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) Manomayakosam : — Is made up of manas (doubting mind), Chittam (unsteady mind), and five Gnyanendriyams — Tliwak, Chakshus, Srotra, Jihva, and Aghrdna — Skin, Eyes, Ears, Tongue and Nose, respectively, for the explanation of which terms read the 3rd column from above in the table of Panchi karanam in the 12th Slokam, horizontally.) Vignydnamayakosam :— Is composed of Buddhi (determining mind and Sabda (Sound), Sparsa (Touch), Rupa (Form), Rasa (Taste), and Oandha (Smell.) ( 65 ) itself which is com posed of eternal love and delight, and their functions which are the chief cause of the origin of this world. 16. tfravana .-—Hearing or listening to the meaning of Vedds, &c. :— Thinking over such meanings and trying to re concile the seeming inconsistencies, and to find out the real meaning of the Vedas and then to begin to actively meditate upon such real meaning. Nididhy&sana :— This meditation is used to enable one to give lip the unnatural qualities, viz., Lust, Hatred, Miserliness, Vanity, Revenge, Blind Desire ; and to acquire that resolute belief in the identification of oneself with Brahma. 18. (Vide the table of PanctiiJcaranam, 12th Slokam. Read 1st column from above horizontally and refer to the Appendix on it.) 19. Indriyavishayamula:--The objects of Indriytims or senses'. ^20. Satchiddnanda Aftma:—Sat (Satya = true, eternal) + Chith (GriyMd or omniscience adj : omniscient) + A'nanda (Delight or Bliss. Perfect Bliss.) A'tma who is Eternal, Omni scient, and perfectly Blissful. 23. Sat, Chita, A'nanda, Nitya, Nirmalatva. Sat: that Which is undestroyed in wakeful hours, dream, and sleep. Chit : Gnyanam or divine knowledge. A'nanda : eternal bliss. Nitya : that which is existing always. Nirmalatva : the purity and serenity of form and body. 29. Kinchidgrtyatwa :— Knowing a little or something. Sarvagnyatwa : — Knowing much or everything. 31. Asti, Jdyate, Vardhate, Parinamatc, Apakslihjate, and Vinasyati. Asti^To be or exist. Jdyate=To be born. Var dhate = To grow. Parinamate = To ripen. Apakshiyate = To decay. VinasyatizsTo die. ( 66 ) 86. Avarandsctkti is that power which causes one to forget that knowledge of oneself though one is seeing one's own self t and, absorbing the difference between oneself and another, originates that difference again — e. g. sleep. Vikshep&salifi : — Is that power which causes the knowledge of difference in Jag rat and Swapndvosthaa, i. e., in wakeful and dreaming hours. 40. Tkriputi is the Sanskrit word for Gnyatru (the know- er or one that knows), Guyana (knowing) and Gneya (that which is known.) 41. Dhy&nam is no other process than active contemplation or meditation of Theosophists. Antahkaranam is that internal sense whose purity, firmness and work are more to be cared for, and on whose adopting the right course and on whose success in that line depends one's spiritual development. Gnydnam is the knowledge, the 'spiritual or divine know ledge, which is the result of the work of Antahkaranam working in right direction. Agnyanam is the antithesis of the aforesaid Gnyanam. 48. Satwagunams : — Spiritually best qualities. Rdjasagnnams : — Materially or worldly good qualities. T&masagunam* : — Worldly worst qualities. Jivantnukta : — Literally means one who has given up Jiva or life ; but really one who is in this world though not of it. 49. The fact of an insect assuming the form of a fly is known in Sanskrit as BhramarakUanyayam. This law is known to every school boy in India and abroad. Hindoo boys have very often tried this experiment and succeeded. The process is simple. Make a paper box or a tube ; put a bee and a green caterpillar with some tender leaves in the box ; and close the box. Then the bee begins its operation. It sits to look steadily into the face of the insect ; whenever the latter moves a little, the bee stings it. This punitory discipline ( 67 ) continued for a week or so, creates such terror and fright in the insect that it entirely forgets everything, nay its self-existence, but the form of its terrible master — bee ; till by the end of nearly a fortnight the insect gradually assumes through this dreadful active meditation and