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
go O S3
#i
^^
u i.
S
I
o
sr -
PCSo OXP
. to <S?T?S^fj L.
so
ir
si & L.
Dr. K.tfbojjSg3sx>
M, S. &
Dr. P. tfiapsSbp M. D.fF. L C. A.
,
'
('Foreword^
Prof, (I) K, SO^C3cSo5&5_8nB8S sj
b(Introduction^ ^^
R.
vi
.f. M. V. L.^^
l \I
*"
B
|'L.
'
1. Foreword - Professor
Sri K. Satchidananda Murthy
2. Introduction by Sri R. Ramakrishnasah I to viii
g. fcodfc sSQc&3$a .
1 8
"9
* *j
I .1 tf^ES-Ss^ 5 &*i3$sStf .... 43*
II.
!\ ?5
HI
fj
r*
O
Qi
* F.
of
* ** *.iU w
i
^
it,,
-Si, 'i^A>%, .
w > .
VfK <f ^fc /*^w4Wft.ij.Cuc S^W-
. 4
lt
}L
V,
*
Ttfft,
I iiW
,
ft*'
XS^M
*.' I*
SS|< '
(9T*t/
, XoJ
I awW
riC*70!
^ -
' P* **t ^w ^ ^ rt*. > is
V7(SMH(JO^ I iyG! *
* ^ \ L.
O83riW
71
71
91
97
105
109
110
189
142
146
153
160
167
172
c
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-
) . MNGALA20-3-77 > UGADI
?b<jcSSo So 6
A.
<p
oD
72
irrS5So8cSS:>rt3
Broad Cast g'o^iO ^522-9-71
i>cL
42
S lfc*
O oJ
t
I
Or*
i
4 W ^"
T3T*tf +-&.*&
ctfetiK o{>8!!>.oi
r\
^
ro
IT%> W o^j^Ji^ ^ \y tWj CO oJ r^A XJ ?O\ >OT "
I ZCO -01 c\. 3 ^
Sto&Kno
c?
T2iefinSrS ^nc5'g^oL O
4-12-1903 So ^9c^)Kb ^r^A^o Soffo
! SSSo-O |SSS8\oAV--o V_ 'S
o
o
53- ^
oJ
"3 8S) fc TC
9*
i
-0
O
5O
*
to) L.
ox5\"^>^S. ^SJOSlcSfiS&j^9
9
^L
tf
JD eo*
'
V
C3
co
oo,
o
E2
o
W
'
-io eo
eoi ^>
v.
go 70
u
V.
ss;^ OrfSosS
e
20 Sol "?>
oo
oJ
eo eo
SoSJ'oatfS. 5O
2000
IJ
i
L8 "SeX)X^rfo"^ oSb
r oues
v_ oJ
sTCSr^o-OSP. |S, o v- v.
'
si
8
(Imagination);3os5 8
c5Sx>Jfi&oex>V-
I^;5>i3,^ ""Jd&ck dJ5ao^> ^f oi <**V.
In the mode of presentation)
CO
w,rf %/*-"
>2soaX 3 q1 n%^
*J"
Namama Veda Malaram
Sri Sri Sri
Jagadguru Pushpagirl MahasamstanMn
PUSHPAG1RI : : Uap*k Dt
Office s Camp :
Bellam Mandi Street Date ; 28.9.1976
Cuddapak.
^ ^
il
|JTC)000-DooO"uK^
oo
i'
V.
18
!f* *^
r5>
sr
K. L. N. SANSKRIT COLLEGE
Sri S. RAM'AKOTI SASTRI Tenali'
Principal Of 15-12-74
Member of Academic Council
Andhra University.
()>'
sp
t*U. L.
L. V. K*>ou L I.M.
4 If
20
L,
g> L. v
Ca
8*
i ^
.(Sdj
15-12-75
isoSr M - A -
V.
8
B 'r *MW^
,
C^< ^^^r
8
ba
CO
1.
22
2,-A
no e
L,
^ir-a f* 107 . 1091
\***
L1
i
fijfiCD
<> *sWW"j,V 'CM */U
id
23
I))
"
&io&, iag>s
Polarity ,
'
,
"a Simultaneuos Is"
and "Is not
24
o j$
They are uni?alent elemental
fie)ultimate units of paachabhootas, which in
or potential state are together known
as or, pradhaiia and in their kinetic State
at matter.
I'
cm*
L.
W
4]
8
A"
57 i
28-8-78
6^(..
fj2i55,oCTO
sp
*
L
IL_
26
*L
rfitfa-tfwo
%-. "~
*
27
!.
i
"(I)^-*^
ii
i t
L. L
28
Ss&o* *&fr;eSDSl|.
L
A
*
Di
(I)^-^3
A
Stiboeo
t
** L-
1
12.12-76
!
L.
