6

( The Science of Reality)

S. V,oJ

Dr. K. 5^

S'it i 'nO

c* J C

This book is published with the financial Assistance

of Sri Tirumala Tirupathi Devastanam under their scheme

"Aid to Publish religious Books"

Bs. 16*00

C3L- L. I. M.

^A. P.)522 201

jj-.U*U

Sri University

Professor Tirnpati 5I75D2

K. SATCH1DANANDA IVIURTHY India

Vice Chancellor 1 2 Aprs! 1 977

F Ot EW ORB

It was a pleasure to glance through Dr. L. V.

Gopala Rao's introduction and commentary to

Sri Sankaracharya^s 'Dakshinamurti Stotra'.

While a few modern critical scholars may not

accept this Stotra as a composition of the

great Sankara, Since Suresvara (Prakasatman ?),

Vidyaranya, Anandagiri and others commented

on it, it was very probebly composed by the

great Sankara. Irrespective of its authorship,

it is an impressive poetical work which sets-

forth the Advaita doctrine lucidly and beauti-

fully.

Dr. Gopala Rao has gained wide experience

as a physician and has acquired a good grasp

of Vedanta through his study and contact with

traditional pandits. In his long introduction

he has discussed the metaphysical, psychologi-

cal and cosmologies! theories of Advaita

Vedanta. He has provided an extensive expla-

nation of each slofca.

The book is boud to be useful to those*

*

who wish to understand Advaita doctrine. I

hope it will be widely read;

(Sd.) K, Satchidanand* Murthy

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1. Foreword - Professor

Sri K. Satchidananda Murthy

2. Introduction by Sri R. Ramakrishnasah I to viii

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R. RAMAKRISHNAyyA, Advocate,

T E N A L I.

"Pure intellectual* light, fulfilled with love,

Love of the true Good, "filled with all delight,

Transcending sweet delight, all sweets above.**

Dante (Divine Comedy Paradiso : XXX)

Poetic compositions and philosophical specu-lations are meant mainly for readers whose compara-tive freedom from want and from the stultifying

necessity to care for the morrow, facilitates a lei-

surely and steady interest in life, its origins, its

future and its ever-present beauties. That is whyneither poetry nor philosophy is so very popular. In

any case, they cannot compete with the cinema or

the novel for the attention of the vast body of the

reading public. And yet, even in an age in which

intense practical actiyity is given the first place and

poetry and philosophy have no place at all or at the

x&ost a remote second place, quite a few among us

manage to . keep up a lively interest in the study of

philosophy as is evident from the, stupendous effort

made by Dr. L. V. Gopala Rao in furnishing a learned

11

and yet lucid commentary on what can only be des-

as a little composition written centu-

ries ago by Sri Adi Sankara.

Tie man is delighted by poetry and

feel some what elevated by a study of philoso-

But, when it so happens as in the

ca%c of Dakshinamoorthy Sthothram, a

comt aius both philosophy and poetry,

is no limit to the wonderment caused by such

a compound- That precisely is my own

as I go on reciting the few slokas again and

audibly, more often within myself

with reverence*

Of all the poets of Europe the one that

to Sankara in his intuitive grasp of

cosmic purpose and beauty, is Dante (Italian poet of

the I3th-I4th Centuries). But, Dante in pre-eminen-

tly a in the best European tradition and there-

fore an artist. 'That is not how we can, describe

He is a philosopher in the best Hindu tra-

If he wrote poetry, that was because his

seeded poetic expression. In him more

in any otter writer, poetry and' philosophy meet

mod a common purpose and achieve a common

intuitions are . complementary to, if

not a of philosophical insights. Recent inqui-

ries Into the character of scientific achievements have

conclusively that without the intuition

we associate with a poet 'and without the daring

111

exhibited in philosophical speculations* there can be-

no original scientific discovery. So, science, poetry

and philosophy and perhaps even religion, are only

different facets of human endeavour, depending more

or less on preternatural intelligence. And., there is

no doubt that Sankara had this preternatural intelli-

gence to an extraordinary degree* True* his writings

do not reveal the same degree of craftsmanship as

those of Dante; but, they nevertheless expressisthe

joy of unpremeditated song.*' Dante needed all the

superlative mastery of an uncanny art to put across

his message^ while the truths discovered by Sankara

shine through the transparent medium of a languagewhich obliterates the distinction between matter and

.manner. It pleases as well as teaches.*

Coming now to the very readable commen-

tary supplied by Dr* Gopala Rao which in his affection

for me he attributes to the inspiration furnished byme. The truth is that long before we met, each of us

had been trying in his own way to re^-state our ancient

faith in the light of attacks made on it by modernscience and also to find out generally if popular sci-

ence has destroyed popular faith and also if, as has

been claimed m some fashionable quarters, the logic

of modern"

science has shattered mankind^ mostdrized philosophical possessions* After we met and

began to discuss our respective beliefs and to advance

our pet themes and favourite theses* it appeared ab-

solutely inescapable that a serious effort should be

made to give a reasonably cogen*t expression to all

the vague ideas and beliefs, hopes and aspirations andt

the doubts and fears which had made a cockpit of our

IV

and were contending for our very soul.

