[clxxvi] 75: S. D., I, 121.
76 The Egoic Lotus "...the laws of karma are adjusted, the clue being found in the mastery of the sixteen rays of the Ego, for which sixteen rays sixteen mantras or words are given, the real pronunciation being however reserved for initiates only."—Kali Upanishad.
"The mystery of the sixteen rays of the Ego will be revealed when the force of the Sacred Tetraktys is merged with that of the Holy Twelve."—The Old Commentary.
The Primordial is the Ray and the direct emanation of the first Sacred Four.—S. D., I, 115, 116.
The Sacred Four are:—
Spirit. Existence. Unity.
Soul. Love-Wisdom. Duality.
Matter. The trinity.
and their united manifestation making
The active evolving solar system, the logoic ring-pass-not.
This is the Macrocosm.
[clxxviii] 77: S. D., II, 257.
[clxxix] 78: Bible. Ezekiel, 1:15:21.
[clxxx] 80: The sin of the Mindless. See S. D., II, 195, 201. This sin has to do with the
period of the Separation of the Sexes in the early third rootrace, the
Lemurian. The same historical fact is hinted at also in the Bible in Genesis
"They (the sexes) had already separated before the ray of divine reason had enlightened the dark region of their hitherto slumbering minds, and had sinned. That is to say, they had committed evil unconsciously by producing an effect which was unnatural."
See also S. D., II, 721, 728.
[clxxxi] 81: The present Round, which is the fourth, is the one in which desire, or response to contact and sensation is being brought to its fullest expression. In the next round, the fifth, the fifth principle of mind, or manas, will reach fruition.
[clxxxii] 82: Note the correspondence that can be traced here. On the second plane we have the Law of Cohesion—love. On the second plane of the manifesting Triad, the Law of Magnetic Control—love. Again lower down on the second plane of the Personality, the Law of Love. The accuracy of the analogy is quite interesting, and provides room for speculation.
[clxxxiii] 83: The Three Outpourings. "In the diagram the symbols of the three Aspects (of the Logos) are placed outside of time and space, and only the streams of influence from them descend into our system of planes....They represent in due order what are commonly called the three Persons of the Trinity....It will be seen that from each of them an outpouring of life or force is projected into the planes below. The first of these in order is the straight line which descends from the third Aspect; the second is that part of the large oval which lies on our left hand—the stream which descends from the second Aspect until it has touched the lowest point in matter, and then rises again up the side on our right hand until it reaches the lower mental level. It will be noted that in both of these outpourings the divine life becomes darker and more veiled as it descends into matter, until at the lowest point we might almost fail to recognise it as divine life at all; but as it rises again when it has passed its nadir it shows itself somewhat more clearly. The third outpouring which descends from the highest aspect of the Logos differs from the others in that it is in no way clouded by the matter through which it passes, but retains its virgin purity and splendour untarnished. It will be noted that this outpouring descends only to the level of the buddhic plane (the fourth plane) and that the link between the two is formed by a triangle in a circle, representing the individual soul of man—the reincarnating ego. Here the triangle is contributed by the third outpouring and the circle by the second...."—The Christian Creed, by C. W. Leadbeater, pp. 39, 40.
[clxxxiv] 84: See page 512.
[clxxxv] 85: Why do we consider this matter of the devas of the middle system (as we might call those connected with this system and with buddhi and kamamanas) in our consideration of thought forms? For two reasons: One is that all that is in the solar system is but substance energised from the cosmic mental and astral planes, and built into form through the power of electrical law; all that can be known is but forms ensouled by ideas. Secondly, that in the knowledge of the creative processes of the system, man learns for himself how in time to become a creator. We might illustrate this by remarking that one of the main functions of the Theosophical movement in all its many branches is to build a form which can be ensouled, in due time, by the idea of Brotherhood.
[clxxxvi] 86: The Life and the Lives. H. P. B. says in the Secret Doctrine.
"Occultism does not accept anything inorganic in the Kosmos. The expression employed by Science 'inorganic substance' means simply that the latent life, slumbering in the molecules of so-called 'inert matter' is incognisable. All is Life, and every atom of even mineral dust is a Life, though beyond our comprehension and perception....Life therefore is everywhere in the Universe...wherever there is an atom of matter, a particle or a molecule, even in its most gaseous condition, there is life in it however latent and unconscious."—S. D., I, 269, 281, 282.
