The Stanzas of Dzyan: Cosmogenesis

A “Critical Edition” based on Four Primary Sources1

[Draft Edition]

Abbr. Source
W Würzburg MS. (1885-86 Version, as printed in 2014)
S1a The Secret Doctrine (1888 first edition), Stanza Summary (1:27-34)
S1b The Secret Doctrine (1888 first edition), Stanza Commentaries (1:35-265)
Tr Transactions of the Blavatsky Lodge (1890-91 first editions)
S2a The Secret Doctrine (1893 second edition), Stanza Summary (1:55-66)
S2b The Secret Doctrine (1893 second edition), Stanza Commentaries (1:67-286)

Note: Capitalizations and punctuation varied considerably between editions. We have chosen to use capital letters in the majority of cases where variance occurred between volumes. Where there was great variance in punctuation, we have chosen to use that which seems most fitting as per modern style manuals.

For the purposes of this “Critical Edition,” we have ignored small-caps formatting.

H. P. Blavatsky provided a glimpse of the Tibetan, Chinese and Sanskrit terms used within Stanza 1, Slokas 1-6. We have provided these here in {} brackets; where possible the terms have been updated to modern accepted transliterations, though these are done with varying certainty and must not be viewed as definitive; this is a work-in-progress and represents the “best guess” as to the correct Tibetan and Chinese terms. See our updated online edition, and its table of updates for details.

Sanskrit terms are given in IAST transliteration. Tibetan terms are given in THL Simplified Phonetic Transcription with Wylie transliteration in square brackets. Chinese terms are given in Hanyu Pinyin transliteration.

Stanza 1, Sloka 1:

{Tho-ag [thog? mtho ‘og?] in Zhi-gyu [gzhi rgyu?] slept seven Khorlo [‘khor lo].}

The Eternal Parent2 (Space), wrapped in her ever invisible robes (cosmic pre-nebular matter)3, had slumbered once again4 for seven Eternities.

Stanza 1, Sloka 2:

{Zömané zhiwa [gzod ma nas zhi ba]. All Nyuk [snyugs] bosom.}

Time was not, for it lay asleep in the infinite bosom of Duration.

Stanza 1, Sloka 3:

{Kön-chok [dkon mchog] not; Thyan-Kam [??] not; Lha-Chohan [lha chos mkhan?] not;}

. . .5 Universal Mind was not, for there were no Ah-hi6 (celestial beings)7 to contain (hence to manifest) it.

Stanza 1, Sloka 4:

{Temdrel Chunyi [rten ‘brel bcu gnyis] not; Dharmakāya ceased; Tgenchang [??] not become;}

The Seven Ways to Bliss (Mokṣa or Nirvāṇa)8 were not. The Great Causes of Misery (Nidāna9 and Māyā) were not, for there was no one to produce and get ensnared by them.

Stanza 1, Sloka 5:

{Barnang [bar snang] and Sa [sa] in Ngowonyi [ngo bo nyid]; alone Tho-og [thog? mtho ‘og?] Yīxīn [一心] in night of Sun-chan [Sien-tchan?,10 tiānxià?]}

Darkness11 alone filled the boundless All,12 for Father, Mother, and Son were once more one,13 and the Son had not awakened yet14 for the new wheel,15 and his pilgrimage thereon.16

Stanza 1, Sloka 6:

{[. . .]17 and Yong-drup [yongs grub] (Pariniṣpanna),18 etc., etc.,}

The seven sublime Lords19 and the seven Truths had ceased to be, and the Universe, the son of necessity, was immersed20 in Pariniṣpanna21 (absolute perfection, Paranirvāṇa, which is Yong-drup22 [yongs grub]), to be outbreathed by that which is and yet is not. Naught was.

Stanza 1, Sloka 7:

The causes of existence had been23 done away with; the visible that was,24 and the invisible that is,25 rested in eternal Non-Being—the One Being.26

Stanza 1, Sloka 8:

Alone, the one Form of Existence stretched boundless, infinite, causeless, in dreamless Sleep; and life pulsated unconscious in Universal Space, throughout that All-Presence27 which is sense by the “Opened Eye”28 of the29 Dangma [dwangs ma].30,31

Stanza 1, Sloka 9:

But where was the Dangma [dwangs ma] when the Ālaya of the Universe (Soul as the basis of all, Anima Mundi)32 was in Paramārtha (Absolute Being and Consciousness, which are Absolute Non-Being and Unconsciousness)33 and the Great Wheel was Upapāduka?34,35

Stanza 2, Sloka 1:

. . .36 Where were the Builders,37 the luminous Sons of Manvantaric Dawn? . . .38 In the Unknown Darkness,39 in their Ah-hi (Chohanic, Dhyāni-Buddhic)40 Pariniṣpanna.41 The producers of Form (rūpa) from No-Form (arūpa), the Root of the World—the Devamātṛ42 and Svabhāva,43 rested in the bliss of Non-Being.44

Stanza 2, Sloka 2:

Where is Silence? Where were45 the ears to sense it? No,46 there was neither Silence, nor Sound. Nought, save ceaseless, eternal Breath (Motion), which knows itself not.47

Stanza 2, Sloka 3:

The hour had not yet struck;48 the Ray49 had not yet flashed into the Germ;50 the Mātṛpadma (Mother Lotus) had not yet swollen.51

Stanza 2, Sloka 4:

Her heart had not yet opened for the one52 ray to enter, thence to fall, as three into four,53 into54 the lap of Māyā.

Stanza 2, Sloka 5:

The Seven (Sons)55 were not yet born from the Web of Light. Darkness alone was Father-Mother, Svabhāva,56 and Svabhāva was in Darkness.57

Stanza 2, Sloka 6:

These two are the Germ, and the Germ is One.58 The Universe was still concealed in the Divine Thought and the Divine Bosom.59

Stanza 3, Sloka 1:

. . .60 The last vibration of the Seventh Eternity thrills61 through Infinitude. The Mother swells,62 expanding from within without,63 like the bud of the lotus.

