last declaied to be the same that is in the human soul. Here is no compiomise; heie is no fear of othei's opinions. Tiuth, bold tiiith, h.is been taught in bold language, and we need not fear to pi each the tiulli in the same bold language to-day, and, by the giace of God, 1 hope at least to be the one who Uaies to be that bold picacliei.
THE VEDAXTA To go back to our prellmiiiarieSf Th«rc are fiist two things to be understootl,— one, the psychological aspect criininon to all the Vedantic schools, and the other, the cosmological aspect. 1 will fiist lake up the lattef’. To-day we find wonileiful disco\eiies of modern science coming upon us like bolts from the blue, opening our eyes to maivel.s We ne\el dreamt of. Ilut many of tliese ai'e only re-discoveiies of wh.il had been found ages ago. It was only the oihei day that modem science found that even m the midst ot the \aiicly of f(jices iheie is unity. It has just discoveied that what it calls heat, magnetism, electiicii^, and so foith, aie all con\eiiible into one unit foicc, and as such, it expiesse's all these by one name, \\hate\ei )ou may choose to call it. but this has been done even in the.Samhila; old and ancient as it is, in it \vc meet with this \eiy ulea of fuice 1 was icfenmg to. All the forces, whelhei yon call them gia\itation, or atli action, or lepiilsion, whether expressing ihcmseKes as heat, 01 electricity, or magneiism, aie nothing, Imt the vaiiaiions of that nnil eneigy. Whelhei they expiess themselves as thought, lellected fiom nnfithkdrdtht imiei oigans of man, or Iroin one oigan, the unit lu)m which they spiing Is what is called the Piana. Again, what is Piaiia.? Pian.i is 01 vibiation. When all this iiimeise shall have lesobed liack int(7 Its [iiimal stale, what becomes of this inlmile foite? Do they think that it becomes e.slincL Of course not If it became cxlincl, what would be the cause of the next wave, because the motion is going m w.ive foiins, using, falling, tiMng again, fall- ing again? Ileio is the word srishfi, w'liicb expiesscs the nnueisc. Maik that the woid does not mean ciealion. 1 am helpless in talking Kngli.sh; 1 have to lianslalc the .Saiiski It woids as best as 1 can. It is.v//n////, pioieilion. K\ei}lhing becomes finer and fiiuM and is lesolvcd back to the piimal slate lioni which it spiang, and tlieie it remain®; loi a time, (juiesienl, leady to spiing foith again. 'J’hai is snsh/i, piojeclion. And wliat becomes of all these foiies, the Pi.inas ^ 'I'hey aic lesolved back into the piimal Pi.'uia, and this Piaiia bet omes almost inoiionless -nolentiiely niolnmless, — but almost imaionless, — and llial is wliat is desciibed in the N'edic Su/d4i “ It vibialed without vibiaLions 'Pheie aie many dilficnlt lexis in the Upanishads to undeisland, especially in the use of technical |)hiases. Por instance, the woid rv/i'//, to mov(‘; many times it mc.ins an and many limes motion, and often peopU; confuse oue witli the olhei We 1111191 gnaid against that. And what becomes of what you call mallei ^ 'Fhc foicos peimcate all mattei; they all dissobe into elhei, fiom which they again come out; and the first to come out IS i'lk'hhd. Whether you translate it as elhcM, or an) thing else, the idea is that this IS the jiinnal foim of mallei. 'I'lns d/v/v/zu vibrates undei the action of Pi ana, and when the next o/rZ/A h coming up, as the vibialion becomes quicker, the iikds'ha IS lashed into all those wave foims winch we call suny, and moons, and s} stems.
Wo read again • miiT “ I'beijlhing in this univcise has been piojecled, I’ldna vibrating.'’ You must maik the w'ord zyu//, because it comes Iroin fja, to vibrate, nihsntavi pic)jecled,;Wzt/tzw Zv;/z//u--whatevei is this universe.
