. 152). But they have become “Secrets” only in our race, and were public property with the Third. Gradually, mankind went down in stature, for, even before the real advent of the Fourth or Atlantean race, the majority of mankind had fallen into iniquity and sin, save the hierarchy of the “Elect,” the followers and disciples of the “Sons of Will and Yoga” — called later the “Sons of the Fire Mist.” Then came the Atlanteans; the giants whose physical beauty and strength reached their climax, in accordance with evolutionary law, toward the middle period of their fourth sub-race. But, as said in the Commentary: — The last survivors of the fair child of the White Island (the primitive Sveta-dwipa) had perished ages before. Their (Lemuria’s) elect, had taken shelter on the sacred Island (now the “fabled” Shamballah, in the Gobi Desert), while some of their accursed races, separating from the main stock, now lived in the jungles and underground (“cave-men”), when the golden yellow race (the Fourth) became in its turn “black with sin.” From pole to pole the Earth had changed her face for the third time, and was no longer inhabited by the Sons of Sveta-dwipa, the blessed, and Adbhitanya, east and west, the first, the one and the pure, had become corrupted. . . . The demi-gods of the Third had made room for the semi-demons of the Fourth Race. Sveta-dwipa, whose northern parts of the Toyambudhi the seven Kumaras (Sanaka, Sananda, Sanatana, Sanatkumara, Jata, Vodhu, and Panchasikha) had visited, agreeably with exoteric tradition (See the Uttara Khanda of the Padma Purana; Asiat. Researches also, Vol. XI., pp. 99, 100); the White Island had veiled her face. Her children now lived on the Black land, wherein, later on, Daityas from the seventh Dwipa (Pushkara) and Rakshasas from the seventh Vol. 2, Page 320 THE SECRET DOCTRINE.climate replaced the Saddhus and the ascetics of the Third age, who “had descended to them from other and higher regions.” . . . . It is evident that, taken in their dead letter, the Puranas read as an absurd tissue of fairy tales and no better. But if one reads chapters I., II. and III. from Book II. (Vol. II.) of Vishnu Purana and accepts verbatim its geography, geodesy, and ethnology, in the matter of Priyavrata’s seven sons, among whom the father divides the seven Dwipas (Continental Islands); and then proceeds to study how the eldest son, the King of Jambu-dwipa, Agnidhra, apportioned Jambu-dwipa among his nine sons; and then how Nabhi his son, who had a hundred sons and apportioned all these in his turn — then the reader is likely to throw the book away and pronounce it a farrago of nonsense. But the esoteric student will understand that, in the days when the Puranas were written, the true meaning was clear only to the Initiated Brahmins, who wrote those works allegorically and would not give the whole truth to the masses. And he will explain to the Orientalists who, beginning with Colonel Wilford and ending with Professor Weber, made and still are making such a mess of it, that the first three chapters (See Wilson’s trans. of Vishnu Purana Book II et seq.) purposely confuse the following subjects and events: — I. The series of Kalpas or Ages (also of Races) are never taken into account; e.g., events which have happened in one being allowed to stand along with those which took place in another. The chronological order is entirely ignored. This is shown by several of the Sanskrit commentators, who explain the incompatibility of events and calculations in saying — “Whenever any contradictions in different Puranas are observed, they are ascribed . . . to differences of Kalpas and the like” (Vishnu and Bhagavata Puranas). II. The several meanings of the words “Manvantara” and “Kalpa” or age, are withheld, and the general one only given. III. In the genealogy and geography of the Kings and their Varshas (countries) and Dwipas, they are all allowed to be regarded as terrestrial regions. Now, the truth is that, without entering into too minute details, it is easy and permissible to show that: — (a) The Seven Dwipas apportioned to Priyavrata’s septenary progeny refer to several localities: first of all to our planetary chain. Jambu-dwipa alone representing our globe, the six others are the (to us) invisible companion globes of this earth. This is shown by the very nature of the allegorical and symbolic descriptions. Jambu (dwipa) “is in the centre of all these (the so-called insular continents) and is surrounded” by a sea of salt water (lavana), whereas Plaksha, Salmalia, Vol. 2, Page 321 THE HINDU SYMBOLIZATION.Kusa, Krauncha, Saka and Pushkara, are “surrounded severally — by great seas of sugar-cane juice, of wine, of clarified butter, of curds, of milk,” etc., etc., and such like metaphorical names. (Chap. II, Book II) This is shown furthermore by — (b) Bhaskara Acharya, who uses expressions from the Secret Doctrine and its books, in his description of the sidereal position of all these dwipas: — “the sea of milk and the sea of curds” etc., meaning the Milky Way, and the various congeries of nebulae; the more so, since he names “the country to the south of the equator Bhur-loka, that to the north Bhuva-loka, Swar, Mahar, Jana, Tapo and Satya lokas”; and says: “Those lokas are gradually attained by increasing religious merits,” i.e., they are various paradises. (See Bibliotheca Indica. Trans. of the Goladhyaya of the Siddhanta-siromani III., 21-44). (c) That this geographical division of seven allegorical continents, islands, mountains, seas and countries, does not belong only to our Round nor even to our races (the name of Bharata Varsha (India) notwithstanding), is explained in the texts themselves by the narrator of Vishnu Purana. For he closes the first chapter by saying: “Bharata (the son of Nabhi, who gave his name to Bharata-Varsha or India) consigned the Kingdom to his son Sumati . . . . and abandoned his life at Salagrama. He was afterwards born again as a religious Brahman, in a distinguished family of ascetics . . . . under these princes (Bharata’s descendants) Bharata Varsha was divided into nine portions, and their descendants held successively possession of the country for seventy-one periods of the aggregate of the four ages,” or the reign of a Manu, representing a Mahayuga of 4,320,000 years. But having said so much, Parasara suddenly explains that “this was the creation of Swayambhuva Manu, by which the earth was peopled when he presided over the first Manvantara, in the Kalpa of Varaha,” i.e., the boar incarnation, or Avatar. Now every Brahmin knows that it is only with Vaivasvata Manu that our Humanity began on this Earth (or Round). And if the Western reader turns to the sub-section on “The Primeval Manus of Humanity,” he will see that Vaivasvata is the seventh of the fourteen Manus who preside over our planetary chain during its life cycle: i.e., that representing or standing in every Round for two Manus of the same name (a Root and a Seed Manu), he is the Root Manu of the Fourth Round, hence the seventh. Wilson finds in this only “an incongruity” (see his Vishnu Purana, vol. II., p. 108, footnote), and speculates that “the patriarchial genealogies are older than the chronological system of Manvantaras and Kalpas,” and thus “have been rather clumsily distributed amongst the different periods.” It is nothing of the kind. Vol. 2, Page 322 THE SECRET DOCTRINE.But as Orientalists know nothing of the secret teaching, they will take everything literally, and then turn round and abuse the writers of that which they do not comprehend! These genealogies embrace a period of three and a half Rounds; they speak of pre-human periods, and explain the descent into generation of every Manu — the first manifested sparks of the One Unity — and show, furthermore, each of these human sparks dividing into, and multiplying by, first, the Pitars, the human ancestors, then by human Races. No being can become God, or Deva, unless he passes through the human cycles. Therefore the Sloka says, “Happy are those who are born, even from the (latent) condition of gods, as men, in Bharata-varsha; as that is the way to . . . final liberation.” In Jambu-dwipa, Bharata is considered the best of its divisions, because it is the land of works. In it alone “it is that the succession of four Yugas (ages), the Krita, the Treta, the Dwapara, and Kali take place”; when, therefore, Parasara, asked by Maitreya “to give him the descriptions of the Earth,” returns again to the enumeration of the same Dwipas with the same seas, etc., as those he had described in the Swayambhuva Manvantara — it is simply a blind, yet, to him who reads between the lines, the Four great Races and the Fifth are there, ay, with their sub-divisions, islands, and continents, some of which were called by the names of celestial lokas, and by those of other globes. Hence the confusion. All these are called by the Orientalists “mythical” and “fabulous” islands and lands.* Very true, some are not of this earth, but they still exist. The “White Island” and Atala, at all events, are no myths, since the latter was the name contemptuously applied by the earliest pioneers of the Fifth Race to the land of Sin — Atlantis, in general, not to Plato’s island alone; and since the former was (a) the Sveta-dwipa of theogony, and (b) Saka-dwipa, or Atlantis (its earliest portions) in its beginnings. This was when it yet had its “seven holy rivers that washed away all sin,” and its “seven districts, wherein there was no dereliction of virtue, no contention, no deviation from virtue,” as it was then inhabited by the caste of the Magas — that caste which even the Brahmins acknowledged as not inferior to their own — and which was [[Footnote(s)]] ———————————————* In a lecture, Professor Pengelly, F.R.S., quoting Professor Oliver, makes him say “that the present Atlantic islands’ Flora affords no substantial evidence of a former direct communication with the mainland of the New World,” but himself adds that, at the same time, “at some period of the Tertiary epoch, N. E. Asia was united to N. W. America, perhaps by the line where the Aleutian chain of islands now extends.” Thus Occult Science alone can reconcile the contradictions and hesitations of modern Science. Moreover, surely the argument for the existence of Atlantis does not rest on Botany alone. Vol. 2, Page 323 THE MAGIS IN THE DAYS OF KRISHNA.the nursery of the first Zaratushta. The Brahmins are shown consulting with Gauramukha, on Narada’s advice, who told them to invite the Magas as priests of the Sun in the temple built by Samba (the reputed) son of Krishna, who in reality had none. In this the Puranas are historical — allegory notwithstanding — and Occultism is stating facts. The whole story is told in Bhavishya Purana. It is stated that, having been cured by Surya (the Sun) of leprosy, Samba, having built a temple dedicated to the Sun, was looking for pious Brahmins to perform the appointed rites in it, and receive donations made to the God. But Narada (this virgin ascetic whom one finds in every age in the Puranas) advised him not to do so, as Manu forbade the Brahmins to receive emoluments for the performance of religious rites. He therefore referred Samba to Gauramukha (white face), the Purohita or family priest of Hgrasena, King of Mathura, who would tell him whom he could best employ. The priest directed Samba to invite the Magas, the worshippers of Surya, to discharge the duty. Ignorant of the place they lived in, it is Surya, the Sun himself, who directs Samba to Sakadwipa beyond the salt water. Then Samba performs the journey, using Garuda (Vishnu’s and Krishna’s vehicle, the great Bird) who lands him among the Magas, etc. Now Krishna, who lived 5,000 years ago, and Narada, who is found reborn in every cycle (or race), besides Garuda — the symbol esoterically of the great cycle — show the allegory; yet the Magas are the Magi of Chaldea, and their class and worship were born on the earlier Atlantis, in Saka-dwipa, the Sinless. All the Orientalists are agreed that the Magas of Saka-dwipa are the forefathers of the fire-worshipping Parsis. Our quarrel with them rests, as usual, on their dwarfing hundreds of thousands to a few centuries this time: they carry the event — Narada and Samba notwithstanding — to the days of the flight of the Parsis to Gujerat, which is simply absurd, as that was in the VIIIth cent. of our era. Though the Magas in the Bhavishya Purana are credited with still living in Saka-dwipa in the day of Krishna’s Son, yet the last of it — Plato’s “Atlantis” — had perished 6000 years before. They were Mag “late of” Saka-Dwipa, and lived in those days in Chaldea. This is an intentional confusion, again. The earliest pioneers of the Fourth Race were not Atlanteans, nor yet the human Asuras and the Rakshasas which they became later. In those days large portions of the future continent of Atlantis were yet part and parcel of the Ocean floors. “Lemuria,” as we have called the continent of the Third Race, was then a gigantic land.* It covered [[Footnote(s)]] ———————————————* As shown in the Introduction, it stands to reason that neither the name of Lemuria nor even Atlantis are the real archaic names of the lost continents, but have been adopted by us for the sake of clearness. Atlantis was the name given to those portions of the submerged Fourth-Race continent which were “beyond the pillars of Hercules,” and which happened to keep above water after the general cataclysm. The last remnant of these — Plato’s Atlantis, or the “Poseidon” (another substitute or rather a translation of the real name) — was the last of it some 11,000 years ago. Most of the correct names of the countries and islands of both continents are given in the Puranas; but to mention them specially, as found in other more ancient works, such as the Surya Siddhanta, would necessitate too lengthy explanations. If, in earlier writings, the two seem to have been too faintly disconnected, this must be due to careless reading and want of reflection. If ages hence, Europeans are referred to as Aryans, and a reader confuses them with the Hindus and the latter with the Fourth Race, as they live (some of them) in ancient Lanka — the blame will not fall on the writer. * See Professor Dana’s article, “American Journal of Science,” III, v. 442-3; Prof. Winchell’s “World Life”; and other geological works.
