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that even residence in Brahma Loka is not desirable for a man who cares for Swaswarupagnanâm—the KNOWLEDGE OF SELF.
Under such circumstances, it is with considerable astonishment that every Hindu will receive the author's astounding assertion that "Busiris, the angel"—(viewing him absolutely in the sense that the author would have as view him)—made an announcement sometime ago in a seance-room at Manchester or London to the effect that he was the author of the Mahabharata? If the author's declaration or announcenrent means the entity or life "life-principle," which was represented by Vyasa on the mundane plane of exsitence 5,000 years ago, is now represented by Busiris on the Angelic plane of existence, or, to express the same thing in other words, that Vyasa is now an angel called Busiris—his Hindu readers will not be able to reconcile it with the teachings of their ancient Rishis; unless they are willing to admit that Vyasa, insted of being, during his life-time, a great Rishi on earth, was neither an adept, not even an initiate, but merely a worshipper of a particular Angel or Deva, who spent his life-time in the contemplation of that Deva longing all the while for "angel-hood," a dwelling in Swargam (or paradise) after death.
With these preliminary remarks, I shall now proceed to consider the claims of Busiris to the authorship of the Mahabharata. The various passages, referring to this subject, in Mr. Oxley's book, may point to either of the following conclusions:—
(1)That Vyasa is now an angel, called "Busiris," as explained in the foregoing, and that, in writing his epic poem, he was inspired by the angel—collectively called Busiris.
(2)That, even supposing Vyasa has already attained Moksha, or Nirvana, and reached a higher plane of existence than that of an angel, still he is changed with having composed the Mahabharata and the Bhagwatgita, through inspiration received from the band of angels or Devagnanam, now collectively represented by "Busiris," the light-giver.
