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45 that is given by the esoteric Buddhism to the four celestial "Dhyan-Buddhas" and "Adi-Buddha." Krishna significantly alludes to the Dhyan-Baddhas in the 9th and 10th Slokas, and speaks of "Adi-Buddha"—the state or condition represented by Pranava—in the succeeding verses.* While he applies the wore Purusha to these "Dhyan-Buddhas" he speaks of Adi-Buddhas, as if it were merely a state or condition.† The two expressions, Anusasitarum and Aditya-Varnam, in the 9th verse may give the author a clue to the mystery connected with these "Dhyan-Buddhas." I am not permitted to state in an article the views of the ancient Rishis concerning these 5 stages—the spiritual counterparts of the 5 chambers of construction above the King's chamber in the great Pyramid of Egypt—or the phliosophyphilosophy [sic] underlying the Buddhist doctrine regarding these 5 Buddhas. But it is enough for my present purpose to state that these celestial "Dhyan-Buddhas" came into existence (according to Vyasa) before the last work of creation or evolution commenced, and consequently, before any Deva or Angel was evolved. Therefore, they are to be regarded as occupying a higher position (in a spiritual sense) than even Brahma, Vishnu and Ishwara, the three highest gods of the Hindu Pantheon—as they are the direct emanations of Parabrahman. The author will understand my meaning clearly, when he examines the accounts of "creation" given in the Hindu Puranas, and comes to comprehend what the ancient Rishis meant by Sanaka, Sanandana, Sanatkumara, and Sanatsujata.

From the teachings of Krishna himself, as disclosed in the chapter under examination, it is clear that the transformation