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Sanatsujata Sujata - Fourth Ray, White Flame, Purity of GodSanat-sujata (Sanskrit) Always beautiful, perpetually and primevally well-born -- well-born signifying original derivation from spirit rather than from the realms of matter. One of the three groups of esoteric kumaras, "which contains the mystery of generation and reincarnation" (TG 289). Ambhamsi (Sanskrit). A name of the chief of the Kumaras Sanat-Sujata, signifying the "waters". This epithet will become more comprehensible when we remember that the later type of Sanat-Sujata was Michael, the Archangel, who is called in the Talmud "the Prince of Waters", and in the Roman Catholic Church is regarded as the patron of gulfs and promontories. Sanat-Sujata is the immaculate son of the immaculate mother (Amba or Aditi, chaos and space) or the "waters" of limitless space. SECTION XLI(Sanat-sujata Parva) "Dhritarashtra said, 'If there is anything still left unsaid by thee, O Vidura, say it then, as I am ready to listen to thee. The discourse is, indeed, charming.' "Vidura. said, 'O Dhritarashtra, O thou of the Bharata race, that ancient and immortal Rishi Sanat-sujata who, leading a life perpetual celibacy, hath said that there is no Death,--that foremost of all intelligent persons,--will expound to thee all the doubts, in thy mind, both expressed and unexpressed.' "Dhritarashtra said, 'Dost thou not know what that immortal Rishi will say unto me? O Vidura, do thou say it, if indeed, thou hast that degree of wisdom.' "Vidura said, 'I am born in the Sudra order and, therefore, do not venture to say more than what I have already said. The understanding, however, of that Rishi leading a life of celibacy, is regarded by me to be infinite. He that is a Brahmana by birth, by discoursing on even the profoundest mysteries, never incureth the censure of the gods. It is for this alone that I do not discourse to thee, upon the subject.' "Dhritarashtra said, 'Tell me, O Vidura, how with this body of mine I can meet with that ancient and immortal one?' "Vaisampayana said, 'Then Vidura began to think of that Rishi of rigid vows. And knowing that he was thought of, the Rishi, O Bharata, showed himself there. Vidura then received him with the rites prescribed by ordinance. And when, having rested a while, the Rishi was seated at his ease, Vidura addressed him, saying, 'O illustrious one, there is a doubt in Dhritarashtra's mind which is incapable of being explained away by me. It behoveth thee, therefore, to expound it, so that listening to thy discourse, this chief of men may tide over all this sorrows, and to that gain and loss, what is agreeable and what disagreeable, decrepitude and death, fright and jealously, hunger and thirst, pride and prosperity, dislike, sleep, lust and wrath, and decrease and increase may all be borne by him!'"SECTION XLII"Vaisampayana said, 'Then the illustrious and wise king Dhritarashtra, having applauded the words spoken by Vidura, questioned Sanat-sujata in secret, desirous of obtaining the highest of all knowledge. And the king questioned the Rishi saying, 'O Sanat-sujata, I hear that thou art of the opinion that there is no Death. Again it is said that the gods and the Asuras, practise ascetic austerities in order to avoid death. Of these two opinions, then, which is true?' "Sanat-sujata said, 'Some say, death is avertable by particular acts; others' opinion there is no death; thou hast asked me which of these is true. Listen to me, O king, as I discourse to thee on this, so that thy doubts may be removed. Know, O Kshatriya, that both of these are true. The learned are of opinion that death results from ignorance. I say that ignorance is Death, and so the absence of ignorance (Knowledge) is immortality. It is from ignorance that the Asuras became subject to defeat and death, and it is from the absence of ignorance that the gods have attained the nature of Brahman. Death doth not devour creatures like a tiger; its form itself is unascertainable. Besides this, some imagine Yama to be Death. This, however, is due to the weakness of the mind. The pursuit of Brahman or self-knowledge is immortality. That (imaginary) god (Yama) holdeth his sway in the region of the Pitris, being the source of bliss to the virtuous and of woe to the sinful. It is at his command that death in the form of wrath, ignorance, and covetousness, occurreth among men. Swayed by pride, men always walk in unrighteous path. None amongst them succeeds in attaining to his real nature. With their understanding clouded, and themselves swayed by there passions, they cast off their bodies and repeatedly fall into hell. They are always followed by their senses. It is for this that ignorance receives the name of death. Those men that desire the fruits of action when the time cometh for enjoying those fruits, proceed to heaven, casting off their bodies. Hence they cannot avoid death. Embodied creatures, from inability to attain the knowledge of Brahman and from their connection with earthly enjoyments, are obliged to sojourn in a cycle of re-births, up and down and around, The natural inclination of man towards pursuits that are unreal is alone the cause of the senses being led to error. The soul that is constantly affected by the pursuit of objects that are unreal, remembering only that with which it is always engaged, adoreth only earthly enjoyments that surround it. The desire of enjoyments first killeth men. Lust and wrath soon follow behind it. These three, viz., the desire of enjoyments, lust, and wrath, lead foolish men to death. They, however, that have conquered their souls, succeed by self-restraint, to escape death. He that hath conquered his soul without suffering himself to be excited by his ambitious desire, conquereth these, regarding them as of no value, by the aid of self-knowledge. Ignorance,assuming the form of Yama, cannot devour that learned man who controlled his desires in this manner. That man who followeth his desires is destroyed along with his desires. He, however, that can renounce desire, can certainly drive away all kinds of woe. Desire is, indeed, ignorance and darkness and hell in respect of all creatures, for swayed by it they lose their senses. As intoxicated persons in walking along a street reel towards ruts and holes, so men under the influence of desire, misled by deluding joys, run towards destruction. What can death do to a person whose soul hath not been confounded or misled by desire? To him, death hath no terrors, like a tiger made of straw. Therefore, O Kshatriya, if the existence of desire, which is ignorance, is to be destroyed, no wish, not even the slightest one, is either to be thought of or pursued. That soul, which is in thy body, associated as it is with wrath and covetousness and filled with ignorance, that is death. Knowing that death arises in this way, he that relies on knowledge, entertaineth no fear of death. Indeed, as the body is destroyed when brought under the influence of death, so death itself is destroyed when it comes under the influence of knowledge.' "Dhritarashtra said, 'The Vedas declare the emancipating capacity of those highly sacred and eternal regions, that are said to be obtainable by the regenerate classes by prayers and sacrifices. Knowing this, why should not a learned person have recourse to (religious) acts?' "Sanat-sujata said, 'Indeed, he that is without knowledge proceedeth thither by the path indicated by thee, and the Vedas also declare that thither are both bliss and emancipation. But he that regardeth the material body to be self, if he succeeds in renouncing desire, at once attaineth emancipation (or Brahman). If, however, one seeketh emancipation without renouncing desire, one must have to proceed along the (prescribed) route of action, taking care to destroy the chances of his retracing the routes that he hath once passed over.' " Dhritarashtra said, 'Who is it that urgeth that Unborn and Ancient One? If, again, it is He that is all this Universe in consequence of His having entered everything (without desire as He is) what can be His action, or his happiness? O learned sage, tell me all this truly.'"Sanat-sujata said, 'There is great objection in completely identifying (as here) the two that are different Creatures always spring from the union of Conditions (with what in its essence is without Conditions). This view doth not detract from the supremacy of the Unborn and the Ancient One. As for men, they also originate in the union of Conditions. All this that appears is nothing but that everlasting Supreme Soul. Indeed, the universe is created by the Supreme Soul itself undergoing transformations. The Vedas to attribute this power (of self-transformation) to the Supreme Soul. For the identity, again, of the power and its possessor, both the Vedas and others are the authority.' "Dhritarashtra said, 'In this world, some practise virtue, and some renounce action or Karma (adopting what is called Sannyasa Yoga). (Respecting those that practise virtue) I ask, is virtue competent to destroy vice, or is it itself destroyed by vice?' "Sanat-sujata said, 'The fruits of virtue and of (perfect) inaction are both serviceable in that respect (i.e., for procuring emancipation). Indeed, both are sure means for the attainment of emancipation. The man, however, that is wise, achieveth success by knowledge (inaction). On the other hand, the materialist acquireth merit (by action) and (as the consequence thereof) emancipation. He hath also (in course of his pursuit) to incur sin. Having obtained again fruits of both virtue and vice which are transitory, (heaven having its end as also hell in respect of the virtuous and the sinful), the man of action becometh once more addicted to action as the consequence of his own previous virtues and vices. The man of action, however, who possesseth intelligence, destroyeth his sins by his virtuous acts. Virtue, therefore, is strong, and hence the success of the man of action.' "Dhritarashtra said, 'Tell me, according to their gradation, of those eternal regions that are said to be attainable, as the fruits of their own virtuous acts, by regenerate persons, engaged in the practice of virtue. Speak unto me of others' regions also of a similar kind. O learned sire, I do not wish to hear of actions (towards which man's heart naturally inclineth, however interdicted or sinful they may be).'"Sanat-sujata said, 'Those regenerate persons that take pride in their Yoga practices, like strong men in their own strength, departing hence, shine in the region of Brahman. Those regenerate persons that proudly exert in performing sacrifices and other Vedic rites, as the fruit of that knowledge which is theirs, in consequence of those acts, freed from this world, proceed to that region which is the abode of the deities. There are others, again, conversant with the Vedas, who are of opinion that the performance of the sacrifices and rites (ordained by the Vedas) is obligatory (their non-performance being sinful). Wedded to external forms, though seeking the development of the inner self (for they practise these rites for only virtue's sake and not for the accomplishment of particular aims), these persons should not be regarded very highly (although somerespect should be theirs). Wherever, again, food and drink worthy of a Brahmana are abundant, like grass and reeds in a spot during the rainy season, there should the Yogin seek for his livelihood (without afflicting the householder of scanty means); by no means should he afflict his own self by hunger and thirst. In a place, where there may be both inconvenience and danger to one, for one's aversion, to disclose one's superiority, he that doth not proclaim his superiority is better than he that doth. The food offered by that person who is not pained at the sight of another disclosing his superiority, and who never eateth without offering the prescribed share to Brahmanas and guests, is approved by the righteous. As a dog oftentimes devoureth its own evacuations to its injury, so those Yogins devour their own vomit who procure their livelihood by disclosing their pre-eminence. The wise know him for a Brahmana, who, living in the midst of kindred, wishes his religious practices to remain always unknown to them. What other Brahmana deserveth to know the Supreme Soul, that is unconditioned, without attributes, unchangeable, one and alone, and without duality of any kind? In consequence of such practices, a Kshatriya can know the Supreme Soul and behold it in his own soul. He that regardeth the Soul to be the acting and feeling Self,--what sins are not committed by that thief who robbeth the soul of its attributes? A Brahmana should be without exertion, should never accept gifts, should win the respect of the righteous, should be quiet, and though conversant with the Vedas should seem to be otherwise, for then only may he attain to knowledge and know Brahman. They that are poor in earthly but rich in heavenly wealth and sacrifices, become unconquerable and fearless, and they should be regarded as embodiments of Brahman. That person even, in this world, who (by performing sacrifices) succeedeth in meeting with the gods that bestow all kinds of desirable objects (on performers of sacrifices), is not equal to him that knoweth Brahman for the performer of sacrifices hath to undergo exertions (while he that knoweth Brahman attaineth to Him without such exertions). He was said to be really honoured, who, destitute of actions, is honoured by the deities. He should never regard himself as honoured who is honoured by others. One should not, therefore, grieveth when one is not honoured by others. People act according to their nature just as they open and shut their eyelids; and it is only the learned that pay respect to others. The man that is respected should think so. They again, in this world, that are foolish, apt to sin, and adepts in deceit, never pay respect to those that are worthy of respect; on the other hand, they always show disrespect to such persons. The world's esteem and asceticism (practices of Mauna), can never exist together. Know that this world is for those that are candidates for esteem, while the other world is for those