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The
Science of
Realty '
:
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S. V.
Or. K.
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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
. M.
P.)
522
201.
:
1000
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:
16-00
IB,
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
O 83
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2.
Introduction
by
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173
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)
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
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
ittade
by
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,
is Dante
(Italian
poet
of
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 is a
t philosopher
in the best Hindu tra-
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
technique
of
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
majority
of
us the
Magic
of Science is
necessary
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
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
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
it;
otherwise,
like the world of our
dreams*
it is as unreal as the reflection of a
city caught
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
ns^
is it-self the
cause'' of at! life 'and
can**
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. 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 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
glance
at the whole
of the universe
in
space
and
time
will disclose
the
emptiness
of all these relations and
relationships.
The true
destiny
of man is to see thro-
ugh
this illusion*
Tenali )
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by
Dr.
L. V.
Gopala
Ra0
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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
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(Space
and time continuum
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46
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
degrees
of
acquired pleasure
to
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,
*^
I
L
$
1 1
sjff
TJorficStfeS Sr
8
}
tf&at :
2^^5
6^^
^c?
.
*
***>
L,
47
(material)
V '
L
). These are
conceptual
and abstract entities
only.
aj
o 7
lism eodbA.
sio^
&
a^ojo),
d^
t
S S3
o
5o
*
sj&ctm,
"-'o
48
&
.
(Essential
Bliss
and
Beatitude,)
artf
tfo.*?o-l
Attachment
gets
intensi
fied\
gr^&'&
o
. s-od e-tf ^offs-otoS-
1,
86,
8
200
500
"
7]
49
sotffi
ODP
c''
t
|
L.
6|
J
9
a
50
\s
26 rpfe 86
^
Prism
e Prism
p
9
i
tf oo
B
sS f SSb
P
X"
00 A
>
a
a.
<W
n
52
9
8r
<D
810
3
fk/
1
-
8
2.
oor
% /
to
53
'
ssx>
pr
WJ
. The formless
Divine
Principle
which could
only
be Intuited and
experienced
is
Dakshinamurti.
O
iSocSfi&S
8
2,
8
8.
KS
8 dSroSSD. ^ofio^ d'?sS^ 3
54
0) 3
si*
sS
,
L.
.
S
I
L.
^*T|
O
^S,
*r*SSj
co&O^S
<
fundamentals]
55
fc
i
(inquisitive
nature)
Ajort>&>&
1 SS^&
so*EdflS
RO;
ti&
j
s5e
v-,
w
SJ*
/abundence
of the
phenommay
%&
ODP
fillusory
manifestations caused
by
cosmic
energy)
SMJtf
/
r.
Olsi^StfboS
11
^^S
|J ft>
^JS&D?5 tfotfS
fmetaphysican
0V
;
(from
the known to the
unknown or from the
physical
to the
metaphysical;
staf&6:S& I
j
s3n*<!L
^
53 fl&d3f&Q d&rb SDrorOsxi" li^oS oSp&oS"* "The
luf 4nMWll^~ fl**r CM
most
beautiful
and
profound
emotion a
man could
feel is the sensation
of the
mysticaF
S
Sb i
8
56
V^
i
*
3
:-
1. sS
,
8356,
8]
57
4. I 5?
08 2"
^
,
5.
6.
j
L,
>
Q
$
pSSco
e^oic
L.
**
oi
<*o8oQ
(Sounds
^65^"
5-
?r^o
(^8oQ
(Dynamics
of sound
&nJj StfdSa
oS^o^rf
5T
58
s*cdS rbac?S
*j5
S"$&aeo
(dynamics
of
light)
T. V.
L
clairvoince and
clairaudience\
t
, *BQ
(Quantum
of
good
that we do to others
^Prime principle)
^c5^jASio 3sf Sa
L
SS
oefdSb,
5^6 c
69
I>8.
cS^aifbS
od3&o (molecular
combination,
state of
equilibrium
and chemical
disintegration)
:
s$8esr$3r6&fjS5b, oSribe&ittSS^ (that
which evet
changes
is the truth as
flux).
isS^
f
?5o^rsS?S^2SiD (that
which is
changeless
in Its essence and has the
very
existence in the
continuum of
space
and time is the
truth in
essence;
I
/The
changing
universe is the
visible
God.^
sjoj
<S:^
^tftfsSj
L
'5>
ynamism^
^ /
N. B.
tJ o-
o i
5?
L
60
\
Sr-ratf"
i
L.
V
|
i
I
L.
v tu
i
L,
o>
?Tog'6eo
i
"
^
nSr
^balance
w
,
Staff\ $&>& 2)5 ^"i^^^^^K,
^^sSa
*p^ ^)S5\
a&-^^?5,
^ooKsS
ft 9
i
L,
61
cy
(detachment
by
satiety)
*J
,
oc
i
/Exchange
of Carbon
dioxide
and
Qxygen\
t
62
\Si
CO
&>___
C!)
a
'of,
CD
63
8
a
64
V OU
SO)
$3
L,
~
9)
65
i
L
ct&>
toc(&?StO d&F>&>o&<6~~esriS eS5
afio^efiofioJStfa d&
2) f)
<jpi
/that
which,
goes
on
moving
rie)
evolving
from a
lower
to a
higher
state\
'
^consciousness)
i^
Rising
from
a
lower
dorment state to a
higher
and
higher intelligent
and a
well
,
organised
State
fie'\
to
wards
perfection
is the
process
of evolution. 3
&'
63
OsSicBii.
