it will be clearly seen that Jagrata,* Swapna* and Sushupti Avasthas* are the results of Avidya, and that Vyswanara,* Hiranyagarbha* and Sutratma* are the manifestations of Parabrahmam in Maya or Prakriti.  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 to the first chapter of the celebrated Vidantic treatise, the Panchadasi.

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* Upadhi—­vehicle.

Jagrata—­waking state, or a condition of external perception.

Swapna—­dreamy state, or a condition of clairvoyance in the astral plane.

Sushupti—­a state of extasis; and Avastas—­states or conditions of Pragna.

Vyswanara—­the magnetic fire that pervades the manifested solar system—­ the root objective aspect of the one life.

Hiranyagarbha—­the one life as manifested in the plane of astral Light.

Sutratma—­the Eternal germ of the manifested universe existing in the field of Mulaprakriti. ---------

In truth, Prakriti and Purusha are but the two aspects of the same one reality.  As our great Sankaracharya truly observes at the close of his commentary on the 23rd Sutra of the first chapter of the Brahma sutras, “Parabrahmam is Karta (Purush), as there is no other Adhishtatha,* and Parabrahmam is Prakriti, there being no other Upadanam.”  This sentence clearly indicates the relation between “the One Life” and “the One Element” of the Arha-philosophers.  This will elucidate the meaning of the statement so often quoted by Adwaitees—­“Sarvam Khalvitham Brahma” ** and also of what is meant by saying that Brahmam is the Upadanakarnam (material cause) of the Universe.

—­T Subba Row

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* Adishtatha—­that which inheres in another principle—­the active agent
working in Prakriti.

** Everything in the universe is Brahma.
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Morality and Pantheism

Questions have been raised in several quarters as to the inefficiency of Pantheism (which term is intended to include Esoteric Buddhism, Adwaitee Vedantism, and other similar religious systems) to supply a sound basis of morality.

The philosophical assimilation of meum and teum, it is urged, must of necessity be followed by their practical confusion, resulting in the sanction of cruelty, robbery, &c.  This line of argument points, however, most unmistakably to the co-existence of the objection with an all but utter ignorance of the systems objected to, in the critic’s mind, as we shall show by-and-by.  The ultimate sanction of morality, as is well known, is derived from a desire for the attainment of happiness and escape from misery.  But schools differ in their estimate of happiness.  Exoteric religions base their morality on the hope of reward and fear of punishment at the hands of an Omnipotent Ruler of