[clxxxvii] 87: The Life and the Lives.
1. Everything lives and is conscious, but all life and consciousness is not similar to the human.—S. D., I, 79.
a. Life is the one form of existence manifesting in matter.
b. Matter is the vehicle for the manifesting of soul.
c. Soul is the vehicle for the manifesting of Spirit.
Therefore: 1st Logos, 2nd Logos, 3rd Logos co-operate.
Life of the 3rd Logos—animating atoms of matter.
Life of the 2nd Logos—animating the forms, or aggregate of atoms.
Life of the 1st Logos—animating the composite forms.
2. The one Life synthesises this triplicity.
Let us work this out in the Macrocosm and Microcosm.
Fohat, Prana, Electricity, Magnetic Fluid, are all terms used for this one vitalising life.
The Microcosm is animated and vitalised by prana, and its actions controlled by the indwelling Thinker.
The Macrocosm is animated and vitalised by Fohat; its actions are controlled by the informing Intelligence we call the Logos.
[clxxxviii] 88: "...Agni, who is the source
of all that gives light and heat. So that there are different species of Agni
(fire); but "whatever other fires there may be, they are but the
ramifications of Agni, the immortal" (Rig Veda, L, 59 I). The primary
division of Agni is threefold. "Agni," says the Vishnu Parana,
"has three sons, Suchi, Pavamana, and Pavaka" (I, x). Suchi means
the Saura, or Solar fire; Pavamana means Nirmathana, fire produced by friction,
as the friction of two pieces of wood; and Pavaka means the vaidyuta or fire of
the firmament, i.e. the fire of the lightning, or electric fire.
The sources of these three fires I may observe in passing, constitute the three principal deities spoken of in the Veda, namely, Surya, the sun, representing the solar fire; Indra (and sometimes, Vayu) the rain-producing deity, representing the fire of the firmament; and Agni, representing the terrestrial fire, the fire produced by friction (Nirukta, VII, 4); and all these three, be it remembered, are merely the ramifications of one Agni; which in its turn is an emanation from the Supreme One, as the reader will find from the allegorical description given of Agni as being the mouth-born son of Brahma, in the Vishnu purana.
Now, each of the triple forms of Agni has numerous subdivisions. The solar fire is distinguished by several divisions according to the nature of the rays emitted by the great luminary."—The Theosophist, Vol VII, p. 196.
[clxxxix] 89: H. P. B. in the Secret Doctrine refers to "...the solution of the riddle...before which even the highest Dhyan Chohan must bow in silence and ignorance—the Unspeakable Mystery of that which is called by the Vedantins, Parabrahman."—S. D., I, 352.
[cxc] 90: Bible. Proverbs IV, 18.
[cxci] 91: The Lunar Pitris.
"The great Chohans called the Lords of the Moon, of the airy bodies: "Bring forth Men," they were told, "men of your nature. Give them their forms within. She (Mother Earth) will build coverings without (for external bodies). Males—females will they be. Lords of the Flame also....They went each on his allotted lands: Seven of them each on his lot. The Lords of the Flame remained behind. They would not go. They would not create."—Stanza III, 12, 13, S. D., II, 79, 81.
[cxcii] 92: The Lunar Pitris created the
physical man.—S. D., I, 114, 197.
They exist in three great classes.
1. The most developed. They form, in Round one, the sumtotal of the three kingdoms, and achieve a human form.—S. D., I, 203.
In Rounds two and three they are the sumtotal of that which will eventually be human.
In Round four at the beginning they form the etheric bodies of our Earth humanity.
2. Those whose bodies are taken by the Solar Angels.—S. D., I, 203.
3. The sum total of the three kingdoms at present known.
[cxciii] 93: The Earth gives man his body;
the Gods give him his five inner principles...Spirit is one.—S. D., I, 248.
1. The Earth gives the dense physical.
2. The Lunar Gods give him three lower principles—
a. Etheric body
3. The Solar Gods give him two principles—
d. Lower mind
e. Higher mind
4. The Monad is the unified two highest principles—
—S. D., I, 248.
[cxciv] 94: The totality of form. God is
"One, notwithstanding the innumerable forms which are in Him," so is
man, on earth the microcosm of the macrocosm.—S. D., II, 197; II, 303; III,
Everything is comprised in man.
He unites in himself all forms.