^SpssSa
66
n
(idolatry)
Corses
sS^Xwodb^as
(zooletry)
eso-tftf
^toombetry)
I',
A
"
I
L.
"^
^|
67
L
S s
SI*
S ^rfo
I
"3
O0J
CU-
.<>)
Q
3 9
flj
3 e^\x
_ $
. . m^J**.jP *. jj* fit JWt
COJ*
}
L.
68
i
i
A
(attachment")
^^^
f
detachment)
^analyse)
ed
,
djSoi
ww ffh(^
w
o
69
417,000000 2rotfbS^oSa>cfo
819,000,000,
1
I
3
I
'l
i
t
?> 1>r;L-SoA(5
i sS
M
J L. <D
iI
i
i
1
*
\
fia?S Intellectualism
&
.
, J>8 I &^Q K
* *w
o
cSoo&irS,
IsSo
Aa^tf
ai^Aeo,
70
ct.
I.
intellectulism
&
acquired
emotionalism &
i
1
n
^acquired
emotional
pleasure
which is
Rajasic
i
essence,
caused
by imaglnery physical gyrations
and
mental vibrations that ooze out amourous succu1ence\
|
L.
ft* *&<
&^^cp^sii}. This is bliss i
71
essence
or
Spiritual
ecstacy
but not
pleasure
acquired
*
by
emotions
or
temporal
elements,
#S 8
9
(View
points
and
theories) ^
i
8oO
;
(Cosmological
Theories)
2
edo^sptf^o
8
72
.
i J5
1 1
S^sS^^^s^
:
^Psychological Theories}
(^Psyche}
ft$S> ^^^x>
d8$a
(Soul\
^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
(first
cause\
s^^A
tJ^or^&^S
Sefc'&rfi
1
4.
J>
g. tfflffl.fc2s&*c*
:
j6 t
*3V-
t
|
tt
L,
s
Sb
74
. This is
the
theory
that
maintains
that all
causality
is
a
process
of transformation,
(sense
of
Egoism\
S5otS^|^e (pure
elemental
ultimates)
s3ot5 sSD^^p^sS^a)
(Coalesed
ele,
ments
j
\ tf^sSc^,
S^jSo^
es3esp;[
C-
(The
gunas may
be
known
as
Monads
or the elemental ultimates which
could
convey
life
to the substances
they
come in
contact).
(The
Theory
that maintains
the
prior
existance of
the effect in its Causal
form is
Satkary
avadamU
/
75
oJ
W
^material
cause).
co;6& a,sr
(intelligent
cause).
>3,
a'jtf,
Si
'
C
a,
t> U,
SB6. /iindiffercntiated
matter and
spirit
as the cause
i \j
of
Jagat
Is Abhinna
NimittopadauamA
tf&tf &D?J Stf<5
/* \
___B ijm^iu'iiir V
suggests
the Idea of Vivartha
1
).
3
76
?6 oSe6sS
i.
(The
one
only with
4 , <*>
necience
and divine
knowledge,
as two
aspects
of
the
one;
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
view}
(duality]
5i^\
^
aj6
(In
d^cti ve
vew
)
CD
^
^5% -
rtranscient
evolute of
ignorence\
] j
v
L
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
i
fls
,
*
L.
3
a
'
u> Q
jsSfco^i&. (The
subtle
appears
as the
gross
*
and when the
gross
resolves itself info the
spirit,
the
spirit
only
results. \
79
53*6
o
cy*o*it?jr*5foi
f
> v
Cause alone
exists.
What
you perceive
as effect is
nothing
but the
cause.
cor?
efysScsS
i)?&&*5) cSfirtisb,
80
CO
W^
, COP estf&s
&>3$j$f
VA*
|J
r$
fc
u v
i
L.
XJ
(Coalition
and
division^
11)
(primordeal
tumult or
Stress)
^l
fg
v^ jj5^jcS3aaea
f
Sounds,
things
and
thoughts^
a*
^i
(Causal
Stress)
f
f i .- . - J* ,, a<* * JI* i** I).. IfcjW * vtf> , 4_y* k *(( . J* i.Jifl
1
Jt ,$
AL. , *
j# ata*
*a! K'
;
i
w
7,f ll
*%K
**^3**\ <*
t>,lUW (UV*AI
IVJ'
(
3'U
**
i
unnianifest
\
***
Wadi *lf */* ik ^* If */ ik/* /* k (H*X
i^ini^<v %
|
*.
