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133 Swapna* and Sushupti Avasthas† are the results of Avidya, and that Vyswanara,‡ Hiranyagarbha§ and Sutratma|| are manifestations of Parabrahmam in Maya or Prakriti. Now I beg to inform the learned hermit that the statement made in the Theosophist regarding Prakriti has no connection whatever with Avidya. Undifferentiated cosmic matter or Mulaprakriti eternally co-exists with Purusha, but there is Avidya Layam in Tureeya Avastha. The Editor of the Theosophist has never maintained that Avidya, illusion or ignorance, is eternal. Why shonld, then, the learned hermit require the Editor to prove that which has never been claimed? I cannot help suspecting that the erudite Swami is confounding Avidya with Prakriti, the effect with its cause. In drawing a distinction between Avidya and Prakriti, I am merely following the authority of all the great Adwaitee philosophers of Aryavarta. It will be sufficient for me to refer the Swami to his favourite book of reference, the first chapter of Panchadasi. If, however, the learned Swami is prepared to say that Mulaprakriti itself is not eternal, I beg to inform him that his views are clearly wrong and that his arguments and his Layapṛakarna, of which he is very proud, do not prove the Layam of "Mulaprakriti," whatever meaning he may attach to the word "Laya." Before proceeding to notice his arguments, I shall say a few words about the "murder by the double" which appears so very ridiculous to this, our "practical" Yogi. The hermit is probably aware of the fact