The mystery of the earthly man is the mystery of the Heavenly Man.
The potentiality of every organ useful to animal life is locked up in man, the Microcosm of the Macrocosm.—S. D., II, 723.
[cxcv] 95: Pitris—The ancestors or creators of mankind. They are of seven classes, three of which are incorporeal and four corporeal. These are usually called the Lunar Pitris or Ancestors and must not be confounded with the Solar Pitris or Angels, who give mind to man, and create the relatively permanent body of the ego, or Higher Self.
[cxcvi] 96 Devas. "...he would have (1) divided the Devas into two classes—and called them the "Rupa-devas" and the "Arupa-devas" (the "form" or objective, and the "formless" or subjective Dhyan Chohans; and (2) would have done the same for his class of "men" since there are Shells and "Mara-rupas"—i.e. bodies doomed to annihilation. All these are:
(1) "Rupa-devas"—Dhyan Chohans, having forms.
(2) "Arupa-devas"—Dhyan Chohans, having no forms.
(3) "Pisachas"—(two-principled) ghosts.
(4) "Mara-rupa"—Doomed to death (three principled).
(5) Asuras—Elementals—having human form.
(6) Beasts—Elementals second class—animal elementals.
(7) Rakshasas—(Demons) Souls or Astral Forms of sorcerers; men who have reached the apex of knowledge in the forbidden art. Dead or alive they have, so to say, cheated nature; but it is only temporary—until our planet goes into obscuration, after which they have nolens volens to be annihilated.
It is these seven groups that form the principal divisions of the Dwellers of the subjective world around us."—Mahatma Letters to A. P. Sinnett, 107.
with form or body.
formless or bodiless.
Generally speaking, the term rupa is applied to all forms in the three worlds whilst the term arupa is applied to all forms through which existences manifest on the four higher levels of the solar system and the abstract levels of the mental plane.
[cxcviii] 98: The Lunar, or Barhishad Pitris
have the following function:—S. D., II, 99.
1. They are the Ancestors of Man.—S. D., II, 107.
2. They are the Fashioners of his form.
3. They possessed the physical creative fire.
4. They could only clothe the human monads.
5. They could not make man in their likeness.
6. They could not give him mind.—S. D., II, 82.
7. They build his external form.
8. They give the lower principle.—S. D., II, 92.
[cxcix] 99: Temporarily they are the
Conquerors of Spirit.—S. D., II, 66.
a. Spirit becomes immersed in material forms.
b. Forms are the battle ground.
c. Eventually Spirit will slay the forms.—S. D., II, 67.
d. Note the esoteric order.—S. D., II, 88, 92, 100; II, 116.
[cc] 1: In the Voice of the Silence the words occur:
"Before that Path is entered, thou must destroy thy lunar body, cIeanse thy mind body, and make clean thy heart."
[cci] 2: The Solar Angels are dual in
"Manas is dual—Lunar in the lower, Solar in its upper portion."—S. D., II, 520, 675.
a. The solar aspect is attracted towards Buddhi.
b. The other descends into, or is attracted by the lower animal.
c. The Solar Angels form the "Soul" or Second Aspect.
d. The chief "Soul" is Manas, or mind."—S. D., II, 521.
[ccii] 3: The Astrological Key is referred to in the S. D., Vol. II, 26.
[cciii] 4: Agni, the God of Fire in the
Veda; the oldest and the most revered of the Gods in India. He is the
triple aspect of Fire and therefore the sum total of manifestation. He is
regarded also as the Lord of the mental plane (the 5th plane) whose symbol is
Varuna, the God of Water, in the sense of the waters of space, or the waters of matter. He is regarded also as the Ruler of the astral plane (the 6th plane) whose symbol is water.
Kshiti, the God of the Earth in the sense of dense substance, and not a planetary body; he is the God of the physical plane, the seventh plane.
[cciv] 5: The fortynine Manus. They are the patrons or guardians of the race cycles in a manvantara, or Day of Brahma. There are seven races in a world period, and there are seven world periods.
[ccv] 6: See S. D., I, 567.
[ccvi] 7: The Lunar Angels have to reach
the plane of the Solar Angels.—S. D., I, 203.
They have to win immortality.—S. D., III, 518, 519.
Self-consciousness is their goal.—S. D., I, 205; II, 622.