^ "irfwADw GO***,**.} f "y
o^-s^* 81
w f*a
\ / C
&rfi.r?i
82
1
&> /
r*>
.
g
g
S <
L
>
&jotf?5e3
sSopj.sS
(matter
rendered suitable for creation
or
manifestation^
(veiling^
a^i&o
(distration]
&&
(The
infinite
becomes
apparently
finite)
(becomes
limited
by space
and
time),
83
2)
ovttia
(35) 4)
5 sv
O Q
t)
i :fcf\8 CT
U
w
*
o t/o"
bcginlng
there was the word
and
the word became flesh e>,1
S'oj\ai4?Sa
ffi
o
84
33;)s>ci&.
(the
three
fold
causes)
(the
seed
sounds)
\ i
(relativism.)
(absolutism).
85
(Inseperable
J
Co.existence)
sfcfrtf
^<a
a3pg$&'s$xS$
SSS^fiprfsSa.
q
&
Kify
isS8?TSeo
c5a^*cfieonfe
^^"^n*^
(a
harmoni.
|
ously
blended
but not a
single
whole)
>
L.
.
(Tiese
are known as an
inseparable
integral
whole)
ro
<p
'
o
t'p
*
06' '^tT
>.
** 2 cflba
*)9tfs5.
tf&tf
JSoa oo&cS- The effect
lias no
cause
*8.
r
6-/C
V
86
j
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
effect
comes
to
manifest,
even
without the
ISt
cause
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$r.JcSfi&a&
i
X>o^io5b
Sfxaod* 3
,
i
consciousness
derailed is the
cause of
duality
(field
of
medicine\
\
/
|psychological
diseases)
4
J
(through
nervous
impulses)
fiusf
^jtfSoSSb
(centre
in
brain)
phone
numbersi
/ xu
^messages
sent to
wrong
tele.
dtfio> ft
oCn
^e&AifeS Acy'w
n-
(Hysteria
J*to
88
eon
3?6ftcS
so*
A
ar
"3
6*3
3
12]
89
ciS&r, tf&ctf
fiufi'fl
i
L.
W
u 2)
the
thing
in
itself)
i)
SW&^
^6byir;^'*
t5:^ri
Sde^ wlOrf
sroa
^
*
****
*J
90
i
?,
(veiling
property\
L.
(
^distorting
property)
2 & 8
St*
]
(Super
imposition^
5
^
*""*
I *"m
J
91
i
%
-
i
s?o
L.
t
sr
s5^i>s5i
i
l^s^
-
L
\
~
f
r
simultaneous Is and Is not,
Maya
is a
comparetively
j
gross
form of the
dynamic
Sakti
which
appears
in
1 evolution,
0*
4.
92
or
&
(process
of
super impo-
sition
as the result
of a modification
of
nescience)
* /
3
4)
i
.
joj&
93
i\
I
jto
CX*
te^C35ScTec
(Transitory
appearance).
oS^c&oS*
8
fctfnr&w
* /
mntuiroifr
j
5^ 5
1
V* 'niiin*'
flSS S^N ^t^J&* AH
L,
ib
iih
:
94
B.
5.
^N^^^-sr^^bo
:
(^853*?)^
&j
CO t.A^
<
fif^tffc&esa
.
A
?oodaosSpciCj5r
95
1
Sn
CS>
(,,
o
S&i
eos550oa>a
i
L 6
. 1.
SyjjBfSc
A'
96
ex.
2.
.
]
L.
-^ ..x
GO).
|
L.
2)
13J
97
5^2*;
]
SP^
L.
These are non
I'
rites,
Their
*s is not Vivartha
Vada.
They
are
i
{ Trlyambafcites,
This mode of
Abhasa is mentioned
t
here
for contrast
only.
98
2,
or
divided)
8,
L
2.
5tf
(direct Identity)
99
i. M5?K)33S&Q :
wcp&sfijs
eacp^sin
(manifesta.
in>
(1)
rotfcsa
*WM
to BOTO
S5tf^6^
n.^^Scs<ca
t)So,
(The
theory
that
maintains
that
manifestation is
truth).
(2) Bo^^,
Sc85
5
(manifestation
of the
Supreme)
wo&tfx
5B'n-
&e "StfSfc'
iJasS3J
SDCf&DOj." ^ Cf
r?X)
(They
say
that the
raanifester
and
manifestation are both
essential
.truths).
100
i
Sdfi^
rnsJjSS)f&eSbS^a.
^
3 o^? #*3$s*
3
i
9
-*
90
yQ
C?
96
sS5ii3
(the
theory
which conditions or limi limits
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.
\
,
So
p
2fD
1
cS80oaSSnS
103
*&&>
^fS L
sfioa
a
,
sto 3*
.
9
.
(2)
a
. MX
a
104
i
L
3 eJ^?^ S&SSo
4kMHH
3
i
VM
! Sia ^s
|SSaaoofiac&
8)
i
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
(in
His
Universal
mind)
as
If
you
rise above the
mind
fi$
^^
8 3
'
are
He in his
entirity.