Stanza 3, Sloka 2:

The vibration sweeps64 along, touching with its swift wing (simultaneously)65 the whole Universe, and the Germ that dwelleth in Darkness,66 the Darkness that breathes (moves) over the slumbering waters of life.67

Stanza 3, Sloka 3:

Darkness radiates68 Light, and Light drops69 one solitary Ray into the Waters, into the Mother-Deep.70 The ray shoots through the Virgin Egg;71 the ray causes the Eternal Egg to thrill, and drop the non-eternal (periodical)72 germ, which condenses into the World Egg.73

Stanza 3, Sloka 4:

(Then)74 the three (triangle) fall into the four (quaternary).75 The radiant essence becomes seven inside, seven outside. The Luminous Egg (Hiraṇyagarbha),76 which is itself three77 (the triple hypostases of Brahmā, or Viṣṇu, the three Avasthās), curdles78 and spreads79 in milk-white curds80 throughout the depths of81 Mother,82 the Root that83 grows in the84 Ocean of Life.

Stanza 3, Sloka 5:

The root remains,85 the light remains,86 the curds remain,87 and still Oeaohoo88 is89 one.90

Stanza 3, Sloka 6:

The root of life was in every drop of the ocean of Immortality91 (Amṛta),92 and the ocean was radiant light,93 which was Fire and Heat and94 Motion. Darkness95 vanished and was no more;96 it disappeared97 in its own Essence, the body98 of Fire and Water, of99 Father and Mother.100,101

Stanza 3, Sloka 7:

Behold, O Lanoo,102 the radiant Child103 of the two, the unparalleled refulgent Glory, Bright Space, Son of Dark Space,104 who105 emerges106 from the depths of the great Dark107 Waters.108 It is Oeaohoo, the Younger, the * * *109 (whom thou knowest now as Guān-shì-yīn—Commentary).110 He111 shines forth as the Sun;112 he is the blazing Divine Dragon of Wisdom.113 The Eka114 (One) is Catur (Four), and Catur (Four) takes to itself Tri (Three),115 and the Union produces the Sapta (Seven), in whom are the seven which become the Tridaśa116 (the thrice ten), the Hosts and the Multitudes.117,118 Behold him lifting the Veil, and unfurling it from East to West.119 He shuts out the above, and leaves the below to be seen as the Great Illusion. He marks the places for the shining ones (stars), and turns the Upper (Space)120 into a shoreless Sea of Fire, and the One Manifested (Element) into the Great Waters.

Stanza 3, Sloka 8:

Where was the germ, and where was now Darkness?121 Where is122 the Spirit of the flame that burns in thy lamp, O Lanoo? The germ is that, and that123 is Light, the white brilliant Son of the dark hidden Father.124

Stanza 3, Sloka 9:

Light is cold125 flame, and flame is fire, and the126 fire produces heat, which yields water, the water of life in the great Mother (Chaos).

Stanza 3, Sloka 10:

Father-Mother spin a Web whose upper end is fastened to Spirit (Puruṣa), the light of the one127 Darkness, and the lower one to its (the Spirit’s)128 shadowy end,129 Matter (Prakṛti); and this web is the Universe, spun out of the two substances made in one, which is Svabhāva.

Stanza 3, Sloka 11:

It (the Web) expands when the breath of fire (the Father) is upon it; it contracts when the breath of the mother (the root of Matter) touches it.130 Then the131 sons (the Elements with their respective Powers, or Intelligences) dissociate and132 scatter, to133 return into their mother’s bosom at the end of the “great day”134,135 and136 rebecome one with her.137 When it (the Web) is cooling it becomes radiant,138 its139 sons expand and contract through their own selves and hearts;140 they embrace141 infinitude.142

Stanza 3, Sloka 12:

Then Svabhāva sends143 Fohat to144 harden the atoms.145 Each (of these)146 is a part of the Web (Universe). Reflecting the “Self-Existent Lord” (Primeval Light) like a mirror, each becomes in turn a World.147 . . .148

Stanza 4, Sloka 1:

Listen, ye Sons of the Earth, to your instructors—the Sons of the Fire. Learn there is neither first nor last, for all is One149,150 Number, issued from No Number.

Stanza 4, Sloka 2:

Learn what we, who descend from the Primordial Seven,151 we who152 are born from the Primordial Flame, have learned153 from our Fathers. . . .154

Stanza 4, Sloka 3:

From the effulgency of Light—the Ray of Ever-Darkness155—sprung156 in Space the reawakened Energies (Dhyāni-Chohans); the One157 from the Egg, the six158 and the five;159 then the Three,160 the One,161 the Four, the One, the Five162,163—the twice Seven,164 the sum Total. And these are: the Essences, the Flames, the Elements, the Builders, the Numbers, the Arûpa (formless), the Rûpa (with bodies), and the Force165 or166 Divine Man—the sum Total. And from the Divine Man emanated the Forms,167 the Sparks,168 the sacred Animals, and the messengers of the sacred Fathers169 (Pitṛs) within the holy Four.170,171

Stanza 4, Sloka 4:

This was the Army of the Voice—the Divine Septenary.172 The Sparks of the Seven are subject to, and the servants of the First, the Second, the Third, the Fourth, the Fifth, the Sixth, and the Seventh of the Seven.173 These (“sparks”)174 are called Spheres, Triangles, Cubes, Lines, and Modellers; for thus stands the Eternal Nidāna—the Oi-Ha-Hou175,176 (the permutation of Oeaohoo), which is:177

Stanza 4, Sloka 5:

178“Darkness,”179 the boundless, or the No-Number,180 Ādi-Nidāna Svabhāva, the 181 (for x, unknown quantity):182

I. The Ādi-Sanat,183 the Number, for he is One.184

II. The Voice185 of the Word,186 Svabhāva, the Numbers, for he is One187 and Nine.188,189

III. The “Formless Square” (Arūpa)

And these three enclosed within the (boundless circle) are the sacred Four,190 and the Ten191 are the Arūpa (subjective, formless) Universe. Then come the “Sons,”192 the Seven Fighters, the One, the Eighth left out,193 and his Breath194 which is the Light-Maker (Bhāskara).

Stanza 4, Sloka 6:

. . .195 Then the Second196 Seven, who are the Lipika,197 produced by the Three198 (Word, Voice, and Spirit). The Rejected Son199 is One. The “Son-Suns”200 are201 countless.202

Stanza 5, Sloka 1:

The Primordial Seven, the First Seven Breaths of the Dragon of Wisdom, produce in their turn from their Holy Circumgyrating Breaths the Fiery Whirlwind.