30
tf Sio. *
*-
^^s "sCTca 8J-3A
A
L
31
tl CX.
V
S*c
o jL
A
I-
"3
00
ea
i
L.
t
"So
l Sp
32
49
"
A A6
*: 1
pRceS^S^a. C& tfA^eaa* 10,
5c
01
-^1W^-^^ .W^M
V.--WW^1 ^
5)
ch\^
tf
i
. ^T3* &*z* A. P.
rtfo-
v c? o&c3io v- C?
^J^ S.Xcra So
ov.
L Q_(? Q
_ *9
i/S "k VSb "V "N *"% 41 ^ ^\ "**\ tlfl \ /S *^\. *> *\ jQ \ *\ O*^" S^M O" ^*if*% ?% i^k i
tLJQQO *Jv* fOOoOOjvJ oJaj^lAj w wo U /Xy 1
NIP^
34
-
/->Yc5
\ O
8
o
6
|Sd\ Oe\ / C&
Dr. K. RAVINDRA 3ABU, M. S.,
Devi Nursing Home.
TENAL!
4-10-76
ex. Medical Association Meetings* spa
3
-zr. *
.5, ->j: v^
5T L.
55
S*;csficn8*
Ow
CX
3*33** H ^oiaea,'
"
22
J
36
o
r?
o
37
i
^Polarity")
K. RavlndraBabu
M. D., F. !. C.
1-3.7 Tcv
8fij
O
?5
83
i *< i *t'*--\ T
Ia*C j w -j^pwL
e>
~T> *, *<iiv* ^ fO>
39
,
o*
n
8
I oL.
oL v.
OCD
w
<*
ioto en* 8
s
L. L. co
"HINDU PHILOSOPHY MADE
EASY"
oi, j ou
, a.
5 6
en
o
o
i
CAll TTS
--JD
eo
oJ
Lweegctby
Dr. L. V. Gopala Rao
- ///-
"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.
^ . %<iw \L
ex
c. ./> , >* *% * j* ^> ... > *
'
f Space and time_ continuum)
O,
%
CO
6
44
*"*
!
s
L.
1. i>s5'
L.
19*
C*Sc&c&
(Subject . matter
O **"*
COP
3
45
"6*0 * n-Stfgo
"
6
.68501
;2fc5 tfc&s&o
48
-
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,
A<,-7^ .;" "**W *"*' "^ L
,
47
5
E8
6C""''' ^'' ^ " "^ "*'~ 1 f "
materi
,CXt co * <
al] ^ .\
\ /
a. These are conceptual
and abstract entities only, si;
L. ar
'es Sd^L.
rS Intellectua.
Hsm
e Q
(Rain.bow\\ / L
o
48
escxjo&Sd&rfo &>|SSs3f&, i
rCfc. (Essential Bliss and Beatitude.}
i v
SCO s
ar-JSs. ajSfi 6*2* 7e1k'c. '
a
fattachment gets intensi-
, 86. 64
200"
7] 49
33-*
8-3
i
L
i
|
C5 L
eo 9
CX.
n
50
* v*
Lr
Prism
^s PrismA *
A 3
e"S
i*o 26 n-6 26 r
{* L
ro
l
fi
9
jerd i S
is5 c
o (
6 \
A
So tf
X"
6
SotfO
o 3
tfoool
gs
n
n
52
2 &c5 9 s
i
L
Q
8
. if
2.
COPOf,
tfg,c&*SS,
53
COP
8 . The formless
Divine Principle which could only""be intuited and
experienced is Dakshinamurti.
Q
\'
8
2.
S.jsf* * .
8 ciSo^^. <K:>Co^ 6'Q^a 3.
54
I
L.
ot,
CDi
L
i s
**v
fundamentals)
k& e3|jfJS
Sx^oflfi. i;3S
55
J5*|*L
(inquisitive nature)
|C.
(abundence of the phenominav^ /
^OD, tfdcpSS SStftfSfsSaeo OS
>
(illusorymanifestations caused by cosmic
energy)iStf
fmetaphysical^\ 7
(fromthe known to the unknown or from the
physical to the metaphysical;
I
3&'S , X>
"The
most beautiful and profound emotion a man could
feel is the sensation of the mystical**
56
v- C/
*-|
<
L
j
S
Sd&oSoS Se7&\tfe9c3>w
J e*>
j
L.
es si1
L
[
.
2.
8. B*otf:Sba&*> &
8J 57
<*
j
5.
eyu)c
6.
St
x>3&*$ oj*o&&ojb copL, "i
_
]^
L.
]
L.
B 'Soun
I of sound".,,
d^ ^<3x>"^ ^^o ^beotD fDynamics
Q
58
rbdc)?S ^ 5 S"f&ox> (dynamics oflight)"*
T.V.
