The All Wales Guide to
Getting Started in Theosophy
(And it’s all
Free Stuff )
But you don’t
have to live in Wales
to find this guide useful
Helena Petrovna Blavatsky
1831 – 1891
____________________
Reincarnation
From
A
Textbook of Theosophy
By
C
This life of the ego in his own world, which is so
glorious and so fully satisfying for the developed man, plays but a very small
part in the life of the ordinary person, for in his case the ego has not yet
reached a sufficient stage of development to be awake in his causal body. In
obedience to the law of nature he has withdrawn into it, but in doing so he has
lost the sensation of vivid life, and restless desire to feel this once more
pushes him in the direction of another descent into matter.
This is the scheme of evolution appointed for man at
the present stage – that he shall develop by descending into grosser matter,
and then ascend to carry back into himself the result of the experiences so
obtained. His real life, therefore, covers millions of years, and what we are
in the habit of calling a life is only one day of this greater existence.
Indeed, it is in reality only a small part of one day; for a life of seventy
years in the physical world is often succeeded by a period of twenty times that
length spent in higher spheres.
Every one of us has a long line of these physical
lives behind him, and the ordinary man has a fairly long line still in front of
him. Each of such lives is a day at school. The ego puts upon himself his
garment of flesh and goes forth into the school of the physical world to learn
certain lessons. He learns them, or does not learn them, or partially learns
them, as the case may be, during his school day of earth life; then he lays
aside the vesture of the flesh and returns home to his own level for rest and
refreshment. In the morning of each new life he takes up again his lesson at
the point where he left it the night before. Some lessons he may be able to
learn in one day, while others may take him many days.
If he is an apt pupil and learns quickly what is
needed, if he obtains an intelligent grasp of the rules of the school, and
takes the trouble to adapt his conduct to them, his school life is
comparatively short, and when it is over he goes forth fully equipped into the
real life of the higher worlds for which all this is only a preparation. Other
egos are duller boys who do not learn so quickly; some of them do not
understand the rules of the school, and through that ignorance are constantly
breaking them; others are wayward, and even when they see the rules they cannot
at once bring themselves to act in harmony with them. All of these have a
longer school life, and by their own actions they delay their entry upon the
real life of the higher worlds.
For this is a school in which no pupil ever fails;
every one must go on to theend. He has no choice as to that; but the length of
time which he will take in qualifying himself for the higher examinations is
left entirely to his owndiscretion. The wise pupil, seeing that school life is
not a thing in itself, but only a preparation for a more glorious and far wider
life, endeavors to comprehend as fully as possible the rules of his school, and
shapes his life in accordance with them as closely as he can, so that no time
may be lost in the learning of whatever lessons are necessary. He co-operates
intelligently with the Teachers, and sets himself to do the maximum of work
which is possible for him, in order that as soon as he can he may come of age
and enter into his kingdom as a glorified ego.
Theosophy explains to us the laws under which this
school life must be lived, and in that way gives a great advantage to its
students. The first great law is that of evolution. Every man has to become a
perfect man, to unfold to the fullest degree the divine possibilities which lie
latent within him, for that unfoldment is the object of the entire scheme so
far as he is concerned. This law of evolution steadily presses him onward to
higher and higher achievements.
The wise man tries to anticipate its demands – to run
ahead of the necessary curriculum, for in that way he not only avoids all
collision with it, but he obtains the maximum of assistance from its action.
The man who lags behind in the race of life finds its steady pressure
constantly constraining him – a pressure which, if resisted, rapidly becomes
painful. Thus the laggard on the path of evolution has always the sense of
being hunted and driven by fate, while the man who intelligently co-operates is
left perfectly free to choose the direction in which he shall move, so long as
it is onward and upward.
The second great law under which this evolution is
taking place is the law of cause and effect. There can be no effect without its
cause, and every cause must produce its effect. They are in fact not two but
one, for the effect is really part of the cause, and he who sets one in
motion sets the other also. There is in
Nature no such idea as that of reward or punishment, but only of cause and
effect. Any one can see this in connection with mechanics or chemistry; the
clairvoyant sees it equally clearly with regard to the problems of evolution.
The same law obtains in the higher as in the lower
worlds; there, as here, the angle of reflection is always equal to the angle of
incidence. It is a law of mechanics that action and reaction are equal and
opposite. In the almost infinitely finer matter of the higher worlds the
reaction is by no means always
instantaneous; it may sometimes be spread over long
periods of time, but it returns inevitably and exactly.