Dr. Rao set about his job with his accusto-

energy which would seem wonderful in a youngof thirty. * Going through his commentary I have

liked his treatment of the principle of

as the same concept occurs in various con-

in science and philosophy. While in the Hinduit is well-known as the Purusha and

Prakrit i modern science has made it familiar to us as

the attraction between positive and negative electri-

city. The same or almost the same concept is under-as the combined or simultaneous working of

opposing forces in the philosophy of Hegel andas dialectical meterialism by Marx and

It is the paradox of all living and non-livingmatter, and is present in the human spirit, labour andachievement. "He that findeth life

'

shall lose it;

tod he that loses his life (for my sake) shall find it'*

is one of(

the numerous pithy paradoxes of classical andBiblical literature. The Bhagavad

"

Gita abounds in

paradoxes of this kind and is itself a huge paradoxupon us to die so that we may live; that the

eternal life of man has to be built, so to say, on a pyra-mid of human dcolls; that there is destruction increation and creation in destruction. The conceptof the paradoxical nature of movement or change, wasnot unknown to the Hindus. But, their preoccupaticm was, not with the technique of movement, but withthe mystery and magic of time and space, as the two,between them, conspire to cause movement. Thatindeed is the true philosophical question and all elseamounts merely to scratching the surface. It maybe true that for the vast majority of us the Magic

of Science is necessary to point out the Magic beyondScience. But, the philosopher's position remains

unaltered by Scientific achievements.

I greet Dr. Gopalarao's commentary on

'Dakshinamurty Sthothram* as a welcome addition to

our philosophical literature and wish it and the

author every success. The need of the hour is to

reconcile science with religion and that can be done

only by philosophy. Dr. GopalaRao's book is an attemptin that direction*

I have appended, hereunder, more outof enthu-

siasm than from any sense of incompleteness of Dr.

Gopalarao's commentary a bare English rendering of

the slokas without, of course, their poetic content

which it is impossible (for me at any rate) to convey

in English or any other language known to me. Dr.

Gopalarao and I would feel amply rewarded if the

reader is encouraged to more serious efforts in the

same direction.

GIST OF SLOKAS:

L The world is infact what we ourselves makeof it; otherwise, like the world of our dreams,it is as unreal as the reflection of a city caughtin a mirror ... a mere shadow.

(Here we have the epistemological ques-tion tackled with brilliant terseness in two short

sentences.)

VI

2. If the plant, with its future flowers and

Is already in the seed, and requires only

and time to bring it out, all the myriadof Mature, looking like so many

plcturesj exist potentially in the

of Space and Time. But. it stands to

the author of this Magic is not subject

to its

(The age-old questions of creation* free-

will and determinism are tackled in this sloka with

brilliance. We hear in it also a distant

of all tie implications of the theory of eVolu-*

its Invariant reproduction and natural

etc.)

The Force that las created- the UniverseIs also the force animating everything in it; and

the Vedic teaching, "Thou art That",no further proof. Its realisation will free

tie fear of death (as the force that is in

0f as* is it-self the cause of ail life and can-not be 10' death,)

4 to 7. The next four slokas deal with the1

great Of the various facets and facultiesef the *ego

f

in all states and stages of life aftd theof purpose revealed 'in all its faculties and

functions-imagination aid understanding supported

VII

by emotional enthusiasm* It is the Great flame

(Lamp) within each of us but for which the world

is empty, dark and meaningless. It'

is there-

fore the same as that from which the "universe has

emerged.

Thou Art That' is thus self-revealed.

If Sankara were to come back alive in this

scientific age- a feat according to legend he .per-

formed once in his 'own time, he would undoubte-

dly observe that all our scientific achievements are

implicit at a level of consciousness which is common

to all mankind and which' assumes the objective

reality of the external world (nature); but that the

real destiny of man lies not only in probing the

several planets of our tiny solar system but in fin-

ding out how this and numerous other stellar systems

have conspired to cast a spell on us and to dis-

cover by appropriate means the mystery of this

great enchantment. Something like this is foresha-

dowed in the next sloka.

Sloka No. 8. The relations of cause and effect

and the realationships of father and son, teacher

and disciple, and, roaster and servant, that we see

around us, have no reality behind them. A simultaneous

VIII

at the whole of the universe in space and time

the emptiness of all these .relations andThe true destiny of man Is to see thro-

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"Tke Eastern genius is brought to the

fore-front In the back-ground of the Western

theories and this, a unique feature, places

this commentary on the top of all such com-mentaries in Tetugu."

E. K. FAGADALA, M. A. t

Department of English

Hindu College, Guntur.

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These are the effects of physical gyrations and Raja

sic vibrations sn different frequencies.

Emotionalism eciSsCS. Quite 9 cois-* *c

sistently with the predominating factor Rajas or Tamas

this gives different of degrees of acquired pleasure to

Ike individuals, This depends to some extent on the

cadre of the deities too, as Rama and Krishna or

Poleramma to Nancharamma Yet, in Moorti pooja

the roots of both or in wishful thinking,

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escxjo&Sd&rfo &>|SSs3f&, i

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mental vibrations that ooze out amourous succulence\

Si

;$pSKJ*ep(3sSx>. This is bliss in

71

essence or Spiritual ecstacy but not pleasure acquired

by emotions or temporal elements,

9

(View points andtheories)

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. This is the theory that maintains

that all causality is a process of transformation. .

sjfi

>^fsense of Egoism) sSoeJS^ i ^co (pure

elementalultimates]

^So5 ^^Cxr^^ja>(Coalesed ele.

mentsf

be

known as Monads or the elemental ultimates whichcould convey life to the substances they come in

(The Theory that maintains the prior existance of

the effect in its Causal form is Satkary avadamU

75

<>j

)

L.