This is a pait of the cosmological side. There are many details working into it. For instance, how the pioccss takes ])lace, how there is fiist ether, and how from the ethei come other things, how that ether begins to vibrate, and from that vdy\i comes. But the one idea is heie, that U is from the finer that the giosaer has come. Gloss matter is the last to emeige and the most external, and this grpss matter had the finer matter before it. Yet we see that the whole thing has been resolved into 4 LECTURES -FROM COLOMBO TO ALMORA two, but there is not yet a final unity. There is the unity of force, Pr^na; there is the unity of matter called dkdsha. Is thcie any unity to be found among them again? (’an they l)e melted into one? Our modem science is nmte here, it has not yet found its way out; and if it is doing so, just as it has been slowly finding the same old IhAna and the same ancient dkdsha, it will have to move along the same lines. 'I'he next unity is the omnipresent impersonal being known by its old mythological name as BiahmA, the four-headed Biahma, and psychologically called Mahat. 'J'his is wheie the two unite. What is called ) our mind is only a bit of this Al.ihat caught in the tiap of the biain, and the sum total of all biains caught in the meshes of Mahat IS what you call samashU, the aggiegate, the universal. Analysis had to go fiiither; it was not yet complete, lleie we were each one of us, as it were, a miciocosm, and the world taken altogether is the macrocosm. But whatever is in the vynLiti, the particular, we may.safely conjecluie that a similar thing is happening also outside. If we hail the power to analyse our own minds we might.safely conjecture that the same thing is happening in the cosmic mind. What is this mind is the question. In modem limes in Western countries, as physical science is making rapid progress, as physiohigv is step b} step conqueiing stionghold after stionghold of old leligions, the Western people do not know where to stand, because to theii gieat despair, modem physiology at every step has klentilied the mind with the brain. Ibit w’c in India have known that always. That was the fust pioposiiion the Hindu boy should learn, that the mind is matter, only finer. The body is gross, and behind the body is what we call the snkshma the fine body or mind, 'i'his is also maleiial, only finer; and it is not the Atman. 1 will not translate this woid to you in English, because the idea docs not exist in baiiope; it is nntransl.itable. The modem attempt of (jerinan pliilosopheis is to tianslate the w'oid Atman by the woid ‘ Sell,’ and until that woid IS univei.sally accepted il is impossible to use it.
So, call it as.Self or anything, it is oui Atman. This Atman is the leal man behind. It IS the Atman that uses the maleiial mind.as il.s instiument, its (inta/ikmutiii, is the psycliological term for the mind. And the mind by means of a senes of internal organs woiks the visible organs of the body. What is this mind? It was only the othei day that Western philosopheis have come to know that the eyes aie not the real organs of vision, but that beluiKl these are other organs, the imlriva^, ami if these are destroyed, a man may have a thousand eyes, like India, but tlieie will be no sight for him. Aye, your philosophy starts with this assumption, that by vision is not meant the external vision. The re.il vision belongs to the internal oigans, the brain centres inside. You may call them wdiat y'ou like, hut it is not that the inJriyas are the eyes, or the nose, or the eais. And the sum total of all these indt\ya<! plus the manas,bu(hlhi, chitta, ahamkdra^kc.^x^ 'hat is called the mind, and if the modern physiologist comes to tell you that the brain is what is called the mind, and that the brain is foimed of so many oigans, you need not be afraid at all; tell him that your philosopheis knew il always; it is one of the very fust piinciples of your religion.