that are devoted to asceticism. Here, in this world, O Kshatriya, happiness (the world's esteem) resides in worldly prosperity. The latter, however, is an impediment (to heavenly bliss). Heavenly prosperity, on the other hand, is unattainable by one that is without true wisdom. The righteous say that there are various kinds of gates, all difficult of being guarded, for giving access to the last kind of prosperity. These are truth, uprightness, modesty, self-control, purity of mind and conduct and knowledge (of the Vedas). These six are destructive of vanity and ignorance.'"FootnotesThe question that Dhritarashtra asks is easy enough. The Rishi having applauded knowledge and its efficacy in procuring emancipation, the king asks, if knowledge is of such efficacy, what then is the value of Karma or acts, i.e. prayers and sacrifices as ordained in the Vedas? Ijyaya is the instrumental form of Ijya, meaning sacrifices, religious rites, and ceremonies. Parartham is explained by Nilakantha to mean Mokshaprapakatwam, i.e., capacity to lead to emancipation. It should be noted here that the Hindu idea of emancipation is not bliss enjoyed by a conscious Self, but freedom from the obligation of re-birth and Karma. Mere Karma, as such, implies pain and misery and the Supreme Soul (Para-Brahman) is without action and attributes. Although other kinds of salvation are spoken of in other systems of philosophy, the emancipation that forms the subject of these queries and answers, is freedom from this Karma. The Rishi answers,--Yes, Karma or action does, indeed, lead to the emancipate state. In the regions, of which thou speakest, there are both bliss and emancipation (Arthajata) is explained by Nilakantha to mean Bhoja-mokshakhya-prayojana samanyam. The second line is elliptical, the construction being Paratma aniha (san) param ayati; (anyatha-tu) margena margan nihatya param (prayati). Paratma is explained by Nilakantha, to mean one who regards the material body to be Self.p. 94 In the succeeding Slokas the Rishi uses the word dehin which, in this connection, is the same as dehabhimanin. The Rishi's answer is,--The materialist, by renouncing desire, attaineth to the state of the Supreme Soul, i.e., emancipation. The sense seems to be that by renouncing desire, both actions and attributes are lost. The state, therefore, of such a soul is one of inaction, or perfect quietude and the absence of attributes, which is exactly the nature of the Supreme Soul. If, again, emancipation be sought without extinguishing desire, i.e., by the aid of work (prayers and sacrifices), it is to be attained "by extinguishing path by a path," i.e., the seeker is to proceed along a definite or prescribed or ordained route, taking care that the portions of the route he once passes over may not have to be re-trodden by him. Action, as explained in a subsequent Sloka, leadeth, it is true to regions of bliss and emancipation, but that state is transitory, for when the merit is extinguished, the state that was attained in consequence of it, is extinguished, and the person falling off, has to recommence action. If, therefore, permanent emancipation is to be attained, the obligation of re-commencing action must be got rid of, i.e., care must be taken that the portions of the route once passed over may not have to be re-trodden. Apparently this question of Dhritarashtra is not connected with what precedes. The connection however, is intimate, and the question follows as a corollary from the Rishi's last answer. The Rishi having said that the ordinary soul, by a certain process (i.e., renunciation of desire) attains to the state of the Supreme Soul, Dhritarashtra infers that vice versa, it is the Supreme Soul that becomes the ordinary soul, for (as Nilakantha puts it in the phraseology of the Nyaya school) things different cannot become what they are not and unless things are similar, they cannot become of the same nature. Applying this maxim of the Nyaya it is seen that when the ordinary soul becomes the Supreme Soul, these are not different, and, therefore, it is the Supreme Soul that becomes the ordinary soul. Under this impression Dhritarashtra asks,--Well, if it is the Supreme Soul that becomes the ordinary soul, who is it that urgeth the Supreme Soul to become so? And if all this (universe) be indeed, that Soul, in consequence of the latter pervading and entering into everything, then divested of desire as the Supreme Soul is, where is the possibility of its action (action or work being the direct consequence of desire)? If it is answered that the universe is the Deity's lila (mere sport, as some schools of philosophy assert), then, as every sport is ascribable to some motive of happiness, what can be the happiness of the Deity, who, as presupposed, is without desire? The Rishi answers--There is a great objection in admitting the complete or essential identity of things different, i.e., the ordinary soul and Supreme Soul being different, their identity cannot be admitted. As regards creatures, they flowp. 95 continually from Anadi-yoga, i.e., the union of the Supreme Soul (which in itself is Unconditioned) with the conditions of space, time etc.; i.e., there is this much of identity, therefore between the ordinary and the Supreme Soul, but not a complete or essential identity. It is also in consequence of this that the superiority of the Supreme Soul is not lost (the opposite theory would be destructive of that superiority). The favourite analogy of the thinkers of this school for explaining the connection of the Supreme Soul with the universe is derived from the connection of Akasa with Ghatakasa, i.e., space absolute and unconditioned and space as confined by the limits of a vessel. The latter has a name, is moved when the vessel is moved, and is limited in space; while space itself, of which the vessel's space forms a part, is absolute and unconditioned, immovable, and unlimited. SECTION XLIII"Dhritarashtra said, 'What is the object of asceticism (mauna)? Of the two kinds of mauna (viz., the restraining of speech and meditation), which is approved by thee? O learned one, tell me the true aspect of mauna. Can a person of learning attain to a state of quietude and emancipation (moksha) by that mauna? O Muni, how also is asceticism (mauna) to be practised here?' "Sanat-sujata said, 'Since the Supreme Soul cannot be penetrated by both the Vedas and the mind, it is for this that Soul itself is called mauna. That from which both the Vedic syllable Om and this one (ordinary sounds) have arisen, that One, O king, is displayed as the Word.' "Dhritarashtra said, 'Is he that knoweth both the Rig and the Yajus Vedas, is he that knoweth the Sama Veda, sullied by sins or not when he commiteth sins?' "Sanat-sujata said, 'I tell thee truly that the man that hath not restrained his senses is not rescued from his sinful acts by either the Sama or the Rig, or the Yajus Veda. The Vedas never rescue from sin the deceitful person living by deceit. On the other hand, like newfledged birds forsaking their nest, the Vedas forsake such a person at the end.' "Dhritarashtra said, 'O thou that hast restrained thy senses, if, indeed, the Vedas are not competent to rescue a person without the aid of virtue, whence then is this delusion of the Brahmanas that the Vedas are always destructive of sins?' "Sanat-sujata said, 'O magnanimous one, this universe hath sprung from that Supreme Soul by the union of Conditions respecting name, form, and other attributes. The Vedas also, pointing it out duly, declare the same, and inculcate that the Supreme Soul and the universe are different and not identical. It is for attaining to that Supreme Soul that asceticism and sacrifices are ordained, and it is by these two that the man of learning earneth virtue. Destroying sin by virtue, his soul is enlightened by knowledge. The man of knowledge, by the aid of knowledge, attaineth to the Supreme Soul. Otherwise, he that coveteth the four objects of human pursuit, taking with him all that he doth here, enjoyeth their fruits hereafter, and (as those fruits) are not everlasting cometh back to the region of action (when the enjoyment is over). Indeed, the fruits of ascetic austerities performed in this world have to be enjoyed in the other world (as regards those persons who have not obtained the mastery of their souls). As regards those Brahmanas employed in ascetic practices (who have the mastery of their souls), even these regions are capable of yielding fruits.' "Dhritarashtra said, 'O Sanat-sujata, how can ascetic austerities which are all of the same kind, be sometimes successful and sometimes unsuccessful? Tell us this in order that we may know it!' "Sanat-sujata said, 'That asceticism which is not stained by (desire and other) faults is said to be capable of procuring emancipation, and is, therefore, successful, while the asceticism that is stained by vanity and want of true devotion is regarded unsuccessful. All thy enquiries, O Kshatriya, touch the very root of asceticism. It is by asceticism that they that are learned, know Brahman and win immortality!' "Dhritarashtra said, 'I have listened to what thou hast said about asceticism unstained by faults, and by which I have succeeded in knowing an eternal mystery. Tell me now, O Sanat-sujata, about asceticism that is stained by faults!' "Sanat-sujata said, 'O king, the twelve, including anger, as also the thirteen kinds of wickedness, are the faults of asceticism that is stained. Anger, lust, avarice, ignorance of right and wrong, discontent, cruelty, malice, vanity, grief, love of pleasure, envy, and speaking ill of others, are generally the faults of human beings. These twelve should always be avoided by men. Any one amongst these can singly effect the destruction of men, O bull among men. Indeed, every one of these wait for opportunity in respect of men, like a hunter expectant of opportunities in respect of deer. Assertion of one's own superiority, desire of enjoying others' wives, humiliating others from excess of pride, wrathfulness, fickleness, and refusing to maintain those worthy of being maintained, these six acts of wickedness are always practised by sinful men defying all dangers here and hereafter. He that regards the gratification of lust to be one of life's aims, he that is exceedingly proud, he that grieves having given away, he that never spends money, he that persecutes his subjects by exacting hateful taxes, he that delights in the humiliation of others, and he that hates his own wives,--these seven are others that are also called wicked. Righteousness, truth (abstention from injury and truthfulness of speech), self-restraint, asceticism, delight in the happiness of others, modesty, forbearance, love of others, sacrifices, gifts, perseverance, knowledge of the scriptures,--these twelve constitute the practices of Brahmanas. He that succeeds in acquiring these twelve, becomes competent to sway the entire earth. He that is endued with three, two, or even one, of these, should be regarded of heavenly prosperity. Self-restraint, renunciation, and knowledge of Self,--in these are emancipation. Those Brahmanas that are endued with wisdom, say, that these are attributes in which truth predominates. Self-restraint is constituted by eighteen virtues. Breaches and non-observance of ordained acts and omissions, falsehood, malice, lust, wealth, love of (sensual) pleasure,anger, grief, thirst, avarice, deceit, joy in the misery of others, envy, injuring others, regret, aversion from pious acts, forgetfulness of duty, calumniating others, and vanity-he that is freed from these (eighteen) vices; is said by the righteous to be self-restrained. The eighteen faults (that have been enumerated) constitute what is called mada or pride. Renunciation is of six kinds. The reverse of those six again are faults called mada. (The faults, therefore, that go by the name of mada are eighteen and six). The six kinds of renunciation are all commendable. The third only is difficult of practice, but by that all sorrow is overcome. Indeed, if that kind of renunciation be accomplished in practice, he that accomplishes it overcomes all the pairs of contraries in the world. 'The six kinds of renunciation are all commendable. They are these: The first is never experiencing joy on occasions of prosperity. The second is the abandonment of sacrifices, prayers, and pious acts. That which is called the third, O king, is the abandonment of desire or withdrawing from the world. Indeed, it is in consequence of this third kind of renunciation of desire, which is evidenced by the abandonment of all objects of enjoyment (without enjoying them) and not their abandonment after having enjoyed them to the fill, nor by abandonment after acquisition, nor by abandonment only after one has become incompetent to enjoy from loss of appetite. The fourth kind of renunciation consists in this: One should not grieve nor suffer his self to be afflicted by grief when one's actions fail, notwithstanding one's possession of all the virtues and all kinds of wealth. Or, when anything disagreeable happens, one feeleth no pain. The fifth kind of renunciation consists in not soliciting even one's sons, wives, and others that may all be very dear. The sixth kind consists in giving away to a deserving person who solicits, which act of gifts is always productive of merit. By these again, one acquires the knowledge of Self. As regards this last attribute, it involves eight qualities. These are truth, meditation, distinction of subject and object, capacity for drawing inferences, withdrawal from the world, never taking what belongeth to others, the practices of Brahmacharya vows (abstinence), and non-acceptance (of gifts). 