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Is

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21-5- IS

522201.

This book

is

published with the financial Assistance

of Tirimtala Tirupati

Devasfanams under their

,

Scheme "Aid

to publish Religious Books/'

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31

Dr. P.
Head
of

Seetharam Reddy,
Department of Philosophy

PH.

Dr. R.

Venkat Reddy,

PH. D.,

Department of Philosophy
Osntania University Arts College,

HYDERABAD.

14
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Dp. Ch.

Subba Rao

M. A. Hindi, M. A. Philosophy
Ph. D. & D. Litt. Retd. Bead Hindi Dept.

Hindu College,

MACHILIPATNAM

(A. P.)
"'

''
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(Spiritualism^ /
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SsSb^&oa

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("Mind

(Soulj

ec&p
ea

Intellect

(Sensuality^
5

sSD^r

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[

(activity^

^cco?6

-^

(motive force\ nc&>

V
/

sensation^,

oS?

remembrance^ e^SD /
**^*
,

(identical! / \

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19

ess^otfo,

So-

!!

L,"

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20

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seriousness

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(Comprehension^ V
/

S)s5QoeSb&>go

Law

of inertia
fS^odJS

Law
),

of force
(tftacS^s5*fl3&rf>

and the

law of .equilibrium

(Critique)

25

5P\

L.

"Consciousness

Is

only singular

but

not

plural"

Shrodinger

^
t)

SStf

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R. 3oS'"5an eS
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Philosophy of Religion
Religion
a Stabiliser, lays

down

certain rules for

a healthy living not

only for the individual,

but for the

integrity of the society as well.

Since application of

the tenets in a religion enables one to economise and

accumulate his spiritual anergy to endeavour and avoid ethical depravity, it stabilises the mental and emotional
equilibrium.

"Devoid of this target as its main purpose to carve out the spiritual beauty hidden in the Stony Jadam to
the state of Chit
is

inconceivable and can't,

therefore r

Illuminate one's path to the supreme Spiritual

Stratum*

The noble joy

fountain head
-

of

life, springing up from the the Atman, can never be achieved and

wider

experienced by

1.

Idolatry (without the

itself,

superimposition

of the transcendental^- the thing in

on which, even

the object of
2.

worship

is

said

to

Zoofetry (worship of the flora

&

be superimposed). fauna) and 3 loom-

betry (worship of tocmbs and manes).

even conflegrations with to the supremacy of one creed or sect over the regard
Struggles, Conflicts or
other;
is

vain and will never be conducive to calm thin*

king or judicious acting.

root nor, can
only Beacon
realisation,
it

As

such, religion will have

no

bear

tight

Atmatatva Vivekam is the to lead one towords the Goal 3

fruit.

Dr. L.

VIJAVAGQPALA RAO,
the author.

sr fea

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The conception
the

of the

word 'God'

is In

relation to

Cosmos

the extra

only. When the Cosmos has no existence Cosmic God also cannot be conceived and

adored as such.
conceived
in

the integral

The aspects of whole

Spirit

and matter were

spirit that is

responsible for

Poornam and the the Unity, harmony and the

the
*

evolutionary process of the Universe

Sakti at the time

is

termed as 'God'
of His

Thus God was born by way of manifestation

of the inception of

own
all

the evolutionary

process only and not by uterine

birth.

He

is

the

permeating Paraprakruti or Hiranyagarbha.

fore not the Absolute, not the Substratum

God is known

there-

as the

Adhistanam nor the nameless, Nirvisesha Parabramham who ss

Causal principle
the

formless,

qualityless

the nonvibrant prime Nirguna Karana Bramham - our Atma Tatwarn, that which can only be experienced by
intuition in a State of

Manolayam.

*j

o5tf&a

&$r? (Relative idea) a*s><3

SsJ*sSu

(The Absolute planed \ )

^^

^:"o^xi
*>

^o Q

It is

the tiling in
5

itself,

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Attribute

less*

ecxo?5a
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sS5*tf&'o.

tf&sf

fc3(^

mysterious

unseen force

&&

SSixpcJo

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L.

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a&o&eS^

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fc'siv
-

L,

Atrna or Parasiva

is

the

Primal

and

highest

level

consciousness known as the Unity consciousness which

is

the Supra conscious unmanifest principle

is of

or

'Druk*
Wtn^fflfta-ww^^waww**,
,.,

which

the subjective aspect of the Tatwarn,

times can conceive

self.

himself as the object to

who at his own

MM

He

is

the seer and the

knower as well as the seen

and known object

21
J

&&># #o a&f&a G eJ
This
is

the

Cosmic

Kinetic creative
in

manifest consci-

ousness.

metaphysics explains all phenomena on the basis of consciousness only, where as materialism asserts the primacy of matter or mass for creation. This is the fundamental difference between the two significant words Idealism and materialism/
This
is

The

idealistic theory

note worthy point for the elucidation

metaphysical
is

and comprehension of the tenets in philosophy and the Atma tatwa. A second note wcrthy point
that the

but,

word 'phenomenon' means a natural event not the hidden force by which the event was caused.
of

The aim
the
1

metaphysics

is to

comprehend and experience

(ie) the

st

cause of the phenomenon

or Bramhan.

causal principle
Sakti

Atman

Creation begins

when Audi

becomes two the Spirit and matter An extra Cosmic God Can possibly be conceived only when the idea of a
world takes shape.