Well then, w^e have to undei stand now w’hat is meant by this chittii, ahamkdra, etc. Fiisl of all, let us take ch'itia; it is the mind-stuff; — a part of the Mahat — it is the geneiic name lor the mind itself, including all its vaiious states. Suppose on a summer evening, there is a lake, smooth and calm, without a ripple on its surface. vVnd suppose some one throws a stone into this lake. What happens? First there is the action, the blow given to the THE VEDANTA 'W'ater; next, the water rises and sends a reaction towards the stone, and that reaction takes the foim of a wave. I'iist the watei vihi.ites a little, and iminedialely Sends back a teaciion in the fonn ol a \\a\e. The ihitlo let us coinpaie to this lake, and the external objects are like the stones thrown into it. As soon as it comes in contact with any external object by means uf lhe^e /W/ /n/i -the Muiriyas must be there to cany these exlcinal ol>jecl.s mside— iheie is a \d)iaiion, w lui is called {he manas, indecisive. Next there is a leaclion, the detoiminaiive facidl), and along with this butidki flashes the idea of aham and the external object. Suppose theie is a mos{juito silling upon my hand. 'J’his sensaii(jn is cairied to my ch'MtiX and it vibrates a little; this is the psychological 'I'hen tlieie is a reaction, and immediately comes the idea that I ha\e a mosquito on ni)' hand, and that I shall have to diive it olf. Thus these stones aie thiown into the lake, but in the case of the lake every blow that comes to it is fiom the external woild, while in the case of the lake of the mind, the blows may eilhei come fiom the extei nal woild, or the internal world. 1 his whole senes is what is called the ontahkiH iVia, Along with it, you ought to understand one thing more that will help us in under- standing the Advaita system later on. It is this. All of you must h.we seen peails and most of you know how pearls aie formed. A grain of sand cnleis into the shell of a peail-oyslcr, ami sets uj) an inilalion theie, and the ojslei’s body leads lowaids the inilation and covers the little particle with il.s own juice. That citstalli.ses and foims the pearl. So the wlude nnivcise is like that, it is the peail which is being fonned by us. What we gel fiom the external woild is simply the blow. K\en to he conscious of lliat blow' we have to leact, and as soon as we react, we leally pioject a ])oilion of oiir own mind towards the blow% and wdien w'c conic to know' of it, it is leallv our own mind as it lias been shaped by (he blow'. Therefoie, it is clear even to those who w.int to l)elie\e in a hard and fast icalisin of an exlei nal woild, and whic h they cannot hut admit in these days of plqsiology, — that supposing wc lepiesenl the exlcinal woild hy “X,” what we really know is “X" plus iniiul, and this mind-clement is so gieat that it has co\crcd the whole of that ‘‘X,” which has leinained unknown and unknowable throughout, and therefoie, if llieie is an external woild it is always unknown and unknowable. What we know' ol it is, as it is moulded, fonned, fashioned by our own mind. So with the internal woild. The s.une apjdies to oui own soul, the.\tman. In oider to knoiv the Atman wc shall hate to know it thiough the mind, and therefore what little wc know' of this.Atman is simply the Atman plus the mind. That is to.say, the Atman covered over, f.isluoncd, and nioukled hy the mind, and nothing inoic. We shall 1 etui 11 to this a little later, but we will leinember it here.
The next thing to understand is lliis. The question arose, that this body is the name of one continuous sLieam of mallei; eveiy moment we aie adding material to it, and every moment inaiciial is being thrown olT by it, like a tiver conliimally flowing, vast masses of water always changing places; yet all the same, we lake up (lie whole thing in imagination, and call it the same liver. What do we call the liver Every moment the walei is changing, the slioie is changing, cveiy moment the environ- ment is changing; w'lial is the rivei ihen It is the namc‘ of this seiies of changes. So with the mind. That is the gieat Kshanika Vijiuina Vuhi doctiine, most difficult to undei stand, hut most ligoiously and logically w’oiked out in the Ihuldhisiic philosoph}', and this arose aKo in Tmlia in ojiposition to some part of the Nk^danta. That had to be answered, and we will see how, later on, it could only be answered by AcUailisin aiul by nolbing else. We will sec also how, in spite of peoiile’s curious nulioiis ciboiil AcKaittsin. people's fi about Ailvaiti'^in, it is the sahalion of the woil'l, because theiein alone is to be found the leason ul ihinj^s. Diialisui and other isins aie vei\ <;f)od as means of uoiship, vei) satishini,^ to the mind, and ina) be, they ha\e helpe<l the mind onwaid; but if man \\anls to be lalional and icligious at tile same tune, AiKaita is the one s\ stem in the woild for him. Well now, we uiil ief,Mi(l the mind as a simdni luci, conlmually lilhn.<; itself at one end, and empt}iiyij itself at the oiher end. Wheio is that unity w Inch we call the Atman? 'I'lie itlea is this, that in b])ite of tins coniiiiuuus t hain^e in the body, and in spite of this continuous chan<^e in the mind, iheie is iii us s<mn'lhing that is unchangeable, oui ideas of things aie unchange- able. When ia\s of light coming from dilleient ipiailei s, fall upon a scicen, or a wall, or uiion something that is not changeable, then and then alone it is possible for them to lonn a unity, then and then alone it is possible foi them to foim one complete whole. Wheie is this unity in the human oigans, falling upon which, as it weie, the vaiious uleas will come to unity and become one complete whole } 'I'liis ceitainly cannot be the mind itself, seeing that it also changes. Theietoie theie must be some- thing whu h is neithei the body nor the mind, something which changes not, some- thing peimanenl, upon which all out ideas, our sensations fall to foim a unity, and a complete whole, and this is the leal soul, the Atman, of man. And seeing that evei)- thing malciial, wliethci )Ou c.ill it fine matter, oi mind, must he changeful, seeing that what vou call gross mallei, the external woild, must also he changeful in compaiison to tUil. -this unchangeabh* something cannot he of mateiial substance, ihelefoie it i.s s[Miilual, that is to sa\, it is not mallei, it is indesii uclible, unchangeable.