'So also the attribute of mada (the opposite of dama or self-restraint) hath faults which have all been indicated (in the scriptures). These faults should be avoided. I have spoken (to thee) of renunciation and self-knowledge. And as, self-Knowledge hath eight virtues, so the want of it hath eight faults. Those faults should be avoided. O Bharata, he that is liberated from this five senses, mind, the past and the future, becomes happy. O king, let thy soul be devoted to truth; all the worlds are established on truth; indeed, self-control, renunciation, and self-knowledge are said to have truth for their foremost attribute. Avoiding (these) faults, one should practise asceticism here. The Ordainer hath ordained that truth alone should be the vow of the righteous. Asceticism, that is dissociated from these faults and endued with these virtues, becomes the source of great prosperity, I have now briefly told these about that sin-destroying and sacred subject which thou hadst asked me and which is capable of liberating a person from birth, death, and decrepitude.' "Dhritarashtra said, 'With Akhyana (Puranas) as their fifth, the Vedas declare the Supreme Soul to be this universe consisting of mobile and immobile things. Others regard four God-heads; and others three; others again regard two; and others only one; and others regard Brahman alone as the sole existent object (there being nothing else possessing a separate existence). Amongst these, which should I know to be really possessed of the knowledge of Brahman.' "Sanat-sujata, 'There is but one Brahman which is Truth's self. It is from ignorance of that One, that god-heads have been conceived to be diverse. But who is there, O king, that hath attained to Truth's self or Brahman? Man regardeth himself wise without knowing that One Object of knowledge, and from desire of happiness is engaged in study and the practices of charity and sacrifices. They have deviated from Truth (Brahman) and entertain purposes corresponding (with their state) and hence relying on the truth of Vedic texts thereof perform sacrifices. Some perform (or attain the object of) sacrifices by the mind (meditation), some by words (recitation of particular prayers, or Yapa); and some by acts (actual consummation of the Yatishtoma and other costly rites). The person, however, who seeketh Brahman through Truth, obtaineth his desired objects at home. When however, one's purposes become abortive (through absence of knowledge of Self), one should adopt vows of silence and such like, called Dikshavrata. Indeed, Diksha cometh from the root Diksha, meaning the observance of vows. As regards those that have knowledge of Self, with them Truth is the highest object of pursuit.' 'The fruits of knowledge are visible; asceticism yieldeth fruits hereafter. A Brahmana who (without knowledge and asceticism) hath only read much should only be known as a great reader. Therefore, O Kshatriya, never think that one can be a Brahman (Brahman-knowing) by only reading the scriptures. He, on the other hand, should be known by thee to be possessed of the knowledge of the Brahman who doth not deviate from Truth. O Kshatriya, the verses that were recited by Atharvan to a conclave of great sages, in days of old, are known by the name of Chhandas. They are not be regarded as acquainted with the Chhandas who have only read through the Vedas, without having attained to the knowledge of Him who is known through the Vedas. The Chhandas, O best of men, become the means of obtaining Brahman independently and without the necessity of anything foreign. They cannot be regarded as acquainted with the Chhandas who are acquainted only with the modes of sacrifice enjoined in the Vedas. On the other hand, having waited upon those that are acquainted with the Vedas, have not the righteous attained to the Object that is knowable by the Vedas? There is none who hath truly caught the sense of the Vedas or there may be some who have, O king, caught the sense. He that hath only read the Vedas, doth not know the Object knowable by them. He, however, that is established in Truth, know the Object knowable by the Vedas. Amongst those faculties which lead to perception of the body as the acting agent, there is none by which true knowledge may be acquired. By the mind alone one cannot acquire the knowledge of Self and Not-Self. Indeed, he that knoweth Self also knoweth what is Not-self. He, on the other hand, that knoweth only what is Not-self, doth not know Truth. He, again, that knoweth the proofs, knoweth also that which is sought to be proved. But what that Object in its nature is (which is sought to be proved) is not known to either the Vedas or those that are acquainted with the Vedas. For all that, however, those Brahmanas that are (truly) acquainted with the Vedas succeed in obtaining a knowledge of the Object knowable (by the Vedas) through the Vedas. As the branch of a particular tree is sometimes resorted to for pointing out the lunar digit of the first day of the lighted fortnight so the Vedas are used for indicating the highest attributes of the Supreme Soul. I know him to be a Brahmana (possessing a knowledge of Brahman) who expoundeth the doubts of others, having himself mastered all his own doubts, and who is possessed of the knowledge of Self. One cannot find what the Soul is by seeking in the East, the South, the West, the North, or in the subsidiary directions or horizontally. Very rarely can it be found in him who regardeth this body be to Self. Beyond the conception of even the Vedas, the man of Yoga-meditation only can behold the Supreme. Completely restraining all thy senses and thy mind also seek thou that Brahman which is known to reside in thy own Soul. He is not a Muni who practiseth only Yoga-meditation; nor he who liveth only in the woods (having retired from the world). He, however, is a Muni and is superior to all who knoweth his own nature. In consequence of one's being able to expound every object (Vyakarana), one is said to be endued with universal knowledge (Vaiyakarana); and, indeed, the science itself is called Vyakarana owing to its being able to expound every object to its very root (which is Brahman). The man who beholdeth all the regions as present before his eyes, is said to be possessed of universal knowledge. He that stayeth in Truth and knoweth Brahman is said to be a Brahmana, and a Brahmana, possesseth universal knowledge. A Kshatriya also, that practises such virtues, may behold Brahman. He may also attain to that high state by ascending step by step, according to what is indicated in the Vedas. Knowing it for certain, I tell thee this.'"SECTION XLIV"Dhritarashtra said, 'Excellent, O Sanat-sujata, as this thy discourse is, treating of the attainment of Brahman and the origin of the universe. I pray thee, O celebrated Rishi, to go on telling me words such as these, that are unconnected with objects of worldly desire and are, therefore, rare among men.' "Sanat-sujata said, 'That Brahman about which thou askest me with such joy is not to be attained soon. After (the senses have been restrained and) the will hath been merged in the pure intellect, the state that succeeds in one of utter absence of worldly thought. Even that is knowledge (leading to the attainment of Brahman). It is attainable only by practising Brahmacharya.' "Dhritarashtra said, 'Thou sayest that the knowledge of Brahman dwelleth of itself in the mind, being only discovered by Brahmacharya; that is dwelling in the mind, it requires for its manifestation no efforts (such as are necessary for work) being manifested (of itself) during the seeking (by means of Brahmacharya). How then is the immortality associated with the attainment of Brahman?' "Sanat-sujata said, 'Though residing in and inherent to the mind, the knowledge of Brahman is still unmanifest. It is by the aid of the pure intellect and Brahmacharya that, that knowledge is made manifest. Indeed, having attained to that knowledge, Yogins forsake this world. It is always to be found among eminent preceptors. I shall now discourse to thee on that knowledge.' "Dhritarashtra said, 'What should be the nature of that Brahmacharya by which the knowledge of Brahman might be attained without much difficulty? O regenerate one, tell me this.' "Sanat-sujata said, 'They, who, residing in the abodes of their preceptors and winning their good will and friendship, practise Brahmacharya austerities, become even in this world the embodiments of Brahman and casting off their bodies are united with the Supreme Soul. They that in this world desirous of obtaining the state of Brahman, subdue all desires, and endued as they are with righteousness, they succeed in dissociating the Soul from the body like a blade projected from a clump of heath. The body, O Bharata, is created by these, viz., the father and the mother; the (new) birth, however, that is due to the preceptor's instructions is sacred, free from decrepitude, and immortal. Discoursing upon Brahman and granting immortality, he who wraps all persons with (the mantle of) truth, should be regarded as father and mother; and bearing in mind the good he does, one should never do him any injury. A disciple must habitually salute his preceptor with respect, and with purity (of body and mind) and well-directed attention, he must betake to study. He must not consider any service as mean, and must not harbour anger. Even this is the first step of Brahmacharya. The practices of that disciple who acquires knowledge by observing the duties ordained for one of his class are regarded also as the first step of Brahmacharya. A disciple should, with his very life and all his possessions, in thought, word and deed, do all that is agreeable to the preceptor. This is regarded as the second step of Brahmacharya. He should behave towards his preceptor's wife and son also in the same way as towards his preceptor himself. This also is regarded as the second step of Brahmacharya. Bearing well in mind what has been done to him by the preceptor, and understanding also its object, the disciple should, with a delighted heart think,--I have been taught and made great by him. This is the third step of Brahmacharya. Without requiring the preceptor by payment of the final gift, a wise disciple must not betake to another mode of life; nor should he say or even think of in his mind,--I make this gift. This is the fourth step of Brahmacharya. He attaineth the first step of (knowledge of Brahman which is) the object of Brahmacharya by aid of time; the second step, through the preceptor's prelections; the third, by the power of his own understanding; and finally, the fourth, by discussion. The learned have said that Brahmacharya is constituted by the twelve virtues, the Yoga-practices are called its Angas, and perseverance in Yoga-meditation called is its Valam and one is crowned with success in this in consequence of the preceptor's aid and the understanding of the sense of the Vedas. Whatever wealth a disciple, thus engaged, may earn, should all be given to the preceptor. It is thus that the preceptor obtaineth his highly praise-worthy livelihood. And thus also should the disciple behave towards the preceptor's son. Thus stationed (in Brahmacharya), the disciple thriveth by all means in this world and obtaineth numerous progeny and fame. Men also from all directions shower wealth upon him; and many people come to his abode for practising Brahmacharya. It is through Brahmacharya of this kind that the celestials attained to their divinity, and sages, highly blessed and of great wisdom, have obtained the region of Brahman. It is by this that the Gandharvas and the Apsaras acquired such personal beauty, and it is through Brahmacharya that Surya riseth to make the day. As the seekers of the philosopher's stone derive great happiness when they obtain the object of their search those mentioned above (the celestials and others), on completing their Brahmacharya, derive great happiness in consequence of being able to have whatever they desire. He, O king, who devoted to the practice of ascetic austerities, betaketh himself to Brahmacharya in its entirety and thereby purifieth his body, is truly wise, for by this he becometh like a child (free from all evil passions) and triumpheth over death at last. Men, O Kshatriya, by work, however, pure, obtain only worlds that are perishable; he, however, that is blessed with Knowledge, attaineth, by the aid of that Knowledge, to Brahman which is everlasting. There is no other path (than Knowledge or the attainment of Brahman) leading to emancipation. "Dhritarashtra said, 'The existence of Brahman, thou sayest, a wise man perceiveth in his own soul. Now, is Brahman white, or red, or black or blue, or purple? Tell me what is the true form and colour of the Omnipresent and Eternal Brahman?'"Sanat-sujata said, 'Indeed, Brahman as (perceived) may appear as white, red, black, brown, or bright. But neither on the earth, nor in the sky, nor in the water of the ocean, is there anything like it, Neither in the stars, nor in lightning, nor in the clouds, is its form to be seen, nor is it visible in the atmosphere, nor in the deities, nor in the moon, nor in the sun. Neither in the Riks, nor among the Yajus, nor among the Atharvans, nor in the pure Samans, it is to be found. Verily, O king, it is not to be found in Rathantara or Varhadratha, nor in great sacrifices. Incapable of being compassed and lying beyond the reach of the limited intellect, even the universal Destroyer, after the Dissolution, is himself lost in it. Incapable of being gazed at, it is subtle as the edge of the razor, and grosser than mountains. It is the basis upon which everything is founded; it is unchangeable; it is this visible universe (omnipresent); it is vast; it is delightful; creatures have all sprung from it and are to return to it. Free from all kinds of duality, it is manifest as the universe and all-pervading. Men of learning say that it is without any change, except in the language used to describe it. They are emancipated that are acquainted with That in which this universe is established.'" SECTION XLV"Sanat-sujata said, 'Sorrow, anger, covetousness, lust, ignorance, laziness, malice, self-importance, continuous desire of gain, affection, jealousy and evil speech,--these twelve, O monarch, are grave faults that are destructive of men's lives. Each of these, O monarch, wait for opportunities to seize mankind. Afflicted by them, men lose their senses and commit sinful acts. He that is covetous, he that is fierce, he that is harsh of speech, he that is garrulous, he that is given to nursing anger, he that is boastful,--these six of wicked disposition, on obtaining wealth, cannot treat others with courtesy. He that regardeth sensual