devotion the very form of the bee with wings ; and flies off as a bee when the lid is opened. This is both practically arid scientifically true. This explains also the law of Affinity or Molecular attraction or Integra tion of homogeneous particles and the molecular repulsion or disintegration of heterogeneous ones. 49. S'ama, Dama, &c. Referring the reader to the article on the Qualifications for Chelaslnp in the September 1884 Theosophist in the opening page, for a better explanation of these terms, I shall here add my own explanation of the same with the view of assisting those readers that cannot convenient ly see the article referred to, (1) S'ama is controlling or overcoming the internal sense or passion. (2) Dama is curbing the external senses or passion. (3) Uparati is gradually giving up the observance of all rituals and ceremonies as the acquisition of divine knowledge increases. This is the true meaning of Sannyasam or asceti cism. (4) Titikshd is being unaffected by heat and cold, joy and sorrow. (5) S'radhdhd is loving the Guru, the Ruler of the universe, the Vedas and Sdstras. (6) Samddhdna is enjoying the tranquillity of mind after finding the satisfactory explanations of the doubtful aud in tricate points or Mahdvakyams inculcated by the Guru ; — - rather tranquilising one's own mind after finding one's Gruru's teachings corroborated by the explanations given in Sdstras. 52. Videhakaivalyam: — a man is called a Jiivanmukta,, whose sole profession is the acquisition of Qnydnam. This Jivanmuk-- ta gives no room for Ay ami and Sanchit karmams, for he ( 68 ) neither is doing nor does any action whose consequence will be in store for his enjoyment ; but he is still subject to consequen tial results of his past actions or actions of his past life. He must taste their fruits whether sweet or sour. This is what is called Prdrabdha which exhausts in its enjoyment. Thus he the Jivqnmulda, suffers fully in his Sthula S'arira which dies the moment the Prarabdha karma is exhausted. He dies now once for all, and attains the Kawalyam or Moksham from which he never returns and therfore has no more rebirth, and which therefore is called Videhakaivalyani or literally body-less- nirvana. 57. Brahma, Vishnu, Siva, &c. Here Brahma is the creat ing principle. The S'astras personify the same, give it a body, and say that it is the embodiment pf Sa.tvagvna. 66. Hriddkasa, i. e., the A'ka&a or sky of Hridaya or heart. This is a figurative word. As the sun rises in the sky, so Gny&nam, which is compared to the sun, rises in the Hridaya or heart which again is compared to the sky. II SHRI-VAKYASUDHA TRANSLATED WITH NOTES BY MANILAL N. DVIVEDI, F. T. S. 11 x n FORM is the object, and the eye is the subject of all our objective perception ; the eye, however, is cognised by the mind, (the phenomena of) which again are objects of perception to the ever present subjective A'tman (spirit), which in the series can never be the object of any ultimate perception.* n ^ n The eye, perceiving various forms, such as blue, yellow, large, small, short, long, etc., remains all the same — ever unaffected and uniformly one. [The rule of perception, implied is this : those are objects of perception (^J), which possess the property of presenting themselves in many forms ; and those are subjects * Compare. t§r ^riftr nr^rrm f rlr *rr^^% ^| ^^rr^rq^ \\ ^^ft in o u * HI • n <{ Anta^karna is the path pf communion between soul and body, entirely disconnected with the former ; existing with, belonging to, and dying with the body."— Editor's note Theosophist, Vol. IV, No. 11, p. 268. ( 70 ) or perception (?TS), with regard to any the same perception which remain one and unaffected by^ the forms of the objects cognised.] The keenness, slowness, or blindness of sight imply various properties in the eye, (present the eye under many forms}, all cognised by the mind, which remains one and unaffected. The same may, by parity of reasoning, be said of the other organs of sense, as the ear, the skin, &c. The mind again is an object of perception : the A'tman cog nises the whole phenomena of the mind, viz., desire, imagina tion, doubt, belief, disbelief shame, intelligence, fear, etc.