Next will come anolliei (juosiion — apail tiom those old aigumenls which only iise in the cxlcinal woild, the aigumenls in suppoit of Design — who ciealed this external woild who cieated mallei, Ac? 'Die idea heie is to know liiilh only fiom the iimei natuie of man, and the (inestion aiises jnsL m the same \\a\ as it aiose alxmt the soul, 'raking foi gi anted that there is a soul, unchaugealilc, in each man, which IS iicMihei the mind, noi the boil_\, theio IS still a unity ol idea among the souls, a unii) of teehiig, of suupathy. How is it jiosuble that my soul can act upon our Soul, wlieie is the medium ihiough which it can woik, wheie is the meiiiuin ihiongh which It can act' How is it I c.m feel an\ thing about t oui souls-' What is iL that 1-, in touch both with youi soul, and with my soul ^ 'riidctoie llieie is a metaphysical uecessit\ ot adinilliiig anolhei soul, toi it must be a soul which acts iii contact with all the dilleicnl souD, and in.uul ihiongh mallei, one.^onl whuh co\eis and inlei- pcMicliates all the ndinite numbei ot souls in the woild, in and thiough which they li\e, in anti thiough whkh lluy s\inpalhise, and lo\e, ami woik tm one another. x\ml this itnneisal Soul is i’aiaina'in in, the f-oid (iod </ the univeise Again, it follows that because the sinil is not made of maltei, siiuc it is spmuial, it cannot obey the laws of mallei, it caiuiot be judged liy the laws oi mallei. It is iheiefoie uucoiKjueiable, biilblcss, dcallilcss and changeless.
“This Self weajions cannot pieice, noi file can bum, water cannot melt, nor air can di) up. Cllangcles^, albpeit.idiiig, unmoving, immo\able, eternal is this Self of man." We leain actoidmg to llie Gila and the Vctlanla, that this individual Self is also vibhu, and atcoiduig to Kapila, is omnipicsent. Uf couise there aie sects THE VEDANTA in India who hold that the Self is ami, infinitely small; hut what they mean is anu in manifestation; us leal naluie is v'lbhu, all-pci\adm^.
1 tieie comes anolhei idea, staiilini^ peihaps, ^et a chaiacteristically Indian idea, and it theie is any idea that is common to all om sects, it is this, 'riieiefoic I be^ }OU to pay attention to this one idea and to lememhci it, foi this is ihe very toLindaiion ot e\eiy thing that we have in India. The idea is this. You ha\e heaid of the docpine of ph}sical evohuion pieaLhed.in the Wesiein wotld, by ilie Geiman and the Knglish sa\anls. It tells us that the bodies of the dilTeieiu* animals aie le.dly one, the dilTeienccs that we see aie but dilteieiit expiessions r)l ihe s.imc senes, that fioiii the lowest woim to the highest and the most samilv man il is but one, the one changing into the othei, aiul so oil, going up and up, higliei and bighei, until it allains jieifection. We had that idea also. Detlaies oui \’ogi I^U a njah -- I ()nespeiies the /</// is species- i liangc.s into anolhei species e\olulion, pat ina/nah means one thing (.hanging into aiK)lhci, just as one specie.s changes into <inolher. Wheie do we dillei liom the I'aiiopeans I’aiaiijali sa}s. Pi akt UvapH) iit “Ih ihe inlilhng of n.Ume." 'J he I'anopean sais, u i>, cimipili- tion, naluial and sexual selection, i'll,that loices oiU‘ bml) to take the loiin ol another. Jhit heie is anolhei idea, a still beltei an.tbsis, going deepei into the thing, and saMiig--" I5y the mlilling ol natuie.’’ What is meant b) this mlilhng ol natiiic' We admit lh.it the aimeba goes Ingdiei and highei until it becomes a Ihiddha, we admit lli.U, blit we aie, at the same time, as much ceilam th.ii \ou < annot gel an amount ot woik out of a imuhine unless you h.ne put it m m some sh.i[ie 01 other. 'J he sum tot.il ol the eneigy lemains the same, wh.itecei the foims it ma\' t.ike.