' ~"~
* I
106
fappearance\
5
/
5,jtio
SdD
^
o
s?S,
Si Si
8dS
L L
A
2
(i)
^2)
W^Ccr'Sp'o'&)ri',
108
i
S*<dSbsSo j
g SS. rf
8
3;
CO
8$
W
fca
109
5olo
O
3*5^4X6.
x
110
i
VMM,
8
*5%
e!Q
8
it
3
5T"
*
o
qd 3
8*0
0J
ToC3*j5
Q
(1)
112
(%\
j
9
15]
113
tfg.
tffis,
dS SS
a
|jSaOoo5SSa
i
***
(Infinite
114
(The
only
one without a
second)
>"
g
SotffS
"
ii i
-*
Ot.
f g
i
L.
a *j
Q
/
Immanent \.
I
k
or
o3
O"
115
a
i
b.
^10]
Ignorencc
not self evolved
but
super imposed
by
the
Pramaata.
ordered to be
super
(This
is self enolved and
imposed
by
the self
itself.)
3 9
t
ass
"t
.-.
.*. x^y ,
116
5 6" i
I-
i
L
(Intelligent
cause immanent
in
the
material
(the changeless
eternal
principle^)
(what
you
perceive
as effect is
nothing
other
than
the cause
itself.)
e$?5n*
rt$&
e;
(Super
impositioi
v
e
i
og3*c5s5;oft>flo$c>'eQ fveilmgl
i.
\
*-,m
i
the
projection
of a
distorted
thought
117
33-aoa
*
.
3
; sifl
<rv
(a
reflection like
sfate\
I
f)
118
i s
L
(Homogeneous,
hetrogeneous,
and
ingrained}
<
633 5
1
L.
i
<
CO oJ
co
if
"
65?5a
3
053
X"
I
S^
<
5
es
fl^oc&otfO
;r
l}5
^ **11*1*
120
Sae
efK5&-S&
trance
of
a
higher
order}
(through
divine
grace)
ssSo-
2_
S^
The five miseries
are
ignorence,
egoism,"
attachment,
aversion
and
clinging
to
life,
These
are to be
conquered,
only by
their
respective
opposite
concepts
io 1
L.
L.
83
i
16] ,
I,
t
I
tfajofi
m J
i
**
i
v
o
)
a
f
.
if
' ....... j>
(J
-0(6) i
^
5Sirtfo253Sr'
8 o
.)
i
0?
^
122
CD
3.
: 1. 2.
123
8
/Symbolic
V
and
suggestive
method^ <Ko|)cpO
/
r
tf
i
s
L
8T
goi
<
*c
"V
II
CO
8 IT
II
124
.
l
tf
j
& fe'oaxtfS*
(A
graphic
representation
of
the
t
Identity
of the
ego
and the
Supreme principle.
6 3.
2
4
125
^presentation).
1.
|
5
- 2,
cttfi
*'
3
cSioo2S>6.
!
\
(graphi
c
g
es
i
^o
L.
1 9
(Infinite)
(graph
or
a
geometrical repre
of a
holy
thought)
126
6<a-5Sa^
eJo
i
2-
o dSb
|
It was a
symbolic
and
geometrical
representation
that;
was
pressed
into service
to
convey
the idea
of Para-
Bramha Tatwam
and was known
as
maunavyakhya
prakatitam.
127
*-4A
i
|
v,
****
L,
cxiD^ficcrtfsS3ao
25
S3
128
cxoo
i
.
C?
if
17J
29
A
The rays
of the
midday
sxm can
exercise the effect
ofJjieat
oaly
when
passed through
a
double convex-
leflse
and
concentrated to form a
speck
of
intensive
^
teat;
disseminated
they
will be
ineffective.)
!
*,
/
j
few
** .
^
u
*
<*
fio
i
C. r?
L Stf*5?^5ry
Srd<^ dlfw 1 SS
O
2, fipdrt^ \of<sfi<J!)dfiS)
2 S5
Y.
i
L_
130
3;
wtftf^^tfrfoip'cS^
d&O 3 S5
4. S$j*c&*$' Scptf
;}#
S$>SS*a?3r'SfcS>S> 7
-
n
5.
O'SfolrtcS <33JSclo<3b
&S\9* SSpdSpXSS&PEPNtfc^S'.
L.
^>
^ v
8 S
6.
/ "........ * Cta)
9
V*.
KT!
0L
131
o
"a
J ()
J|J>>_i<i
^O
X*<X
?f cos I!
Jf?&&oe5
*
<4
8
ou
^
,
^*r
5
o
132
co
t
8
S)
sS S"
CXXP
L n
-co
Sto,
i
cor'
|t-
.~~
-,
}"""*"
" "'
i
<2
f^
L
\
|
v
133
$&Sn3:
(repressed
reminiscences)
.
(grooves)
134
i
I
_
^M
i
i
i
*
'"
tf4
'
i
L,
I
L
135
statin*
6,o
L
adi6ae,s&
80
(mental
vibrations)
A'SAoi
*[N.