Just as certain in its working as the mechanical law
in the physical world is the higher law, according to which the man who sends
out a good thought or does a good action receives good in return, while the man
who sends out an evil thought or does an evil action receives evil in return
with equal accuracy – once more, not in the least as a reward or punishment
administered by some external will, but simply as the definite and mechanical
result of his own activity. Man has learnt to appreciate a mechanical result in
the physical world, because the reaction is usually almost immediate and can be
seen by him. He does not invariably understand the reaction in the higher
worlds because that takes a wider sweep, and often returns not in this physical
life, but in some future one.
The action of this law affords the explanation of a
number of the problems of ordinary life. It accounts for the different
destinies imposed upon people, and also for the differences in the people
themselves. If one man is clever in a certain direction and another is stupid,
it is because in a previous life the clever man has devoted much effort to
practice in that particular direction, while the stupid man is trying it for
the first time. The genius and the precocious child are examples not of the
favoritism of some deity but of the result produced by previous lives of
application. All the varied circumstances which surround us are the result of
our own actions in the past, precisely as are the qualities of which we find
ourselves in possession. We are what we have made ourselves, and our
circumstances are such as we have deserved.
There is, however, a certain adjustment or
apportionment of these effects. Though the law is a natural law and mechanical
in its operation, there are nevertheless certain great Angels who are concerned
with its administration.
They cannot change by one feather weight the amount of
the result which follows upon any given thought or act, but they can within
certain limits expedite or delay its action, and decide what form it shall
take.
If this were not done there would be at least a
possibility that in his earlier stages the man might blunder so seriously that
the results of his blundering might be more than he could bear. The plan of the
Deity is to give man a limited amount of freewill; if he uses that small amount
well, he earns the right to a little more next time; if he used it badly,
suffering comes upon him as the result of such evil use, and he finds himself
restrained by the result of his previous actions. As the man learns how to use
his free will, more and more of it is entrusted to him, so that he can acquire
for himself practically unbounded freedom in the direction of good, but his
power to do wrong is strictly restricted. He can progress as rapidly as he
will, but he cannot wreck his life in his ignorance. In the earlier stages of
the savage life of primitive man it is natural that there should be on the
whole more of evil than of good, and if the entire result of his actions came
at once upon a man as yet so little developed, it might well crush the newly
evolved powers which are still so feeble.
Besides this, the effects of his actions are varied in
character. While some of them produce immediate results, others need much more
time for their action, and so it comes to pass that as the man develops he has
above him a hovering cloud of undischarged results, some of them good, some of
them bad. Out of this mass (which we may regard for the purposes of analogy
much as though it were a debt owing to the powers of nature) a certain amount
falls due in each of his successive births; and that amount, so assigned, may
be thought of as the man’s destiny for that particular life.
All that it means is that a certain amount of joy and
a certain amount of suffering are due to him, and will unavoidably happen to
him; how he will meet this destiny and what use he will make of it, that is
left entirely to his own option. It is a certain amount of force which has to
work itself out. Nothing can prevent the action of that force, but its action
may always be modified by the application of a new force in another direction,
just as is the case in mechanics. The result of past evil is like any other debt;
it may be paid in one large check upon the bank of life – by some one supreme
catastrophe; or it may be paid in a number of smaller notes, in minor troubles
and worries; in some cases it may even be paid in the small change of a vast
number of petty annoyances. But one thing is quite certain – that, in some form
or other, paid it will have to be.
The conditions of our present life, then, are
absolutely the result of our own action in the past; and the other side of that
statement is that our actions in this life are building up conditions for the
next one.
A man who finds himself limited either in powers or in
outer circumstances may not always be able to make himself or his conditions
all that he would wish in this life; but he can certainly secure for the next
one whatever he chooses.
Man’s every action ends not with himself, but
invariably affects others around him. In some cases this effect may be
comparatively trivial, while in others it may be of the most serious character.
The trivial results, whether good or bad are simply small debits or credits in
our account with Nature; but the greater effects, whether good or bad, make a
personal account which is to be settled with the individual concerned.