II )’on want a mass of eneig\ at oiu' end \ )li ha\e got to pul it in at tlu' othei end, it may be in anotliei loim, but the amoiinl ol eneig) that should be pioduced ot it must be the same. 'IhiMctoie, if a lJuddhaisthe one end ol the change, the \ei \.11110 ba must ha\e been the lUiddh.i.dso. Jl ihe Ihiddha is the ewobed aino ha. the anneb.i w.is the ni\oI\ed Ihiddha also II this unucise is the mamlestalion ol an alinosi iniimte amoiniL of eneig\, when this uinveise was in a stale i)\pialava, it must lia\e le- piesentcd the same aniomil ot imoKed eneigv II < aniiol have been othei w ise As such It follows that e\ei) soul is nilimte. l''iom the lowest woim ih.U ciawls undei our feel to the noblest and giealest s.iinls, all have this inlimte powei, intmiie ])Uiil), and inlimte e\ei\ tiling, (duly, the ihlleieucc is 111 the degiee ol mamleslaltoii. I he woim IS only manifesting pisl a little hit ol that eneigv; \ou h.ue mamlesied moie, .anolhei god-man has inauifestcd sidl nioie, that is all the diHeienee. Ihil that inlimte powci IS theie all the same, S.i) s Patanjali • - rt?r I “ just.\s ihi‘ peasant nii<;almg his lield," 'i’inoiigli a little eoiiiei ol his held he hiings w.Uei liom a leseivon soiiiewlicie, and peih.ips he li.is got a little lock that piewenls the water fioin iiishing into Ills lield. When he wants watei lie has simply to open the lock, and in lushes the watci of Us own power. The powei li,\s not l<^ be added, it is already there in the icseivoii. So evciy one of us, evei) liemg, lias as his own back- giouud such a icscMoii of stienglh, mlinile ])Owei, iiilmilc puiiU, mlmile hliss, and existence innnilo,— -only these h^cks, these bodies, aie liiiuleimg us fiom exinessmg W'linl we really aic to llie fullest.
And as these bodies become more and moie finely oiganised, as the iamvouiui becomes the and as the lojoyjiua becomes saliva ymm, moie and moic of this power and puiity becomes manifest, and llierefoie it is that om people have been so caieful about eating and dunking, and the food question. It may LECTirRES-~FR(m COLOMTiO TO ALMOUA be lliAl the ule.is have been lost, just as with our marriage- >vi)ich, though not belonging to llio subject, 1 ina) take as an evample. If I have another oppoilimily I will talk to )Ou about these; but let me tell >ou now that the uleas behiiul oui maiiiage s\slem aie the onl}' ideas thiough which theie can be a leal coihsalion. 'Iheie cannot be an}thing else. If a man oi a woman weie allowed the fiecilom to lake up aii) man or woman as wife oi husband, if Individual pleasuie, if salislaciion of animal instincts, vveie to be alloweil to lun loose iq society, the lesult must be evil, eyil childien, wuked and demoniacal. Aye, man in eveiy countiy is, on the one hand, piodiKing these biiual childicii, and on the other hand inultipl) mg the police loice to keep tliese billies down. ‘J'he (piesiion is not how to destio) evil that way, but how to prevent the vei')' biilh of evil, and so long as vou live m society ) our mai i lage ceitainly alteclsevei} ineinbei of it, and iheieioie society lias the light to dictate whom toil shall many, and whom )ou shall not. And great ideas ol this kind have been behind tile s) ^tem oi maiiiage heie; vvliat they call the astiological jtih ot the bride and biidegioom. And in passing 1 may remaik, that accoiding to Manu a child who is boin of lust is not an At) an. 'I'he child whose veiy conce}»tion and whose death is accoiding to the lulcs of tlie Vedas, such is an Ai)an. Ve.s, and le^s of these Ai)an chddien aie being pioduced m eveiy couiiliy.and the lesnllis the mass ol evil winch we call Kali 3 But we have lost all these ideals, it is line we cannot cany all these ideas to the fullest length now, it is peifeclly tine we have made almost a caiicaluie of some of tliese.gicat uleas. It is lanientahly tiue that iho fatheis and motheis aie not what llu-y wcie in old limes, neithei is sociel) so educated as It ii.sed to 1)0, neilliei has society that love loi individuals that it used to have. But, liowevei lauliy the woiking out imi) be, the pimciple is sound; and il its application lias become deleclive, it one method has faded, take up the piiiicii)le and woik u out belter, vvli) kill the piincii)Ie ^ 'I'lio same ajiplies to the lood (luesiion. the w'oik ami details aie bad, veiy bad indeed, but that does not hull the piiiu iple. I'lie piinciple Is eleinal and must be llioie. Woik il onl aiiesh, and make a re-ioimed application.
