We give below in a tabular form the classifications adopted by the Buddhist and Vedântic teachers of the principles of man: “Esoteric Vedânta. Târaka Râja Buddhism.” Yoga. 1. Sthûla Annamayakosha.(271) Sthûlopâdhi.(272) Sharîra. 2. Prâna.(273) Prânamayakosha. Sthûlopâdhi. 3. The Vehicle Prânamayakosha. Sthûlopâdhi. of Prâna.(274) 4. Kâma Rûpa. Mânomayakosha. Sûkshmopâdhi. 5. Mind Mânomayakosha. Sûkshmopâdhi. (Volitions and feelings); Vijñânam. 6. Spiritual Ânandamayakosha. Kâranopâdhi. Soul.(275) 7. Âtmâ. Âtmâ. Âtmâ. From the foregoing table it will be seen that the third principle in the Buddhist classification is not separately mentioned in the Vedântic division, as it is merely the vehicle of Prâna. It will also be seen that the fourth principle is included in the third Kosha (Sheath), as the same principle is but the vehicle of will‐power, which is but an energy of the mind. It must also be noticed that the Vijñânamayakosha is considered to be distinct from the Mânomayakosha, as a division is made after death between the lower part of the mind, as it were, which has a closer affinity with the fourth principle than with the sixth and its higher part, which attaches itself to the latter, and which is, in fact, the basis for the higher spiritual individuality of man. We may also here point out to our readers that the classification mentioned in the last column is, for all practical purposes, connected with Râja Yoga, the best and simplest. Though there are seven principles in man, there are but three distinct Upâdhis (Bases), in each of which his Âtmâ may work independently of the rest. These three Upâdhis can be separated by an Adept without killing himself. He cannot separate the seven principles from each other without destroying his constitution. The student will now be better prepared to see that between the three Upâdhis of the Râja Yoga and its Atmâ, and our three Upâdhis, Âtmâ, and the additional three divisions, there is in reality but very little difference. Moreover, as every Adept in Cis‐Himâlayan or Trans‐Himâlayan India, of the Patanjali, the Âryâsanga or the Mahâyâna schools, has to become a Râja Yogî, he must, therefore, accept the Târaka Râja classification in principle and theory, whatever classification he resorts to for practical and Occult purposes. Thus, it matters very little whether one speaks of the _three_ Upâdhis, with their _three_ Aspects, and Âtmâ, the eternal and immortal synthesis, or calls them the “Seven Principles.” For the benefit of those who may not have read, or, if they have, may not have clearly understood, in Theosophical writings, the doctrine of the septenary Chains of Worlds in the Solar Cosmos, the teaching is briefly as follows.