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137 again that Avidya layam is not necessarily followed by Prakriti layam. It is the differentiation of Mulaprakriti that is the caase of Avidya or ignorant delusion, and when the differentiated Cosmic matter returns to its original undifferentiated condition at the time of Mahapralaya, Avidya is completely got rid of. Consequently, Mulaprakriti, instead of being identical with Avidya, implies the absence of Avidya. It is the highest state of non-being—the condition of Nirvana. Mukti, therefore, is beyond differentiated Prakriti and beyond Avidya, but it expresses the condition of undifferentiated Mulaprakriti. On referring to Uttaratapani and its commentary, the learned hermit will be able to see that even the Mahachitanayam at the end of Shodasanthum indicated by Avikalpapranava is spoken of as existing in what is described as "Guru beejopadhi Sakti mandalum."* This is the nearest approach to the one undifferentiated element called Mulaprakriti. It will also be seen from the passage above referred to that Mulaprakriti exists even in the highest stage of Tureeya Avastha. The Swami is pleased to ask us why we should call this element matter if it is but an aspect of Purusha. We are obliged to use the word matter as we have no other word in English to indicate it; but if the Swami means to object to the word Prakriti being applied to it, it will be equally reasonable on my part to object to its being called either God, Spirit or Purusha.

Our Swami's lengthy quotations from "Saddarshana Chintanika" happily eliminated by the Editor do not help him much. If the term Avyakta † is applied to Brahman instead of being applied to "the Parkriti of the Sankhyas," how does it prove that undifferentiated Parkriti is not eternal? Shankaracharya merely says that Avidya or ignorance can be exterminated; but he says nothing about the laya of Mulaprakriti. It is

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