Stanza 5, Sloka 2:

They make of him the messenger of their Will. The Dzyu203 [rgyus?]204 becomes Fohat;205 the Swift Son of the Divine Sons, whose sons are the206 Lipika,207,208 runs circular errands. Fohat is the steed and the thought is the rider209 (i.e. he is under the influence of their guiding thought).210 He passes like lightning through the fiery clouds (cosmic mists); takes three, and five, and seven strides through the seven regions above and the seven below (the world211 to be). He lifts his voice, and calls the innumerable sparks (atoms) and joins them together.212

Stanza 5, Sloka 3:

He is their guiding spirit and leader. When he commences work,213 he separates the sparks of the lower kingdom (mineral atoms) that float and thrill with joy in their radiant dwellings (gaseous clouds), and forms therewith the germs of wheels. He places them in the six directions of space and one in the middle—the central wheel.214

Stanza 5, Sloka 4:

Fohat traces spiral lines to unite the sixth215 to the seventh—the Crown;216 an Army of the Sons of Light stands at each angle, and217 the Lipika in the middle wheel. They (the Lipika) say:218 “this is good.”219 The first Divine World is ready, the first (is now)220 the second (world). Then the “Divine Arūpa” (the Formless Universe of Thought) reflects itself in Chāyāloka221 (the shadowy world of primal form, or the intellectual), the first garment of the222 Anupādaka.223

Stanza 5, Sloka 5:

Fohat takes five strides (having already taken the first three224), and builds a winged wheel225 at each corner of the square, for the four holy ones . . .226 and their armies (hosts).

Stanza 5, Sloka 6:

The Lipika227 circumscribe the Triangle, the first One228 (the vertical line or the figure I), the Cube, the second One,229 and the Pentacle within the Egg (circle). It is the ring called “Pass Not” for those who descend and ascend230 (as also for those)231 who, during the Kalpa, are progressing towards232 the great day “Be with us.”233 . . .234 Thus were formed the Arūpa and the Rūpa235 (the Formless World and the World of Forms): from One Light236 seven lights; from each of the seven, seven times seven lights.237 The wheels watch the Ring.238,239 . . .240

Stanza 6, Sloka 1:

By the power of the Mother of Mercy and Knowledge, Guān-yīn,241,242 the “Triple”243,244 of Guān-shì-yīn, residing in Guān-yīn-tiān,245 Fohat, the Breath of their Progeny, the Son of the Sons,246 having called forth247 from the lower248 abyss249 (chaos) the illusive form of Sien-tchan250 (our Universe) and the Seven Elements.251

Stanza 6, Sloka 2:252

The Swift and the253 Radiant One produces the Seven Laya254,255 Centres, against which none will prevail to the great day “Be with us,” and seats the Universe on these Eternal Foundations, surrounding Sien-tchan256 with the Elementary Germs.

Stanza 6, Sloka 3:

Of the Seven (Elements)257—first one258 manifested, six concealed; two259,260 manifested, five concealed; three261 manifested, four262 concealed; four produced,263 three hidden; four and one tsan264 [bàn?]265 (fraction) revealed,266 two and one half267 concealed; six to be manifested, one laid aside. Lastly, seven small268 wheels revolving; one giving birth to the other.269,270

Stanza 6, Sloka 4:

He builds them in the likeness of older271 wheels (worlds), placing them on the Imperishable Centres.272

How does Fohat273 build them? He274 collects the fiery275 dust. He makes balls of fire, runs through them and round them, infusing life thereinto, then sets them into motion276, some one way,277 some the other way.278 They are cold, he makes them hot. They are dry, he makes them moist. They shine, he fans and cools them.279 Thus acts Fohat from one Twilight280 to the other281 during282 Seven Eternities.283,284

Stanza 6, Sloka 5:

At the fourth285 (Round, or revolution of life and being around “the seven smaller wheels”), the Sons286 are told to create their images. One third287 refuses.288 Two289 (thirds) obey.

The curse is pronounced. They will be born in the fourth (Race),290 suffer and cause suffering.291 This is the first war.292

Stanza 6, Sloka 6:

The older wheels rotated293 downward and upward.294 . . .295 The Mother’s spawn filled the whole (Kosmos).296 There were297 battles fought between the Creators and the Destroyers,298 and battles fought for Space, the seed appearing and reappearing continuously.299,300,301

Stanza 6, Sloka 7:

Make thy calculations, O302 Lanoo,303 if thou wouldst304 learn the correct age of thy small wheel. Its fourth spoke is our mother (Earth). Reach the fourth305 “fruit” of the Fourth Path of Knowledge that leads to Nirvāṇa, and thou shalt comprehend, for thou shalt see. . . .306

Stanza 7, Sloka 1:

Behold the beginning of sentient, formless Life.

First, the Divine307 (vehicle), the one308 from the Mother-Spirit (Ātman);309 then the Spiritual (Ātmā-Buddhi, Spirit-Soul);310,311 (again) the three from the one, the four from the one, and the five, from which the three, the five and the seven.312 These are313 the three-fold, the four-fold downward;314 the “mind-born”315 Sons of the first Lord316 (Avalokiteśvara317), the shining Seven (Builders318).319 It is they who are thou, me, him, O320 Lanoo; they who watch over thee and thy mother, Bhūmi321 (Earth322).

Stanza 7, Sloka 2:

The one Ray multiplies the smaller rays. Life precedes Form, and life survives the last atom of Form323 (Sthūla-Śarīra,324 External Body). Through the countless rays proceeds325 the life-ray, the One, like a thread through many beads (pearls).326

Stanza 7, Sloka 3:

When the one becomes two, the “three-fold”327 appears. The328 three are (linked into) one; and it is our thread, O329 Lanoo, the heart of the Man-Plant called Saptaparṇa.

Stanza 7, Sloka 4:

It is the root that never dies, the three-tongued flame of the four wicks.330 . . .331 The wicks are the sparks, that draw from332 the three-tongued flame (their upper triad) shot out by the Seven, their333 flame; the beams and sparks of one moon reflected in the running waves of all the rivers of334 Earth (Bhūmi or Pṛthivī).335,336

Stanza 7, Sloka 5:

The spark hangs from the flame by the finest thread of Fohat. It journeys through the Seven Worlds337 of Māyā.338 It stops in the first (Kingdom), and is a metal and a stone; it passes into the second (Kingdom) and behold339—a plant;340 the plant whirls through seven changes341 and becomes a sacred animal (the first shadow of the physical man).342

From the combined attributes of these, Manu (Man), the thinker, is formed.