A man who gives a meal to a hungry beggar, or cheers
him by a kindly word, will receive the result of his good action as part of a
kind of general fund of Nature’s benefits; but one who by some good action
changes the whole current of another man’s life will assuredly have to meet
that same man again in a future life, in order that he who has been benefited
may have the opportunity of repaying the kindness that has been done to him.
One who causes annoyance to another will suffer
proportionately for it somewhere, somehow, in the future, though he may never
meet again the man whom he has troubled; but one who does serious harm to
another, one who wrecks his life or retards his evolution, must certainly meet
his victim again at some later point in the course of their lives, so that he
may have the opportunity, by kindly and self-sacrificing service, of
counterbalancing the wrong which he has done. In short, large debts must be
paid personally, but small ones go into the general fund.
In every nation there exist an almost infinite number
of diverse conditions, riches and poverty, a wide field of opportunities or a
total lack of them, facilities for development or conditions under which
development is difficult or well-nigh impossible. Amidst all these infinite
possibilities the pressure of the law of evolution tends to guide the man to
precisely those which best suit his needs at the stage at which he happens to
be.
But the action of this law is limited by that other
law of which we spoke, the law of cause and effect. The man’s actions in the
past may not have been such as to deserve (if we may put it so) the best
possible opportunities; he may have set in motion in his past certain forces
the inevitable result of which will be to produce limitations; and these
limitations may operate to prevent his receiving that best possible of
opportunities, and so as the result of his own actions in the past he may have
to put up with the second-best. So we may say that the action of the law of
evolution, which if left to itself would do the very best possible for every man,
is restrained by the man’s own previous actions.
An important feature in that limitation – one which
may act most powerfully for good or for evil – is the influence of the group of
egos with which the man has made definite links in the past – those with whom
he has formed strong ties of love or hate, of helping or of injury – those
souls whom he must meet again because of connections made with them in days of
long ago. His relation with them is a factor which must be taken into
consideration before it can be determined where and how he shall be reborn.
The will of the Deity is man’s evolution. The effort
of that nature which is an expression of the Deity is to give the man whatever
is most suitable for that evolution; but this is conditioned by the man’s
deserts in the past and by the links which he has already formed. It may be
assumed that a man descending into incarnation could learn the lessons
necessary for that life in any one of a hundred positions. From half of these
or more than half he may be debarred by the consequences of some of his many
and varied actions in the past.
Among the few possibilities which remain open to him,
the choice of one possibility in particular may be determined by the presence
in that family or in that neighborhood of other egos upon whom he has a claim
for services rendered, or to whom he in his turn owes a debt of love.
______________________
The All Wales
Guide to
Getting Started in Theosophy
_______________________
Find
out more about
Theosophy
with these links
Cardiff
Theosophical Society meetings are informal
and there’s always a cup of tea afterwards
The Cardiff Theosophical Society Website
The National Wales Theosophy Website
Theosophy Cardiff’s Instant Guide
One liners and quick explanations
H P Blavatsky is usually the only
Theosophist that most people have ever
heard of. Let’s put that right
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If you run a
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An Independent Theosophical Republic
Links to Free Online Theosophy
Study Resources; Courses, Writings,
The main criteria
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site is that they have some
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lightweight, amusing or entertaining.
Topics include
Quantum Theory and Socks,
Dick Dastardly and Legendary Blues Singers.
Lentil burgers, a
thousand press ups before breakfast and
the daily 25 mile
run may put it off for a while but death
seems to get most
of us in the end. We are pleased to
present for your
consideration, a definitive work on the
subject by a
Student of Katherine Tingley entitled
This is for everyone, you don’t have to live
in Wales to make good use of this Website
The Seven Principles of Man
By
Annie Besant
No
Aardvarks were harmed in the
The Spiritual Home of Urban Theosophy
The Earth Base for Evolutionary Theosophy
Reincarnation
This
guide has been included in response
to the
number of enquiries we receive on this
subject
at Cardiff
Theosophical Society
From A Textbook
of Theosophy By C W Leadbeater
How We Remember our Past Lives
Life after Death & Reincarnation
The
Slaughter of the Battle of the Somme 1916 leads to
a
great demand by the public for lectures on Reincarnation
Classic Introductory Theosophy Text
A Text Book of Theosophy
By C
What Theosophy Is From the Absolute to Man
The Formation of a Solar System The Evolution of Life
The Constitution of Man After Death
Reincarnation
The Purpose of Life The Planetary Chains
The Result of Theosophical Study
The Occult World
By
Alfred Percy Sinnett
The Occult World is an treatise on the
Occult and Occult Phenomena, presented
in
readable style, by an early giant of
the Theosophical Movement.
