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It is not our object, even if we could, to cite all the Aryan books, but we would desire you and your readers to read in continuation of our quotations all the numbers of the sixth Volume of 1882 of the "Saddarshana Chintanika" which will shew that not only Shankaracharya, but also almost all the commentators and reformers and other great Rishis, not to speak of the Upanishads, have rejected the theory of the matter being as eternal as spirit, by which you are misled.*^[1] We will now see what other schools of philosophy say about the Prakriti. By other schools we mean the systems of Patanjali. Buddha and Jaina. Let our readers remember that we are speaking of the first class Boudhas, who agreed with Aryans in many essential points, and, particularly, as regards Nirvana, though they disagree in regard to Kriya-kanda. The esteemed Editor of the Theosophist seems to follow the doctrine of Madhyamica, i. e., middle class Buddhists, or those who are followers of Sugata's doctrines of whom we shall speak afterwards.†^[2] We call our reader's attention to the summary, Vol. VI (1882), No. 2, page 106, of the Studies in Indian Philosophy‡^[3]⁠*⁠*⁠*⁠ We cite a few lines from Sutras 24 and 25.⁠*⁠*⁠*⁠The Jainas do not believe in the independent power known as delusion to the Vedantists. The spirit is naturally knowing. It is omniscient. Its knowledge is covered over and obscured by an activity or karma. The perception of the spirit is also obscured by karma, &c., &c. The Boudhas believe that pure Nirvana alone

↑ * We thank the good Swami for his advice. We have read all the monthly numbers of the Saddarshana Chintanika with great attention until lately, and advocated it zealously both in America and upon our arrival here. Notwithstanding all that Shankaracharya may be made to say in the abovenamed studies, we claim to know that he said nothing of the kind, not at any rate in the sense conveyed by our opponent. We leave the question to be settled between him and Mr. Subba Row.—Ed.
↑ † The "esteemed Editor" follows but the doctrines of Esoteric Buddhism, which are nearly identical with those of the esotoric Adwaitees—the true followers of Shankaracharya.—Ed.
↑ ‡ We refer the reader to the abovenamed volume of the "Studies in Indian Philosophy."—Ed.

[1] * We thank the good Swami for his advice. We have read all the monthly numbers of the Saddarshana Chintanika with great attention until lately, and advocated it zealously both in America and upon our arrival here. Notwithstanding all that Shankaracharya may be made to say in the abovenamed studies, we claim to know that he said nothing of the kind, not at any rate in the sense conveyed by our opponent. We leave the question to be settled between him and Mr. Subba Row.—Ed.

[2] † The "esteemed Editor" follows but the doctrines of Esoteric Buddhism, which are nearly identical with those of the esotoric Adwaitees—the true followers of Shankaracharya.—Ed.

[3] ‡ We refer the reader to the abovenamed volume of the "Studies in Indian Philosophy."—Ed.

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