(material caused sD?6^ 80\ /

(intelligent caused Sr"3, ^x

\^ f -fefio/ L o'.

o . ar

5 C&D ^&>ro e^^e^ ^o SSssotf

c&,

'

osxo

^5. (yndifferentiatedmatter and spirit as- the cause

.of Jagat is AbhinnaNimittopadanam.^

^^ SSDS ^d'c5

"This

suggests the idea of VivarthaV

<^3^c-3arj (SrS^fiorc)&C5-S^tfed&a^ 8^6

76

Si g S$cs'tfs5s> sSntf&SS ^eo&^a. (Theone only with

6 <&

necience and divine knowledge, as two aspects of the

oae; or it may be said that they are two apparent

opposites which exhibit the property of Polarity and

are in essence an integral whole. Polarity is the

disposition in a body to exhibit opposite properties

in opposite directions as the attraction and repulsion

at the opposite poles of a magnet

(deductive

a,"

Inductiveviewj

(duality]

I goeaj (transcientevolute of

Ignorence\

3 &o i c6.'

3

77

nounuwatftfesgsfca

(abstract(concrete

i<H3

Lr58 ^

13o&>?5D

\

,'3, ~

53

78

0)

*o'g'8cfs:66. eso^ai? e<3: ss^fd: 3 <?#xaQ . _ -

****

CO

/

a I

|X5rotSS^^b.

"

L

8

gro s^j jL L.

i

L

The subtle^ appears as the gross

and when the gross .resolves itself into the spirit, the

spirit only results.]

79

corf, wS

>J ]

L.

,

o

io&

, Cause alone exists,

What you perceive as effect is nothing but the cause.

\ sSiL.

83Sj*)*'icr

I

.

s

gg

, COP

80

tL,

, S

B

S)^ 53SSpS

S) 1 61

ft*

^sSae(Coalition and

division"^^

11) 81

3

\

Tprimordeal tumult or

. &&

and thoughts/

_J |

Consciousness\v /

Stress]

L.(Sounds, thingsV

(Causal Stress]

\ oot

funinanifest creationNV /

j

sL. Sf

e

82

rs-ofi

*J '

w-

c

Q n J oc L.

i ,

L L.

i rmatter rendered suitable for creation or

manifestation"}

10 a

Tdistration]

The infinite becomes, apparently finite)

(becomeslimited by space and

time],

! sS

6

j

r

tL.

In the begimng there was the word*

and the word became flesh

84

5

. (the three fold causes\>> '

s*,|

o

(theseed sounds}

.

[WlHn

160200^^0309

I

**l

(relativism.^\ /

(absolutism},

85

Co.existence\

i

L

(Inseperabie

s$r>6& fa harmoni-

ously blended but not a single whole \ e$c

.

(Theseare known as an inseperable integral

whole)

^5-XTT3

CpS O <>

If

CO

eJ6D 5p

II.

The effect has no cause.

i

esjeso^, ^^b5eso^, sSoa*cso3(2i

(Some unseen agency which gathersfii V

these atoms

*w

Primal matter

must be primal as matter is a manifestation of sprit.

. duCw

e

So

Jb

i

Arazabhavada is the theory that certain factors

contribute for the shaping of aa article; that the

87

effect comes to manifest, even without the ISt cause

mentioned in metaphysics

III

The Theory of illusion or superimposition. : The

illusion created by theself, on the self itself, as the

substratum, eptfS^tfd&sS& &> &&& &a c& 3

e

consciousness derailed is the cause of duality

sk, 3tfjljjfsSbo?5 (field-of

medicine)

(psychological diseases) s

^throughnervous

impulses)^ "ty^^^A (centre

inbrain)

(messages sent to wrong tele,*

phone numbers) cSSc?tf&a^GfDi^ex> Sje.sSn c

d tf

(Hysteria,

cST'&i

88

to

ipathoiogy\

33

a*

-v

OL Sf ""SI1

12] 89

itself)S)

**

a

By

|P >

L. *

the thing in

i ^ Q

90

5- (veiling property)

*" S2)^^bs

(distorting property)aStfra rJ

6' Sc- .' >

8eoS&

(Super imposition)

e

91

i

i

It Is a

simultaneous Is and is not, Maya Is a comparatively

gross form of the dynamic Sakti which appears in

evolution.

SSeoJ^ d

c6sSD3, ^63^SS2Q2Src*?6

n

xx>

*

*(1. WQ*'g5S$$$B

=1 Ij^O^oa efrOS^; 2.

^fcs&3^& jjo^di8

4.

92

*"4

Sf

6335800^6

_

(processof super impo-

sition as the result of a modification ofnescience}

[

r

O

j

to

SO S>B.

i s

L.

CO

4) ^gt

93

(Transitory appearance)

. 611

i

ii)-^o

d

^S'^azr^ STo^S5S<S m

94

N. B.

. f 3)

5.

ex.

i

i

L.

95

L.

S3

*nk

\

i

. L

96

at,

ot

*

2)

ou r> *

13] 97

i

|_

These are non Sanka.

rites. Their 's is not Vivartha Vada. They are

Triyambakltes. This mode of Abhasa is mentioned

here for contrast only.

2)86 SsS eJj J6d57oS. s?, K*L. L

L.

'

i

^

L *>

\" l_

1.

2,j

or divlded\

3*2?

2.

98

>. n*

^i

^direct Identity)

99

8.

ex>

sSs&s (manifesta

u o

oi

L.