Who forms him? The seven lives.343 Who completes him? The five-fold Lha.344 And who perfects the last body?345 Fish, sin and soma (the moon).346 . . .347

Stanza 7, Sloka 6:

From the first-born (primitive, or the348 first man) the thread between the Silent Watcher and his Shadow becomes more strong and radiant with every change (reincarnation). The morning sunlight has changed into noon-day glory. . . .349

Stanza 7, Sloka 7:

This is thy present wheel,350 said the Flame to the Spark. 351Thou art myself, my image, and my shadow. I have clothes myself in thee, and thou art my Vāhana (vehicle) to the day “Be with us,” when thou shalt rebecome myself and others, thyself and me.352,353 Then the Builders, having donned their first clothing, descend on radiant earth354 and reign over Men355—who are themselves. . . .356

1. By “Primary Source” we mean original manuscripts or editions composed with direct access to HPB and/or her handwritten manuscripts. In regards to the 1893 edition of The Secret Doctrine, it is assumed that the editor’s had access to at least some of those manuscripts as well as the previous published editions. All editions after 1893 are assumed to have been composed solely through access to the previous published editions.

2. W: Mother.

3. Omitted in S1, T & S2. In S1b & S2b it is stated that “the ‘Robes’ stand for the noumenon of undifferentiated Cosmic Matter.”

4. W: “once again” is omitted.

5. Omitted in W, S1a & S2. HPB notes (S1 1:23) that “only portions of the seven Stanzas are here given.” She marks places where Slokas or portions of Slokas were skipped by “. . .” but this is inconsistently given in the four primary sources. We have chosen to default to including “. . .” wherever they appear in at least 2 sources, and have included footnotes where they appear in but one source.

6. W: Dhyan Chohans.

7. Omitted in W.

8. A footnote in W, S1b & S2b adds: “Nippang in China; Neibban in Burmah; or Moksha in India.” (as per S1b)

9. A footnote in W, S1b & S2b adds: “The ‘12’ Nidânas (in Tibetan Ten-brel Chug-nyi) are the chief causes of existence, effects generated by a concatenation of causes produced.” (as per S1b)

10. SD1 has “Sun-chan”; this is possibly a printer’s misspelling of “Sien-chan” or “Sien-tchan,” a term used elsewhere by HPB. There is ongoing research into this term, for instance see: “Research: Sien-Tchan and Related Terms.”

11. In W “DARKNESS” is given in all-caps.

12. In W “ALL” is given in all-caps.

13. In W one is italicized. In W a footnote appears here, which in S1 & S2 was incorporated into the commentary.

14. In S2 this is reversed, i.e. “not yet awakened.”

15. A footnote in W, S1b & S2b adds: “That which is called ‘wheel’ is the symbolical expression for a world or globe, which shows that the ancients were aware that our Earth was a revolving globe, not a motionless square as some Christian Fathers taught. The ‘Great Wheel’ is the whole duration of our Cycle of being, or Maha Kalpa, i.e., the whole revolution of our special chain of seven planets or Spheres from beginning to end; the “Small Wheels” meaning the Rounds, of which there are also Seven.” (as per S1b)

16. In W “and his pilgrimage thereon” is omitted.

17. It would appear that HPB omitted some terms here.

18. This marks the end of the original terminology supplied by HPB (S1 1:23).

19. In W: “The seven sublime Truths, and the seven Srutis [śruti].” In the commentary (W, p. 151), HPB explains: “Out of the seven Truths and Srutis (“revelations[”]) four only have been handed to us, as we are still in the 4th Round,” etc. In the Secret Doctrine, the connection is made between the “Lords” and the “Śrutis”: The Lords are “said to send their Bodhisattvas, the human correspondents of the Dhyani-Buddhas, during every Round and Race. Out of the Seven Truths and Revelations, or rather revealed secrets, four only have been handed to us, as we are still in the Fourth Round, and the world also has only had four Buddhas, so far.” Thus, each “Lord” sends forth one “Śruti.”

20. W: plunged.

21. This is consistently spelled “Paranishpanna” by HPB and in all four sources, though the term ought to be pariniṣpanna. In W this is italicized.

22. Spelled by HPB “Yong-Grüb.” In Wylie transliteration “yongs grub.” We have given the term in THL Simplified Phonetic Transcription.

23. W: having been.

24. In W was is italicized.

25. In W is is italicized.

26. In W “ONE BEING” is given in all-caps.

27. In W “ALL PRESCENCE” is given in all-caps.

28. A footnote in W, S1b & S2b adds: “In India it is called ‘The Eye of Siva,’ but beyond the great range it is known as “Dangma’s opened eye” in esoteric phraseology.” (as per S1b)

29. In S2 “the” is omitted.

30. See David Reigle’s “Book of Dzyan Research Report: Technical Terms in Stanza I.”

31. A footnote in W, S1b & S2b adds: “Dangma means a purified soul, one who has become a Jivanmukta, the highest adept, or rather a Mahatma so-called. His “opened eye” is the inner spiritual eye of the seer, [etc.]” (as per S1b)

32. W: (absolute Soul).

33. W: (absolute being).

34. This term was misspelled in the original; it has been corrected to the proper Sanskrit. See David Reigle’s “Book of Dzyan Research Report: Technical Terms in Stanza I.”

35. W added the following here in brackets: “‘Great Wheel’ is our Planetary chain, ‘Anupadaka’ ‘parentless’.” The latter, but not the former, were included in the commentaries in S1b and S2b.

36. Omitted in W.

37. In W “BUILDERS” is given in all-caps.

38. Omitted in W.

39. In W “UNKNOWN DARKNESS” is given in all-caps.

40. W: “in their Dhyan-Chohanic (Dhyâni Buddhic).”

41. In W Pariniṣpanna is italicized.

42. A footnote in W, S1b & S2b adds: “Mother of the Gods,” Aditi, or Cosmic Space. In the Zohar, she is called Sephira the Mother of the Sephiroth, and Shekinah in her primordial form, in abscondito. ” (as per S1b)

43. This term is misspelled with mistaken diacritics throughout theosophical literature due to misunderstanding of the declension rules for Sanskrit nouns. The proper term is “svabhāva” and does not include a final “t” unless given in the ablative case. See “Svabhavat in the Writings of H. P. Blavatsky.”

