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( The Science of Realty'
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This book is published with the financial Assistance

of Sri Tirumala Tirupathi Devastanam under their scheme
"Aid to Publish religious

Rs. 16-00

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522 201.
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16-00

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 Sri Venkateswara University
Professor Tirupatt 517502
SATCHIDANANDA MURTHY India
Vice Chancellor . 12 April 1977^;
FOREWORD"
It was a pleasure to glance through Dr. L. V.

Gopala Rao's introduction and commentary to

Sri Sankaracharya's 'Dakshinamurts Stotra'.

While a few modern critical scholars may not

accept this Stotra as a composition of the

great Sankara, Since Suresvara (Prakasatman ?) r

Vidyarariya, Anandagiri and others commented

on it, it wa^ 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 arid contact with
traditional pandits. In his long introduction
he has discussed the metaphysical psychologi-
cal and cosmological theories of Advaita
Vedanta. He has provided an extensive expla-
nation of each sloka.
The book is boud to be useful to those
who wish to understand Advaita doctrine, I

,
hope it will be widely read;

{Sd,} K. Satchidananda Murtby

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Dr. P. tf^&P M. D., R I c, A,

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(Introduction)
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 Vi

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1. Foreword - Professor
Sri K. Satchidananda Murthy

2. Introduction by Sri R. Ramakrishnaiah i to vjii

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. 10

v
 INTRODUCTION
R. KAMAKRISHNAyyA, Advocate,
T E N A L L

"Pure intellectual light, fulfilled with love,

Love of the true Good, filfed with all delight.
Transcending sweet delight, all sweets above."
Dante (Divine Comedy Paradiso :
XXX)

compositions and philosophical specu-

Poetic
lations are meant mainly for readers whose compara-
tive freedom from want and from the stultifying
facilitates a lei-
necessity to care for the morrow,
its
surely and steady interest in life, its origins,
future and its ever-present beauties. That is why
neither 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 activity is given the first place and
poetry and philosophy have no place at all or at the
most 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
ittadeby Dr. L. V. Gopala Rao in furnishing a learned
 11

and yet lucid commentary OB what can only be des-

cribed as a mighty little composition written centu-
ago by Sri Adi Sankara.

The average man is delighted by poetry and

^fould feel some what elevated by a study of philoso-
phical writings. But, when it so happens as in the
case of Sankara's Dakshinamoorthy Sthothram, a
composition cont ains both philosophy and poetry,
there is no limit to the wonderment caused by such
a delicious compound. That precisely is my own
condition as I go on reciting the few slokas again and
again, sometimes audibly, more often within myself
and always with reverence*

Of all the poets of Europe the one that

comes nearest to Sankara in his intuitive grasp of
cosmic purpose and beauty, Dante (Italian poet of
is

the 13th-14th Centuries). But, Dante in pre-eminen-

tly a poet in the best European tradition and there-
fore an artist. That is not how we can describe
Sankara. He a philosopher in the best Hindu tra-
is t

dition. If he wrote poetry, that was because his

philosophy needed poetic expression. In him more
than in any other writer, poetry and philosophy meet
and exhibit a common purpose and achieve a common
end.

Poetic intuitions are complementary to, if

not a part of philosophical insights- Recent Inqui-
ries into the character of scientific achievements have
shown almost conclusively that without the intuition
which 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 onl>
different facets of human endeavour, depending mor *

or less on preternatural intelligence. And, there T

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 express "the
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 language
which obliterates the distinction between matter and
manner. It pleases as wdll 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 by
me. The truth is that long before we met., each of us
had been trying in his own way to restate our ancient
faith in the light of attacks made on it by modern
science and also to find out generally if popular sci-
ence has destroyed popular faith and also if, as has
been claimed in some fashionable quarters* the logic
of modern science has shattered mankind^ ntost
drized philosophical possessions* After we met and
began to ^discuss our/espectlve 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 cogent expression to' all
the vague ideas and beliefs* hopes and aspirations and
the doubts and fears which had madei, a cockpit of our
 IV

inmost selves and were contending for our very souls.

Dr. Gopala Rao set about his job with his accustb-
ied energy which would seem wonderful in a
young
aan of thirty. Going through his commentary I have
mrticularly liked his treatment of the principle of
polarity as the same concept occurs in various con-
texts in science and philosophy. While in the Hindu
philosophy it is well-known as the Purusha and
Prakriti, 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-
stood as the combined or simultaneous working of
two opposing forces in the philosophy of Hegel and
elaborated as dialectical meterialism by Marx and
Engels. It is the paradox of all living and non-Iivmg
matter, and is present in the human spirit, labour and
achievement. "He that findeth life shall lose it;
and he that loses his life (for my sake) shall find it**
is one of the numerous
pithy paradoxes of classical and
Biblical literature. The Bhagavad Gita abounds in
paradoxes of this kind and is itself a huge paradox
calling upon 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 skulls; that there is destruction in
creation and creation in destruction. The concept
of the paradoxical nature of movement or
change, was
not unknown to the Hindus. But, their
preoccupa
tion was, not with the of
technique movement,
but with
the mystery and magic of time and
space, as the two,
between them, conspire to cause movement. That
indeed is the true philosophical
question and all else
amounts merely to scratching the surface. It may
be true that for the vast of us the
majority Magic
of Science isnecessary to point out the Magic beyond
Science. But, the philosopher's position remains
unaltered by Scientific achievements.

I greet Dr.
Gopalarao's commentary <^
*Dakshinamurty Sthothram' as a welcome addition i^

our, philosophical literature and wish it and the

author The need of the hour is to
every success.
reconcile science with religion and that can be done

only by philosophy. Dr. GopalaRao's book is an attempt

in that direction.