, (The theory that\

maintains that manifestation is truth}. (2\

e/

/manifestation of theSupreme^

(They say that the manifester and

manifestation are both essentialtruths^.

100

IV

^ w

a

&* jt,

J

9 o oJ

C? 9 o

[the theory which conditions or limits

101

the limitJess or the Infinite is AvachedaV

GSps3f3)

(Infinite)

^limited)

3

o v

102

[

CCCP

I

fie o SD o

oj

^Supramentalor transcendental

Principle)tf ^

3.

L.

a.g'

cos-.

103

oi6

ca

SOctfo

j8rsSr7db.(4)

s. 3*3

sS) iSa ^Q

, C5^S ro3S^ dSp'f&oS cT*^ <Dea3 ^>a*)c

104

w.

s

L.

33 c6Seo,

A8

}

L.

]

3 ^

14]105

CO oJ0 *^ oJ a)

D f

n

God reflects himself(in

His Universal mmd\ as

Jceva; If you rise above the mind^jg) ^4^^ 8

you are He in his entirity.

ScoS^)?5}.

106

> d&Odfio, 3

(appearance)

dL-

e,"! S5^

Tmanifestation)&^ s&& Sto aoQ5* AsSiSi

5? rf

\ sSSa

i

L

[

(1)

(8\WEai

108

A

rpia

_.

OU

Ok)

8 ss.

6

60).so *-

53653-8

eo

?5 Sdtfitf

109

3

7Y?6

*

> . A

110

5

2.

ai 6* L

3

- L

* 3

111

co

_8 t sptf55-^88

5?536&fo,

oJ O.-

s

<s

3 SJoi

112

g

i fl

L. a

}fidfi

L,i SS^Sp^L.

15]113

g

i

* -

8,0.06'sSa. toSn- iJ

ite)v t

114

(The only one without asesand)

e^rpS^_g' &

3 &>'

(I)

Si

. is

2)

t

^Immanent j.

n8

8)oSJS3i>S'j_ ?3

Q

t>

jjay4

115

. ess-; [cJ i c&a cJxa sT&cA' 5*e&&s a^ L- L. ^jo ts^

8J _f

sjo)<3c& r&o dfiotfD

'

~~*

KSp\ 8

IT

N. B. :. '^^5?^^^' Sfi-efo

sjofib

.He^j

Ignorence not self evolved

but super imposed- by the Pramaata.

\ ^^0e.

*

>

s*o& i ^c&^o3. (This is self enolved andVL.

ordered to be super imposed by the selfItself.]

L.

L

oc.

116

CO '"<*

|L.

Intelligent cause immanent in the

material cause]

(thechangeless eternal

principle,)

/ what you perceive as effect is nothing other than

the causeitself.)

n*sstffb

<jffioo6*S>&$ (Super imposition)

35tfE8^veiling

\f

fe'sS^, the projection of a distorted thought

117

oO, a,fe'flrt 5?s a

CCQO&OuX

Boefeeo Bso38Sfoe<oft

n

4

I

dfio'S, ^ b&tfj ^J^ e$*cS& fa reflection like

a ^fioo

L.

118

(Homogeneous,hetrogeneous

andingrained]

I

L.

.18)i

en )

o

4

u)

88* e^ c*^^ So c& if 8~"^

^2 af S&o&o

: (I)

a|oa

S

SSo-S'

1

120

S) 4.i >

O.

L.

&. "SsSo1

8ja"wfiTe?r "c ^01** *' "

/a trance of a higher order^

)

*-

^> ^3- a

^throughdivine

grace^)io* s3^SefsS3 sSp.

4S5sSf6sSbo

2 S\ The five miseries are ignorence,

egoism, attachment, aversion and clinging to life.*

These are to be conquered, only by their respective

opposite concepts

61 121

-ar*oo

-)

6L.

c?

8 o

5 &r*ci SI

122

i,

o

y j

8 o ~

8 o -s tit

8

8.

123

)

L.

.

. ro 35 v- O

aCX,

/Symbolic and suggestive method^ ^o|)crC j

VJ

J L.

&o$x& ^Sot)J6do^J 90

pS)Jo ^SaSd&o&

i

o gi L

63

1 83L ay

-6 IF3

!!

124

i

CO

SS dfio 1

3 V ,

a.l_ &

V w

(A graphic representation of the

identity of the ego -and the Supreme principle).

Li

L.

eo 6 & eo

8Soa&j

4 0^5.

125

(graphic

epresentation).1.

|

"Lo". 2.

i sSa?&oft

fSymbol] s5'

4.

or a

sentation of a holy thought)

, 8.

9

(Infinite)

126

A

, I

'

L.

8' cor9

!

i

- L

S

L L. 8

3 , S3

It was a symbolic and geometrical representation that

was pressed into service to convey the idea of Para-

Bramha Tatwam and was known as maunavyakhya*

'

*

*

prakatitam,

127

2

Stffodfio65

8 t^bd^ ? o|w L

Si

tJ o

T ,538 rb& ^JA.SSP.^^ 8

jL, r

128

o

- -i-. Sa)

f!

oJ

17] 129

/The rays of the midday sun can exercise the effect

of heat only when passed through a double convex.

lense and concentrated to form a speck of intensive

heat; disseminated they will be Ineffective.!

!

L.

i

i s

L.

\

Lv .

2;

S.

4.

5.

6.

7.

130

c&O 3

8o

9

10

88

131

J(TS

**"

e ooO

fl

]c

L

8

i

t* ^iv

132

Stfd&oS

X *_'

co

L.