What

exists otherwise

is

the

Atma

Tatwa only
or 'Devudu'

in its

integral

Poorna Bhavam.
is

The Cosmic
as

Kinetic creative chaitanyam

therefore adored

God

in different shapes of manifestations quite with the differing individual predictions. consistently Thus have incidiously crept in Jdoletry, Zooletry and

tombstry
tion

to achive personal aspirations

and the

realisa-

of

Atma tatwa has been

receding into the back

ground.

|3|

aspect of
its'

The phenomena! jagat is the objective the Atma. The self, serving as the object to
.

own

self,

Constitutes Vimarsa in sakta sidhanta and

is known as Prakasam the subjective aspect or the seer Thus the self with its two or knowledge Absolute.

whole or 'Poornarn' of aspects constitutes the integral This idea lends support to the the Advaita school.
existence of Swagatha Bheda
^**"P("I"*W"""*" 1"
IIIIMl'IH'1"'"^*''^"""""""*"^-

Bhavam

in

the Saguna
is

Bramha

state.

This

is

the fundamental

which

quite

of in conformity with the principle polarttyjn Physics, and the Ardha Naareeswara
in

modern

Metaphysics.

G&J5

|S?6cSa6*

p-cfi

"It is a

mysterious unseen force"

w& 3^?5^ sS

"i

ioo

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This

is

why

I,

for myself,

am

both a materialist

and a

spiritualist as well, in the integral sense.

" ^^ &~stf*
8

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S^O^ ^O^j ^ o
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"I and

my

father are

One"

C'il

L.

83 c sr

sa

15

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the thing
In itself or the substratum ert>^. <&

^5o, a Cora, ^^

fif
. I

Es

rlfesS^o?i

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SofiJsSs&ca^jS).

s^a

53*5?$$ o

Intelligent

cause)

16

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i.osS"5S

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8.
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25

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SsSdfi&anu.
sy-

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>ruc\>

lt&-rL $5*Ja>

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Of

V \

'Ignoring

the knowledge of the external

tion).

by a process of involu-

^e
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nDUttij * *rf ^*
I
l

'l

jgut

I-

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EP

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1nm

p
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*""-*

(formation of instincts)
Sircrs^oSxcSoD* spJo^

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cu^otJu A

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3 to

09^
cr^OB

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3.

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tJ

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i

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(consciousness) fSof8ofi?cS cBofi^oi&a^^fi v

;
<-

O\>"
j

-"3

s3bofc*eS.

The doctrine

of total identity or at

81

*
t*

L.

sis'

!j^

S5

^^

(A^6 existence) roScG as?ecO5 /

N.
a

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esdribtfceStfS ^Pocpoeo

S2

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aS)

S^

>at5#a>o&o
o

L.

^S
a,

ou

This

is

why

I,

for

my

self,

am both

a materialist

gnd

a spiritualist as well,

in

the integral sense.

a*

5]

19?

/recognition^

si

esSv^a

^i^tf erefasS

re' cognition

A.D.
-

CD

"^

L
L.

34

sS)

Sdfi.

&>

<?&*!L
}'

spco
wofibCo.

oc
CO

38

The fusion

of the subject (Druk)

and the

odject

(Drusyam) produces

recognition

or

Pratyabhigna.

&

2i

^)

e*tf

Ss&sSa

85

L
sr

A
consciousness

disembodied either
otfSaSSo
v*

like

unity

g&g ^B

'ciC5SaS&&

*MW*

i)

s^

fs

cc

^.

Siva

is

the Principle of being and Sakti

in

is

the principle of
*i L.

becoming
-,*">

the Saguna state

&

^Sro

%-^v:

86

CO

83

ex

ci

&

L.

37
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41

2)

ii.

6
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L*-

relative principle\

42

1.

The

Principle of being (the thing

itself)

sj<5

2.

The
^

Principle of
cS

becoming ^eesIboO
o-*

$S>s$j_tffis:Po&

tf^(2fcOs$3c&',:
{jj

^otfestS&&A - * W oJ

&tf<$S3o&3.This principle *
multiple appearances
is

is IVlaya in

respect of its

producing
object.
St

of one and

rhe

same
the two

called Avidya in

respect of
S

its

obscuration of the knowledge of the Real

are different

believe

that

when

the sense
for

is

considered, but these are generally used

other

the one

the

without difference or distinction

IVlaya in its real
in

even

by

some

Pundits.

sense

is

Sakti or

power

of Iswara inhering

him;

where

as Avidya or Agnanarn

inheres in Jeeva and veils him only to dim both his divine spark and the intellectual faculties. This being
the main point of difference

Maya and Avidya should be

used appropriately.

it

............

**

*"*

(distortion)

43

(the

physical mass)
i

L.

C&

2.

s
i

L.

'

<

44

*,-,,

*>

(our extra cosmic personal

God)

_j

btScS

a.

s*K>,

tfe33oS>?3r

o?6s)&

Socp

a,
L,

s^c
ET

L.

eo

^(?is

ScrfccS

3 d

^ -jS

1.

sS8^esffi&

45
2.

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3.

fe'fc'

xJ

cx

"

zy

cy

Sr

Xo^sSS^

u
5

If

46

-\sSboS

we^ScSi^o S
4

sp Ssitfea c6ioS,
<r>

Se^ot^^a
s^

S5S

L.

''If

according to Sankara, Iswara

is

but

Bramhan

Invested with

Maya and

IVlaya

as the

matrix of

names
Locus

and forms

is

to be construed in an ultimate reference, as

the Sakti or
or

power

of Iswara, the determination of

Modus

existendi of IVlaya

becomes

a question of first

rate philosophical importance/'

(Study of Vedanta)
A., (cal) Ph. D. (Land),,

Says

SAROJKUMAR DAS, M.
Prof.
ir>

Phifosphy, Calcutta University,

For

myself,

am

lead

to

believe that

IVlaya

is
!

essentially a form

of energy

credited with

the

dua

function of Projecting

the world

appearance and of

veiling the nature of the reality*

$&, skc3o

-.-5:c
>

Sfi

(that
es

which projects the Jagat)

?&&^>
ts>

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