Ihave 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 :

1. The world is infact what we ourselves make

of otherwise,
it; world of our dreams*
like the
it is as the reflection of a city caught
as unreal
in 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

fruits* Is already in the seed, and requires only
space and time to bring it out, all the myriad
Manifestations of Nature, looking like so many
llmingly painted pictures* exist potentially in the
same Magic of Space and Time. But* it stands to
reason that the author of this Magic is not subject
to its limitations.

(The age-old questions of creation* free-

will and determinism are tackled in this si oka with
equal brilliance. We hear in it also a distant
echo of all the implications of the theory of evolu-*
tion with its invariant reproduction and natural
selection etc.)

3, The Force that has created the universe

is also the force animating everything in It; and
therefore the Vedic teaching, "Thou art that",
needs no further proof. Its realisation will free
us from the fear of death (a$ the force that is in
each of is it-self the cause'' of at! life 'and can**
ns^
not be subject ta death-}
u

4 to, 7, The next four slokas deal with the

great importance- of the various facets and faculties
of the *ego* in all states' and
stages of life and the
identity of- purpose revealed in all its faculties and
functions-imagination and understand ing supported
 Vll

by emotional enthusiasm. flame It is the Great

(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

- a feat according
scientific age to legend he per-
.formed once in liis 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, master and servant, that we see
around us, have no reality behind them. A simultaneous
 via

of the universe in space and time

glance at the whole
will disclose the emptiness of all these relations and

relationships. The true destiny of man is to see thro-

ugh this illusion*

Tenali ) HNGALA
20-3--77 ) UGADI
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"The 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 a)! such com-
mentaries in Telugu."

K. PAGADALA, M. A,*
Department of English
Hindu College, Guntur.
 6

&&3Qd&K)ft and time continuum

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2)

These are the effects of physical gyrations and Raja

sic mental vibrations in different frequencies.

Emotionalism e5c&C3o. Quite con-

sistently with the predominating factor Rajas or Tamas

this gives different of of acquired pleasure to
degrees
the 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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intellectulism

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 71

essence or Spiritual ecstacy but not pleasure acquired

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or temporal elements,

#S 8

and
(View points theories) ^

8oO

;
(Cosmological Theories)
2 edo^sptf^o 8
 72

i J5

1 1
S^sS^^^s^ :
^Psychological Theories}

ft$S> ^^^x> d8$a (Soul\

(^Psyche }

^manifestation by
illusion onlyV. y "

(simple
tation with out any illusion).
. N. B, I

^a^od85o(&
Ik-.

'illusion*

'Super imposition'

*
III ^sro^S^dSg' SP&CD:
(Theological Theories)
10]
73

8)

2. < * u
'.r* ?

g o w oewov t
\ /

3, 63a3tfc9X cause\
(first
s^^A tJ^or^&^S Sefc'&rfi 1

4.
J>

g. tfflffl.fc2s&*c* : j6
* 3V - t
t
tt
|
L,

Sb
 74

. This is the theory that maintains

that all causality is a process of transformation,

of Egoism\
(sense S5otS^|^e (pure
elemental s3ot5 sSD^^p^sS^a) ele,
ultimates) (Coalesed
ments j

C-
tf^sSc^, S^jSo^ es3esp;[

(The gunas may be

known as Monads or the elemental ultimates which

could convey life to the substances they come in

contact).

Theory that maintains the prior existance of

(The
the effect in its Causal form is Satkary avadamU
/
 75

oJ

W
co;6& a,sr
^material cause).

(intelligent cause).
'
>3, a'jtf,
C
Si
a,

t> U,

SB6. /iindiffercntiated
\j i
matter and spirit as the cause

of Jagat Is Abhinna NimittopadauamA tf&tf &D?J Stf<5

/* \
___B ijm^iu'iiir V

suggests the Idea of Vivartha ). 3

 76

?6 oSe6sS

i. one only with

4 , <*>
(The
necience and divine knowledge, as two aspects of the

or it may be said that they are two apparent

one;
which exhibit the property of Polarity and
opposites
are in essence an integral whole. Polarity is the

in a body to exhibit opposite properties

disposition
in opposite directions as the attraction and repulsion

at the 'opposite poles of a magnet

(deductive

view}
5i^\
CD
^ aj6
(In
^
d ^ ct i ve vew )

^5% -
(duality]

rtranscient evolute of

ignorence\

] j

j
 77

oncrete noun), 8tftfwjsSD (abstract noun]

^
.

31 ^o^
v

3 o iSSSfi e*fif
 78

(X.

(5t)\C3 1l

c6o^

io
-

i ^SrotfS^>&.
L. sr

eS

,
* L.
fls

a '
u>
3
Q

subtle appears as the gross

jsSfco^i&. (The
*

and when the gross resolves itself info the spirit, the

spirit only results. \

 79

53*6

cy*o*it?jr*5foi f
> v

Cause alone exists.