44. In W a footnote appears here, which in S1 & S2 was incorporated into the commentary.

45. In S1a and S2 “were” is omitted.

46. The punctuation varied greatly here. W has a semi-colon; S1a and S2 have a comma; S1b and T have an exclamation point. A comma seems most fitting grammatically.

47. In W a footnote appears here, which in S1 & S2 was moved to a footnote within in the commentary.

48. For an unknown reason, T has a question mark here.

49. In W “RAY” is given in all-caps.

50. In W “GERM” is given in all-caps.

51. A footnote in W, S1b & S2b adds: “An unpoetical term, yet still very graphic.” (as per S1b)

52. In W “one” is omitted.

53. In W “as three into four” is omitted.

54. S1b & T have “in.”

55. In S1a “sons” is given without brackets, thus seemingly as part of the Stanza text.

56. In W a footnote appears here, which in S1 & S2 was incorporated into the commentary.

57. In W “DARKNESS” is given in all-caps.

58. In W “ONE” is given in all-caps.

59. S1a included “. . .” at the end of this sloka. S1b and S2 included “. . .” at the beginning of the following stanza/sloka. We have chosen to include it as per the latter, as being the most common. The indication in either case is that there are missing slokas between Stanza 2, Sloka 6 and Stanza 3, Sloka 1.

60. See previous note.

61. W: thrilled. In W this sloka is given in past tense.

62. W: swelled.

63. In W within without is italicized.

64. W: swept. In W this sloka is given in past tense.

65. In W “simultaneously” is given without brackets, thus seemingly as part of the Stanza text. In S1a it is omitted.

66. In W a footnote appears here, which in S1 & S2 was incorporated into the commentary.

67. In W a footnote appears here, which in S1 & S2 was incorporated into the commentary.

68. W: radiated. In W this sloka is given in past tense.

69. W: dropped.

70. W: “into the Waters of Mother Space.” S1a: “into the mother-deep.” S1b: “into the waters, into the mother deep.” T: “INTO THE WATERS, THE MOTHER-DEEP.” S2: “into the Waters, into the Mother-Deep.”

71. W: “The ray fructified (recalled to life) the ‘Eternal virgin Egg.’” In W a footnote appears here, which in S1 & S2 was incorporated into the commentary.

72. Omitted in S1a.

73. From “the ray causes” to “the World Egg” is omitted in W. This omission, along with the first sentence of the following Sloka, is marked therein by “. . .” at the beginning of Sloka 4.

74. In S1a “Then” is given without brackets, thus seemingly as part of the Stanza text. In S1b & T it is given in brackets. In S2 it is omitted.

75. This first sentence is omitted in W, and is marked therein, along with the last portion of the previous Sloka, by “. . .”

76. W: “The radiant essence within the Hiranya garbha (golden Egg)”

77. In W “which is itself three” is omitted.

78. W: curdled. In W this sloka is given in past tense.

79. W: spread.

80. In W a footnote appears here, which in S1 & S2 was incorporated into the commentary of the following Sloka.

81. W: of the Mother.

82. W has “throughout the depths in milk white curds throughout the depths of the Mother.” S1b & S2 commentary includes another, more concise rendition: “‘the radiant essence curdled and spread throughout the depths’ of Space.”

83. W: which.

84. S1a and S2 have “in the depths of the Ocean of Life.”

85. W: remained. In W this sloka is given in past tense.

86. W: remained.

87. W: remained.

88. W has “the three.” It is evident that in her first manuscript translations HPB had intended to omit the term “oeaohoo” throughout.

89. W: were.

90. In W Sloka 4 and the first sentence of Sloka 5 were combined as a single sentence, thus: “. . . were one, for the root . . .”

91. W has “the Ocean (of Amrita).”

92. A footnote in W, S1b & S2b adds: “Amrita is ‘immortality’.” (as per S1a). In S1b this is repetitive and unnecessary as both terms (Amrita and Immortality) were included in the text.

93. W has “and the drop was in the root, and the whole floated in the radiant light.”

94. W has “and was motion.”

95. In W “Darkness” is given within quotation marks.

96. W has “retired and was . . . no more.” The “. . .” is not indicated in any of the other sources, though they provide no extra text. It is thus unclear if HPB omitted some text from the Stanzas here.

97. W: vanished.

98. W: essence.

99. S1a: or.

100. In W a footnote appears here, which in S1 & S2 was incorporated into the commentary.

101. W has “. . . . . . . . . .” here, seemingly indicating a large portion of omitted text from the Stanzas, however this is not included in any of the other sources. It is thus unclear if HPB omitted some text from the Stanzas here.

102. A footnote in W, S1b & S2b adds: “Lanoo is a student, a chela who studies practical Esotericism.” (as per S1b). In W, the footnote appeared in the following Sloka.

103. W: Son.

104. In W “Bright Space, Son of Dark Space” is omitted.

105. S1a: which. In W “who” is omitted.

106. W: emerging.

107. In W “great Dark” is omitted.

108. W has “. . . .” here, seemingly indicating a portion of omitted text from the Stanzas, however this is not included in any of the other sources. It is thus unclear if HPB omitted some text from the Stanzas here.

109. W has “It is x x x,” thus omitting the Oeaohoo. See earlier note on the omission of this term.

110. In W “when [whom] thou knowest now as Kwai[n]-Shai-Yin,” which is given without brackets, thus seemingly as part of the Stanza text.

111. W: who.

112. S1a: son. In W

113. W has “who shines forth like the blazing ‘divine Dragon of Wisdom,[’].”

114. In W “EKA” is given in all-caps.

115. A footnote in S1a adds: “In the English translation from the Sanskrit the numbers are given in that language, Eka, Chatur, etc., etc. It was thought best to give them in English.” However, W, S1b, T & S2 all give the Sanskrit terms, though S2 is the only source to give “tri” instead of “three.” The commentary in S1b and S2b make use of the term “Eka,” thus making it useful to give the Sanskrit terms. Due to the wide variance between sources and the use of “eka” in the S1b & S2b commentaries, we have chosen to give the Sanskrit terms with the English in brackets, as was partially done in S1b, S2b, and T.