Preface to the American Edition Introduction
Occultism and its Adepts The Theosophical Society
First Occult Experiences Teachings of Occult Philosophy
Later Occult Phenomena Appendix
by
Annie
Besant
THE PHYSICAL PLANE THE ASTRAL PLANE
KÂMALOKA
THE MENTAL PLANE DEVACHAN
THE BUDDHIC AND NIRVANIC PLANES
THE THREE KINDS OF KARMA COLLECTIVE KARMA
THE LAW OF SACRIFICE MAN'S
ASCENT
______________________
Annie Besant Visits Cardiff 1924
National Wales
Centre for Theosophy
Blavatsky Wales
Theosophy Group
Selection of H P Blavatsky’s Writings
Theosophy Birmingham (England)
The Birmingham Annie Besant Lodge
Quotes
from the Writings of
Helena
Petrovna Blavatsky
The Secret Doctrine , Volume 2, Page 100
It is only by the attractive force of the contrasts
that the two opposites — Spirit and Matter — can be cemented together on
Earth, and, smelted in the fire of self-conscious experience and suffering, find themselves
wedded in Eternity.
The Secret Doctrine , Volume 2, Page 108
It is the motive, and the motive alone, which makes
any exercise of power become black, malignant, or white, beneficent Magic. It is
impossible to employ spiritual forces if there is the slightest tinge of
selfishness remaining in the operator .... The powers and forces of animal
nature can equally be used by the selfish and revengeful, as by the unselfish
and the all-forgiving; the powers and forces of spirit lend themselves only to the
perfectly pure in heart — and this is Divine Magic.
Isis Unveiled,
Volume 1, Page 36
The Secret Doctrine , Volume 3, Page 14
Even ignorance is better than
Head-learning with no Soul-wisdom to illuminate and guide it.
The Voice of the Silence, Page 43
Annotation - The Path, May, 1888
The Secret Doctrine , Proem [Volume 1], Page 35
Isis Unveiled, Volume 1, Page 210
The Secret Doctrine , Volume 1, Page 134
incarnation of
his God; and when the sense of personal responsibility will be so
Isis Unveiled, Volume 2, Page 374
It is the
motive, and the motive alone, which makes any exercise of power become
The Secret Doctrine , Volume 2, Page 498
Isis Unveiled, Volume 1, Page 36
From strength to
strength, from the beauty and perfection of one plane to the
greater beauty
and perfection of another, with accessions of new glory, of fresh
knowledge and
power in each cycle, such is the destiny of every Ego, which thus
becomes its own
saviour in each world and incarnation.
The Key to Theosophy, Page 105
The Secret Doctrine , Volume 1, Page 69
The mind
receives indelible impressions even from chance acquaintance or persons
Isis Unveiled, Volume 1, Page 311
The Key to Theosophy, Page 228
Tekels Park to be Sold to a Developer
Concerns about
the fate of the wildlife as
Tekels Park is to be Sold to a
Developer
Concerns are raised about the fate of
the wildlife as
The Spiritual Retreat, Tekels Park in
Camberley,
Surrey, England is to be sold to a
developer.
Tekels Park is a
50 acre woodland park, purchased
for the Adyar Theosophical Society in England
in 1929.
In addition to
concern about the park, many are
worried about the future of the Tekels Park
Deer
as they are not a
protected species.
Confusion as the
Theoversity moves out of
Tekels Park to Southampton,
Glastonbury &
Chorley in Lancashire while the
leadership claim
that the Theosophical Society will
carry on using
Tekels Park despite its sale to a developer
Anyone planning a
“Spiritual” stay at the
Tekels Park Guest
House should be aware of the sale.
Tekels Park & the Loch Ness Monster
A Satirical view
of the sale of Tekels Park
in Camberley,
Surrey to a developer
The Toff’s Guide to the Sale of Tekels Park
What the men in
top hats have to
say about the
sale of Tekels Park
________________________
The Theosophy Cardiff
Glastonbury Pages
The Theosophy Cardiff Guide to
The Theosophy Cardiff Guide to
The Theosophy Cardiff Guide to
The Terraced Maze of Glastonbury Tor
Glastonbury and
Joseph of Arimathea
The Grave of King Arthur & Guinevere
Views of Glastonbury High Street
The Theosophy Cardiff Guide to
Guide to the
Theosophy Wales
King Arthur Pages
Arthur draws the Sword from the Stone
The Knights of The Round Table
The Roman Amphitheatre at Caerleon,
Eamont Bridge, Nr Penrith, Cumbria, England.