gratification as the end of life, he that is self-conceited, he that boasteth having made a gift, he that never spendeth, he that is weak in mind, he that is given to self-admiration, and he that hateth his own wife,--these seven are counted as wicked men of sinful habits. Righteousness, truth, asceticism, self-restraint, contentment, modesty, renunciation, love of others, gift, acquaintance with the scriptures, patience, and forgiveness,--these twelve are the practices of a Brahmana. He that doth not fall off from these twelve, may sway the entire earth. He that is endued with three, or two, or even one, of these, doth never regard anything as his own to the exclusion of others. Self-restraint, renunciation, and knowledge,--in these reside emancipation. These are the attributes of Brahmanas endued with wisdom and regarding Brahman as the highest of all objects of attainment. True or false, it is not laudable for a Brahmana to speak ill of others; they that do this have hell for their abode. Mada hath eighteen faults which have not yet been enumerated by me. They are ill-will towards others, throwing obstacles in the way of virtuous acts, detraction, falsehood in speech, lust, anger, dependence, speaking ill of others, finding out the faults of others for report, waste of wealth, quarrel, insolence, cruelty to living creatures, malice, ignorance, disregard of those that are worthy of regard, loss of the senses of right and wrong, and always seeking to injure others. A wise man, therefore, should not give way to mada, for the accompaniments of mada are censurable. Friendship is said to possess six indications; firstly, friends delight in the prosperity of friends, and secondly, are distressed at their adversity. If any one asketh for anything which is dear to his heart, but which should not be asked for, a true friend surely giveth away even that. Fourthly, a true friend who is of a righteous disposition, when asked, can give away his very prosperity, his beloved sons, and even his own wife. Fifthly, a friend should not dwell in the house of a friend, on whom he may have bestowed everything, but should enjoy what he earneth himself. Sixthly, a friend stoppeth not to sacrifice his own good (for his friend). The man of wealth who seeketh to acquire those good qualities, and who becometh charitable and righteous restraineth his five senses from their respective objects. Such restraint of the senses is asceticism. When it groweth in degree, it is capable of winning regions of bliss hereafter (unlike Knowledge which leadeth to success even here). They that have fallen off from patience (and are incapable, therefore, of attaining to Knowledge) acquire such asceticism in consequence of the purpose they entertain, viz., the attainment of bliss in the high regions hereafter. In consequence of his ability to grasp that Truth (Brahman) from which sacrifices flow, the Yogin is capable of performing sacrifices by the mind. Another performeth sacrifices by Words (Yapa) and another by Work. Truth (Brahman) resides in him who knoweth Brahman as vested with attributes. It dwelleth more completely in him who knoweth Brahman as divested of attributes. Listen now to something else from me. This high and celebrated philosophy should be taught (to disciples). All other systems are only a farrago of words. The whole of this (universe) is established in this Yoga-philosophy. They that are acquainted with it are not subjected to death. O king, one cannot, by Work, however well-accomplished, attain to Truth (Brahman). The man that is destitute of knowledge even if he poureth homa libations or performeth sacrifices, can never, by Work, O king, attain to immortality (emancipation). Nor doth he enjoy great happiness at the end. Restraining all the external senses and alone, one should seek Brahman. Giving up Work, one should not exert mentally. One should also (while thus engaged) avoid experiencing joy at praise or anger at blame. O Kshatriya, by conducting himself in this way according to the successive steps indicated in the Vedas, one may, even here, attain to Brahman. This, O learned one, is all that I tell thee.'" SECTION XLVI"Sanat-sujata said, 'The primary Seed (of the universe), called Mahayasas, is destitute of accidents, is pure Knowledge, and blazeth with effulgence. It leadeth the senses, and it is in consequence of that Seed that Surya shineth. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). It is in consequence of that Seed (which is Joy's self) that Brahman becomes capable of Creation and it is through it that Brahman increaseth in expansion. It is that Seed which entering into luminous bodies giveth light and heat. Without deriving its light and heat from any other thing it is self-luminous, and is an object of terror to all luminous bodies. The Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The body composed of the five grosser elements, that are themselves sprung from the five subtler ones,--the latter, in their turn, originating in one homogeneous substance called Brahman--is upheld (realised) in consciousness by both the creature-Soul endued with life and Iswara. (These two, during sleep and the universal dissolution, are deprived of consciousness). Brahman on the other hand, which is never bereft of consciousness, and which is the Sun's Sun, upholdeth both these two and also the Earth and the Heaven. The Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The Seed upholdeth the two gods, the Earth and the Heaven, the Directions, and the whole Universe. It is from that Seed that directions (points of the compass) and rivers spring, and the vast seas also have derived their origin. The Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The body is like a car destined to destruction. Its acts, however, are undying. Tied to the wheels of that car (which are represented by the acts of past lives), the senses, that are as steeds, lead, through the region of consciousness, the man of wisdom towards that Increate and Unchangeable One, that One endued with Divinity is beheld by Yogins (by their mental eye). The form of that One cannot be displayed by any comparison. None ever beholdeth Him by the eye. They that know him by the rapt faculties, the mind, and the heart, become freed from death. The Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The stream of illusion is terrible; guarded by the gods, it hath twelve fruits. Drinking of its waters and beholding many sweet things in its midst, men swim along it to and fro. This stream flows from that Seed. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Destined to sojourn to and fro, the creature-Soul, having reflected enjoyeth (in the other world) only half of the fruits of his acts. It is that creature-Soul which is Iswara, pervading everything in the universe. It is Iswara that hath ordained sacrifices. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Souls divested of accidents, resorting to Avidya, which is like unto a tree of golden foliage, assume accidents, and take births in different orders according to their propensities. That Eternal One endued with Divinity (in Whom all those Souls are united) is beheld by Yogins (by their mental eye). Accidents (which coming in contact with Brahman make the latter assume many forms) raise the universe in its Fulness from that Brahman which is full. Those accidents also, in their Fulness, arise from Brahman in its Fulness. When one succeeds in dispelling all accidents from Brahman which is ever Full, that which remains is Brahman in its Fulness. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). It is from that Seed that the five elements have arisen, and it is in it that the power resideth for controlling them. It is from that Seed that both the consumer and the consumed (called Agni and Soma) have sprung, and it is in it that the living organisms with the senses rest. Everything should be regarded to have sprung from it. That Seed called in the Vedas TATH (Tad), we are unable to describe. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The vital air called Apana is swallowed up by the Air called Prana; Prana is swallowed up by the Will, and the Will by the Intellect, and the Intellect by the Supreme Soul. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The Supreme Soul endued with four legs, called respectively Waking, Dream, profound Sleep, and Turiya, like unto a swan, treading above the unfathomable ocean of worldly affairs doth not put forth one leg that is hid deep. Unto him that beholdeth that leg (viz., Turiya) as put forth for the purpose of guiding the other three, both death and emancipation are the same. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Of the measure of the thumb, ever Full, and different from this eternal organism, coming in contact with the Vital airs, the Will, the Intellect, and the ten Senses, it moveth to and fro. That Supreme Controller, worthy of reverential hymns, capable of everything when vested with accidents and the prime cause of everything, is manifest as Knowledge in creature-Souls. Fools alone do not behold him; that Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Among individuals there are those that have obtained the mastery of their minds, and those that have not. Yet in all men the Supreme Soul may be seen equally. Indeed, it resideth equally in him that is emancipate and in him that is not, with only this difference that they that are emancipate obtain honey flowing in a thick jet. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). When one maketh life's Sojourn, having attained to the knowledge of Self and Not-Self, then it matters little whether his Agni-hotra is performed or not. O monarch, let not such words as 'I am thy servant' fall from their lips. The Supreme Soul hath another name, viz., Pure Knowledge. They only that have restrained their minds obtain Him. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Even such is He. Illustrious and Full, all living creatures are merged into Him. He that knoweth that embodiment of Fullness attaineth to his object (emancipation) even here. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). That which flieth away stretching forth thousands of wings, yea, if endued with the speed of the mind, must yet come back to the Central Spirit within the living organism (in which the most distant things reside... That Eternal One endued with Divinity) is beheld by Yogins (by their mental eye). His form cannot be an object of sight. They only, that are of pure hearts, can behold him. When one seeketh the good of all, succeedeth in controlling his mind, and never suffereth his heart to be affected by grief, then he is said to have purified his heart. Those again that can abandon the world and all its cares, become immortal. (That Supreme Soul which is undying),--that Eternal One endued with Divinity--is beheld by Yogins (by their mental eye). Like serpents concealing themselves in holes, there are persons who following the dictates of their preceptors, or by their own conduct conceal their vices from scrutiny's gaze. They that are of little sense are deceived by these. In fact, bearing themselves outwardly without any impropriety, these deceive their victims for leading them to hell. (Him, therefore, who may be attained by companionship with persons of the very opposite class), that Eternal One endued with Divinity--is beheld by Yogins (by their mental eye). He that is emancipate thinks,--this transitory organism can never make me liable to joy and grief and the other attributes inhering to it: nor can there be, in my case, anything like death and birth: and, further, when Brahman, which hath no opposing force to contend against and which is alike in all times and all places, constitutes the resting-place of both realities and unrealities, how can emancipation be mine? It is I alone that am the origin and the end of all causes and effects.--(Existing in the form of I or Self) that Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The Brahman-knowing person, who is equal unto Brahman itself, is neither glorified by good acts nor defiled by bad ones. It is only in ordinary men that acts, good or bad, produce different results. The person that knoweth Brahman should be regarded as identical with Amrita or the state called Kaivalya which is incapable of being affected by either virtue or vice. One should, therefore, disposing his mind in the way indicated, attain to that essence of sweetness (Brahman). That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Slander grieveth not the heart of the person that knoweth Brahman not the thought--I have not studied (the Veda), or, I have not performed my Agni-hotra. The knowledge of Brahman soon imparteth to him that wisdom which they only obtain who have restrained their mind. (That Brahman which freeth the Soul from grief and ignorance)-that Eternal One endued with Divinity-is beheld by Yogins (by their mental eye). He, therefore, that beholdeth his own Self in everything, hath no longer to grieve, for they only have to grieve who are employed in diverse other occupations of the world. As one's purposes (appeasing thirst, etc.) may be served in a well as in a large reservoir or vast expanse, so the various purposes of the Vedas may all be derivable by him that knoweth the Soul. Dwelling in the heart, and of the measure of the thumb, that illustrious One--the embodiment of Fullness--is not an object of sight. Unborn he moveth, awake day and night. He that knoweth him, becometh both learned and full of joy. I am called the mother and father. I am again the son. Of all that was, and of all that we will be, I am the Soul. O Bharata, I am the old grandsire, I am the father, I am the son. Ye are staying in my soul, yet ye are not mine, nor am I yours! The Soul is the cause of my birth and procreation. I am the warp and woof of the universe. That upon which I rest is indestructible. Unborn I move, awake day and night. It is I knowing whom one becometh both learned and full of joy. Subtler than the subtle, of excellent eyes capable of looking into both the past and the future, Brahman is awake in every creature. They that knows Him know that Universal Father dwelleth in the heart of every created thing!'"