116. A footnote in S1b & S2b adds: “‘Tri-dasa,’ or three times ten (30), alludes to the Vedic deities, in round numbers, or more accurately 33—a sacred number. They are the 12 Adityas, the 8 Vasus, the 11 Rudras, and 2 Aswins—the twin sons of the Sun and the Sky. This is the root-number of the Hindu Pantheon, which enumerates 33 crores or over three hundred millions of gods and goddesses.” (as per S1b)

117. W has “EKA—(one) and in whom are the seven, and in the seven the multitudes.”

118. In S1a “or the hosts and the multitudes” is given in brackets, thus seemingly not as part of the Stanza text, but rather as a comment on the term “tridaśa.”

119. W has “Behold him at his work in the solitudes of the sidereal Ocean.”

120. W has “transforming Space.” Space is thus given in W without brackets, while in the other sources it is in brackets with the term “Upper” as seemingly the term drawn from the text of the Stanzas.

121. In W “DARKNESS” is given in all-caps.

122. W: Where’s.

123. In W that is italicized in both instances.

124. W does not end the sentence here, but adds “who uses Kala-hansa (black Swan or goose).” This is not included in the other sources.

125. Omitted in W.

126. Omitted in S1a and S2.

127. W: great.

128. This clarification occurs only in S1b, but due to its conceptual importance we include it.

129. In W “its shadowy end” is omitted. In S1a and S2 the text is given as “to its shadowy end, Matter” whereas in S1b it is given as “to Matter its shadowy end.”

130. In W “it contracts when the breath of the mother touches it” is omitted.

131. W: its.

132. Omitted in W.

133. W: and.

134. In W “at the end of the great day” is omitted.

135. In S1a & S2 the quotation marks are omitted. In other Slokas this is given generally as “the great day ‘be with us’,” thus including quotes around “be with us.” We include the quotes around “great day” here as to maintain consistency in the sense given by the quotations when marking this idea.

136. W: to.

137. In W a footnote appears here, which in S1 & S2 was incorporated into the commentary.

138. W has “when it cools, and rebecomes radiant.”

139. S1a: and the.

140. W has “. . . .” here, seemingly indicating a portion of omitted text from the Stanzas, however this is not included in any of the other sources. It is thus unclear if HPB omitted some text from the Stanzas here.

141. W has “for embracing” instead of “they embrace.”

142. W has no distinct break between this and the following Sloka. It has: “for embracing infinitude Svabhâvat sends out Fohat and hardens the atom[s],” whereas the other sources split the Slokas here, thus: “they embrace infinitude. Then Svâbhâvat sends Fohat to harden the atoms.”

143. W: send out.

144. W: and.

145. W has “atom” singular, which the publishers of the 2014 printing give as “atom[s].”

146. S2 clarifies further, giving “Each (of the Atoms).”

147. A footnote in W, S1b & S2b adds: This is said in the sense that the flame from a fire is endless, and that the lights of the whole Universe could be lit at one simple rush-light without diminishing its flame.” (as per S1b)

148. This “. . .” is given at the end of Stanza 3, Sloka 12 in W & S1b. It is given at the beginning of Stanza 4 in S1a & S2. It is thus unclear whether we ought to view the omitted text as belonging to the end of Stanza 3 or to the beginning of Stanza 4. We have opted to include it at the end of Stanza 3, favoring the placement found in W especially.

149. In W “ONE” is given in all-caps.

150. The punctuation varies between sources here, significantly enough to change the meaning of the sentence in S1a, which has a colon after “one”, thus: “all is one: number issues from no number.” This colon is not included in S1b, however, and in the commentary of S1b & S2b the phrasing is given as “All is One Number, issued from No Number.” (as per S1b)

151. In W “SEVEN” is given in all-caps.

152. W has “that” instead of “we who.”

153. S1a & S2: “learnt.”

154. This “. . .” occurs in S1a and S2, but not in the other sources.

155. In W “EVER-DARKNESS” is given in all-caps.

156. S2: sprang.

157. In W One is italicized.

158. In W six is italicized.

159. In W five is italicized.

160. In W “THREE” is given in all-caps.

161. In W “ONE” is given in all-caps. The second “One” is omitted.

162. In W “FIVE” is given in all-caps.

163. W has “then the ONE the THREE, the FIVE.”

164. In W “SEVEN” is given in all-caps.

165. In W “FORCE” is given in all-caps.

166. S1a: of.

167. In W “FORMS” is given in all-caps.

168. In W “SPARKS” is given in all-caps.

169. W has “Pitris” in the text itself, instead of “Fathers” with “Pitris” in brackets.

170. In W “FOUR” is given in all-caps.

171. A footnote in S1b and S2b have: “The 4, represented in the Occult numerals by the Tetraktis, the Sacred or Perfect Square, is a Sacred Number with the mystics of every nation and race. It has one and the same significance in Brahmanism, Buddhism, the Kabala and in the Egyptian, Chaldean and other numerical systems.” (as per S1b). W had a shortened note on the same subject.

172. S1a and S2 have “the Divine Mother of the Seven.” We are unsure how to account for this difference.

173. W & S1b have “the” only before “First” and “Seventh.” T has “the” before “First,” “Second” and “Seventh”. S1a and S2 have “the” before each number.

174. In W & S1a “sparks” is given without brackets, but still with quotation marks.

175. In W “OI-HA-HOU” is given in all-caps.

176. S1a has “the Oeaohoo.”

177. S1a adds, “which is:” at the end of the sentence, leading into the next Sloka. S1b begins the next Sloka with “which is:.” S2 begins the next Sloka with “The Oi-Ha-Hou, which is.” W & T omit this.

178. S1b has “. . . . .” at the beginning of this Sloka. None of the other sources indicate this.

179. S2 omits the quotation marks around Darkness.

180. In W “NO NUMBER” is given in all-caps.

181. In W this is given as “.”

182. In W this opening sentence has significant differences in phrasing, thus: “(Adi-Nidana Svabhavat) [(] for X, unknown quantity)—‘Darkness,’ the boundless, or ‘The NO NUMBER’.”

183. In W a footnote appears here, which in S1 & S2 was incorporated into the commentary.

184. In W one is italicized.

185. In W “VOICE” is given in all-caps.

186. S1a has “Lord Svâbhâvat.”

187. In W “ONE” is given in all-caps.

188. In W “NINE” is given in all-caps.

189. In S1b and S2 there is a long explanatory footnote here.

190. In W “FOUR” is given in all-caps.

191. In W “TEN” is given in all-caps.

192. S2 omits the quotation marks around Sons.

193. W: rejected.

194. W has “their Breath.”

195. S1b & S2 have “. . .”; W has no distinct break between this and the previous Sloka, dividing the two by a semi-colon as part of the same continuous sentence; S1a & T omit the “. . .”