Geoffrey of Monmouth
(History of the Kings of Britain)
The reliabilty of this work has long been a subject of
debate but it is the first definitive account of Arthur’s
Reign
and one which puts Arthur in a historcal context.
and his version’s political agenda
According to Geoffrey of Monmouth
The first written mention of Arthur as a heroic figure
The British leader who fought twelve battles
King Arthur’s ninth victory at
The Battle of the City of the Legion
King Arthur ambushes an advancing Saxon
army then defeats them at Liddington Castle,
Badbury, Near Swindon, Wiltshire, England.
King Arthur’s twelfth and last victory against the Saxons
Traditionally Arthur’s last battle in which he was
mortally wounded although his side went on to win
No contemporary writings or accounts of his life
but he is placed 50 to 100 years after the accepted
King Arthur period. He refers to Arthur in his inspiring
poems but the earliest written record of these dates
from over three hundred years after Taliesin’s death.
Pendragon Castle
Mallerstang Valley, Nr Kirkby Stephen,
A 12th Century Norman ruin on the site of what is
reputed to have been a stronghold of Uther Pendragon
From
wise child with no earthly father to
Megastar
of Arthurian Legend
History of the Kings of Britain
Drawn from the Stone or received from the Lady of the Lake.
Sir Thomas Malory’s Le Morte d’Arthur has both versions
with both swords called Excalibur. Other versions
5th & 6th Century Timeline of Britain
From the departure of the Romans from
Britain to the establishment of sizeable
Anglo-Saxon Kingdoms
Glossary of
Arthur’s uncle:- The puppet ruler of the Britons
controlled and eventually killed by Vortigern
Amesbury, Wiltshire, England. Circa 450CE
An alleged massacre of Celtic Nobility by the Saxons
History of the Kings of Britain
Athrwys / Arthrwys
King of Ergyng
Circa 618 - 655 CE
Latin: Artorius; English: Arthur
A warrior King born in Gwent and associated with
Caerleon, a possible Camelot. Although over 100 years
later that the accepted Arthur period, the exploits of
Athrwys may have contributed to the King Arthur Legend.
He became King of Ergyng, a kingdom between
Gwent and Brycheiniog (Brecon)
Angles under Ida seized the Celtic Kingdom of
Bernaccia in North East England in 547 CE forcing
Although much later than the accepted King Arthur
period, the events of Morgan Bulc’s 50 year campaign
to regain his kingdom may have contributed to
Old Welsh: Guorthigirn;
Anglo-Saxon: Wyrtgeorn;
Breton: Gurthiern; Modern Welsh; Gwrtheyrn;
*********************************
An earlier ruler than King Arthur and not a heroic figure.
He is credited with policies that weakened Celtic Britain
to a point from which it never recovered.
Although there are no contemporary accounts of
his rule, there is more written evidence for his
existence than of King Arthur.
How Sir Lancelot slew two giants,
From Sir Thomas Malory’s Le Morte d’Arthur
How Sir Lancelot rode disguised
in Sir Kay's harness, and how he
From Sir Thomas Malory’s Le Morte d’Arthur
How Sir Lancelot jousted against
four knights of the Round Table,
From Sir Thomas Malory’s Le Morte d’Arthur
Quick Explanations with Links to More Detailed Info
What is Theosophy ? Theosophy Defined (More Detail)
Three Fundamental Propositions Key Concepts of Theosophy
Cosmogenesis Anthropogenesis Root Races
Ascended Masters After Death States
The Seven Principles of Man Karma
Reincarnation Helena Petrovna Blavatsky
Colonel Henry Steel Olcott William Quan Judge
The Start of the Theosophical
Society
History of the Theosophical
Society
Theosophical Society Presidents
History of the Theosophical
Society in Wales
The Three Objectives of the Theosophical
Society
Explanation of the Theosophical
Society Emblem
The Theosophical Order of
Service (TOS)
Glossaries of Theosophical Terms
Index of Searchable
Full Text Versions of
Definitive
Theosophical Works
H P Blavatsky’s Secret Doctrine
Isis Unveiled by H P Blavatsky
H P Blavatsky’s Esoteric Glossary
Mahatma Letters to A P Sinnett 1 - 25
A Modern Revival of Ancient Wisdom
(Selection of Articles by H P Blavatsky)
The Secret Doctrine – Volume 3
A compilation of H P Blavatsky’s
writings published after her death
Esoteric Christianity or the Lesser Mysteries
The Early Teachings of The Masters
A Collection of Fugitive Fragments
Fundamentals of the Esoteric Philosophy
Mystical,
Philosophical, Theosophical, Historical
and Scientific
Essays Selected from "The Theosophist"
Edited by George
Robert Stow Mead
From Talks on the Path of Occultism - Vol. II
In the Twilight”
Series of Articles
The In the Twilight”
series appeared during
1898 in The
Theosophical Review and
from 1909-1913 in The Theosophist.