B.
._
C^tffloS
a
SSSb^fi i
j
^*
**
(1\
i
136
'
3.
***
883?,
?
(3)
t
(4) cS^sSoaSSa eS^SsSoo
3Stfs$3&c&oabtJ
t 3*
?
ooo
aa
i
v^,,
t.
2-
18]
-j
6- ooftSac
OS
Q
u.
a
S)
;
/
138
COT*
CD
o
(jfc5sfc>rf
"Soo^
awcience
If
*2s*fS::rj;g.
*ao'gd
/
aS
esrt,
e
S
U
(absolute
nescience)
^^S)e5g
(relative
2>Atf c*iar&&
2.
K&sScbsSDS
3.
ofibfib.
ej
140
o
Z
_a ^i
ca-to
<soSifi
^ooO c?S)5i
e$6*S$3fctf>
o
r' e>a
ro
"ScoStf
^
WS&
wo
A
tfsSK
fi>^,
S)|j5d&0(S>
^o
^^
"Soofttf
\
^
J
HI
(V)
S* i
55tfSiosS!So
rcxjftD 3';"?
^Oc&co(5a^D
foofib
? cs
KCO^^D ?
fi C3 -
-J
roa
vinvolution)
142
2.
sSS^^b s5SdC& cdboc
.
a :
/fl
Atma is the
original principle
of
consciousness
which is a
Continuum,
irrespective
of
space
and
time,
*
*
*
wakefulness,
dream or
sleep
and of the same nature
even with
respect
to the flux
in the case of matter.
It exhibits a
process
of involution
during
whole some
sleep
and an
evolutionary purposeful projectivity
during
the dream and wakeful states.
In
every sphere,
both animate and the inanimate it
purvades
the
monads
(Trigiinas),
which contribute to us the
understanding
of its subtlest state
and the
primal
absolute. In
every
branch of
knowledge say Physics,
Chemistry, Biology
etc.,
we have
unitary
ultimates
as a
quantum,
an atom and a
gene, contemplation
on
which,
helps
one to conceive the transcendental
state
of Atma and the state of actual
experience
of
the
thmg~in~itself.
The
sought
for
thing~in-it$elf
which could
only
be
experienced
is
U3
8,3
^
II dia-a
a-SJ&a
cso&
tfeK&a-oS
(formation
of'
instincts
a6
fia%a?Cn.
,
,
ri-sJ-gsSssS
ft
a, J)
H4
'5SS)ou)Stos
le)dJb8D5o
III
CO
as
I
IS]
145
# it *t fl* t "V"i iu t* ?sc
mV
Jf^t&teW
1
j
f,ww
mi
iv)
qoui
(1)
oa-JSO&irti
,
ii)
S
fc
4
w
^^cto'Sbwart
9
-
Ca
n
it
A
146
(during
the
process
of
involution)
8$5*)g&rtb
oc3tf sSSs^s&^b&o&j
(during
>
manifestation
and
evolution)
&PJ
v)
*s
|-
dfco
"SOcSSa^cS^a.
^e 'si^iii
tf
6 Cf sS o
(illusory
knowledge
caused
by
identifying
with
illusory
bodies.
#& ^srts&o
rtco^to
147
fir
iv)
'
3
uia'o
'
'
^83
148
/n
1.
-
^So-so
2.
3. isSsSr*c9&DO
c&otfO
x> 4.
5,
6.
CO
Z>
Si3r<foSbacSi&*
3oatfg4)^S^ tssrfi^
;$O*
cSs^ Ko^Sb.
^^sbrf
149
tfSWfca
n _c
3*15*
a-Cia^s,
,
e9SS>sb^'3,
o's
polarity)
tso&Cb
,
@g
iaKaStoosjJldSa
-30^
(The
principle
of
(orbits)
tscss^Q*
ar*
150
(Harmones)
"S
^
s pa
.
5Dw;
A
*>
e? 3
. *sf
oe?^) SSeaio Kod5S)
srScf
cJp^
CO
>
O
- *
-Ioci \
a, s5)CSbfi>^
^D &
tk
tDos5D"3&>f
O / ro
151
ej3oibo<3
8ofia55B
oeaoOSg,
(Phenomena)
. ate
s
-
,
'
3
c&
/
.
,.
aaw^
.
Bjergy
and
maer
are
two
gtates'of
the
one
Wbstance)
^
<**Kb*Sc*
j5oa*
^^
.
ean)
M tf
152
5
CO
(No
Illustration can
be
run
CO
on all force.
' '
153
i HJ
C*30J
.5
,
s
...
ft
U
154
n
c\
v
lW!Ttfjo
S
"
J
rt
o
^
-
a^^
.
^
156
<^;
sSr$SSo
g^,^,^
)
6
Ao83c36o<3b
"n>
sSxex>K ^aS^oO
sJ&oO
^Dot^to arf
&s*orbcf
rf Sd&odSb& S^cJ^p^ oBS-
o?'