[ccvii] 8: The "entified" nature of all substance is technically known as Hylozoism. H. P. B. says: "Hylozoism, when philosophically understood, is the highest aspect of Pantheism. It is the only possible escape from idiotic Atheism based on lethal materiality, and the still more idiotic anthropomorphic conceptions of the Monotheists; between which it stands on its own entirely neutral ground. Hylozoism demands absolute Divine Thought, which would pervade the numberless active creating Forces, or "Creators," which Entities are moved by, and have their being in, from and through that Divine Thought....Such active "Creators" are known to exist and are believed in because perceived and sensed by the Inner Man in the Occultist."—S. D., II, 167, 168.
[ccviii] 9: An atom is an entified
abstraction.—S. D., I, 559-560.
a. The informing entity of the system is the Logos.
b. The informing entity of a plane is its raja-Lord.
Such as Indra, Agni, Varuna, Kshiti.
c. The informing entity of a planet is its planetary Logos.
d. The informing entity in the Microcosm is a Dhyan Chohan.
e. The informing entity in the causal body is the Divine Thinker.
f. The informing entity in a physical atom is an elemental life.
Fire is in all things.—S. D., I, 146; II, 258.
a. The informing entity is Fire.—S. D., I, 145, 146.
b. The matter of the form is permeated with fire.—S. D., I, 112.
c. The developing mind is cosmic fire.—S. D., I, 114.
[ccix] 10: See S. D., II, 621.
[ccx] 11: The left-hand Path is that followed by the Black Magician, and by the Brothers of the Shadows. It originates in the use of the forces of nature for selfish ends; it is characterised by intense selfishness and separativeness, and ends in Avitchi, the 8th sphere, the home of lost souls, or those shells of the lower man which have become separated from their egoic or individual life principle.
"Thus God dwells in all,
From life's minute beginnings, up at last
To man—the consummation of this scheme
Of being, the completion of this sphere
Of life: whose attributes had here and there
Been scattered o'er the visible world before,
Asking to be combined, dim fragments meant
To be united in some wondrous whole,
Imperfect qualities throughout creation,
Suggesting some one creature yet to make,
Some point where all those scattered rays should meet
Convergent in the faculties of man....
When all the race is perfected alike
As man, that is; all tended to mankind
And, man produced, all has its end thus far:
But in completed man begins anew
A tendency to God. Prognostics told
Man's near approach; so in man's self arise
August anticipations, symbols, types
Of a dim splendour ever on before
In that eternal circle life pursues.
For men begin to pass their nature's bound
And find new hopes and cares which fast supplant
Their proper joys and griefs; they grow too great
For narrow creeds of right and wrong, which fade
Before the unmeasured thirst for good; while peace
Rises within them ever more and more.
Such men are even now upon the earth,
Serene amid the half formed creatures round
—Paracelsus by Robert Browning.
[ccxii] 13: 1. Man is an animal, plus a
living God, within his physical Shell.—S. D., II, 85. S. D., II, 284.
a. Man is the Macrocosm for the animal, therefore he contains all that is meant by the term animal.—S. D., II, 179, 187.
b. Divine consciousness is received from the living God.—S. D., II, 103.
c. The animal forms the basis and the contrast for the divine.—S. D., II, 100.
d. The light of the Logos is awakened in animal man.—S. D., II, 45.
2. Man is the Tabernacle, the vehicle only, of his God.—S. D., I, 233, 281; II, 316; III, 66.
Compare S. D., II, 174. Read Proverbs VIII.
Study Biblical description of Tabernacle:—
a. Outer court, the place of animal sacrifice and purification.
b. The Holy place, the place of consecration and service.
c. The Holy of Holies.
The first corresponds to the life of the personality.
The second to that of the Ego, or Higher Self.
The last to that of the Monad, or Divine Self.
3. Man contains in himself every element found in the universe.—S. D., I, 619; III, 584.
a. All in nature tends to become Man.—S. D., II, 179.
b. All the impulses of the dual, centripetal and centrifugal force are directed towards one point—Man.—S. D., II, 179.
c. Man is the storehouse...he unites in himself all forms.—S. D. II, 303.
d. The potentiality of every organ useful to animal life is locked up in Man.—S. D., II, 723.