^clairvoiaceand
clairaudience)
srs
L *
that we do to others]
L.
^Quantumof good
ie. &tf^&&(Prime principle).
59
<\ 8i
Sf*eJ * L.
36
(molecular combination, state of
equilibrium and chemical disintegration) dc
fthat which everV
changes is the truth asfluxy jasS^, ^^ScSrfgsSa (that
which is changeless'
in its"
essence and has the very
existence in the continuum of space and time is
truth inessence)- &3SjcSy3&c63 o<gd3:) <ac&?5 *
/The changing universe is the visible God.v
Saa ? 43 c
2)
fil
(dynaniisni\
dS). N. B.
OU U
srS|K
L.
60
CO
<S*ft&* &&* <?
i
*-
A
'sSp^n
i
L. *
(balancew .
Staff}/
* f>
61.
tf
5
I
(detachment bysatiety)
r<3oo&;S
j
*
L -ft
S)tfqjT>ot&&) [Exchange
of Carbon dioxide andOxygen)
62
fig
A
d
j
L.
i
tfL.
i
L.
003* dao
MSP
63
>,
?
L.
a,
64
;Snrf g$oefo>
pfe"as*& 30&SS)a &oia&*9"
Co
SSc?5$&rt3
i
SS^n
)L
53-5
r
9) 65
Sto cCD
i PL
/that which goes on moving He] evolving from a
lower to a higher state\'
, i^/ S2o&, sS
j consciousness \\ /
Rising from a lower dorment state to a higher and
higher intelligent and a well organised State (ie\ toV /
wards perfection is the process of evolution, s >
^
&
oJj'L.
fotfss$
66
ct_, . ., __..._ ....
(idolatry)^o^S8 ^^wo&^ra (zooletry)
es
-
^tooinbetry)ox&> v
jO " L.
S^6
?<c^S*JS2b>|&. ^a
?,
1 s
L.
67
g&|
S^DL. JB
CO
jg|rt5s5boSctfcfi i
O.
-aa-i5\o8 I "3"
oJIf
oJ Q oJ
5
L_
Bi I
s
tf
9
o
i
L-
L
5"S A
A
fattachment\ ^^_g (detachment)
18
^ V Qu
(analyse^
)
L.
o ss5ofoSa 'SptfSSgb& ^
CX
69
i|
v_ L.
C2P* 417,000,000,^
219,000,000,
e5fic?ScSfi. iJ
i
?S
L o>
CO
()
5. 2)0I
SSf*
sSacS Intellectualisra
S
^ *
70
cu
intellectulism wS
^bo &i a* ke
acqnired emotionalism && 3sS^SeS?&. e^^r? SS)^^
(acquired emotional pleasure which . is Rajasic in
essence, caused by imaginery physical gyrations and
mental vibrations that ooze out amourous succulence\
Si
;$pSKJ*ep(3sSx>. This is bliss in
71
essence or Spiritual ecstacy but not pleasure acquired
by emotions or temporal elements,
9
(View points andtheories)
i
.0 t* L
c
^
i
I. 23?(acsld5b^ ^rs^56bosx) :
(Cosmological Theories^
b 1 SSes^Sisp^^ 2 sstfotfsptf&o 3
72
'^;c S
1 1^s53fiJsSas
:
(Psychological Theories)
(Psyche]e& 2f& J^ (Sou!)
00
|manifestation by illusion onlyV. f
<&%?&(simple
manifes,
tation with out any Illusion].
. N. B.8* Ot
'illusion'5
" O
'Super Imposition' & S
III gif^SZ^ s^^sS^co:(Theological Theories)
-T3 S^"*CO w o
A
i
10J73
2
(hetrogeneousj
3. eSs'^sasSDD (firstcause
CJ
4.
6.
j
82^?
sos 2)3^sS*To'Cfi i SS; ScSS.L. v_
.l
Satfo
74
w
. This is the theory that maintains
that all causality is a process of transformation. .
sjfi
>^fsense of Egoism) sSoeJS^ i ^co (pure
elementalultimates]
^So5 ^^Cxr^^ja>(Coalesed ele.
mentsf
be
known as Monads or the elemental ultimates whichcould convey life to the substances they come in
(The Theory that maintains the prior existance of
the effect in its Causal form is Satkary avadamU
75
<>j
)
L.
(material caused sD?6^ 80\ /
(intelligent caused Sr"3, ^x
\^ f -fefio/ L o'.
o . ar
5 C&D ^&>ro e^^e^ ^o SSssotf
c&,
'
osxo
^5. (yndifferentiatedmatter and spirit as- the cause
.of Jagat is AbhinnaNimittopadanam.^
^^ SSDS ^d'c5
"This
suggests the idea of VivarthaV
<^3^c-3arj (SrS^fiorc)&C5-S^tfed&a^ 8^6
76
Si g S$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