A Collection of Esoteric Writings of T. Subba Row/Buddhism and Ancient Wisdom-Religion

by an Editor of "Theosophist"

BUDD-HISM AND ANCIENT WISDOM-RELIGION.

[Note added in reply to a correspondent.]

We are in a position to state that Mr. Sinnett never intented to maintain that Buddhism, as popularly conceived, is the nearest approach ever made to the ancient Wisdom-Religion. His assertion simply means that the Tibetan from of Exoteric Buddhism is in closer connection at present with the Esoteric Doctrine than any other popular religion on account of the presence of the great Himalayan Brotherhood in Tibet, and their constant guidance, care and supervision. The name given to Mr. Sinnett's book will not be misleading or objectionable when the close identity between the doctrines therein expounded and those of the ancient Rishis of India is clearly perceived. As the writer of the foregoing article seems to be in a state of doubt as to the position occupied by the septenary constitution of man as expounded by Mr. Sinnett, in the Aryan Hindu Occult System, we shall herein below state in a tabular form corresponding principles recognized by the Vedantic teachers:—

 

Classification in Esoteric
Buddhism.

⁠Vedantic Classification.⁠

Classification in
Tharaka Raja
Yoga.

(1.)

Sthula sarira⁠. . . . . . . . . . . . . . . . . . . . 

Annamaya kosa

$\scriptstyle {\left.{\begin{matrix}\ \\\\\ \ \end{matrix}}\right\}\,}$

Stholopadhi.

(2.)

Prana⁠. . . . . . . . . . . . . . . . . . . . . . . . . 

$\scriptstyle {\left.{\begin{matrix}\ \\\\\ \ \end{matrix}}\right\}\,}$

Pranamaya kosa

(3.)

The Vehicle of Prana⁠. . . . . . . . . . . . . . 

(4.)

Kamarupa⁠. . . . . . . . . . . . . . . . . . . . . 

$\scriptstyle {\left.{\begin{matrix}\ \\\\\ \ \end{matrix}}\right\}\,}$

Manomaya kosa

(5.)

Mind	$\scriptstyle {\left\{{\begin{matrix}\ \\\\\ \ \end{matrix}}\right.}$	(a) Volutions and feelings, &c.
		(b) Vignanam⁠. . . . . . . . . .

$\scriptstyle {\left.{\begin{matrix}\ \\\\\ \ \end{matrix}}\right\}\,}$

Sukshmopadhi.

Vignanamaya kosa

(6.)

Spiritual Soul⁠. . . . . . . . . . . . . . . . . . . 

Anandamaya kosa

Karanopadhi.

(7.)

Atma⁠. . . . . . . . . . . . . . . . . . . . . . . . . 

Atma

Atma

 

From the foregoing table it will be seen that the 3rd principle in the Buddhist classification is not seperately mentioned in the Vendantic division as it is merely the vehicle of Prana. It will also be seen that the 4th principle is included in the 3rd kosa, as the said principle is but the vehicle of will power which is but an energy of the mind. It must also be noticed that Vignanamayakosa is considered to be distinct from Manomayakosa, as a division is made after death between the lower part of the mind, as it were, which has a closer affinity with the 4th principle than with the sixth and its higher part, which attaches itself to the latter and which is in fact the basis for the higher spiritual individuality of man. We may also here point out to our readers that the classification mentioned in the last column is for all practical purposes connected with Raja Yoga, the best and simplest. Though there are 7 principles in man, there are but 3 distinct Upadhis, in each of which his Atma may work independently of the rest. These 3 Upadhis can be separated by an adept without killing himself. He cannot separate the 7 principles from each other without destroying his constitution.

 

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