<v,
? ^5d>
isSsS
i
a
specific
and
homogenous
relation
ship")
eSub
sro'::?^
?
cXb^
|3$<i&
o:4^^
^W *
wStf&'fir^sbS ^tfy
157
SoS^Tb
OT;SM
^
"Whereever
there i *
-*
external
material
process
ltls but
one
side
or
aspect of
^
rea
process. Thinking
substance
and
extended
are
one and
the
same
thing. An
of
mind that
manifests
itself
by sensib
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
1
"."! 6n 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
"
manifested)
J
/
t)856.
/
\
the un-
159
Potential
or
unmanifested),
;
(kinetic
or
manifesting state)
"30236. ^d^^a^Sb ^ 5
A
o
(Newton's
laws of
motion)
&*
&>tf
<&\
6ot&x&^op
>?6o#s&> :_ L 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 tlv^ field
/it$
$&)
It
gives
u e fact that
particles
of
I ^ta ^dw
^f
| 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
5
(
-'"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.)
'
V
1
I-
III. The law of
equilibrium
:- To
every
action
there is
always
an
equal
and
opposite
reation.
i i
(as,
the
positive
and -the
negative
,
cfcS^eacea tfgb
X,
^
/>
*iinii
:' s*o>bu jSpcop^sSsisD
/equilibrium)
KcofDcvb,
sj&
lj
(these
opposites
will have the effect of a
bindiftg force, j
which
oflly
caii
preserve
and maintain the
statusquo).
I
rf
so
*
ea
*e A&atf
162
8
CD
<D
10
163
t
(mental
equipoised
c5odSSsS
(right
cogni-
\
/
**' *
tion)
&o)^SS
(Low
for
humanity)
thy)
c5s5j*^^^
(3p^^^&)oc^o^
eo
^Righteous
desires
CO
i S
I
c
(meEtal
or
psychological
164
sr
L a>
{^
\
C <)
/ Q
.
}
t_
.
165
*
8f
i
L
(as
maturity
of karmic
principles
occurs]
A s*$9&}e
s^tfjd^SiSaflroa |
^to*AfsS
i
*
U
Q
L.
i
L,
,0
^>6o^lS S>?5 ^"^SS^ sS
Ci
166
|
r*o
L:
SS)SJ &>&&>.
u& espos'tf&o^
(a
sense of
j
\
the
self]
sSotftfc3-i tfeorf,
(pure
and
unalloyed elements
only\ sSolteStf
o$Pec;
(coalesced elements^
j
&
\ )
.
SooxtfS
04
cor*
n o r
. 0*2
!
L
167
.
fcaMM
I*;*
^
L
^
3^8
W01J
,
#:S0&o c
MP
flbStf fiofi^f tf
,if
J5_5fi
>J5
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
rTamas);
active and
vibrating
/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.
j
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
$
^
(positive)
sxDsa
/negative)
x
1
, "Sfirs-,
worf^bri
(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
&
(unmanifest
crea
lion)
Asi^s&E8d&
JS&tfte
i;S(jS$>;5b
'
'
J>
)*S>?6 Ea^ *
s
5 o
oJ
&o<5
wsSg
tPsSS. eocSboS
i^saoifi sSi>^*^) id^ao
w
o
v v.
.
ao^ofi 4CSr*\B'^)^ eSr'oirtfxb
/sense of
Egoism
V
\
or
eo^o
57^e
/pure
and uncombined elemental
units)
o$bo<3
sS^$s?gS>
Cp^sSorfSibo,
-
^^dj*s6^x>c
/<t)ifisSiO.
^&^ !b Sipd^^
(spirit)
36 tf
^ftSboco
(matter)
^^^eagsS^ex;,
irtfsa
172
subject")
object)
tf
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
for
enjoyment.
Q
^
)0^"SqSLO
w
(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>?$g
S-
K
,
Q
sS^tf S
(A
simulta'necms
\
<4J
\
Is and
Is-not)
<^$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
oJJofibtftf6&
(Determinism)
5)
JDdl)55bD^
(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
f(
r
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$Pd&Mf
CO
Teleology
c&o&Sb. "A branch of
metaphysics,
the
doctrine of final
causes and of the uses which
ev'erv
V
part
of nature
was
designed
to subserve the
agree-
ment from
design
in
proof
of the existence of God".
:
too
(design)
(
Free
(species)
28]
o
;5tf
&*>.
sjS ^rv'^'o^b^D
^50*
gj*
Vitalism
^
"Emergent
Evolution
eo&<&.
The
philosophical
doctrine that
the
behaviour
of the
living organism
is at least in
part,
due to
a vital
Principal,
which cannot
possibly
be
explained
wholly
in terms of
Physics
&
Chemistry
:
Evolution,
like the work of an artist is creative and
therefore
unpredictable;
that a
vague
need exists
before hand,
with in the animal or
plant
before the
means
for
satisfying
the need
develops.