4. Man tends to become a God and then God, like every other atom in the universe.—S. D., I, 183.
Compare the atom and the Microcosm, man. Illustration:—S. D., I, 174. Every atom has seven planes of being.—S. D., I, 205. Read S. D., I, 201.
a. Every atom contains the germ from which he may raise the tree of knowledge. (Of good and evil, therefore conscious discrimination).—S. D., II, 622.
b. It is the spiritual evolution of the inner immortal man that forms the fundamental tenet of the occult sciences.—S. D., I, 694.
c. Atoms and souls are synonymous terms in the language of the initiates.—S. D., I, 620-621.
5. Human beings...those Intelligences who have reached the appropriate equilibrium between Spirit and Matter.—S. D., I, 132.
Read also carefully:—S. D., I, 267, 449; S. D., II, 190.
a. On the descending arc Spirit becomes material.—S. D., I, 693.
b. On the middle turn of the base both meet in man.—S. D., I, 214, 271.
c. On the ascending arc Spirit asserts itself at the expense of the material.
d. This is true of Gods and of men. See S. D., II, 88.
e. Man is therefore a compound of Spirit and matter.—S. D., II, 45.
f. In man the intelligence links the two.—S. D., II, 102, 103.
See note to S. D., II, 130. Compare S. D., II, 394.
[ccxiii] 14: See S. D., II, 579-582.
[ccxiv] 15: S. D., II, 250, 251.
[ccxv] 16: See S. D., I, 288; II, 179, 187.
[ccxvi] 17: Sankaracharya and Buddha. The great sage Sankaracharya who is known to us all as the leading head of the adwaitic movement that was set on foot subsequent to the time of the equally great Sage known as Gautama Buddha, the head of the doctrine of Buddhi or Buddhism. Both are great Masters of compassion and may be conceived as the two hemispheres of the burning globe of light that is placed on the central mental mount to impart light to the East and the West. The two great Masters are mystically connected, if you will listen to H. P. B., and to understand the natures of these two beings is to understand the nature of the entire cosmos divisible as two hemispheres, the one being the land of the sun-rise of thought eternal and the other being "the Pillar to the West upon whose face the rising sun of thought eternal poureth forth its most glorious waves." They are representatives for us (the poor children of the dust of the ground) of the two great powers known in the Puranas as Siva and Vishnu, the universal sower and reaper, who by their interaction are said to support the universe of progress.—Some Thoughts on the Gita, pp. 92-3.
[ccxvii] 18: The Stanzas at the beginning of Volume II of the Secret Doctrine make these failures apparent.—S. D., II, 195, 201, 721, 728. The Failure of the Buddha. See S. D., III, 376-588. The Imperfect Gods are referred to in S. D., I, 214, 449; II, 223; III, 209.
[ccxviii] 19: Solar angels are therefore entities of a high spiritual order—with a refined consciousness that corresponds to the material substance in which they are clothed. In order to connect this with what I have said already, you may consider the solar angels as collectively forming the Lord Brahma of the lotus isle. The angels are called by various names as planetary spirits, Asuras, etc., but in order to get a proper idea of their nature, you may consider them as standing in the same relation to the spiritually regenerated and released world Brahmins or the Nirmanakayas as these stand to the ordinary humanity. The angels were such Brahmins in previous Mahamanvantaras, who spent those enormous periods in suffering and toil for the sake of rearing wisdom in the world and hence they emerged as angels from the infinite womb of Aditi under their karmic impulse after a period of Mahapralaya.—Some Thoughts on the Gita, page 137.
[ccxix] 20: The Lunar Pitris are all Nature
Spirits.—S. D., II, 107.
1. They possess, or are the containers of the fire of the third aspect.—S. D., II, 81.
2. Their work precedes that of the Solar Angels.—S. D., I, 268.
3. They exist in seven classes as do the Solar Angels.—S. D., II, 96.
a. Three incorporeal, which are the three elemental kingdoms of nature, providing man with his etheric, astral and mental bodies.
b. Four corporeal which are the forms of the four kingdoms of nature.—S. D., II, 93.
c. See S. D., II, 233.
[ccxx] 21: S. D., II, 83.
[ccxxi] 22: For rupa and arupa definitions see pages 615, 616.
[ccxxii] 23: This name is given to them in the Secret Doctrine, Volume II, page 96.
[ccxxiii] 24: Compare S. D., I, 203; II, 108, 122, 279.