'I’his!•. the one gieal idea of the Atman which eveiy one of om sects in India has to believe, only, as vve will lind, the Dualists pieach that this Atman hy evil woiks becomes Sankiulii/a, t.e., all Us povveis and its naluu' become coniiactcd, and by good woiks again that nalme expands. And the Advaitist savs, that the Atman never expands iioi conliacls, but seems to do so, it ajipoais to have become contiacled. 'I'liat is all the dilfeience, but all have the one ulea that om Atman has all the powers already, not that ail) thing will I'ome to it fiom oulsule, not that anyllimg will diop into it fioin the skies. iMaik )on, your Vedas aie not inspncd, hut expiied, not that they came fiom anyvvheie outside, bill thev aie the eternal laws living m every soul. The Vedas aie 111 the soul oi the ant, m llie soul ol the god. The ant has only to evolve and get the body of a sage or a Kisbi, and tlie Vedas will come out, eleinal laws expiessing themselves, 'l'lu> is the one gieat idea to imdei stand, that om i)owei is alieady ouis, om salvation is ahead)' within ns. Say eilhei that it has become coniiactcd, oi sa) that It has been cov'ered with the evil of iMa).‘i, it inalleis little; the idea is tlieie alieady; )oii must have to believe m that, behev'c in the po'^sibihly of evei)hod); even m the lowest man theie is the same possibility as in the J3uddha, This is the doctrine of the Atman.
Bui now comes a tremendous light. Ileie are the Budilhists, who ctpially analyse the bod) into a maleual stieam and as ecpially analvse the mind into anolliei. And as Tm VEDANTA,6^ ;ihout this Atman they state that it i» unnecessary; so we need not assume the Atman at all. What use of a substance, and qualities adhering to the substance? We s^gu^as, qiiahlies, and qualities alone. It is illogical to assume two causes where one will explain the whole thing. And the light went on, and all the iheoiies which held the doctrine of substance were thrown to the giound by the Buddhists. There was a break-up all along the line of those who held on to the doctrine of substance and (]ualities, that you have a soul, and I have a soul, and every one has a soul scpaiate fioni the mind and body, and that each one is an individual. So far wc have seen that the idea of Dualism is all right; for thcie is the body, there is then the tine body-lhe mind, there is this Atman, and in and thiough all the Atmans, is that Param^tman, God. I’he dillicully is hcie, that this Atman and Paramatman are both so-called substance, to which the mind and body and so-called substances adhefe like sp many (pialilios. Nobody has ever seen a substance, none can ever conceive; what is the use of thinking of this substance? Why not become a KshanikavAdin, and say that whatever exists is this succession of mental cuirents and nothing moie. They do not adhere to each other, they do not foim a unit, one is chasing the other, like waves in the ocean, never complete, never forming one unit-whole, Man is a succcs.sion of waves, and when one goes away it generates another, and the cessation of these wavc-foims is what is called Nirvana. You see that Dualism is mule befoie lliis, it is impossible that it can bring up any argument, and the Dualislic God also cannot be retained here. The idea of a God that is omnipicsent, and yet is a Peisoii who creates without hands, and moves without feet, and so on, and who has created the univeise as a khumbhakdra (poltei) cieates a ghata, the Buddhist dcclaies, is cliildish, and tliat if this is God, he is going to fight this God and not worship it. 'Phis universe is full of iiiisciy; if it is the woik of a God, we are going to fight this Goil. And secondly, this God is illogical and impossible, as all of you are aware. We need not go into the defects of the ‘design' theory, as all our Kshanikas had to