Q

j

133

(repressedreminiscences)

(grooves}

134

i

eb i Sj %

*""

135

doo&&

^j c

?3oi5o?5^

(mentalvibrations}

rfOfto&e3&

&

136

(1)^s S

(4)

3. 3

63

oSo i

L

n

1.

S) sS

18]

o.

6. e$s5s8

ro

\

oV.

egj

sStfsfc^S*

f

CO

138

^ ox>^o3

tftf^ss ^ j*x \

"S

139

d&*c5Soo&

oJ

nescience

1. & LSicS^SSaS 2.

/"

V

ci^e-fifcSsSbS) (absolute nescience^ S&'^Ses /relative*J

cr \ /

3 .

c tisfcfrtFS- ^01X1^

140

/1"\

saS b 3 Sesfc'

'

5D

'I *

O

J I

5V

"Soo

A

/\

S(jScS3bofiS)

ro

CO

o

o

ro

sr

-^8

141

5 S$o?5ro ,,, ......p

/Involution\ /

142

"

2. e"

O j

3. ss>

4.

^^(jSjScsa

d^o^^j Yflux)

<$o&

J.

jji

Atma is the original principle of consciousness

which, is a Continuum, irrespective of space and time,

wakefulness, dream or. sleep and of the same nature

even with respect to the flux in the case of matter-

It exhibits a process of involution during whole some

sleep and an evolutionary purposeful projectivity

during the dream and wakeful states- In every sphere,

both animate and the inanimate it purvades the

monads (Trigunas), which contribute to us the

understanding of its subtlest state and the primal

absolute In every branch of knowledge say Physics,

Chemistry, Biology etc., we have unitary ultimates

as a quantum, an atom and a gene, contemplationon which, helps one to conceive the transcendental

state of Atma and the state of actual experience of

the thing-in-itself. The sought for thing-in-itself ?

which could only be experienced is Atma*

143

1^22 S^ [^233v*. -u W. i

^formationof instinets

V.

^DS . sysSssSS JS3"

36'S*

o

SbosS

III

19]

i

L

65

/

\

2 "Is: s

(2)

*^ *

ii)

ssKc>

Iv)

146

(during the process of involution)

manifestation and evolution) o^ 3 ^:

v) ^^SS^^So,((jS^) S^jSbo ^e^^oN

(illusory knowledge caused by identifying with illusorybodies., y&So

''

CO

A5

?

i

147

iv)

&

ara

148

K*^

/1

3.

5. e

6,o

2.

ap

Sf

149

.

&&&>. e^

. (The principle of

polarity)'

ro

)(j*5-d&3fcD

(orbits)

"

OJ

150

^oootfSi56!fio2scSS)

Q

co (Harmones)<;

Q 'Sf

p (*j

A V

151

esodfcoS atfd&otfg'otfadfo. cs05j\ 5

ii> daT5^'Ko53>2oSocS c3o$:Do)cS&LCO

11*

(Phenomena)

A

tf- C3is5bocSSb

(Energy and matter are two states of the one primal

substance) Sf E?

, O

Vw'

o' we

152

S)S5^5osSo*<S)

(No illustration can be run\fj

on all force.

* I

300

CO

153

Q

o

A

154

A

$cD "3

5>

cr

Q

2no V

c jI

"

Sf

S) *

356

O A

S a*Sro

00

and homogenous relation ship^

/a specific

(V;

157

(spinoza)

"Whereever there is an external material

process it is but one side or aspect of the real

process. Thinking substance and extended substance

are one and the same thing. An emotion is a state

of mind that manifests itself by sensible changes in

the organs of different systems of the body. lust as

the emotion, as felt, is a part of the whole, of which,

changes in the circulatory, respiratory digestive and

other systems is the Basis, so an idea is a part along

with the.bodily changes of one complex organic pro-

cess. Even the infinitismal subtlities of mathematical

reflection have their correlates in the body. Thing-

ing substance and extended substance are one and

the same thing". &' &&&$& ari^sfcotfa s*os>

12* &

158

The past and future exist in their own nature,

qualities having different ways. The past & future

though non-existing in a manifested form exists in a

fine form. The idea is that existence never comes

out of non-existence. Thus, we infer that the

Karanam and Karyam are one and the same.

83

Ahe un-\

manifested)

159

0)

Potential or unmanifested), s$5s:

(kinetic or manifesting state)

A

(Newton's laws of motion) &toe^dfcsfc>c$Sb

&oK SS5N 6oi^)e^a. S3*5o^s5bo :- 1. The 1 aw of Inertia :

Every body continues to be in a state of rest or of

its uniform motion in a straight line, unless It is

compelled by an external force to change its state

(whether rest or motion)

Tamas is the primary property of tli^ field

tfSgs&i)It gives u : e fact that particles of

matter or even material objects tend to retain their

states of motion 'or rest and offer resistence to the

force acting on them. This establishes the objective

existence. e&&&>\& ^oKs^^ "eaiSd* <J

, <r> <A

Qtfr^otftf "So "^^5 cJSp**.

* &D

1. ^^^^o (lack of intelligenceor

nescience), 2. eotf^tf&o /Sg^^sSa ^^oCSaeo)3.

* "

(resistence to an external force), ^ &o*$&

A 5. ^oe5gsSD (reluptence to move or act)

^ > j,

160

5 cfc

ro

II. Law of force:rtf^ &$&&>} .the rate of

change of momentum of a tody is directly propor-tional to the force acting on the body and takes placein the direction in which the external force acts*

mcrocosm

(macrocosm)

III. The law of equilibrium :- To every actionthere is always an equal and opposite reation,

the positive and the negative,

s?o^5 |CT.^^ (equilibrium)C3/

(these opposites will have the effect of a binding force,which, only can preserve and maintain the statusquo).