196. In W Second is italicized.

197. In W Lipika is italicized.

198. In W “THREE” is given in all-caps.

199. W & T: Sun.

200. W has “Sun-Suns”; T has “Sons-Suns.”

201. W has “who are.”

202. W places most of this in brackets, thus: “The Rejected (Sun is One, the Sun-Suns, who are countless).”

203. W has “Dgyn” italicized. In the “Cosmological Notes” this is given as “Dgyu.”

204. This Tibetan term (given here in Wylie transliteration) has been suggested as potentially the correct term for “Dzyu” or “Dgyu.” See here and here.

205. In W “FOHAT” is given in all-caps.

206. W has “the divine Sons and the Lipika.”

207. In W Lipika is italicized.

208. A footnote in W, S1b & S2b adds: The difference between the ‘Builders,’ the Planetary Spirits, and the Lipika must not be lost sight of.” (as per S1b)

209. W omits this sentence.

210. W gives “under the impulse of their guiding Thought” without brackets.

211. W has “wor[l]ds.”

212. In W & S1 “together” is omitted.

213. W has “his work.”

214. In W a footnote appears here, which in S1 & S2 was incorporated into the commentary.

215. W & S1b have “six.”

216. In W “to the seventh—the Crown” is omitted.

217. In S1b “and” is given in brackets. In S2 “and” is omitted in favor of a semi-colon.

218. W has “When they (the Lipika) have said.”

219. W & S1a omit the quotation marks here.

220. W has “the first being the second.” S1a has “is now” without brackets. S2 omits “is now” and gives only a comma, but adds a footnote thus: “that is: the First is now the Second World.”

221. W has “the Intellectual Rupa Loka.”

222. S1b gives “the” in brackets. S2 omits “the.”

223. W has “the Divine Manava-loka of the Mind-born sons.”

224. W has “having performed the first three.”

225. W has “builds 4 winged wheels at each corner.”

226. S1b & S2 have “. . .” W & S1a do not indicate this.

227. In W Lipika is italicized.

228. W: Line.

229. W: Line.

230. In W descend and ascend is italicized.

231. In W “as also for those” is given without brackets. S1a has “who descend and ascend. Also for those.” S1b & S2 have “as also for those” in brackets.

232. W & S1b have “toward”; S1a & S2 have “towards.” As The Secret Doctrine was originally published in England, we have chosen to use the preferred British English spelling “towards” rather than the preferred American English spelling “toward.”

233. In W “Be with us” is italicized.

234. S1b & S2 have “. . .” here. W & S1a do not indicate this.

235. S1a has “the Rupa and the Arupa.”

236. In W “LIGHT” is given in all-caps.

237. In W there is seemingly a descending order of magnitude implied in the capitalizations of the word “light” in this sentence, where it is given as “from One LIGHT seven Lights; from each of the seven, seven times seven lights”; thus the first is in all-caps, the second is capitalized, and the third is in lower-case. This is quite likely purposeful on the part of HPB, as capitalization is a tool she used in this manner elsewhere in her writings (see, for instance, in The Voice of the Silence, Fragment I, where she has “‘In order to become the knower of ALL SELF, thou hast first of self to be the knower.’ To reach the knowledge of that self, thou hast to give up Self to Non-Self, [etc.]”), but in this case the formatting was not carried forward from W into the printed editions. In S1 all three instances are given in lower-case. In S2 all three instances are capitalized. We have capitalized the first, as we have done in all cases where W had a term in all-caps, and have left the second and third in lower-case, as per S1.

238. In W “RING” is given in all-caps.

239. W has “The wheels ‘watch the RING.’” S1b has “The ‘Wheels’ watch the Ring.” S1a & S2 use no quotation marks.

240. S1a & S2 have “. . .” here. W & S1b do not indicate this.

241. W has “of Kwan-Yin, the bright Mother of Mercy and knowledge.”

242. W has a short footnote here, which is expanded in S1b and S2b, thus: “This stanza is translated from the Chinese text, and the names, as the equivalents of the original terms, are preserved. The real esoteric nomenclature cannot be given, as it would only confuse the reader. The Brahmanical doctrine has no equivalent to these. Vâch seems, in many an aspect, to approach the Chinese Kwan-yin, but there is no regular worship of Vâch under this name in India, as there is of Kwan-Yin in China. No exoteric religious system has ever adopted a female Creator, and thus woman was regarded and treated, from the first dawn of popular religions, as inferior to man. It is only in China and Egypt that Kwan-Yin and Isis were placed on a par with the male gods. Esotericism ignores both sexes. Its highest Deity is sexless as it is formless, neither Father nor Mother; and its first manifested beings, celestial and terrestrial alike, become only gradually androgynous and finally separate into distinct sexes.” (as per S1b)

243. S2 omits the quotations marks on Triple.

244. In W a footnote appears here, which in S1 & S2 was incorporated into the commentary.

245. In W a footnote appears here, which in S1 & S2 was incorporated into the commentary.

246. W has “Son of the Sun” with quotation marks.

247. W has “calls forth.”

248. In W lower is italicized.

249. W: Chaos.

250. W has “Sien-tchen” which is italicized; S1a has “Sien-Tchang”; S1b & S2 have “Sien-Tchan.” There is ongoing research into this term, for instance see: “Research: Sien-Tchan and Related Terms.”

251. W, S1a & S1b end this Sloka with a colon; only S2 ends it with a period. However, the use of a colon in W is a bridge between this Sloka and Sloka 3 (which explores the gradual manifestation of the Elements) since W omits Sloka 2. Carrying forward this colon into S1 while inserting Sloka 2 between that which precedes and that which follows the colon in W seems to be a mistake. This mistake was then corrected in S2 by changing the colon to a period.

252. Sloka 2 is entirely omitted in W, where Sloka 1 and Sloka 3 are separated by a colon as a continuous sentence.

253. In S1a “the” is omitted.

254. S1a has “Layu,” which is italicized.

255. A footnote in S1b & S2b adds: “From the Sanskrit Laya, the point of matter where every differentiation has ceased.” (as per S1b)

256. S1a has “Tsien-Tchan”; S1b & S2 have “Sien-Tchan.” There is ongoing research into this term, for instance see: “Research: Sien-Tchan and Related Terms.”

