FOLLOWING the example of the Parsi Gentleman whose letter you published in the Theosophist of January,
1882, I am induced to enquire if there are Hindu Mahatmas among the Himalayan
BROTHERS. By the term Hindu, I mean a believer in Vedas and the Gods they
describe. If there are none, will any Brother of the 1st Section1 be so kind as to enlighten the Hindu Community in general
and the Hindu Theosophists in particular whether any Hindu Rishis of old
still exist in flesh and blood? The adept Himalayan BROTHERS having explored
the unseen universe must necessarily know the Rishis if they exist now.
Tradition says that particularly the following seven are immortal, at
least for the present kalpa.
Ashwathama, Bali, Vyasa, Hanuman, Vibhisana, Kripa, Parasurama.
A HINDU THEOSOPHIST
Editor's Note:--In reply to the first question we
are happy to inform our correspondent that there are Mahatmas among the
Himalayan Brothers who are Hindus--i.e., born of
Hindu and Brahmin parents and who recognize the esoteric meaning
of the Vedas and the Upanishads. They agree with Krishna, Buddha, Vyasa,
Suka, Goudapatha and Sankaracharya in considering that the Karma kanda
of the Vedas is of no importance whatsoever so far as man's spiritual
progress is concerned. Our questioner will do well to remember in this
connection Krishna's celebrated advice to Arjuna. "The subject matter
of the Vedas is related to the three Gunas; oh Arjuna, divest thyself
of these gunas." Sankaracharya's uncompromising attitude towards
Purwamimansa is too well known to require any special mention here.
Although the Himalayan Brothers admit the esoteric meaning of the Vedas
and the Upanishads, they refuse to recognize as Gods, the powers and other
spiritual entities mentioned in the Vedas. The language used in the Vedas
is allegorical and this fact has been fully recognized by some of the
greatest Indian Philosophers. Our correspondent will have to prove that
the Vedas really "describe Gods" as they exist,
before he can fairly ask us to declare whether our Masters believe in
such gods. We very much doubt if our correspondent is really prepared
to contend seriously, that Agni has four horns, three legs, two
heads, five hands and seven tongues as he is stated to possess in the
Vedas; or that Indra committed adultery with Goutama's wife. We beg to
refer our learned correspondent to Kulluka Bhatta's explanation of the
latter myth (and it is a mere myth in his opinion) and Patanjali's remarks
on the profound esoteric significance of the four horns of Agni, in support
of our assertion that the Vedas do not in reality describe any gods as
our questioner has supposed.
In reply to the second question we are not prepared to say that "any
Hindu Rishis of old still exist in flesh and blood" although we have
our own reasons to believe that some of the great Hindu Adepts of ancient
times have been and are reincarnating themselves occasionally in Tibet
and Tartary; nor is it at all easy for us to understand how it can ever
reasonably be expected that our Himalayan Brothers should discover Hindu
Rishis "in flesh and blood" in their explorations in the "Unseen
Universe," since "astral" bodies are not usually made up
of those earthly materials.
The tradition alluded to by our correspondent is not literally true;
then, what connection is there between the seven personages named and
the Hindu Rishis? Though we are not called upon to give an explanation
of the tradition in question from our own standpoint, we shall give a
few hints which may enable our readers to ascertain its real significance
from what is contained in Ramayana and Maha Charata.
Asvathama has gained an immortality of infamy.
Parasurama's cruelty made him immortal but he is not supposed
to live in flesh and blood now; he is generally stated to have some sort
of existence in fire though not necessarily in what a Christian would
call "hell."
Bali is not an individual properly speaking. The principle de
noted by the name will be known when the esoteric meaning of Thrivikrama
Avatar is better comprehended.
Vyasa is immortal in his incarnations. Let our respected
Brother count how many Vyasas there have been from first to last.
Hanuman was neither a human being nor a monkey: it is one of the
powers of the 7th principle of man (Rama).
Vibhisana. Not a Rakshasa really but the personification
of Satwaguna which is immortal.
Kripa's association with Aswathama will explain the nature
of his immortality.
Theosophist, March, 1883
1 No chela need answer this. except the editor.
A.H.T.
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