21] 161

I

(objective existence^

?3oc55b^o To&&S^ ^"J

,8*

SfoS*

18

i

L

^O^^Do >

Ci

t u

CD

162

* *^*

^r5g" sS|!)

L

&^^)?6 ^8 a3&otfd&

a c;

(Impulsive nature")

163

,

fi/ 8*

?25"<?

.

\

so

a &x (mental equipoised Sodtfi^jSSn (right cogni-, v / o ^

s.

tion)SboO^JS^ba (Love for humanity

y^^^pd sympa-

thy)&*c>*?S&3

(3cptf$tf&ooc&c,&

o TRighteous desires),

i

L_lt

sSo6

^e&^ct

fmental ot psychological............ fcj

states\tf^2idC5

164

spa)

L

f

V

|L

SsS.dBo&5&

60$ SD^a -3

L

S)

I

165

t

j n

- 8Pj

L

WoeMMMJP

(as maturity of karmic principles occurs"!\ j

i sL Q L

i j?aooL. 9 L_

CD S3*

iL

166

fa sense of

theself) 2$o&fo-i #eorf, (pure

and unalloyed elements

^ ('coalescedelements

^

M'*

n o er

o i

167

. ss

35

"3

j

168

L.

e^PrS ^"fedi^XJ. SSDD?6 ^Ot

~ **-.& (. V L

S>6c!fiScS&, cSi^satfS S tfotfe cS@ -~J -

.

L

They are univalent elemental ultimates

ultimate units of the pancha bhootas, which, in their

Avyakta or potential state are together known as

Prakruti or Pradhana and in. their kinetic state.

manifest as matter subtle or solid, animate or inanumate, organic or inorganic, stationary or moving

about. They are of three categories :_ Inert & stable

^Tamas);active and vibrating

(Rajas); Tranquil,

'intelligent and capable of balencing and bindingtogether of the other two stable & vibrating forces.

22]169

This is Satwa, the aspect of Vidya. The other two

belong to the Avidya aspect. The opposite forces

of Vidya & Avidya existing in Prakruti show a

*midhunabhava in the relm of relativity too.

A

^

802)6 !b

-' \

u)

oo (

Q>

"S) Ja (?

oJ D

iS |j

J*-T-..JL

If

170

B

oodio

i

Polarity)

CO

Q

/"positive^ sxo9 /negatived\ / \ /

(Jcs5j^ "Sco^r?', "^S/r, io?6s5ooK /light heat and

motion) (j&d8#Q r?^o<^D. ^'fc ^Co^sSx)?6o(^?6D, ^'

.

^^ ft u-J

^ s5DOe^^SbJ6Lga&"2oc5 oy'3 ??^s5oD /the primordeal crea-

tive stress but not sound) 6d5^tf&ffci&. cy^^bc6/ C|j

tf e

*** CO

0)

eo

171

3

3 o

s&efc(unmaniest

crea

tion)

sao ?

(sense of EgoismX\,

or I)v>o>od> ^K?^e /pure and uncombined elemental

Units)^0(S)OS SS^S-ga $J-^otfg&3, KT^^5SS^

J) ^c55r^J (spirit)

36 tittiz^ fmatter)_D1^ \ /

}

172

cfibffc fiS" * rt^f e (jSs^&D subject) o

object)tf &&"&> oSeaSb

"Octfjf s

S"

(It is not a quality potency or attribute but the thing-

in-itself. Siva is consciousness as stasis and Sakti

is consciousness as dynamis.. It is Maya that reveals

God &>^ ^*2>osSwgs*^ (j$K3cpK7oD Without knowino- the

Sakti, the manifested power of God there is no meansfor knowing him. From Maya alone springs up duality &relativity. Beyond Maya there is neither the enjoyernor the object for enjoyment.

tfosftfo ^'(the one entity with dual aspects is the truth)

vI**. ** _>" fll -ninT!

am ^ ~ fl

^ou?j*

S^GJ:w3*rf s o^

(^>s;3&o (conscious-

ness absolute)

Q

173

?

tf o3

\

ro

8

(aspects of matter and spirit) ccb

5

o

i'"A simultaneousV ^ v

Is and Is-not) e5D5. 5*

tO oJ

174

a

;(J'

CD ^ v^ ,

CO

SsSy&Cb. (Sentiency i s

an integral constituent of all existence even in themineral kingdom. ^>,

'

Q

175

ix (Determinism)

5o

^

ro ^

O 3

(In the process of evolution

the human being is the highest in the order of intelli-

gence. But the cells in his intestine lungs or other

viscera are more intelligent more independent and

capable of subtlest functions. One can't master the

functions of the different organs in his body. It is

only yoga that can master these functions by releas-

ing and letting loose the powers hidden in one's body.

We have therefore to admit the presence of a

superior intelligence who only is capable of indepen-

dent action, creation or dissolution. We may designate

that intelligence as God and understand that he

176

could never be understood by human Intelligence

but could only be realised by intuition and experience.

He is some thing like the subatomic particleso

subtle and yet so potent and capable of free will"

QS tfrv

off'oacS <^J*A /vsS2fc

f

v,

Teleology c5^o^e5b. "A branch of metaphysics, ths

doctrine of final causes and of the uses which everv" ^

part of nature was designed to subserve the agree-

ment from design in proof of the existence of God".