Continues here:
http://www.sacred-texts.com/hin/m05/m05047.htm
Secret Doctrine - Vol. 1, page 69 - Secret Doctrine - Vol 1, page 457 - is below (See Secret Doctrine-, Vol. I., p. 460.) The chief of the Kumaras — is called Ambhamsi, “Waters,” — according to the commentary on Vishnu Purana. Why? Because the “Waters” is another name of the “Great Deep,” the primordial Waters of space or Chaos, and also means “Mother,” Amba, meaning Aditi and Akasa, the Celestial Virgin-Mother of the visible universe. Furthermore, the “Waters of the flood” are also called “the Great Dragon,” or Ophis, Ophio-Morphos. The Rudras will be noticed in their Septenary character of “Fire-Spirits” in the “Symbolism” attached to the Stanzas in Book II. There we shall also consider the Cross (3 + 4) under its primeval and later forms, and shall use for purposes of comparison the Pythagorean numbers side by side with Hebrew Metrology. The immense importance of the number seven will thus become evident, as the root number of nature. We shall examine it from the standpoints of the Vedas and the Chaldean Scriptures, as it existed in Egypt thousands of years B.C., and as treated in the Gnostic records; we shall show how its importance as a basic number has gained recognition in physical Science; and we shall endeavour to prove that the importance attached to the number seven throughout all antiquity was due to no fanciful imaginings of uneducated priests, but to a profound knowledge of natural law. Volume II: page 140; The Elements: http://www.theosociety.org/pasadena/sd/sd1-1-07.htm
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Kapila Kapila - Fifth Ray, Green Flame, Science of GodKapila and the Vedic tradition. In order to study the opposition that was felt in the early texts between Vedic and non-Vedic asceticism, it will be interesting first to study the figure of Kapila. Kapila is often presented as a representative of non-Vedic asceticism. Kapila is mentioned in an intriguing passage of the BDhS immediately after its rejection of the four asramas. Sutra 2.6.11.28 states, in Bohler's translation: "With reference to this matter they quote als (the following passage): "There was, forsooth, an Asura, Kapila by name, the son of Prahlada. Stiving with the gods, he made these divisions. A wise man should not take heed of them." Two features of this page call for closer attention: (i) the demoniacal nature of the sage Kapila; and (ii) the opposition here expressed between the Vedic tradition and that associated with Kapila. (i) Kapila is, of course, primarily known as the sage who reputedly created the Samkhya system of Philosophy. In the classical Samkhya texts he is more than just a sage; he is an incarnation of God (isvara). The Yuktidipikd describes him as isvaramaharsi (great seer who is (an incorporation of ) God'. (Bronkhorst, 1983:153). The Matharavriti speaks of "the great seer called Kapila, an incarnation of the exalted old Self, the son of Prajapati Kardama" (id. p. 156). God is also "the light of Kapila" (id p. 157). Yoga sutras 1.24-25, moreover, describe God, who is a special kind of self, as possessing the germ of Kapila, here referred to as "the omniscient one'; in other words, God is the self of Kapila, and Kapila an incarnation of God. This interpretation is supported by the Yoga Bhasya (Bronkhorst, 1985: 194f.) The commentary on the Samkhyakadrika under karika 1, that Kapila was 'born from heaven' and 'endowed with self-existence'. According to the Yukidtpika, again, he - i.e., the Paramartha's Chinese translation tells us 'endowed with self-existence'. According to the Yuktidipika, again, he - i.e., the paramarsi - who gave names to things (p.5.1.9-10), is the first-born (visvdgraja; p. 6 1. 1). Vacaspati Misra's Tattvavaisaradi on Yoga sutra 1.25 finally, calls Kapila an avatara of Visnu, and adds that Kapila is identical with the self-existent Hiranyagarbha, and with Gid (isvara). Kapila's divine nature may therefore be taken as established for classical Sammkhya. An inspection of the earlier texts shows that Kapila was already
divine in the pre-classical period. Consider, to begin with, Asvaghosa's
Buddhacarita XII. 20-21. Verse 20 introduces the 'field knower' (ksetrafna)
and states (20cd): "Those who think about the self call the self ksetrajna"
(ksetrajna in catmdnam kathayanty atmacintakah). Verse 21 then continues: This must mean: (This ksatrajha) when having students and being
Kapila is remembered in this world as the Clearly Kapila is, if anything, more elevated than Prajapati. The Mahabhdrata contains numerous references to Kapila, the supreme seer (paramarsi). He is identified with Prajapati (12.211.9) and with Vasudeva (3.106.2); he is one of the mind-born sons of Brahma (12.327.64); or he is called deva 'god', identical with Sakradhanu, son of the sun (5.107.17). Both Narayana and Krsna say of themselves that the Samkhya masters call them "Kapila, possessor of wisdom, residing in the sun, eternal" (12.326.64; 330.30; see also 12.43.12). siva is Sanatkumara for the Yogina, Kapila is mentioned beside Hiranyagarbha, who propounded Yoga (MBh 12.337.60; 326.64.65; 330.30-31). Perhaps the earliest reference to 'the seeer Kapila' occurs in Svetasvatara Upanisad 5.2. Modern interpreters have not infrequently preferred the translatio 'tawny, red' to 'Kapila', because comparison with other verses of the SvetUp (3.4; 4.11-12) shows that this seer Kapila must be identical with Hiranya infrequently preferred the translation 'tawny, red' to 'Kapila', because comparison with other verses of the SvetUp (3.4, 4.11-12) shows that this seer Kapila must be identical with Hiranyagarbha and linked to Rudra. This identity poses no problem the moment we abandon the idea that Kapila ever was an ordinary human being. The present passage of the BDhS calls Kapila an Asura, i.e., a demon. It is to be noted that Asuras are not in principle subordinated to the gods; they are, on the contrary, often engaged in battles with the gods; battles which, it is true, the gods normally win. The fact that Kapila appears here as an Asura, is revealing. It suggests that the author of our passage of the BDhS knew Kapila as a divine being, but one who was not, in his opinion connected with orthodox Vedism. Text from: The Two Sources of Indian Asceticism by Johannes Bronkhorst The Secret Doctrine - page 202 - We have been assured that there exist several modern works of speculative fancy upon such struggles for life in sidereal heaven, especially in the German language. We rejoice to hear it, for ours is an Occult teaching lost in the darkness of archaic ages. We have treated of it fully in “Isis Unveiled,” and the idea of Darwinian-like evolution, of struggle for life and supremacy, and of the “survival of the fittest” among the Hosts above as the Hosts below, runs throughout both the volumes of our earlier work, written in 1876 (See Index in “Isis Unveiled” at the words “Evolution” — “Darwin” — “Kapila” — “Battle of Life,” etc. etc.) But the idea was not ours, it is that of antiquity. Even the Puranic writers have ingeniously interwoven allegory with Cosmic facts and human events. Any symbologist may discern the astro-cosmical allusion even though he be unable to grasp the whole meaning. The great “Wars in Heaven,” in the Puranas; the wars of the Titans, in Hesiod and other classical writers; the “struggles,” also in the Egyptian legend between Osiris and Typhon, and even those in the Scandinavian legends, all refer to the same subject. Northern Mythology refers to it as the battle of the Flames, the sons of Muspel who fought on the field of Wigred. Page 207 This Third Race is sometimes called collectively “the Sons of Passive Yoga,” i.e., it was produced unconsciously by the second Race, which, as it was intellectually inactive, is supposed to have been constantly plunged in a kind of blank or abstract contemplation, as required by the conditions of the Yoga state. In the first or earlier portion of the existence of this third race, while it was yet in its state of purity, the “Sons of Wisdom,” who, as will be seen, incarnated in this Third Race, produced by Kriyasakti a progeny called the “Sons of Ad” or “of the Fire-Mist,” the “Sons of Will and Yoga,” etc. They were a conscious production, as a portion of the race was already animated with the divine spark of spiritual, superior intelligence. It was not a Race, this progeny. It was at first a wondrous Being, called the “Initiator,” and after him a group of semi-divine and semi-human beings. “Set apart” in Archaic genesis for certain purposes, they are those in whom are said to have incarnated the highest Dhyanis, “Munis and Rishis from previous Manvantaras” — to form the nursery for future human adepts, on this earth and during the present cycle. These “Sons of Will and Yoga” born, so to speak, in an immaculate way, remained, it is explained, entirely apart from the rest of mankind.The “Being” just referred to, which has to remain nameless, is the Tree from which, in subsequent ages, all the great historically known Sages and Hierophants, such as the Rishi Kapila, Hermes, Enoch, Orpheus, etc., etc., have branched off. As objective man, he is the mysterious (to the profane — the ever invisible) yet ever present Personage about whom legends are rife in the East, especially among the Occultists and the students of the Sacred Science. It is he who changes form, yet remains ever the same. And it is he again who holds spiritual sway over the initiated Adepts throughout the whole world. He is, as said, the “Nameless One” who has so many names, and yet whose names and whose very nature are unknown. He is the “Initiator,” called the “great sacrifice.” For, sitting at the threshold of light, he looks into it from within the circle of Darkness, which he will not cross; nor will he quit his post till the last day of this life-cycle. Why does the solitary Watcher remain at his self-chosen post? Why does he sit by the fountain of primeval Wisdom, of which he drinks no longer, as he has naught to learn which he does not know — aye, neither on this Earth, nor in its heaven? Because the lonely, sore-footed pilgrims on their way back to their home are never sure to the last moment of not losing their way in this limitless desert of illusion and matter called Earth-Life. Because he would fain show the way to that region of freedom and light, from which he is a voluntary exile himself, to every prisoner who has succeeded in liberating himself from the bonds of flesh and illusion. Because, in short, he has sacrificed himself for the sake of mankind, though but a few Elect may profit by the great sacrifice.It is under the direct, silent guidance of this Maha — (great) — Guru that all the other less divine Teachers and instructors of mankind became, from the first awakening of human consciousness, the guides of early Humanity. It is through these “Sons of God” that infant humanity got its first notions of all the arts and sciences, as well as of spiritual knowledge; and it is they who have laid the first foundation-stone of those ancient civilizations that puzzle so sorely our modern generation of students and scholar [[Footnote(s)]] ———————————————* Let those who doubt this statement explain the mystery of the extraordinary knowledge possessed by the ancients — alleged to have developed from lower and animal-like savages, the cave-men of the Palaeolithic age — on any other equally reasonable grounds. Let them turn to such works as those of Vitruvius Pollio of the Augustan age, on architecture, for instance, in which all the rules of proportion are those taught anciently at initiations, if he would acquaint himself with the truly divine art, and understand the deep esoteric significance hidden in every rule and law of proportion. No man descended from a Palaeolithic cave-dweller could ever evolve such a science unaided, even in millenniums of thought and intellectual evolution. It is the pupils of those incarnated Rishis and Devas of the third Root Race, who handed their knowledge from one generation to another, to Egypt and Greece with its now lost canon of proportion; as it is the Disciples of the Initiates of the 4th, the Atlanteans, who handed it over to their Cyclopes, the “Sons of Cycles” or of the “Infinite,” from whom the name passed to the still later generations of Gnostic priests. “It is owing to the divine perfection of those architectural proportions that the Ancients could build those wonders of all the subsequent ages, their Fanes, Pyramids, Cave-Temples, Cromlechs, Cairns, Altars, proving they had the powers of machinery and a knowledge of mechanics to which modern skill is like a child’s play, and which that skill refers to itself as the ‘works of hundred-handed giants.’” (See “Book of God,” Kenealy.) Modern architects may not altogether have neglected those rules, but they have superadded enough empirical innovations to destroy those just proportions. It is Vitruvius who gave to posterity the rules of construction of the Grecian temples erected to the immortal gods; and the ten books of Marcus Vitruvius Pollio on Architecture, of one, in short, who was an initiate, can only be studied esoterically. The Druidical circles, the Dolmen, the Temples of India, Egypt and Greece, the Towers and the 127 towns in Europe which were found “Cyclopean in origin” by the French Institute, are all the work of initiated Priest-Architects, the descendants of those primarily taught by the “Sons of God,” justly called “The Builders.” This is what appreciative posterity says of those descendants. “They used neither mortar nor cement, nor steel nor iron to cut the stones with; and yet they were so artfully wrought that in many places the joints are not seen, though many of the stones, as in Peru, are 18 ft. thick, and in the walls of the fortress of Cuzco there are stones of a still greater size.” (Acosta, vi., 14.) “Again, the walls of Syene, built 5,400 years ago, when that spot was exactly under the tropic, which it has now ceased to be, were so constructed that at noon, at the precise moment of the solar solstice, the entire disc of the Sun was seen reflected on their surface — a work which the united skill of all the astronomers of Europe would not now be able to effect.” — (Kenealy, “Book of God.”) Page 283 This Magnus Limbus, then, or Yliaster of Paracelsus, is simply our old friend “Father-Mother,” within, before it appeared in Space, of the second and other Stanzas. It is the universal matrix of Kosmos, personified in the dual character of Macro- and Microcosm (or the Universe and our Globe)† by Aditi-Prakriti, the Spiritual and the physical nature. For we find it explained in Paracelsus that “the Magnus Limbus is the nursery out of which all creatures have grown, in the same sense as a tree grows out of a small seed; with the difference, however, that the great Limbus takes its origin from the Word, while the Limbus minor (the terrestrial seed or sperm) takes it from the earth. [[Footnote(s)]] ———————————————* This word is explained by Dr. Hartmann from the original texts of Paracelsus before him, as follows. According to this great Rosicrucian: “Mysterium is everything out of which something may be developed, which is only germinally contained in it. A seed is the ‘Mysterium’ of a plant, an egg that of a living bird, etc.” † It is only the mediaeval Kabalists who, following the Jewish and one or two Neo-Platonists, applied the term Microcosm to man. Ancient philosophy called the Earth the Microcosm of the Macrocosm, and man the outcome of the two. Vol. 1, Page 284 THE SECRET DOCTRINE.The great Limbus is the seed out of which all beings have come, and the little Limbus is each ultimate being that reproduces its form, and that has itself been produced by the ‘great.’ The latter possesses all the qualifications of the great one, in the same sense as a son has an organization similar to that of his father.” (See Comment. Book II. para. iii.) . . . “As Yliaster dissolved, Ares, the dividing, differentiating, and individualising power (Fohat, another old friend,) . . . began to act. All production took place in consequence of separation. There were produced out of the Ideos, the elements of Fire, Water, Air and Earth, whose birth, however, did not take place in a material mode, or by simple separation,” but by spiritual and dynamical, not even complex, combinations — e.g., mechanical mixture as opposed to chemical combination — just as fire may come out of a pebble, or a tree out of a seed, although there is originally no fire in the pebble, nor a tree in the seed. Spirit is living, and Life is Spirit, and Life and Spirit (Prakriti Purusha) (?) produce all things, but they are essentially one and not two. . . . The elements too, have each one its own Yliaster, because all the activity of matter in every form is only an effluvium of the same fount. But as from the seed grow the roots with their fibres, and after that the stalk with its branches and leaves, and lastly the flowers and seeds; likewise all beings were born from the elements, and consist of elementary substances out of which other forms may come into existence, bearing the characteristics of their parents.” (“This doctrine, preached 300 years ago,” remarks the translator, “is identical with the one that has revolutionized modern thought, after having been put into new shape and elaborated by Darwin. It was still more elaborated by Kapila in the Sankhya philosophy”) . . . . The elements as the mothers of all creatures are of an invisible, spiritual nature, and have souls.* They all spring from the “Mysterium Magnum.” (Philosophia ad Athenienses.) Compare this with Vishnu Purana. “From Pradhana (primordial substance) presided over by Kshetrajna (embodied Spirit?) proceeds the evolution of those qualities....... From the great Principle Mahat (Universal Intellect, or mind)..... proceeds the origin of the subtle elements and from these the organs of sense (Book I., ii.). [[Footnote(s)]] ———————————————* The Eastern Occultist says — “are guided and informed by the Spiritual Beings” the Workmen in the invisible worlds and behind the veil of Occult nature, or nature in Abscondito. The Secret Doctrine - page 424 THE THEOGONY OF THE CREATIVE GODS.To thoroughly comprehend the idea underlying every ancient cosmology necessitates the study, in a comparative analysis, of all the great religions of antiquity; as it is only by this method that the root idea will be made plain. Exact science — could the latter soar so high, while tracing the operations of nature to their ultimate and original sources — would call this idea the hierarchy of Forces. The original, transcendental and philosophical conception was one. But as systems began to reflect with every age more and more the idiosyncracies of nations; and as the latter, after separating, settled into distinct groups, each evolving along its own national or tribal groove, the main idea gradually became veiled with the overgrowth of human fancy. While in some countries the Forces, or rather the intelligent Powers of nature, received divine honours they were hardly entitled to, in others — as now in Europe and the civilized lands — the very thought of any such Force being endowed with intelligence seems absurd, and is proclaimed unscientific. Therefore one finds relief in such statements as are found in the Introduction to “Asgard and the Gods: Tales and Traditions of our Northern Ancestors,” by W. S. W. Anson. The author remarks, on p. 3: “Although in Central Asia, or on the banks of the Indus, in the land of the Pyramids, and in the Greek and Italian peninsulas, and even in the North, whither Kelts, Teutons and Slavs wandered, the religious conceptions of the people have taken different forms, yet their common origin is still perceptible. We point out this connection between the stories of the gods, and the deep thought contained in them, and their importance, in order that the reader may see that it is not a magic world of erratic fancy which opens out before him, but that . . . Life and nature formed the basis of the existence and action of these divinities.” And though it is impossible for any Occultist or student of Eastern Esotericism to concur in the strange idea that “the religious VOl. 1, Page 425 MYTH IS ORAL TRADITION.conceptions of the most famous nations of antiquity are connected with the beginnings of civilization amongst the Germanic races,” he is yet glad to find such truths expressed as that: “These fairy tales are not senseless stories written for the amusement of the idle; they embody the profound religion of our forefathers . . . ” Precisely so. Not only their religion, but likewise their History. For a myth, in Greek [[mythos]], means oral tradition, passed from mouth to mouth from one generation to the other; and even in the modern etymology the term stands for a fabulous statement conveying some important truth; a tale of some extraordinary personage whose biography has become overgrown, owing to the veneration of successive generations, with rich popular fancy, but which is no wholesale fable. Like our ancestors, the primitive Aryans, we believe firmly in the personality and intelligence of more than one phenomenon-producing Force in nature. As time rolled on, the archaic teaching grew dimmer; and those nations more or less lost sight of the highest and One principle of all things, and began to transfer the abstract attributes of the “causeless cause” to the caused effects — become in their turn causative — the creative Powers of the Universe: the great nations, out of the fear of profaning the idea, the smaller, because they either failed to grasp it or lacked the power of philosophic conception needed to preserve it in all its immaculate purity. But one and all, with the exception of the latest Aryans, now become Europeans and Christians, show this veneration in their Cosmogonies. As Thomas Taylor,* the most intuitional of all the translators of Greek Fragments, shows, no nation has ever conceived the One principle as the immediate creator of the visible Universe, for no sane man would credit a planner and architect with having built the edifice he admires with his own hands. On the testimony of Damascius ([[Peri archon]]) they referred to it as “the Unknown Darkness.” The Babylonians passed over this principle in silence: “To that god,” says Porphyry, in [[Peri apoches empsuchon]],” who is above all things, neither external speech ought to be addressed, nor yet that which is inward. . . . .” Hesiod begins his theogony with: “Chaos of all things was the first produced,”† thus allowing the inference that its cause or producer must be passed over in reverential silence. Homer in his poems ascends no higher than Night, whom he represents Zeus as reverencing. According to all the ancient theologists, and to the doctrines of Pythagoras and Plato, Zeus, or the [[Footnote(s)]] ———————————————* See “Magazine” for April, 1797. † [[Etoi men protista chaos genet; geneto]] being considered in antiquity as meaning “Was generated” and not simply was. (See “Taylor’s Introd. to the Parmenides of Plato,” p. 260.) Vol. 1, Page 426 THE SECRET DOCTRINE.immediate artificer of the universe, is not the highest god; any more than Sir Christopher Wren in his physical, human aspect is the mind in him which produced his great works of art. Homer, therefore, is not only silent with respect to the first principle, but likewise with respect to those two principles immediately posterior to the first, the AEther and Chaos of Orpheus and Hesiod, and the bound and infinity of Pythagoras and Plato.* . . . . Proclus says of this highest principle that it is. . . . “the Unity of Unities, and beyond the first adyte. . . . . more ineffable than all silence, and more occult than all Essence. . . . . concealed amidst the intelligible gods.” (Ibid.) To what was written by Thomas Taylor in 1797 — namely, that the “Jews appear to have ascended no higher. . . . than the immediate artificer of the universe”; as “Moses introduces a darkness on the face of the deep, without even insinuating that there was any cause of its existence,”† one might add something more. Never have the Jews in their Bible (a purely esoteric, symbolical work) degraded so profoundly their metaphorical deity as have the Christians, by accepting Jehovah as their one living yet personal God. This first, or rather one, principle was called “the circle of Heaven,” symbolized by the hierogram of a point within a circle or equilateral triangle, the point being the logos. Thus, in the Rig Veda, wherein Brahma is not even named, Cosmogony is preluded with the Hiranyagharha, “the Golden Egg,” and Prajapati (Brahma later on), from whom emanate all the hierarchies of “Creators.” The Monad, or point, is the original and is the unit from which follows the entire numeral system. This Point is the First Cause, but that from which it emanates, or of which, rather, it is the expression, the Logos, is passed over in silence. In its turn, the universal symbol, the point within the circle, was not yet the Architect, but the cause of that Architect; and the latter stood to it in precisely the same relation as the point itself stood to the circumference of the Circle, which cannot be defined, according to Hermes Trismegistus. Porphyry shows that the Monad and the Duad of Pythagoras are identical with Plato’s infinite and finite in “Philebus” — or what Plato calls the [[apeiron]] and [[peras]]. It is the latter only (the mother) which is substantial, the former being the “cause of all unity and measure of all things” (Vit. Pyth. p. 47); the Duad (Mulaprakriti, the Veil) being thus shown to be the mother of the Logos and, at the same time, his daughter — i.e., the object of his perception — the produced [[Footnote(s)]] ———————————————* It is the “bound” confused with the “Infinite,” that Kapila overwhelms with sarcasms in his disputations with the Brahman Yogis, who claim in their mystical visions to see the “Highest One.” † See T. Taylor’s article in his Monthly Magazine quoted in the Platonist, edited by T. M. Johnson, F.T.S., Osceola, Missouri. (Feb. Number of 1887.) The Secret Doctrine - page 457 The Exoteric four are: Sanat-Kumara, Sananda, Sanaka, and Sanatana; and the esoteric three are: Sana, Kapila, and Sanat-sujata. Special attention is once more drawn to this class of Dhyan Chohans, for herein lies the mystery of generation and heredity hinted at in Book I. (See the four Orders of Angelic Beings; Comment on Stanza VII.). Book II. explains their position in the divine Hierarchy. Meanwhile, let us see what the exoteric texts say about them. They do not say much; nothing to him who fails to read between the lines. “We must have recourse, here, to other Puranas for the elucidation of this term,” remarks Wilson, who does not suspect for one moment that he is in the presence of the “Angels of Darkness,” the mythical “great enemy” of his Church. Therefore, he contrives to elucidate no more than that these (divinities) declining to create progeny‡ (and thus rebelling against Brahma), remained, as the name of the first implies, ever boys, Kumaras: that is, ever pure and innocent, whence their creation is also called the “Kumara.” (Book I. chap. v., Vishnu Purana.) The Puranas, however, may afford a little more light. “Being ever as he was born, he is here called a youth; and hence his name is well known as Sanat-Kumara” (Linga purana, prior section LXX. 174.) In the Saiva Purana, the Kumaras are always described as Yogins. The Kurma Purana, after enumerating them, says: “These five, O Brahmans, were Yogins, who acquired entire exemption from passion.” They are five, because two of the Kumaras fell. [[Footnote(s)]] ———————————————* They may indeed mark a “special” or extra creation, since it is they who, by incarnating themselves within the senseless human shells of the two first Root-races, and a great portion of the Third Root-race — create, so to speak, a new race: that of thinking, self-conscious and divine men. † “The four Kumaras (are) the mind-born Sons of Brahma. Some specify seven” (H. Class. Dict.). All these seven Vaidhatra, the patronymic of the Kumaras, “the Maker’s Sons,” are mentioned and described in Iswara Krishna’s “Sankhya Karika” with the Commentary of Gaudapadacharya (Sankaracharya’s Paraguru) attached to it. It discusses the nature of the Kumaras, though it refrains from mentioning by name all the seven Kumaras, but calls them instead “the seven sons of Brahma,” which they are, as they are created by Brahma in Rudra. The list of names it gives us is: Sanaka, Sanandana, Sanatana, Kapila, Ribhu, and Panchasikha. But these are again all aliases. ‡ So untrustworthy are some translations of the Orientalists that in the French Translation of Hari-Vamsa, it is said “The seven Prajapati, Rudra, Skanda (his son) and Sanat-Kumara proceeded to create beings.” Whereas, as Wilson shows, the original is: “These seven . . . created progeny; and so did Rudra, but Skanda and Sanat Kumara, restraining their power, abstained from creation.” The “four orders of beings” are referred to sometimes as “Ambhamsi,” which Wilson renders: “literally Waters,” and believes it “a mystic term.” It is one, no doubt; but he evidently failed to catch the real esoteric meaning. “Waters” and “water” stand as the symbol for Akasa, the “primordial Ocean of Space,” on which Narayana, the self-born Spirit, moves: reclining on that which is its progeny (See Manu). “Water is the body of Nara; thus we have heard the name of water explained. Since Brahma rests on the water, therefore he is termed Narayana” (Linga, Vayu, and Markandeya Puranas) “. . . Pure, Purusha created the Waters pure . . .” at the same time Water is the third principle in material Kosmos, and the third in the realm of the Spiritual: Spirit of Fire, Flame, Akasa, Ether, Water, Air, Earth, are the cosmic, sidereal, psychic, spiritual and mystic principles, pre-eminently occult, in every plane of being. “Gods, Demons, Pitris and men,” are the four orders of beings to whom the term Ambhamsi is applied (in the Vedas it is a synonym of gods): because they are all the product of waters (mystically), of the Akasic Ocean, and of the Third Principle in nature. Pitris and men on earth are the transformations (rebirths) of gods and demons (Spirits) on a higher plane. Water is, in another sense, the feminine principle. Venus Aphrodite is the personified Sea, and the mother of the god of love, the generator of all the gods as much as the Christian Virgin Mary is Mare (the sea), the mother of the Western God of Love, Mercy and Charity. If the student of Esoteric philosophy thinks deeply over the subject he is sure to find out all the suggestiveness of the term Ambhamsi, in its manifold relations to the Virgin in Heaven, to the Celestial Virgin of the Alchemists, and even to the “Waters of Grace” of the modern Baptist. The Secret Doctrine - page 563 At one time the shareholders of the “Keely Motor Co.” put a man in his workshop for the express purpose of discovering his secret. After six months of close watching, he said to J. W. Keely one day: “I know how it is done, now.” They had been setting up a machine together, and Keely was