What you perceive as effect is but the cause.
nothing

cor? i)?&&*5) cSfirtisb,

efysScsS
 80

&>3$j$f

CO

W^ VA*

, COP estf&s

|J
r$

L.

fc
u v

XJ

and division^
(Coalition
 11)

tumult or
(primordeal Stress)
^l
fg v^ jj5^jcS3aaea
f
Sounds, things
and a*
thoughts^

^i (Causal Stress)

*
*a K' i w7,f
f - J* * JI* * 1
Jt AL.
i IfcjW 4_y* k J*
*%K
i** ,
.- a<* , ,$

**^3**\ <*
vtf>
. ,, I)..
*(( .

i.Jifl j# ata*
;

t>,lUW
ll

(UV*AI IVJ'3'U (

**

i unnianif est
\

Wadi ^* (H*X
*lf */* ik
"y*/
If /*
*** ik/* k
i^ini^<v %
C
|
*. ^ "irfwADw GO***,**.} f o^-s^* 81 w f*a
\ /

&rfi.r?i
 82

&> / r*>

g
g

S <

>
&jotf?5e3 sSopj.sS
rendered suitable for creation or
(matter
manifestation^

(veiling^ a^i&o (distration]

&&

infinite becomes apparently

(The finite)

limited by space and time),

(becomes
 83

ovttia
2) (35) 4)
5 sv

O Q t)

:fcf\8 CT
i

U w

o t/o"

bcginlng there was the word

and the word became flesh e>,1

S'oj\ai4?Sa

ffi
o
 84

three fold causes)

33;)s>ci&. (the

seed sounds)
(the

\ i

(relativism.)

(absolutism).
 85

(Inseperable

J Co.existence)
sfcfrtf ^<a
a3pg$&'s$xS$ SSS^fiprfsSa. q &
^^"^n*^ harmoni.
Kify isS8?TSeo c5a^*cfieonfe (a
ously
blended but not a single
| whole)
>

L.

.
are known as an inseparable integral
(Tiese

whole)

ro '
o
<p t'p

06' '^tT >. ** 2 cflba

*)9tfs5. tf&tf

JSoa oo&cS- The effect lias no cause

*8.r 6-/C
V
 86

tf^&a^tf (Some unseen agency which gathers

these
atoms]
cor*

Primal matter

must be primal as matter is a manifestation of sprit,

82or?>^ "a^ U

cop

Arambhavada is the theory that certain factors

contribute for the shaping of aa article; that the

 87

comes to manifest, even without the ISt cause

effect

mentioned in metaphysics

The Theory of illusion or superiraposition ; The

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

substratum ^6 j3tf*s$r.JcSfi&a& i X>o^io5b Sfxaod* 3

i consciousness derailed is the cause of duality

(field of medicine\
\ /

diseases) 4
|psychological

nervous fiusf
(through impulses) ^jtfSoSSb (centre
in
brain)

^messages sent to wrong tele.

phone numbersi dtfio> ft

/ xu oCn
^e&AifeS Acy'w n-

(Hysteria

J*to
 88

so*

eon A

3?6ftcS

ar

"3

3
6*3
 12]
89

ciS&r, tf&ctf

fiufi'fl

i
L.

W u 2)

the thing in

itself)
i) SW&^ ^6byir;^'* t5:^ri Sde^ wlOrf sroa

*
^

**** *J
 90

?,
(veiling property\

L.

( ^distorting property)
2 & 8
St*

(Super imposition^

5
^
*""*
 91

i
I *"m %

i
s?o t
L.

s5^i>s5i i l^s^
sr - L

~
\ f
r simultaneous Is and Is not, Maya is a comparetively

j
gross form of the dynamic Sakti which appears in
1 evolution,

0*

4.
 92

or

& (process
of super impo-

sition as the result of a modification of nescience)

* /

4)
i

. joj&
 93

i\

jto
I

CX*

te^C35ScTec

8
(Transitory appearance). oS^c&oS* fctfnr&w
* / mntuiroifr

1
j
5^ 5
V* 'niiin*'

flSS S^N ^t^J&* AH

L,

ib

iih :
 94

B.

5.
(^853*?)^ &j
:
^N^^^-sr^^bo
CO t.A^

fif^tffc&esa
<

A ?oodaosSpciCj5r
 95

1
Sn

CS>

o
S&i eos550oa>a

(,,

L 6

A' . 1.
SyjjBfSc
 96

ex.

2.

.
]
L.

|
L.

-^ ..x
GO).

2)
 97
13J

5^2*;

]
SP^
L.

These are non

I' rites, Their *s is not Vivartha Vada. They are

i

{ Trlyambafcites,
This mode of Abhasa is mentioned
t

here for contrast only.

 98

2,

or
divided)

5tf

8,

2.

(direct Identity)
 99

i. M5?K)33S&Q :
wcp&sfijs
eacp^sin (manifesta.
in> rotfcsa
(1)

*WM

to BOTO n.^^Scs<ca t)So,

S5tf^6^ (The theory that
maintains that manifestation is
truth). (2) Bo^^, Sc85

of the wo&tfx 5B'n-

(manifestation Supreme)
&e "StfSfc' iJasS3J SDCf&DOj." ^ Cf

r?X)
that the raanifester and
(They say
manifestation are both essential
.truths).
 100

Sdfi^
rnsJjSS)f&eSbS^a. ^

3 o^? #*3$s* 3

9 -*
90
yQ
C? 96

sS5ii3 which conditions or limi

limits
(the theory
 101

the limit-less or the Infinite is Avacheda

w ~ CX*

(Infinite)

'

(limited),

1 aa A Jfc jo ^S ry*Nv'S*S'\^v<k Q
 102

A'o

jjW^ftS'^easW^3oc& 3eag>&, COP

So&otf&o

3 ScS?2xoSS& Ao 3 o g> o

/Supramental or transcendental
Principle]

3. \

1
cS80oaSSnS

So p2fD
 103

*&&>

^fS L
sfioa .
a
(2)

a
. MX

. 9
, sto 3*
a
 104

3 eJ^?^
4kMHH
S&SSo

VM

! Sia ^s
|SSaaoofiac&

8)

A8
ex.