(design) e>^D s5

(Free will)^ CO

(species)

28]

'

177

, .&

cO.

oA S*DJ6CO

.t), sja $5tfs5oe&tfb ^Cfgcs-Sd

fis\

Vitalism "Emergent

Evolution <^od$De5b* The philosophical doctrine that

the behaviour of the living organism is at least in

part, due to a vital Principal, which cannot possiblybe explained wholly in terms of Physics & Chemistry :

Evolution, like the work of an artist is creative and

therefore unpredictable; that a vague need exists

before hand, with in the animal or plant before the

means for satisfying the need develops.

c'chemistrv\

do ^sfbrvj- 5Fs5as$o jby a potent principle")_ JM..ni.iO \^ /'

(imaginative nature)

(a vague^

178

CO

(Vitalism)

/emergent evolution^^

(Jf2roift$o&$S^d^^exi 3. 1)23

2. ^5CO

/the divine intelligence) )e^oio)

3.

. 4.

^x

V 7T^ |j5^D Dd^SX)05KoSSgtfoi

tf

^)OC^

(determinism)

179

s56^sSri""ftsx 5j.)

/The self evolves of its

own freewill")

CD

?5o^S)o^>^. Here the nescience and#

the consequent illusion is self evolved and self super-

imposed. aodfc

2.

<W

<s>. Here Bramha is

not self evolved by His free-will, but is super imposed

by the Pramata)

3

180

. Q

(apparent creation'

(dissolution) sfr

(abundence of phenomena)

>eJ*;S S)oScS"&>(illusory.

manifestations of the real

<a

(Creation of the animate and inanimate

or organic and inorganic is intended to enable the

Jeeva to enjoy the reactions of his good or bad

actions done in accordence to his innate instincts

which stimulate Ragadwesha etc., with which he i$

imbued. The effort put forth to control the instin-

cts is Bharateeya culture or paramardhika sadhana.

&

^

181

ro O

o

3D

/IN ^cojco^

/'

0^

CO

^8

o fl

A

182

3.

jQ-(0

5

A

/existenceabsolute)

A

ro

1.

2.

8.

5

5 S

A

\

&r>s 5

184

CO

oJ

(T)

<"">

G 00

o

, Si I sSiid&S ; Ib^ ^

2

\

24]185

o

Q

(matter) cS Sa<SS

C3

*>

(process

of involution)

SJ-N 3

Q6

co

sSSssckotfb&Sb

*B o5 $ o )

ro

iD5S*g,

"S o^ss^^x)^ (descrimination or distinction^_- /

"S^^)0^olb?6D "Sa-JSD eo

^JUU" * r '"""

eT^CfKo 55"^

3.

, tsSSi*SS &r&3S5boc53CO ^*

, ss>oti 3 tf

du4

187

2.O

O5 n*

8

o

tf

CO

188

:Sfc^atfsfco

^as^aOTtfS) jtfSpotted

,e

/ 3

'd

o

(Polarity)'

c^o<^cb. e^rv* "oo^o

e-S' Sacrtfsfco

<2

(positive and negative)

e

Q

^fv)

^ , .-. T

189

sSrjj^. (The primordeal

stress)

(a Nebulous

or cloudy state, not clearly seen or understood)

. -^s

Q

5"

eo KoSJ),

Q

190

/

55)

0)

a

o

wS)

/f-SrV^"

gS$DDefe<3D<G fid^^

j6^o s-S AQQ^* s^^gb 6'^^s |j

"Soo^etffc ^tfjS3' ^00^55 rc

"

(collective ignorence)

4

*d'""

............o

fij

e-tf

192

tftfd&odfcSf

***

Sip,

& sS

. /4/4)

(matter is the manifestation of mind)

(2) ^ aoo^sptf ss^% i^aaoo (^ as

/

25]

wtfgjS^otfeSsfco (The primordeal stress that causes un-

manifest creation is capable of independent creation)

.

(Relative nature com

posed of the trigunas) cfo^tfea$3r> <t>^2&>*:.

^Sfcatf&ffc,

/

\

ft,

S^; (a simultaneous Is and Is not), s

dad6eXS

'& tfS-

OCO \ /

/sStfo&o&fc 8

\ <^

"l^eo^c^)^ 3 rfSsSSaS) o$5irf&'ofcy

63

194

oj;

(manifestations)

}$u ro

\ ca

5 l

CO

<- rv

ro ro

ti5 i

cwQ

/He alone knows the aboslute reality who\

knows it by direct intuition) $

w

(So^-; &#$ ^

5

196

4.

d&SioefcoJ

3o

"S jlf

o

(vibration)

V ro

sSifo^Scfib^b tf&saf&j 8

197

.--------

5

2 - fc Da ^16

(absolute awareness)

^Electricityhas no incandiscence.

Similarly the infinite Consciousness or absolute

aSwwess could not be seen by the worldly mmded.

vlt IS manifestations could be seen and known when

S chaitanya functions in the field of Buddht-Just

the exSence of electricity could be known as

r al only byUs manifestation as light, heat or notio.

when U passes through the filaments and energ

Sem).

Cfilaments)^ lfM

white heat)D

(filament)

108

SD .

CO

^3^83

J- .......... -0%

^^ro ^o. 3;

Sf

.(Inferable)

JD Sb ^ o

o tf

cPd&ss

I ff?

