The Sankhyans, Yogins, and Vedantins admit that the Purusha or Atma or soul is other than Praknti and above Buddhi and 23 tattvas. There is confusion in trying to establish its relation to God. The soul is not a reflection nor a particle nor a spark of the Partless and Changeless Brahman,* nor one with Him. God is other than the soul. Even where the Sutrakara postulates Parinama, he does it only in reference to Maya, but he postulates the difference of the Human Soul and the Supreme Soul: no harm would arise if we regard Maya as One with the Brahman as His inseparable Sakti, but all religion and morality are sure to die, when we regard the soul the same as God.† There will be no way to account for the Presence of evil or ignorance in the world, and even when we try to whittle it

Svet Up.

[Svet. Up).

(Svet. Up).

(Rig-Veda 1st Mandala 22nd Anuvaka).

(Vayu-Samhita).

† This is pointed out by a Christian writer in the following words; "But why do we shrink from Pantheism ? Not from dread of losing the physical universe in God, but from dread of losing our own soul in God, Pantheism only becomes deadly to vigorous religion and morality when it makes the man's soul, the man's self, a portion of God. Theism claims that the human soul is a free cause, a separate island of individual will, in the midst of the greatest ocean of the Divine Will. Leave us man confronting God, not absorbed in Him and the conditions are preserved for the ethical life of the individual and also for the communion of the soul with God as another than itself, the very possibility of wnich < is destroyed if a separate personality is wiped out. On this matter of the otherness of man from God, I hope to say more in a later chapter." ('God and Soul' by Rev. Mr, Armstrong).

away as an illusion, delusion or myth, the presence of this delusion has itself to be accounted for. Delusion is a conscious experience and the question, who is under delusion? will arise. If the soul is other than God, other than Maya and is in bandha or bondage, then the necessity for the creation of the world becomes intelligible. We therefore postulate three Padarthas, three planes of existence, or three centres, the plane of matter, the plane of souls and the plane of God. In the language of Euclid, God is the point, that which hath no parts, nor magnitude; that which is everywhere, in and out, above and below; the soul is the centre of the circle, and the circumference is the Maya that bounds. When this centre can rise up to the Point, then its Nirvana is possible.