manipulating the stop-cock which turned the force on and off. “Try it, then,” was the answer. The man turned the cock, and nothing came. “Let me see you do it again,” the man said to Keely. The latter complied, and the machinery operated at once. Again the other tried, but without success. Then Keely put his hand on his shoulder and told him to try once more. He did so, with the result of an instantaneous production of the current. This fact, if true, settles the question. We are told that Mr. Keely defines electricity “as a certain form of atomic vibration.” In this he is quite right; but this is electricity on the terrestrial plane, and through terrestrial correlations. He estimates — Molecular vibrations at 100,000,000 per second. This proves our point. There are no vibrations that could be counted or even estimated at an approximate rate beyond “the realm of the fourth son of Fohat,” using an occult phraseology, or that motion which corresponds to the formation of Mr. Crookes’ radiant matter, or lightly called some years ago the “fourth state of matter” — on this our plane. If the question is asked why Mr. Keely was not allowed to pass a certain limit, the answer is easy; because that which he has unconsciously discovered, is the terrible sidereal Force, known to, and named by the Atlanteans mash-mak, and by the Aryan Rishis in their Ashtar Vidya by a name that we do not like to give. It is the vril of Bulwer Lytton’s “Coming Race,” and of the coming races of our mankind. The name vril may be a fiction; the Force itself is a fact doubted as little in India as the existence itself of their Rishis, since it is mentioned in all the secret works. It is this vibratory Force, which, when aimed at an army from an Agni Rath fixed on a flying vessel, a balloon, according to the instructions found in Ashtar Vidya, reduced to ashes 100,000 men and elephants, as easily as it would a dead rat. It is allegorised in the Vishnu Purana, in the Ramayana and other works, in the fable about the sage Kapila whose glance made a mountain of ashes of King Sagara’s 60,000 sons, and which is explained in the esoteric works, and referred to as the Kapilaksha — “Kapila’s Eye.” And is it this Satanic Force that our generations were to be allowed to add to their stock of Anarchist’s baby-toys, known as melenite, dynamite clock-works, explosive oranges, “flower baskets,” and such other innocent names? Is it this destructive agency, which, once in the hands of some modern Attila, e.g., a blood-thirsty anarchist, would reduce Europe in a few days to its primitive chaotic state with no man left alive to tell the tale — is this force to become the common property of all men alike? What Mr. Keely has already done is grand and wonderful in the extreme; there is enough work before him in the demonstration of his new system to “humble the pride of those scientists who are materialistic, by revealing those mysteries which lie behind the world of matter,” without revealing it nolens volens to all. For surely Psychists and Spiritualists — of whom there are a good number in the European armies — would be the first to experience personally the fruits of such mysteries revealed. Thousands of them would find themselves (and perhaps with the populations of whole countries to keep them company) in blue Ether very soon, were such a Force to be even entirely discovered, let alone made publicly known. The discovery in its completeness is by several thousand — or shall we say hundred thousand? — years too premature. It will be at its appointed place and time only when the great roaring flood of starvation, misery, and underpaid labour ebbs back again — as it will when happily at last the just demands of the many are attended to; when the proletariat exists but in name, and the pitiful cry for bread, that rings throughout the world unheeded, has died away. This may be hastened by the spread of learning, and by new openings for work and emigration, with better prospects than exist now, and on some new continent that may appear. Then only will “Keely’s Motor and Force,” as originally contemplated by himself and friends, be in demand, because it will be more needed by the poor than by the wealthy. The Secret Doctrine - Vol I - page 600 (IV.) “And that finally: it does not profess to discover the origin of things, but only a stadium in material history” . . . . leaving “the philosopher and theologian as free as they ever were to seek for the origin of the modes of being.”* But this is not all. Even the greatest philosopher of England — Mr. Herbert Spencer — arrayed himself against the fantastic theory by saying that (a) “The problem of existence is not resolved” by it; (b) the nebular hypothesis “throws no light upon the origin of diffused matter,” and (c) that “the nebular hypothesis (as it now stands) implies a First Cause.”† The latter, we are afraid, is more than our modern physicists have bargained for. Thus, it seems that the poor “hypothesis” can hardly expect to find help or corroboration even in the world of the metaphysicians. Considering all this, the Occultists believe they have a right to present their philosophy, however misunderstood and ostracised it may be at present. And they maintain that this failure of the scientists to discover the truth is entirely due to their materialism and contempt for transcendental sciences. Yet although the scientific minds in our century are as far from the true and correct doctrine of Evolution as ever, there may be still some hope left for the future, as we find another great scientist giving us a faint glimmer of it. In an article in Popular Science Review (Vol. XIV., p. 252) on “Recent Researches in Minute Life,” we find Mr. H. J. Slack, F.C.S., Sec. R.M.S., saying: “There is an evident convergence of all sciences, from physics to chemistry and physiology, toward some doctrine of evolution and development, of which the facts of Darwinism will form part, but what ultimate aspect this doctrine will take, there is little, if any, evidence to show, and perhaps it will not be shaped by the human mind until metaphysical as well as physical inquiries are much more advanced.” This is a happy forecast indeed. The day may come, then, when the “Natural Selection,” as taught by Mr. Darwin and Mr. Herbert Spencer, will form only a part, in its ultimate modification, of our Eastern doctrine of Evolution, which will be Manu and Kapila esoterically explained. The Secret Doctrine Vol. II - page 289 As the embryo of man has no more of the ape in it than of any other mammal, but contains in itself the totality of the kingdoms of nature, and since it seems to be "a persistent type" of life, far more so than even the Foraminifera, it seems as illogical to make him evolve from the ape as it would be to trace his origin to the frog or the dog. Both Occult and Eastern philosophies believe in evolution, which Manu and Kapila* give with far more clearness than any scientist does at present. No need to repeat that which was fully debated in Isis Unveiled, as the reader may find all these arguments and the description of the basis on which all the Eastern doctrines of Evolution rested, in our earlier books.** But no Occultist can accept the unreasonable proposition that all the now existing forms, "from the structureless Amoeba to man," are the direct lineal descendants of organisms which lived millions and millions of years before the birth of man, in the pre-Silurian epochs, in the sea or land- [[Footnote(s)]] -------------------------------------------------* Hence the philosophy in the allegory of the 7, 10, and finally 21 Prajapati, Rishis, Munis, etc., who all are made the fathers of various things and beings. The order of the seven classes or orders of plants, animals, and even inanimate things, given at random in the Puranas, is found in several commentaries in the correct rotation. Thus, Prithu is the father of the Earth. He milks her, and makes her bear every kind of grain and vegetable, all enumerated and specified. Kasyapa is the father of all the reptiles, snakes, demons, etc., etc.
The Secret Doctrine - Vol II page 570 if the able and learned author of the “Gnostics and their Remains” has not sufficiently allowed for the Spirit of allegory and mysticism in the fragments translated and quoted by him, in the above named work, from Pistis Sophia — other Orientalists have done far worse. Having neither his intuitional perception of the Indian origin of the Gnostic Wisdom still more than of their “gems,” most of them, beginning with Wilson and ending with the dogmatic Weber, have made most extraordinary blunders with regard to almost every symbol. Sir M. Monier Williams and others show a very decided contempt for the “Esoteric Buddhists” as theosophists are now called; yet no Student of Occult philosophy has ever mistaken a cycle for a living personage and vice versa, as was very often the case with our learned Orientalists. An instance or two may illustrate the statement more graphically. Let us choose the best known. In the Ramayana, Garuda is called “the maternal uncle of Sagara’s 60,000 sons”; and Ansumat, Sagara’s grandson, “the nephew of the 60,000 uncles” reduced to ashes by the look of Kapila, “the Purushottama” (or infinite Spirit), who caused Sagara’s horse for the Aswamedha sacrifice to disappear. Again, Garuda’s son† — Garuda being himself the Maha-Kalpa or great cycle — Jatayu, the king of the feathered tribe, when on the point of being slain by Ravana who carries off Sita — says, speaking of himself: “It is 60,000 years O King, that I am born,” after which turning his back on the Sun — he dies. Jatayu is, of course, the cycle of 60,000 years within the great cycle of garuda; hence he is represented as his son, or nephew, ad libitum, [[Footnote(s)]] ———————————————* Barbelo is one of the three “Invisible Gods,” and, as C. W. King believes, includes “the Divine Mother of the Saviour,” or rather Sophia Achamoth (Vide cap. 359). Secret Doctrine - Vol. II - page 562 "Now the central point of Darwin's teaching," . . goes on the creator of the mythical Sozura, "lies in this, that it demonstrates the simplest mechanical causes, purely physico-chemical phenomena of nature, as wholly sufficient to explain the highest and most difficult problems. Darwin puts in the place of a conscious creative force, building and arranging the organic bodies of animals and plants on a designed plan, a series of natural forces working blindly (or we say) without aim, without design. In place of an arbitrary act of operation, we have a necessary law of Evolution . . . . " (So had Manu and Kapila, and, at the same time, guiding, conscious and intelligent Powers). . . "Darwin had very wisely . . . put on one side the question as to the first appearance of life. But very soon that consequence, so full of meaning, so wide reaching, was openly discussed by able and brave scientific men, such as Huxley, Carl Vogt, Ludwig Buchner. A mechanical origin of the earliest living form, was held as the necessary sequence to Darwin's teaching . . and we are at present concerned with a single consequence of the theory, the natural origin of the human race through ALMIGHTY EVOLUTION" (pp. 34, 37). To which, unabashed by this scientific farrago, Occultism replies: in the course of Evolution, when the physical triumphed over, and nearly crushed under its weight, spiritual and mental evolutions, the great gift of Kriyasakti* remained the heirloom of only a few elect men in every age . . . . Spirit strove vainly to manifest itself in its fulness in purely organic forms (as has been explained in Part I. of this Volume), and the faculty, which had been a natural attribute in the early humanity of the Third Race, became one of the class regarded as simply phenomenal by the Spiritualists and Occultists, and as scientifically impossible by the materialists. In our modern day the mere assertion that there exists a power which can create human forms -- ready-made sheaths for the "conscious monads" or Nirmanakayas of past Manvantaras to incarnate within -- is, of course, absurd, ridiculous! That which is regarded as quite natural, on the other hand, is the production of a Frankenstein's monster, plus moral consciousness, religious aspirations, genius, and a feeling of one's own immortal nature within one's self -- by "physico-chemical forces, guided by blind Almighty Evolution" ("Pedigree of Man").
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| THE TIBETAN MASTER
DJWAL KHUL
Djwal Khul's name first appeared in the work of
Madame Blavatsky, a co-founder of the
Theosophical Society. Though he is falsely attributed to
helping write the
Secret Doctrine, published in 1888, which was primarily
written by Koot Hoomi and Morya, according to Blavatsky, Koot
Hoomi and Morya within the Mahatman letters.
Master Djwhal Khul became better known for his work with Alice A. Bailey from 1919 to the end of the 1940s, when he was a lama in a on the border of Tibet and Bhutan.
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ASCENDED MASTERS DATABASE ON THIS SITE RELIGION DATABASE ON THIS SITE DREAMS OF THE GREAT EARTHCHANGES - MAIN INDEX
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"who is
as God"). He is the patron, and guardian Angel of the Jews, as Daniel
tells us (v. 21); and, before the Kumaras were degraded, by those who were
ignorant of their very name, into demons and fallen angels, the Greek
Ophites, the occultly inclined predecessors and precursors of the Roman
Catholic Church after its secession and separation from the primitive
Greek Church, had identified Michael with their Ophiomorphos,
the rebellious and opposing spirit. This means nothing more than the
reverse aspect (symbolically) of Ophis -- divine Wisdom or Christos. In
the Talmud, Mikael (Michael) is "Prince of Water"
and the chief of the seven Spirits, for the same reason that his
prototype (among many others) Sanat-Sujata, -- the chief of the
Kumaras -- is called Ambhamsi, "Waters," -- according to the commentary on
Vishnu Purana. Why? Because the "Waters" is another name of the
"Great Deep," the primordial Waters of space or Chaos,
and also means "Mother," Amba, meaning Aditi and Akasa,
the Celestial Virgin-Mother of the visible universe. Furthermore, the
"Waters of the flood" are also called "the GREAT
DRAGON," or Ophis, Ophio-Morphos. 
), 6 (
) and 5 (
); or again thrice seven,
21. “Ten is the Mother of the Soul, for Life and Light are therein
united,” says Hermes. “For number one is born of the Spirit and
the number ten from matter (chaos, feminine); the unity has made
the ten, the ten the unity” (Book of the Keys). By the
means of the Temura, the anagrammatical method of the Kabala, and
the knowledge of 1065 (21), a universal science may be obtained
regarding Kosmos and its mysteries” (Rabbi Yogel). The Rabbis
regard the numbers 10, 6, and 5 as the most sacred of all
mathematical formulae to express it. This set of figures must have
the same meaning, since the 1 : 314,159, and then again 1 : 3 :
1,415,927 are worked out in the secret calculations to express the
various cycles and ages of the “first born,” or
311,040,000,000,000 with fractions, and yield the same 13,415 by a
process we are not concerned with at present. And it may be shown
that Mr. Ralston Skinner, author of The Source of Measures,
reads the Hebrew word Alhim in the same number values, by
omitting, as said, the ciphers and by permutation — 13,514: since
(a) is 1 :
(l) is 3 (or 30);
(m) is 4 (40), and
anagrammatically — 31,415 as explained by him.![[1]](http://www.holisticwebs.com/sound/sanatkumara2.jpg){kind=link}