cai*

|
KSr

6
 14] 105

*a ^ fl

K3

oJ

^ryr -j *" *r **' w -t^f \ \J I

pfa O ""o
""

-^/ \ X>i,' |
I

God reflects himself H is

(in Universal as
mind)

'

are
If

He
you rise above the mind

in his entirity.
fi$ ^^ ~"~
'
8 3
 * I

106

fappearance\ s?S,

5 5,jtio SdD Si Si 8dS

/ ^ o L L

A
2

(i)

^2) W^Ccr'Sp'o'&)ri',
 108

S*<dSbsSo j

g SS. rf

CO

3; 8$
 109

fca
W

5olo
O
3*5^4X6. x
 110

i
VMM, *5%

8 8

it

e!Q
 5T" *

qd 3

8*0

0J

ToC3*j5
Q

(1)
 112

(%\

9
 15]
113

tfg. tffis,

dS SS
|jSaOoo5SSa

***

(Infinite
 114

(The only one without a >" g

second)
"
SotffS

ii i
-*

f g

Immanent \.
I

Ot.

L.

or

a *j Q

o3

O"

/
 115

b.
^10]
Ignorencc not self evolved
but super imposed by the Pramaata.

(This
is self enolved and
ordered to be super imposed by the self
itself.)

3 9

ass
t

"t .-.

.*. x^y ,
 116

5 6" i

I-

L
cause immanent in the
(Intelligent
material

(the changeless eternal

principle^)

you perceive as effect is nothing other than

(what
the cause e$?5n* rt$&
itself.)

e;

(Super
v impositioi

e
i og3*c5s5;oft>flo$c>'eQ fveilmgl
*-,m
i. \ i

the projection of a distorted thought

 117

33-aoa

. 3

; sifl

<rv

reflection like sfate\

(a

I
f)
 118

i s
L
(Homogeneous, hetrogeneous,
and
ingrained}
<

1 633 5
L.

i <

CO oJ

co

if

"
65?5a
 3 053 X"

<
S^
5

es fl^oc&otfO

;r
^
l}5
**11*1*
 120

Sae

efK5&-S&

trance of a higher order}

divine sSo-
s
(through grace)

2 _ S^ The five miseries are ignorence,

aversion and clinging to life,

egoism," attachment,

are to be conquered, only by their respective

These

opposite concepts

io
L.
1
L.
83
i 16] ,

I,
t

I
tfajofi

m J

**

f. if
'
....... j>

(J

i o -0(6)
.)
i ^ 5Sirtfo253Sr' 8 o
v 0? ^
)
 122

CD

: 1. 2.

3.
 123

/Symbolic and suggestive method^ <Ko|)cpO s

V / L
i

<

goi
tf

8T

*c

II

"V

CO

8 IT II
 124

tf
j
& fe'oaxtfS*

graphic representation of the

(A t

Identity of the ego and the Supreme principle.

6 3.

2 4
 125

(graphi c
1.
^presentation).
es
| g
5 - 2,

cttfi

*'

i
^o
L.

3
1 9

(Infinite)

cSioo2S>6.

or a geometrical repre
!
(graph
of a holy thought)
 126

6<a-5Sa^ eJo

2-

o dSb

It was a symbolic and geometrical representation that;

was into service to convey the idea of Para-

pressed

Bramha Tatwam and was known as maunavyakhya

prakatitam.
 127

S3

cxiD^ficcrtfsS3ao
25
*-4A

i
|
v, **** L,
 128

cxoo i

C?

if
 29
17J

The rays of the midday sxm can exercise the effect

ofJjieat oaly when passed through a double convex-

leflse and concentrated to form a speck of intensive

^

teat; disseminated they will be ineffective.)

!
*,

/ j few ** .

^ u * <*

fio

i
C. r?

L Stf*5?^5ry Srd<^ dlfw 1 SS

O
2, fipdrt^ \of<sfi<J!)dfiS) 2 S5
 130

3; d&O 3 S5
wtftf^^tfrfoip'cS^
4. S$j*c&*$' Scptf ;}# S$>SS*a?3r'SfcS>S> 7
- n
5. O'SfolrtcS <33JSclo<3b &S\9*
^
SSpdSpXSS&PEPNtfc^S'.
v
L. ^>

8 S

6.
/ " ........ * Cta)

Y.

L_ V*.

KT!
0L
 131

"a J ()
X*<X
J J>>
| _i<i
^O

?f cos I!

Jf?&&oe5

ou

^ ,

* <4

^*r
5

o
 132

co

S) sS S"

CXXP
L n -co
Sto, i

cor'

.~~ -, " "'

|t- }"""*" i
<2 f^

L
\

v
 133

$&Sn3:

(repressed reminiscences)
.

(grooves)
 134

I
^M _

i i

'

*
i

'"
tf 4
i

L,

L
I
 135

6,o
Ladi6ae,s&
statin*
80

(mental vibrations) A'SAoi

B. ._
*[N.

C^tffloS

SSSb^fi i

j
^*

**
 136

***

883?,
(1\

?
(3)
t 3Stfs$3&c&oabtJ
(4) cS^sSoaSSa eS^SsSoo

t 3*

? ooo aa
i

v^,,

t.

2-
'

3.
 18]

-j

6- ooftSac OS

u.

S)
 ;
/

138

COT*

CD

o "Soo^
(jfc5sfc>rf
 If

*2s*fS::rj;g.