'^o
/'chemistry
^
e^
tf 5 CA^XS ^*:^ *o o**Ju^iIc>3S7S f
by
a
potent principled
, Sr3*C3b5 5'wKirfc3
(imaginative
nature)
I ^
A dl <l . .1? i..Jt Jl .a i _.. --
mro
(a vague
178
need)
fcso^tfc&oK cfco&cdD d&Dofoc6D. s53'0sc53ba ^
(Vitalism)
eo
/emergent
evolution"),
83,
d"o tf rvfe'
[Ss
Sj 0'
sSbfo
(determinism)
tf
'1
ro
CO
2. rS5
/"the divine
intelligence^)
3. sSo^o 8)8^
e^
5) a
4.
179
&P.)
/The self evolves of its
own
free
will)
S3 CD
?6o$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 to
enjoy
the
reactions of
his
good
or
bad
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
o
Q
/h
/
\
srcSsio
o
.
182
3, f^H d&T5os5&too
ro
55
CD
/
9
"^
jl
C?
^ a
f\
(
existence
absolute)
^sSioeJsScoK
sp&oAfi
3
'i
$
1
6
5
3*^8.
Si)S
A
2.
w
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,
S^fix^co
ox>oSsSr Sisi
24]
185
3
"V
,23
(matter)
S
C-J
Q
eo
3
3 0> Q
8>
tf
Q
(dab&
as^^^rf
^cS6 s55oOS
(process
of
involution)
^j>
5
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-
*
(ft
V. M V.
'
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w
-1
*s *^. kX j* .. V m^^X X ^X -j* -_X > V A.>n .x HM .y p"
s
i
sr
187
1.
rf*coeM&oabs>.
a' w&
tiroSo ^
2.
BOcBaorftf,
CO
5S^4
188
sr
3 "*#
3s
a'
-
>
CO
(Polarity)'
d&o&&.
e^rr* "So^ Stfbtf
SC^sto
fif
#0$,
^cs>
(positive
and
negative)
esotfea
"SorfsS cyJO c^bo^Sc) d&oo^^D. w tf j5
S
"SoT^dSS"
sp
5s
189
'A
i
i
I
stress)
sa
(
The
or
cloudy state, not
clearly
seen
or
understood)
M Ao-s^aiS
^orfstofc.
^
aoab
^ ^^^
,
r
tf
wftSoSJb,
etftfea
ai^r Sbe>
J*M"11**^
m*i*Q
190
/
sSeC&*oSsSx)S
w
*
"rfgo"
/
191
6&&>o SsS)X?d&^o(y
sJ^-Sj-
"Sato
eo
(collective ignorence)
eo jy
o
>?dot5;v ^"^"cQb
SQbsS)6'SbS&,
jS^sSj*3a&
en
^ ^
8iC5b^)5^
^&
^
ts
^Q Sf
192
2)
53TKo5co lio>d&Do!*a )5Y S .
'
v
,
^f 8
,
(matter ,Is
the manifestation of
mind)
(2)
d&OO ^O^
O^a^fdS),
S)
25]
193
(The
primordeal
stress that causes un-
manifest
creation is
capable
of
independent creation)
#83
;Spesfcx5b fe
^oDu^c^a
(Relative
nature com-
posed
of the
trigunas)
dtrfo^it
S^,
.
(a
simultaneous Is and Is
not).
eo
l
\
co
oSD'^o
194
(manifestations)
S _
**
ro
(j)
D
o
S). a. "I ^Sc*cS SOC^^^DDA"
[K5r*oO
^
Tf '
^l r
(>
****
C& CO
eOJ'N O
J
<r>
^
caSboibfip WSboc
195
co
/He alone knows the aboslute
reality
who
knows
it
by
direct
intuition)
e&
"3fici3bcS^)&.
epSbSro
**^8 ^^^o
d Oxo^ 9&$^
(*r>Z>
6*"s>d
Q
S
196
""""
v-
cO
eb
o
^
<5
(vibration)
A
\
ro
^
Jl
Q_
(0
sr*c5"So
5
Ko ^
oJ
oO
I
197
t
i
'I
s
'I
\
4
'.{
e
:.
1.
3
2.
_
aoue
awareness
^Electricity
has no
incandiscence.
Similarly
the
infinite
Consciousness or
absolute
awareness could not be
seen
by
the
worldly minded.
yet,
its'
manifestations could be
seen and
known
when
the
chaitanya
functions in the
field of
Buddhi
Just
as the existence
of
electricity
could be
known
as
real
only by
its
manifestation 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)
3 &
200
Ether
electromagnetic
p
/medium
CO
^sSbaareSo^) ^p5b^)?SD SS!r*
26]
201
SS
tfOAoa,
"""*
'
,
Q
tf'
-3
(diversity) ^a^gsSbeeo
(differences
in
temperanlents)
V
v~
6
A
en
5
5 5
l>
>
m
203
2357*0
-
Ts,
^"
fc
Existentialism
Q
Strema
of
concsiousness
We do
not sec
*.