199

ro

When consciousness functions in the intellect which

;sof the nature of Rajas then only what we call

intelligence (to know things & concepts) beamsout,

;Ss$x> iSp^<S'cSysS>

'

s$5"D^g^ ? "Sei^C'essioo (rays of

light) ^^a^to^d&DcSa, a&cSs5y& ^To^o^sioo Waves

of sound);

(jS^^^^^o^o^. SJ&DO^I^o$

s^^s?^^^

(every thinking process and the waves of thought that

are projected)

sy

axo^c&ptf

200

Ether

electromagnetic

<

&rSrotftfsSbooS&

3

/"medium^\ /

CD

s'SsSaS'So^)?ojCog^^) ^3"^^

26]2

sSa^&

s

s9 5 S^

6-0(^^0:^JS er^ofiab sS)5Efi3C3SSodiS) )5)

tfo

'

1

'

" &/> SSs?

(diversity) ^a^gsSfflo (differencesin temperaments)

202

ro oJ

/

oO

3 D

-SSgS c^) l^od'o

.O

6

S

5

203

'; co lo

o3

O

.

V*ta

A

COExistentialism

Strema of concsiousnessQ .

We do not see the permanent

significance of the world external, because it is

changing from moment to moment; ** ^g o _

sad te

eo

ro

204

/manifestation)

-

<2^ "

5

w%

why ?' "' " " ' * " ' '

-AN

^tfD BOc$boSg$&fc. (the ^ualjified and tlxe .qu^Ji-' *"

' -

'

." ,

' \ i'

,

' "','- ( *1* ',-i

'

'. I,V' >

'

)

fyingV, /'

r*>w w v

-co

S-9

.

Soft

S*

5

208

OS

>

G Q

5 oC

[culture)

^o^Sbfic.

lisas' S^*

,- o

'

v- _p . *

5.

J)

spaScS3

35

207

^pca^

cO

Q

CO

ftao:5 (

/|)d^ er^oo^CSb").& eo^a

*oCicScSD tidibsSbD ^cS dSoo^ex) ^&o^>Q A

S 04i.aS^AOT cwer

sp

208

CJ>CL__

u%

gj*

^

27] ,209

armic principles^r. /\

l

u

1.

2.'

3.o

CD eo

S

/ fffiff"'" y "'

Q5

bp1 5,

210

6.00

_ . . .

X- oJI s s coo

recognised)

osSy&

^ > 5

^Basis) >

5i

211

(JJ

equal "basis or<*.

S

n

S*tf&""&&,

5

eo

212

*^^

J6^j6gb 57$totf&. o^) SaS-e)'

e S ^CcS

213

0)

(understand^

SJ*

aA

. V

6

o

SJ5 :

214

v /

dfcffc ^cS

5

e i

215

,o

eo

Q

216

?6(inter chan

geble) cS^s3bo^3b^a. c&S'o&fcfcoe

^c6^X)^o) ^"1^88$*^^ ^tf

^43 (&nidr) '^ob^ie^sij. 6 a

28]217

7.oo >

oJ tp

i S

i jl

""*~ *^"*

cSi

ro ro

*'

V* xT:_> * C1

218

flux

D

0*0

SS3>:

<v

flux

5D

1 (chemical disintegration and mole-

cular combination) ^dn>^

^purposefulmeta morphosis.)

&S$el?^<2,

**

^ n* (Energy)

dTBisS^S5r'^

8C?

/Those^

with a form and those which are formless as mind

and thoughts are matter" (ie) unmanifest matter is

Subtle and the manifest is gross..

(Energy).

(matter) .

esScSSa 3s^o'3&. S-S,

_ ^

w Astetine

A & tt

220

6

5 osS^fc

O'

221

^" ' Ui ,|,lMN

dxfibs7d'5 ISP sS

o *- P

S,"ro

e0J

ar

2)

\

vi

223

^^*

(1st cause)

&

~

224

eo

Cp

ptf Sbo^ c5

(open public road) sa

CD

&o ^fib^'

d-toeo (cellestialsongs)

odieo ^ero^^ JPO

29]

c->

^

Ow

ro

o

co

<A state similar to hybemation) 4>

3

Q

227

V,

***

ao)^D4 i"sSrS5bo S

n

2).y

A

ro

9.ro

V Q /,

^ \

Si

^S-r^^^asibj SbeoA"; eT^ =

\

5 d&ft ^is^Sbj" 5

co

6

(inference)

231

CO CD

:S&S38&"

eo

/

Oj

c3-Cbe7'SSg

5

SsS

ci

S)

iy

aaoo - ^6lD

71

(unmanifest creation) J5^

creative stress) So&

Scoo^oSS &S6 S*aoo3Sa SJA

(States of consciousness)

t

X,

234

Y

A

o

6I I

*' ' -

10.

"0

.i O

***,

236

o C*Q '

ti

So sifc&oodaboS3 rb

5 SC"

eO

(Relative;

, -,;

*

.

plane") t

237

o

CO oJ

"

Aco

OT^asFcSs&rt c*^\ 5

e^oB

Q_, ;j

o

S,,

'

Ootfsfco D ^b ss 6' 6' Sj^(sTg

^ (both asA

consciousness as stasis)

238

So

SOSSbri, . I^C WSA

(The true State of the consciousness real.)

OO

oJtfc" stfsfca 3ds> -3a\<SS6oO

?So tf

23?

esO( J J

(obiter dicta) isSc^ / V

A

A

^sSi^ ^PC5JSoSb eo^A *

Lo