*ao'gd
/

aS esrt, e

S
U

(absolute nescience) ^^S)e5g (relative

awcience 2>Atf c*iar&&

2. 3.
K&sScbsSDS
ofibfib. ej
 140

Z
_a ^i

ca-to

<soSifi ^ooO c?S)5i

e$6*S$3fctf>
o
r' e>a

ro
"ScoStf

WS& wo
A
tfsSK fi>^,

^o "Soofttf
S)|j5d&0(S> ^^
\ ^ J
 HI

rcxjftD 3';"? ^Oc&co(5a^D foofib

? cs

KCO^^D ?

(V)

S* i

55tfSiosS!So

fi C3 -
-J

roa
vinvolution)
 142

2.

a :

sSS^^b s5SdC& cdboc /f l

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 (Trigiinas), 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, contemplation
on which, helps one to conceive the transcendental
state of Atma and the state of actual experience of
the thmg~in~itself. The sought for thing~in-it$elf
which could only be experienced is
 U3

8,3

II dia-a
a-SJ&a
(formation of' instincts

cso&
tfeK&a-oS ,
ri-sJ-gsSssS
ft

a6

a, J)

fia%a?Cn. ,
 H4

'5SS)ou)Stos

le)dJb8D5o

III

as I

CO
 145
IS]

^^cto'Sbwart

oa-JSO&irti
(1)

ii)
S 4
fc

9
it
- Ca n
A

# it *t fl*
"V"i iu t* ?sc

Jf^t&teW t

mVj f,ww mi
1

iv) qoui
 146

(during the process of involution)

8$5*)g&rtb oc3tf sSSs^s&^b&o&j (during
>

manifestation and evolution) &PJ

v)

*s |-

dfco "SOcSSa^cS^a. ^e 'si^iii

tf 6 Cf sS o

(illusory knowledge caused by identifying with illusory

bodies. #& ^srts&o rtco^to
 147

fir

iv)

'
3

uia'o

'
'

^83
 148

1.
-

^So-so 2.

3. isSsSr*c9&DO c&otfO x> 4.

5,

6.

CO

/n

Z>
Si3r<foSbacSi&* ;$O*
3oatfg4)^S^ tssrfi^

cSs^ Ko^Sb.

^^sbrf
 149

tfSWfca ,

n _c

3*15*

@g
a-Cia^s,

,
e9SS>sb^'3,

o's

iaKaStoosjJldSa

-30^

(The principle of
polarity)
tso&Cb

tscss^Q*

(orbits) ar*
 150

e? 3

. *sf

oe?^) SSeaio Kod5S)

srScf cJp^

(Harmones)
"S

s pa
CO

>
O - *
-Ioci \
a,
O s5)CSbfi>^
/
^D & tDos5D"3&>
tk
f
ro

5Dw;
A *>
 151

ej3oibo<3

8ofia55B s
-

oeaoOSg,

(Phenomena)

'
. ate

.
,.
maer
3 c&

aaw^ .
/

Bjergy
and
Wbstance) ^ two gtates'of the one
are
<**Kb*Sc* j5oa* ^^ .

ean) M tf
 152

(No Illustration can be run

CO

on all force.
' '

CO
 153

i HJ C*30J

,
.5
s

...

ft
U
 154

c\ v
 J rt
o

^ -

a^^

"
lW!Ttfjo
S

^
 156

<^;

sSr$SSo g^,^,^
)

Ao83c36o<3b

"n>

sSxex>K ^aS^oO sJ&oO ^Dot^to arf &s*orbcf

rf Sd&odSb& S^cJ^p^ oBS- o?'

<v,

? ^5d> isSsS

i a specific
and homogenous relation ship") eSub sro'::?^

? cXb^ |3$<i& o:4^^

^W *

wStf&'fir^sbS ^tfy
 157

SoS^Tb OT;SM ^

"Whereever there i *
-* external material
ltls but
process

process. Thinking substance and

one side or aspect of ^ rea
extended
are one and the same
thing. An
of mind that manifests
by sensib ^ "]
itself 1

tie organs of different

systems of the bod?
tie emotion, as felt, is a part of the
*hole, ol w
changes in the circulatory,
respiratory digestiye
other systems ,s the Basis, so an idea is
a Dart
with the bodily
changes of one
infinitismal
-
c
reflection have their correlates
in the body
ing substance and extended
substance are

^ ^

** _ ...

T &-*? IlUt I I "."! 6n

1

i, / ^L ^ "
*""J, *Tnt ""*.
"
I' W .. <IUf ...jl*' UMMk

Q
*^ w
 158

The past and future exist in their own nature,

qualities having different ways. The past & future
M

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.

dSxSA65* ^^b^fc' Suioc^bco <a>S) Sd^x;^ 3

"

/ the un-
\
manifested)/J

t)856.
 159

Potential
or unmanifested), ;

(kinetic or manifesting state)

"30236. ^d^^a^Sb ^5
A o

laws of motion) &*

(Newton's
&>tf <&\ 6ot&x&^op >?6o#s&> :_ L The aw 1 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 tlv^ field

/it$
I ^ta $&)
^dw
^f
It gives u e fact that particles of

| Batter 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.

(lack of intelligence or

* fsSb <&o&to 3.

(tesistence to
an external force), 4.

5. skpo^&s (reluctence to move or act)

 160

?
(
-'"n. Law 'of force
V(O CSS^sSn)
the rrfiS' 6f

change of momentum of a body is directly \

proper-
tional to the force acting on the body and takes place
in the direction in which the external force acts.

'mcrocosm
'

(macrocosm.)