257. This is omitted in W. It was evidently added to Sloka 3 after the insertion of Sloka 2, which had been omitted in W.

258. In W one is italicized.

259. W has “then two.

260. In W two is italicized.

261. In W three is italicized.

262. In W four is italicized.

263. W: manifested.

264. W has “four and one half,” which is italicized.

265. S1 & S2 have “tsan.” This is possibly a typographical error, perhaps from misreading HPB’s handwritten cursive “b” as “ts,” as the correct term would appear to be the Chinese “bàn,” meaning “half.”

266. W: manifested.

267. In W two and one half is italicized.

268. In W “small” is omitted.

269. W has “emanating one from the other.”

270. In W a footnote appears here, which in S1 & S2 was incorporated into a footnote within the commentary.

271. W has “the older.”

272. In W “placing them on the Imperishable Centres” is omitted.

273. W: he.

274. W: Fohat.

275. In W “fiery” is omitted.

276. W has “He makes balls of fire with it and sets them in motion.”

277. In S1a “way” is omitted here.

278. W has “some one way, others in the opposite direction.”

279. W has “he fans and makes them cool putting out their lustre.”

280. In S1b Twilight is italicized.

281. W has “Thus acts Fohat from the dawn of the DAY till the twylight of NIGHT.”

282. W has “during the.”

283. A footnote in W, S1b & S2b adds: “A period of 311,040,000,000,000 years, according to Brahminical calculations. ” (as per S1b)

284. W has “. . . . . . . . . . . . . . . . . . . . . . . . . .” seemingly indicating a significant omission of text from the original Stanzas. However, this is not indicated in the other sources.

285. W has “At the beginning of the first.”

286. W has “Sons” with quotation marks.

287. In W one third is italicized.

288. W has “The one third refuse.”

289. W has “The two.”

290. W has “They will be born on the Fourth (globe).”

291. W has “. . .” here. This is not indicated in the other sources.

292. W has “. . . . . .” here. This is not indicated in the other sources.

293. W has “had rotated.”

294. S1a has “downwards and upwards.”

295. W has here “for one, and one half of an eternity.” In S1 & S2 “. . .” is given in place of that text. It is unclear why this was removed in the published editions, but it may possibly relate to the change at the beginning of Sloka 5, where “At the beginning of the first” [Round] was replaced in the published editions with “At the fourth (Round)” and later in the same Sloka where “Fourth (globe)” was replaced in the published editions with “Fourth (Race).”

296. A footnote in S1b & S2b adds: “The reader is reminded that Kosmos often means in our Stanzas only our own Solar System, not the Infinite Universe.” (as per S1b)

297. W has “had been.”

298. W: rebels.

299. A footnote in S1b & S2b adds: “This is purely astronomical..” (as per S1b)

300. W has here “since the first impulse had been given to our wheels.” It is unclear why this was removed in the published editions.

301. W has “. . . . . .” here. This is not indicated in the other sources.

302. In S1a “O” is omitted.

303. W: Lamas. In the 2014 published edition, the editors added [Lanoo] in square brackets.

304. S1a has “wouldest,” which is an apparent typo.

305. In W fourth is italicized.

306. In S1b “. . .” is omitted.

307. W: Spiritual.

308. In W “ONE” is given in all-caps.

309. W has “First the Spiritual, from the ONE, the ‘Atman’ (Spirit).”

310. W has “then—‘Atma-Buddhi’ (Spirit-Soul).”

311. A footnote in S1b & S2b adds: “This relates to the Cosmic principles.” (as per S1b)

312. W omits “the three from the one, the four from the one, and the five” and has simply “this, the three, the five and the seven.”

313. W has “then” instead of “These are.”

314. W has “the four-fold and downward.”

315. W & S2 have no quotation marks; S1 has quotation marks.

316. In W “FIRST-LORD” is given in all-caps.

317. W has “Prajapati.”

318. S1b has “the ‘Builders’.”

319. A footnote in S1b & S2b adds: “The seven creative Rishis now connected with the constellation of the Great Bear.” (as per S1b)

320. W & S1a have “oh.”

321. S1a has “mother earth.”

322. S1b has “the Earth.”

323. In S1b & S2b “of form” is given within the brackets.

324. W has “last atom of St[h]ula Sarira (external body).”

325. In S1b & S2 “proceeds” is omitted.

326. W has “through many pearls”; S1a has “through many jewels”; S1b & S2 have “through many beads (pearls).”

327. S1a & S2 have no quotation marks; W & S1b have quotation marks.

328. S1a & S2 have “appears, and the.”

329. W & S1a have “oh.”

330. A footnote in S1b adds: “The three-tongued flame of the four wicks corresponds to the four unities and the three Binaries of the Sephirothal tree.” This footnote is moved into the commentary in S2.

331. S1b & S2 have “. . .” here. This is not indicated in the other sources.

332. W has “and use” instead of “that draw from.”

333. In W their is italicized.

334. S1b has “of the.”

335. W has “of Bhumi (Earth).”

336. A footnote in S1b adds: “Useless to repeat again that the terms given here are Sanskrit translations; for the original terms, unknown and unheard of in Europe, would only puzzle the reader more, and serve no useful purpose.” This footnote is omitted in S2.

337. W has “through the seven and seven worlds.”

338. In W Maya is italicized.

339. W has “It stops in the first (kingdom) and behold.”

340. W: planet. In the 2014 published edition, the editors added [plant] in square brackets.

341. S1b: forms.

342. W has “seven changes more and it becomes an animal.”

343. W has “‘The One Life’.”

344. In W this second Q&A is omitted.

345. W has “who forms his body?”

346. W has “the many lives.”

347. In S1b “. . .” is omitted. In W it is given as “. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .” seemingly indicating a large portion of omitted text from the Stanzas.

348. In S2 “the” is omitted.

349. In W this is given as “. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .” seemingly indicating a large portion of omitted text from the Stanzas.

350. S2 uses quotation marks here for that which is being said.

351. S2 has an opening quotation mark here.

352. S2 has a closing quotation mark here.

353. W has “. . .” here. This is not indicated in the other sources.

354. W has “on the cooled earth.”

355. In W “MEN” is given in all-caps.

356. In S1b “. . .” is omitted.