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132 the effect that Prakriti co-exists eternally with Purusha, there would be no confusion whatever. From the explanations given in his article, it would however appear that the learned hermit requires the editor to prove that Prakriti exists in Tureeya Avastha.* Even then the question still remains Vague and uncertain. I shall now proceed to point out clearly the difficulty involved in the question and explain the doctrines of esoteric theosophy on the subject under consideration, in order to enable the Swami to see that the difficulty is not merely an imaginary one created by the editor for the purpose of giving "evasive replies" to his questions and ridiculing him for his bad English; but that the teachings of esoteric science being, I can assure him, neither absurd and illogical nor as "unscientific" as he has imagined,—one has to thoroughly understand and assimilate before criticising them. Let us trust this may not become a hopeless task with regard to our learned critic!

For the purposes of this contoversy it must be explained that Prakriti may be looked upon from two distinct stand-points. It may be looked upon either as Maya when considered as the Upadhi of Parabrahmam or as Avidya when considered as the Upadhi of Jivatma (7th principle in man).† Avidya is ignorance or illusion arising from Maya. The term Maya, though sometimes used as a synonym for Avidya, is, properly speaking, applicable to Prakriti only. There is no difference between Prakriti, Maya and Sakti; and the ancient Hindu philosophers made no distinction whatsoever between Matter and Force. In support of this assertion I may refer the learned hermit to "Swetaswatara Upanishad" and its commentary by Shankaracharya. In case we adopt the four-fold division of the adwaitee philosophers, it will be clealy seen that Jagrata,‡