I-

i i
III. The law of equilibrium :- To every action I
there is always an equal and opposite reation.

rf

(as,
X,
the positive and -the negative ,
cfcS^eacea
/>
tfgb
^
*iinii

:' s*o>bu jSpcop^sSsisD

/equilibrium) KcofDcvb, sj&

(these opposites will have the effect of a bindiftg force,

lj

which oflly caii preserve and maintain the statusquo).

so ea
*e A&atf
 162

CD

<D

10
 163

(mental equipoised c5odSSsS

**' (right cogni-
\ / *

&o)^SS for
tion) (Low humanity)
c5s5j*^^^ (3p^^^&)oc^o^
thy)

eo desires
^Righteous

CO

i S
I

(meEtal or psychological
 164

sr

L a>

{^
\ C <) / Q
.
}
t_

.
 165

* 8f L

maturity of karmic principles

(as occurs]
A s*$9&}e s^tfjd^SiSaflroa ^to*AfsS
* U |
Q i
L.

i
L,

,0 ^>6o^lS S>?5 ^"^SS^ sS

Ci
 166

|
r*o
L:

SS)SJ &>&&>.
j
u& espos'tf&o^ (a sense of
\

the sSotftfc3-i tfeorf, and unalloyed elements

self] (pure
only\j sSolteStf
& o$Pec; (coalesced
\
elements^
)

.
SooxtfS

04

cor*

n o r

. 0*2

L
 167

fcaMM

I*;* ^ L^ 3^8 W01J ,

MP
#:S0&o c

flbStf fiofi^f tf ,if >J5

J5_5fi g_ eSj*3MSb .
 168

a,

si a)
gj*

^
i

L e;

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 inanL

mate, organic or inorganic, stationary or moving
about f They are of three categories Inert & stable: _
active and vibrating
rTamas); /Rajas); Tranquil,
intelligent and capable of balencing and binding
.together 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.

-5W 5 a
3^*8,
'

855.

I a j j |]

(J)

<o

/ II,
 171

5 5
-L, jp

3 , tf

^ /Polarity)

ro OS

^ ra^rbcsS5D^ SicSflSba
\ j Q. ...... ,

^x)B ^5^ i
tfa-c
05

O w $
sxDsa x
^ (positive) /negative)

worf^bri
, "Sfirs-,
(light heat and
motion^/ i^^^sS^
^-
?vs5ro<3b. ^"^> JOCbcsSiocSo^^ ^ 8
ro A
/the primordeal crea-
tive stress but not sound") &&#;&?&&. j^^^cS
M*& CSg
TVdD sifii ^oSbcSgb S^ 0*2 $5* ^ oi

"3 c$fc& <^ex)

0)
^ 9
-.'.i

&
 171

&

crea
'
(unmanifest
Asi^s&E8d& JS&tfte
lion)
'
i;S(jS$>;5b
J>

)*S>?6 Ea^ *

5 o
oJ

&o<5

wsSg tPsSS. eocSboS i^saoifi sSi>^*^) id^ao

w o v v.

. ao^ofi 4CSr*\B'^)^ eSr'oirtfxb /sense of Egoism

V \
or eo^o 57^e /pure and uncombined elemental
-
o$bo<3 ^^dj*s6^x>c
units) sS^$s?gS> Cp^sSorfSibo,

/<t)ifisSiO. ^&^ !b Sipd^^

(spirit)
36 tf irtfsa
^ftSboco (matter) ^^^eagsS^ex;,
 172

subject")
tf
object)
'*
i'
"

a^D Sx_ -3'

<*&

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

in-itself. Siva is consciousness as stasis and Sakii
is consciousness as dynamis. It is Maya that reveals
God ScfcS^ ^"2o tf^sS ^^r-^oo. Without knowing the

Sakti, the manifested power of God there is no means

for knowing him. Prom Maya alone springs UD duality &

relativity. Beyond Maya there is neither the enjoyer

nor the object f or enjoyment.

Q ^
w
)0^"SqSLO

(the one entity with dual aspects is the truth)

\ */

- ^^
/'0 tf C& tiS'tf 5 isSe^S&s' (conscious-
--- . 2,J c V.
gy,

ness absolute)
83

5
 173

$sfc> esS

"cr

(aspects of matter and spirit)

^8
rs$r>?$g

S-

,
Q

sS^tf S

\ <4J
(A
\
simulta'necms
Is and Is-not) <^$d r* Jdlao?^ e^^c^syeSDco s5rc53b
 174

O sS8d'3'^^^^ S

oj

/Sentiency is

an integral constituent of all existence even in the

mineral kingdom, STS,

,
^>

Sbo gbrf^&Kna) sr^S)

Q
 175

CO
(Determinism)
oJJofibtftf 6&

JDdl)55bD^
5)
(jS^ScSSbcM t9^SX)o^D^Koi>

S$PC$)&>

0> Q CO

(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 othei r

f(

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 particle so
subtle and yet so potent and capable of free will".

o
S tirr

&*o&$ cSpA rpsfc&

1)5 s$Pd&Mf

CO

Teleology c&o&Sb. "A branch of metaphysics, the

doctrine of final causes and of the uses which ev'erv
V

part of nature was designed to subserve the agree-

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

: too
(design)

Free
(

(species)
 28]

o
;5tf &*>. sjS ^rv'^'o^b^D
^50*

gj*

Vitalism ^ "Emergent
Evolution eo&<&. The philosophical doctrine that

the behaviour of the living organism is at least in

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

Evolution, like the work of an artist is and

creative
therefore unpredictable; that a vague need exists
before hand, with in the animal or plant before the
means for satisfying the need develops.

