The Purusha (the Brahma-v&ditvs Brahman, and our Jivatma) has also to realize, for effecting his freedom, that he and Prakriti are all rooted in this One and proceed from it, (13. 30) and though the One is neither rooted in Prakriti nor Purusha, being their efficient cause (9. 5); This one God, the Svetasvatara says, (the passage will bear repetition) is "hid in every Bhuta, pervading all, the inner Atma of every atma, Inspector of all deeds (spectator) in whom every thing dwells, (the support), the Witness, the Pure Intelligence and Nirguna Being; The Isvara of Isvaras, the Mahesvara, the God Supreme of God's; the king of kings, the Supreme of the Supreme, the Isa of the Universe." "The eternal of Eternals, the consciousness which every being's consciousness contains, who, one, of many, the desires dispenses - The cause." "There shines not the sun nor moon and stars, nor do these lightnings shine, much less this fire. When He shines forth all things shine after Him; By Brahman's shining, shines all here below. "This same Being is described below as the all creator and protector, the refuge of all, who created Brahma himself and taught him his craft.

This same Being is described by the

Taittiriya Upanishat, as the only true and endless Intelligence, whose head is surely Love, joy His right wing. Delight his left; Bliss his very self; and Who is other than the Atman whom we know to be also Sat, Chit and Ananda. The Gita expressly speaks of God as being other than Purusha and Prakriti. The Svetasvatara also does the same.. The Vedanta sutras sum up the teaching of the Upanishats beyond all doubt in sutras 17 and 21 of first pada of first chapter; and in the preceding sutras, God is described as Love, Intelligence, the-inside-of (antas) of everything, the Light, the Person, the Powerful One. It is of Him, it is said by the Mundaka, that He perceives all, knows all, whose penance consists of knowledge; of whom the Svetasvatara and Gita speak of having hands and feet on all sides, eyes and faces on all sides. Now this is the God, Who is described as the creator, protector and destroyer and the refuge, the Truth, the Intelligence, and Love and Bliss, Who is described as the supporter, spectator, seer and person, and Who is declared at the same time to be Nirguna, transcending both Prakriti and Purusha and Gods and lsvaras.

Now we will ask our Reverend Father Bartoli if he will accept this Nirguna Being as the true God or the Saguna God or Isvara (the lower one referred to in Mantra 7, section vi of Svetasva-tara ; whom we showed in our table as forming the Sakala jivas). And, in fact, the personal God whom our learned contributor defines and describes is in fact none other than this Nirguna Being. The Christian ideal of God is also that He is the Creator of heaven and earth, the only one Truth and Light and Intelligence and changeless Substance who loves and cherishes His creatures and Who is the bridge to immortality and Who is different from His creatures. The Personal God of the Christian Theology does not mean a Being who under goes change, is clothed in a material body as ourselves, who is born and dies (though they speak of one incarnation for all time to come) ever and anon, who has eyes, hands and senses as we have, and whose intelligence and will and power is finite and limited as ours is. Of course, we have to point out also, that we do not agree with those who falsely suppose that of the Nir-guna Being, even Sachchidananda cannot be predicated (if so where is the Being itself and what remains of it at all, and all our Reverend Father's denunciations on the Impersonal God will apply even with greater force), that It is not Knowledge (consciousness) and Power (Jnana, Kriya Svarupam), and that It is not the author of creation and destruction and grace, and that this Nirguna God can neither know and love us ; nor can we love and know Him either.

All these and more are no doubt stated as an article of faith by the so-called Vedantists but the Editor of the Light of the East (a staunch Vedantist) ranks them as gross materialists and atheists; and we have quoted direct texts to show otherwise. Some of these so-called Vedantists also; claim to have reached the knowledge of the highest by merely learning to speak of God in the neuter, as 'It,' 'That' and 'Brahman' and by regarding Him as formless and nameless. Nothing can be a greater delusion than this. This 'It' of theirs is nothing but Jiva after all and one with the Universe. Says the Svami, "so the whole is the absolute, but within it, every particle is in a constant state of flux and change, unchangeable and changeable at the same time, Impersonal and Personal in one. This is our conception of the Universe, of motion and of God and this is what is meant by 'Thou art That." This may be what the Svami holds as true, but this is what we hold to be Pasa and Pasujnanam, Materialism and Anthropomorphism. The Svami glibly enough talks of the absolute and its particles and the unchangeable and changeable Brahman. But did he forget the Vedic mantra that God is "partless, actionless and tranquil."? And the Svami's guru fitty enough talks of Maya and Brahman as one.

And what is Materialism pray? And then what is this much vaunted attribute of Achala and Nischala (unchangeability) worth, when its every particle is undergoing change? Man is seated and at perfect rest. Yet so many of his muscles and nerves are in the utmost active condition, and undergoing change and destruction, and the particles of his whole body are also undergoing change, destruction and reconstruction, and his thoughts may wander and wander and create waste in the animal tissues. A pool of water may be at perfect rest but a single breath of wind can cause motion in every particle, and we do not call water a stable element; and we do not aspire ourselves to the condition of rest and freedom described above. This is only a make-believe rest and stability. So, we must rate the Brahman (unchangeable and changing, of the Svami as only a being, (every chalana being undergoes rest at short or long intervals, out of sheer exhaustion) wilful, inconstant and unstable, the mere toy of every passing whim, every passing breath.