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101.
VICHAR MALA. Like innumerable lamps lighted in day-time unable to operpower the sun but are all absorbed in him, all felicitius opivable from enjoyment or sensuous gratification, or material prosperity become included in the blissfulness of Self which a theosophist has; hence he has no more desire for them. The unreality of objective phenomena is not due to following what has been removed (Vudhita anubriti).
In the Nyaya, presence of inclination is maintained in a theosophist.
(As) in Garud, is included cvery sort of conveyance. In nectar all tastes are exhausted. [So] with the rise of the sun of knowledge,
All lamps Act absorbed. As in the velocity.of motion, the bird Garud used as a carrier by Vishnu excels the speed of the swiftest horse, so all method of locomotion may be said to be included in him, so all mander of sweet substances and medicines, drawing it from the moon's rays grow in sweetness ; and as millions of lamps fail to overpower the sun's light, therefore they are said to be included in it, s8 where the Nyaya and other systems end, Philosophy of non-duality maintain in reference to a theosophist what is just going to be said.—The Purva Mimansa holds, sacrificial offerings and other similar works clear the mind of all blemishes and pave the way to knowledge. Kapila regards the word 'Thou, when cleared of all inconsistencies (apparent, produced by its force or literal meaning) is helpful to knowledge ; ånd a Vyayika and Vaishesika 'consider' by the subtle condition of in ellect which they say is helpful to it. In Yoga, earnestness of the mind or concentrating the attention is held to be produc ve of knowledge ; and in the Uttar mimansa, it is said to be a direct cause of Self-knowledge. Thus then, whether drectly or secondarily, everywhere the fipality of knowledge is said to be that of Self; and therefore a theosophist is mcan Hence subsequent to gnosis he has