'^o /'chemistry
^ e^
tf 5 CA^XS ^*:^ *o o**Ju^iIc>3S7S f
by a potent principled
, Sr3*C3b5 5'wKirfc3 (imaginative nature)

^I A dl <l . .1? i..Jt Jl .a i _.. --

mro
(a vague
 178

need) fcso^tfc&oK cfco&cdD d&Dofoc6D. s53'0sc53ba ^

(Vitalism)

eo

/emergent evolution"),

'1
ro

CO

2. rS5

/"the divine intelligence^)

e^ a
3. sSo^o 8)8^ 5)

4.

83, d"o tf rvfe'

[Ss

Sj 0'

sSbfo
(determinism)

tf
 179

/The self evolves of its

&P.)
own free will)

S3 CD

?6o$So5b?5o. Here the nescience and

'

the consequent illusion is self evolved and self super-

imposed.

2. Ssir S)S5 (5^ :- szS

CO

e^rfr?
t^c^grf essS-stfgcStoJTab.
Here Bramha is

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

by the Pramata)
 180

(apparent creation')

(dissolution) ^
si 5

(abundence of phenomena)
S)ej^ o$lb (illusory
manifestations of the reaf\ e>>

CD

(Creation of the animate and inanimate

or organic and inorganic is intended to^ enable the
Jeeva enjoy the reactions of his good or bad
to
actions done in accordence to his innate instincts
which stimulate Ragadwesha etc., with which he is
imbued. The effort put forth to control the instin-
cts is Bharateeya culture or paramardhika sadhana.
 181

ro

srcSsio

/h

/
\

o
 .
182

3, f^H
ro
d&T5os5&too
9

"^ jl
C?

55

CD

^a
f\

existence
( absolute)
^sSioeJsScoK sp&oAfi
 3 6

'i

$
1
5

Si)S
3*^8.

2.
V o 03 \ /

o
 184

CO
w <

&o&

C3

'

2.

S )o^ ^P&O &oS

Jj

"S^h e
,
J j
afc ^^^
('^''s

a
"Son^o^tjo, ox>oSsSr Sisi
,
S^fix^co
 185
24]

3 0> Q
8>

tf
Q
3
"V

,23
(matter) S

(dab& as^^^rf ^cS6 s55oOS (process

of involution)

C-J Q

eo
^j> 5
3

V
3 6'c5"aQ oaxjdSDO
 136

dos>p&-;9ba,

5 o

> S'i- 53*^s5DDO^(^b. si to

<x

"3
o^s>gS5Do& (descrimination or distinction") 15 *g

"S ^bo^olb^ "S^yS3 co

3.
* >

385

CD

1
4
ft-

w
(ft
V. M V. '
$
-1
*s *^. kX j* .. V m^^X X ^X -j* -_X > V A.>n .x HM .y p"
 187

1.
s

sr

rf*coeM&oabs>.

a' w& tiroSo ^

2.

BOcBaorftf,
 188

sr
3 "*# 3s a'

-
> CO

(Polarity)' d&o&&. e^rr* "So^ Stfbtf

SC^sto fif

#0$, ^cs> (positive and negative) esotfea

"SorfsS cyJO c^bo^Sc) d&oo^^D. w tf j5

"SoT^dSS"

CO

5S^4

sp

5s
 189
'A

sa

( The
stress)

or cloudy state, not clearly seen or

understood)
M Ao-s^aiS ^orfstofc. ^ aoab ^ ^^^

, r

J
tf
*M " **^
11
wftSoSJb, etftfea ai^r Sbe>
m*i*Q
 190

sSeC&*oSsSx)S
w

"rfgo"

/
 191

6&&>o SsS)X?d&^o(y sJ^-Sj- "Sato

eo

(collective ignorence)
eo jy

o
>?dot5;v ^"^"cQb SQbsS)6'SbS&, jS^sSj*3a&
^ ^
en

8iC5b^)5^ ^& ^
^Q
ts
Sf
 192

2)

'
53TKo5co lio>d&Do!*a )5Y S .
v

,
^f 8 ,

(matter ,Is the manifestation of mind)

(2)
d&OO ^O^
O^a^fdS), S)
 193
25]

(The primordeal stress that causes un-

manifest creation is capable of independent creation)

#83

;Spesfcx5b fe ^oDu^c^a (Relative nature com-

the trigunas)
posed of

dtrfo^it S^,

.
(a simultaneous Is and Is not).

eo

co

oSD'^o
 194

(manifestations)

S _
**

ro
(j)

S). a. "I ^Sc*cS SOC^^^DDA"

D [K5r*oO
^
o

(> ****
C& CO

eOJ'N O
J

<r>

caSboibfip WSboc

Tf ' ^l r
 195

co

/He alone knows the aboslute reality who

knows it by direct intuition) e&
"3fici3bcS^)&.

epSbSro **^8 ^^^o

d Oxo^ 9&$^ (*r>Z>

6*"s>d
Q
S
 196

""""
v- cO

eb

Q
^_ Jl
(0

^
<5
(vibration)

ro
A
\

sr*c5"So

Ko ^

oJ

oO
 197
I

:. 1.

2.
_ aoue awareness

'I

^Electricity
has no incandiscence.
Similarly the infinite Consciousness or
s
absolute
awareness could not be seen by the
worldly minded.
'I
its' manifestations could be seen
4
\ yet, and known when
'.{
the chaitanya functions in the field of
Buddhi Just
as the existence of
electricity could be known as
real only by itsmanifestation as light, heat or motion
when it passes through the filaments and
* energise
them).

a /bulb)

(filaments) nS a2,S

^white heat)

(filament)
 198

^*

Q CO

. 3.

(Inferable).

>S$

3
o
 '

199

When consciousness functions in the intellect which

js
of the nature of Rajas then only what we call

intelligence (to know things & concepts) beamsout.

