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139 The Editor of this journal is, I think, perfectly justified in rejecting our hermit's interpretation of Pranava, as it is not quite consistent with what is contained in Mandukya, Uttaratapane and Naradaparivrajaka Upanishads and other authoritative treatrisestreatises [sic] on the subject. I do not think that the three mantras in Pranava mean matter, force and spirit respectively, as stated by the Swami. I have seen several interpretations of Pranava in various books; but this explanation is entirely novel to me; and I respectfully submit that it is wrong, inasmuch as no clear distinction is ever drawn between matter and force in our ancient philosophical works. If our Swami is satisfied that Ramagita is a great authority on Esoteric science, I shall not attempt to deprive him of his satisfaction; and as the Esoteric doctrine taught by Shankaracharya and other great Vedantic writers is almost identical with the Esoteric Arhat doctrine as far as it goes, it is impossible for me to enumerate all the similarities between the two systems for our hermit's delectation; but I shall be very glad if he can kindly point out where and in what they differ.

I beg also to inform him that it is impossible to think of Purnsha except in conjunction with Mulaprakriti, since Purusha can act only through Prakriti. In support of these views I may refer him to Shankaracharya's Soundarya lahari and his commentary on Namakam and Swetaswatara Upanishad. It is quite clear that an Adhishtatha can never exist without Upadanam. If, as is stated by Shankaracharya, Purnsha is Adishtatha or Karta, and if Prakriti is Upadanam, the necessary co-existence of these two aspects become inevitable. As regards the passage quoted from Taittiriya Upanishad, I have to inform the hermit that the word Prakriti therein mentioned means differentiated Prakriti. Not satisfied with the abusive language contained in the body of his article and his allusion to the "black mouse," (a passage omitted therefrom for decency's sake,) our learned opponent has thonght it proper to record an emphatic declaration at the termination of his article that the IQditor's views are Exoteric and not Esoteric. Undoubtedly, as far as they are communicated to