T
^significance
of the
world
external,, because it
is
<*ot"I ' n "
from
moment to
moment;
a
204
S
manifestation^
l
5
5
Why
?
6?
co
jy
CO
siSS ^
^
CO
*
V
:
.
/the
Qualified
^and
1
the
<j\fali-
fyingX
/
1
*
205
"*
,4>
Oi
8 c&tfb
"
O
206
5
3fib. r^S)
asStf3*|8d8beo
i
(culture)
Si
\
!07
V 6 /
Q
CD i
boatoo
Q
CO
sr
Q
A
208
*"H>
(This")
\ /
dfoS)d5x>
efif^dfeO
.
27]
209
(karmic
principles)
6
2.
3.
210
i
00
'
V.
N
i o i
L,
55 &c
$~~c5 j
f
O
o(?
<J)
(being recognised")
5-
^ a osSfiDC
5
(Basis)
8
211
e
sqtf
~
equal
basis or
K; -I
CO
*"^ *"!
'
V
213
CO
u
fl^
,
\
3*0
214
SD d&o
a &&>.
6'
6
215
\
o
oj*r
t
?
Q
CD
216
3
(inter
clian-
geble)
J5
$S*tf3&o3
^J6s5ij6^o^
a"ISs85SrcrS&^
s5
5
i
/
<*
1
iri
28]
7.
oo
rv>
"
-2jf(^
247
55
C3Q 55 7^(60
oJ oJ C cO
s~"o
ut
^
03
rn
8\
flux
18
Sboeo
e/r*o
til .
flux
5
(chemical disintegration
and mole
cular
combination)
sS^aip^
3
(purposeful
meta
morphosis.)
219
S r?
(Energy)
$rd3re
i
L
S'o-tf
............,0
5
"
DO "So^ooSD 1 sScy
i
^'lo.
/Those
*
\
with
a form and those which are formless as mind
and
thoughts
are matter
(ie)
unmanifest matter is
Subtle
and the manifest is
gross.
<
5
(Energy)
S^^rfOcto
tf
o(j&D
oJEf ,
(matter)
5
Astetine
A C4J O
220
3
V, 2)
<3>
***
3
<w
221
25bob Ai&j
Stffibsr^
i^p sS i fr sS
^"
-~0
^~
O
lb,, fi*Soi6.
^Cb^AfirsS):* 3
8.
o
D
oJ
O
i
v.
V
5
n
\
^
^ ^
(
\
55
(1st cause) v '
oJ V
a ADA
224
o
">
f^ilt
'^
(s'w^assssr
6
^
cSgs^c^sS
5$
(open public
road)
i
>
L
to)
^^o^toS
tidx^oS ir^esS}?t) oO
CO
v,
(cellestial
songs')
/
29]
225
"SodftSa
ro
cs>
(j).
226
Saofl
(^L ^tate
similar to
hybernatipn)
S)^^
22?
V.
.
l)
2)
Stf|3{foaMe
3,
e?
co
ci
"""*""
9.
N
v
.
;
d&Sg
; SSbp
5 <s6^
Si*^bp 5 5
\
/
SPII
T^ftspga,
^otffiT'tfsSbacoSj,
eafiS
5
%
I
Q
i
\
%
CD /
Sfcfctfffc
w
^tfsi7&63bDSx-
^
(f)
^^^.lersbr*
8 5
^**^
irni-T^
1
2^tf<sF
fi
$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*ift)
es
P
231
5*i
CO
232
tfjT'tf),
jrcrt
?
3S <&>. 296 &
CO
5
rfg^
50
^
$*e*(jS(J!d3be
0)
t
n ,
D
?
38]
233
Efotf tftf&Ssiff
8
?oD
Q
6
o _^
s5^r 5b
ro
.A
6^^,
^^S
ro
'
ro
(primordeal
creative
stress)
IDodSb
/jS
/unmanifest
creation)
S^ftS
srtfsa&PsS&x sio&
s$S8sx>oub ^pSia^co
(States
of
consciousness)
234
A
I s
V.
P 5
5 j
A
O
6 JDix
f
j
*
10.
(p
/*
o
)
9
O
eo
6*0
o 6
V
***'
5
/
2,,
(j
iSro
H
^to
>5 i
sS
<
DC
3
(Relative
.
plane)
e>oSr?
237
Si
1
\
8bs90rSX)^2b
&*S^S
>"
A
5
5,
doft'taio
) c& ss> s$ 6" SJT*
^
b
(both
as
-j?
consciousness as
stasis)
^\i5dCSb ^S^C^flisoco^
wDoJ
1
^^'
j"<V /v* ji
(The
true State of the
consciousness
real.)
oo
-O^^^-B^P,
-aa
x_
S)
v
/
xpfiS o^> ^
c-J
Oi
c
a
iJ
(obiter dicta)
CO
cooSo
d*8<S$&a
leo^fi ^>s tftfsSb
A
'
CO
p^cSogb
odfr3
L^n*
5 0^5 s*cSsScSSb
Lo