[ccxxiv] 25: These three planes are the correspondences to the three lower spirillae in the physical permanent atom of the solar Logos and the planetary Logos.
[ccxxv] 26: See S. D., II, 83, 84 243.
[ccxxvi] 27: S. D., I, 200, 201.
[ccxxvii] 28: See S. D., I, 201; II, 251, 252.
Kingdom ------------------- Principle.
This has a cosmic and systemic significance and to throw light upon that occurrence which concerns our own scheme, the Stanzas on the coming of the Lords of Flame should here be studied.
[ccxxix] 30: Prajapatis. The Progenitors; the givers of life to all on this earth. They are seven and then ten corresponding to the seven and ten Sephiroth. Cosmically, they are the seven Rishis of the Great Bear; systemically they are the seven planetary Logoi, and from the standpoint of our planet they are the seven Kumaras. See S. D., I, 109, 122, 459, 661; II, 33, 36; footnote 80.
Hylozoism:—From Greek "ule," matter; "zoon," animal;
and "ism." Ism is a suffix embodying the doctrine or abstract idea
of the noun to which it is attached. Hylozoism is the doctrine that all matter
is endowed with life.
"When we have attained to this conception of hylozoism of a living material universe, the mystery of nature will be solved."—Standard Dictionary.
[ccxxxi] 32: See S. D., III, 456.
[ccxxxii] 33: A very natural question might here be asked:—Why do we consider this matter of the devas of the middle system (as we might call those connected with this system and with buddhi and kama-manas) in our consideration of thought forms? For two reasons:—One is that all that is in the solar system is but substance energised from the cosmic mental and astral planes, and built into form through the power of electrical Law; all that can be known is but forms ensouled by ideas. Secondly, that in the knowledge of the creative processes of the system, man learns for himself how in time to become a creator. We might illustrate this by remarking that one of the main functions of the Theosophical movement in all its many branches is to build a form which can be ensouled, in due time, by the idea of Brotherhood.
[ccxxxiii] 34: See all the earlier part of the Secret Doctrine, Volume II.
[ccxxxiv] 35: Avitchi. A state of consciousness, not necessarily after death or between births for it can take place on earth as well. Literally it means "uninterrupted hell." The last of the eight hells we are told where "the culprits die and are reborn without interruption—yet not without hope of final redemption." See S. D., III, 510, 521, 528, 529.
[ccxxxv] 36: Bible. Rev., 20:6-7. Matt., 25:32.
[ccxxxvi] 37: The Solar Lord, the Divine Ego. Of the two courses of soul development referred to by H. P. B. in her "Voice of the Silence" as the path of "Dhyana" and "Dharma" or the "Paramitas," Ramayana is based upon the latter. The "Seven Portals," referred to in the book of the same name, correspond very probably to the seven cantos of this sacred poem. But I have read only the first canto, and I shall give you the analysis of it, so far as I know. Excluding the preface to the poem, the first thing, in the first canto, is a description of the peculiar circumstances that attended Rama's birth in Dasaratha's family. Dasaratha is, as you all know, a descendant of solar kings, who began to rule over this earth from the time of Manu the Vyvaswatha. As his name implies, he is a king whose car can travel in ten directions, or taking the occult microcosmic sense he is king of the human body, which has ten senses of action and perception that connect it with the ten directions. You are thoroughly familiar with the idea that our ancient philosophers used to describe the body as a town with nine gates. The nine gates are, as you know, the nine orifices of the human body. If you add to the nine one more for the orifice known as the Brahma-rundra or the door of Brahma, you get ten gates corresponding to the ten directions. The word "Dasaratha" indicates the consciousness connected with our senses, which consciousness is inferior to the consciousness which we call mind.—The Theosophist, Vol. XIII, p. 340.
[ccxxxvii] 38: The Sacrificer or Yajamana. The yajamana is the person who has sacrificed himself for the good of the world and who has undertaken to mould the affairs of it, in obedience to the law. If the human body be taken as the sacrificial ground, the manas in him is the yajamana. All the doings of man in all his life from birth to death, form one grand yagnic process that is conducted by the true human entity called the Manas. He, who is willing to sacrifice his body, speech, and thought to the good of all the world, is a real yagnika and all the higher lokas are reserved for him. The central keynote of yagnika's life is to do good unto all, irrespective of caste and creed even as the sun shines for all.—Some Thoughts on the Gita, page 90.