&&&> dp^bcSsSysS) sStfo^ga, ."S^^&S^EssSboo '(rays of

light) fS$$P3&fc>Sd&o&, OcSDS^y^) ?fo^oKsSboo Waves

of sound)
(every thinking process and the waves of thought that
are
projected)
 200

3 &

Ether

electromagnetic

/medium

CO

^sSbaareSo^) ^p5b^)?SD SS!r*

 201
26]

SS tfOAoa,
"""*

'

,
Q
tf'

-3

(diversity) ^a^gsSbeeo (differences in temperanlents)

 v~
V

l>

en
5

5 5
 203

>
m 2357*0

Ts,
^"

fc

Existentialism

Q Strema of concsiousness

We do not sec *. T

of the world
^significance external,, because it is
< * ot"I ' n " from moment to moment;

a
 204

S
manifestation^
l

Why ?
6?

co

jy
1
*

/the Qualified ^and the

1

: .

<j\fali-

fyingX
/

CO
siSS
^
^
CO *
V
 205

"*

,4>

Oi

8 c&tfb

"
 206

(culture)

Si

3fib. r^S)

asStf3*|8d8beo
i

\
 !07

V 6 /

CD i

Q
boatoo
A

Q
CO

sr
 208

(This")
\ /

*"H>

dfoS)d5x>

efif^dfeO
.

27]
209

(karmic principles)

2.

3.
 210

'
i
00 V.

i i o
L,

55 & c $~~c5 j f

O o(?

<J)

5- ^a osSfiDC

(being recognised")

(Basis)

8
 211

e sqtf

equal basis or
 K; -I

CO

*"^ *"!

'

V
 213

CO

ufl^
3*0
 214

a &&>.

6'

SD d&o

6
 215

oj*r
t CD

?
Q
 216

3 clian-
(inter

geble)

J5 $S*tf3&o3

^J6s5ij6^o^ a"ISs85SrcrS&^ s5

<*
1
247
28]
iri

7.
oo
C3Q 55 7^(60
oJ oJ C cO

55

rv> " s~"o

-2jf(^

03

8\

ut

rn
 18

flux

Sboeo

e/r*o

til .

flux
5

(chemical disintegration and mole

cular combination) sS^aip^ 3

(purposeful meta morphosis.)

 219

S r? (Energy) $rd3re

S'o-tf
. ........... ,0

"

DO "So^ooSD *
1
sScy i
^'lo. /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. <

5 tf
oJEf
(Energy) ,
S^^rfOcto o(j&D

(matter)
5

Astetine
A C4J O
 220

V, 2)

3
***

<3>

<w
 221

25bob Ai&j Stffibsr^ i^p sS i fr sS

^" -~0 ^~ O

lb,, fi*Soi6. ^Cb^AfirsS):* 3

8.
n

oJ

o
D O

v.

V \ ^

^ ^

(
55
(1st
v cause)'

oJ V

a ADA
 224

i >
f^ilt L

'^
(s'w^assssr
6
^ cSgs^c^sS

">

5$

(open public road)

to) ^^o^toS
tidx^oS ir^esS}?t)
v,
oO
CO

(cellestial songs')
/
 225
29]

"SodftSa

ro

cs>

(j).
 226

Saofl (^L
^tate similar to hybernatipn)

S)^^
 22?

V.

.
l)

2) Stf|3{foaMe

3,

e? co ci

"""*""
9.

;
.
d&Sg
; SSbp

5 <s6^ Si*^bp 55
\ /

SPII eafiS
T^ftspga, ^otffiT'tfsSbacoSj,

5
%

CD /

Sfcfctfffc
w
Q
i

%
^tfsi7&63bDSx-
^
(f)
^**^
^^^.lersbr* 8 5 1
irni-T^

fi

2^tf<sF $cSodSbo&,

, eff*5siocq,
O *
 1

*2o,

63
oa 9ff*5o SJP&O^ sSbSSs&S'j&oSb (

o)^. iSsh&oc

^
'

(infefence) z!dtfc rf^^Vo^^^. .

,55^57

u
bp Cfc DS'o^o^a iS .
drfl*6asSs3*if t)
es

P
 231

CO

5*i
 232

tfjT'tf), jrcrt ? 3S <&>. 296 &

CO

50
rfg^

^
$*e*(jS(J!d3be

0)
t

n ,

D
 233
38]

8
Efotf tftf&Ssiff ?oD
Q

6
o _^

s5^r 5b

ro .A
6^^, '
^^Sro
ro

(primordeal
creative stress) IDodSb /jS

/unmanif est creation) S^ftS srtfsa&PsS&x sio&

s$S8sx>oub ^pSia^co (States of consciousness)

 234

5 j

Is
V.
A

6 JDix

P 5
A
 10.

(p
/*

o
)

*
9 O

eo
6*0
o 6

V
 2,,

***'

DC
H
iSro ^to
(j

>5 i

sS

<

.
(Relative
e>oSr?
plane)
 237

>"

1
Si

A
5

\
8bs90rSX)^2b &*S^S

-j?
5, doft'taio ) c& ss> s$ 6" SJT*
^ b
(both as
consciousness as stasis)
1

^\i5dCSb ^S^C^flisoco^ wDoJ ^^'

j"<V /v* ji
 (The true State of the consciousness real.)

oo

-O^^^-B^P, -aa
x_

S)

v /
xpfiS o^> ^
 c

a
iJ

c-J

(obiter dicta)

Oi

CO

cooSo d*8<S$&a '

leo^fi ^>s tftfsSb
A CO

p^cSogb odfr3
L^n*
5 0^5 s*cSsScSSb

Lo