compiled from
information supplied by
her relatives and friends and edited by A P Sinnett
Letters and
Talks on Theosophy and the Theosophical Life
Obras Teosoficas En Espanol
Theosophische Schriften Auf Deutsch
Try these if you don’t live in Wales
and are looking for a
Local Theosophy Group or Centre
UK Listing of Theosophical Groups
____________________________
___________________________
Cardiff
Theosophical Society in Wales
Cardiff, Wales, UK. CF24 – 1DL
_____________________________
Cardiff Picture Gallery
Cardiff Millennium Stadium
The Hayes Cafe
Outside Cardiff Castle Circa 1890
Church Street
Cardiff View
Royal
The Original Norman Castle which stands
inside
the Grounds of the later
Inside the Grounds at
Cardiff Street Entertainment
Cardiff Indoor Market
Cardiff
Theosophical Society in Wales
Wales Theosophy Links Summary
All Wales Guide to Theosophy Instant
Guide to Theosophy
Theosophy Wales Hornet Theosophy
Wales Now
Cardiff
Theosophical Archive Elementary Theosophy
Basic
Theosophy Theosophy in Cardiff
Theosophy
in Wales Hey Look! Theosophy in Cardiff
Streetwise
Theosophy Grand
Tour
Theosophy Aardvark
Theosophy Starts Here
Theosophy 206 Biography of William Q Judge
Theosophy Cardiff’s Face Book of Great Theosophists
Theosophy Evolution Theosophy Generally Stated
Biography of Helena Petrovna Blavatsky
______________________________________________
Foundation of the Original Theosophical Society 1875
The first Theosophical Society was
founded in New York on
November 17th 1875 by Helena
Petrovna Blavatsky,
Colonel Henry Steel Olcott, William Quan
Judge and others.
The Theosophical Movement now consists of
a diverse range of
organizations which carry the
Theosophical Tradition forward.
Cardiff Theosophical Society has been
promoting Theosophy since 1908
______________________________________________
मूल थियोसोफिकल सोसायटी 1875 फाउंडेशन
पहले थियोसोफिकल सोसायटी को न्यूयॉर्क में स्थापित किया गया था
17 नवंबर Helena Petrovna Blavatsky द्वारा 1875,
कर्नल Henry Steel Olcott, William Quan Judge और दूसरों.
थियोसोफिकल आंदोलन अब एक विविध रेंज के होते हैं
आगे थियोसोफिकल परंपरा ले जो संगठनों.
कार्डिफ थियोसोफिकल सोसायटी 1908 के बाद से ब्रह्मविद्या को बढ़ावा देने की गई है
_______________________________________
Mūla
thiyōsōphikala sōsāyaṭī 1875
phā'uṇḍēśana
Pahalē thiyōsōphikala sōsāyaṭī kō
n'yūyŏrka mēṁ sthāpita kiyā gayā thā
17 Navambara Helena Petrovna Blavatsky dvārā 1875,
Kamala Henry Steel Olcott, aura dūsarōṁ.
Thiyōsōphikala āndōlana aba ēka vividha
rēn̄ja kē hōtē haiṁ
Āgē thiyōsōphikala paramparā lē jō
saṅgaṭhanōṁ.
Kārḍipha thiyōsōphikala sōsāyaṭī 1908
kē bāda sē brahmavidyā
kō baṛhāvā
dēnē kī ga'ī hai
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