6

The Science
S.

of Reality)

V,
oJ

Dr. K.

S'
it
i

c*

'nO

Assistance This book is published with the financial Devastanam under their scheme of Sri Tirumala Tirupathi "Aid to Publish religious Books"

Bs.

16*00
M.

C3

L^A. P.)

L.

I.

522 201

jj-.U*U

Sri
Professor
K.

University
IVIURTHY
Tirnpati 5I75D2 India
1

SATCH1DANANDA
F
It

Vice Chancellor

2 Aprs!

977

Ot EW ORB
glance through Dr.
L. V.

was

a pleasure to

Gopala Rao's introduction and commentary to

Sri

Sankaracharya^s 'Dakshinamurti Stotra'.

critical

While a few modern

accept this

scholars

may not
of
the

Stotra as a composition

great Sankara, Since Suresvara (Prakasatman ?),

Vidyaranya, Anandagiri and others

on

it,

it

commented was very probebly composed by the

Irrespective
of its authorship,

great Sankara.
it is

an impressive poetical work which setsdoctrine lucidly and

beauti-

forth the Advaita

fully.

Gopala Rao has gained wide experience as a physician and has acquired a good grasp
Dr.

of Vedanta through his study and contact with

traditional pandits.
In
his

long

introduction

he has discussed the metaphysical, psychological and cosmologies! theories of Advaita

Vedanta.

He has provided an extensive

slofca.
is

expla-

nation of each

The book

boud

to be useful
*

to

those
I

who wish
hope
it

to understand

Advaita doctrine.

will

be widely
(Sd.)

read;

K, Satchidanand* Murthy

go

S3

#i

i.

^^

PCSo
.

sr

OXP

to <S?T?S^ fj
so

L.

si

&

L.

Dr. K.

tfbojjSg3sx>

M,

S.

&

Dr.

P. tfiapsSbp
,

M. D.
'

F.

L C. A.

('Foreword^
Prof,
(I)

K,

SO^C3cSo5&5_8n

8S

sj

(Introduction^

^^

R.

vi

.f. ^^

M. V.

L.

\
I

*"

'L.
'

1.

Foreword

- Professor

Sri K. Satchidananda
2.

Murthy
I

Introduction by Sri R. Ramakrishnasah

to viii

g.

fcodfc

sSQc&3$a

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R.

RAMAKRISHNAyyA,
T E

Advocate,

NA

I.

"Pure

intellectual* light,

fulfilled with love,

"filled

Love of the true Good,

with

all delight,

Transcending sweet delight,

all

sweets above.**
:

Dante (Divine Comedy Paradiso

XXX)

Poetic compositions and philosophical speculations are meant mainly for readers whose comparative freedom from want and from the stultifying
necessity to care for the morrow, surely and steady interest in life,
facilitates
its

a lei-

its origins, beauties. That is why ever-present neither poetry nor philosophy is so very popular. In they cannot compete with the cinema or any case, the novel for the attention of the vast body of the

future and

its

reading public.

And

yet,
is

even in an age in which

given the first place and poetry and philosophy have no place at all or at the x&ost a remote second place, quite a few among us manage to keep up a lively interest in the study of philosophy as is evident from the, stupendous effort made by Dr. L. V. Gopala Rao in furnishing a learned
intense practical actiyity
.

11

what can only be desand yet lucid commentary on centulittle composition written as a Adi Sankara. ries ago by Sri

Tie

is delighted by poetry and elevated by a study of philosofeel some what in the But, when it so happens as

man

ca%c

of

is

Dakshinamoorthy Sthothram, a both philosophy and poetry, to the wonderment caused by such no limit That precisely is my own compoundand as I go on reciting the few slokas again more often within myself audibly,
comt aius

with reverence*

Of

all

the

poets of
is

Europe the

one

that

to Sankara

in his

intuitive grasp

of

Dante (Italian poet of cosmic purpose and beauty, the I3th-I4th Centuries). But, Dante in pre-eminenin the best European tradition and therea
tly

fore an artist.

He
If

is

'That is not how we can, describe a philosopher in the best Hindu tra-

that was because his he wrote poetry, In him more seeded poetic expression.
writer,

in

any otter
a

mod

common purpose and

intuitions

poetry and' philosophy meet achieve a common

are

complementary

to,

if

of philosophical insights. Recent inquiries Into the character of scientific achievements have conclusively that without the intuition

not a

we

associate with a poet 'and without the daring

111

exhibited in philosophical speculations*

there can be-

no original scientific discovery. So, science, poetry and philosophy and perhaps even religion, are only different facets of human endeavour, depending more And., there is or less on preternatural intelligence. no doubt that Sankara had this preternatural intelligence to an extraordinary degree* True* his writings do not reveal the same degree of craftsmanship as is the those of Dante; but, they nevertheless express joy of unpremeditated song.*' Dante needed all the superlative mastery of an uncanny art to put across while the truths discovered by Sankara his message^
shine through the transparent medium of a language which obliterates the distinction between matter and

.manner.

It

pleases as well as teaches.

*

Coming

now

to

the very readable

commen-

tary supplied by Dr* Gopala Rao which in his affection for me he attributes to the inspiration furnished by

me. The truth is that long before we met, each of us had been trying in his own way to re^-state our ancient faith in the light of attacks made on it by modern science and also to find out generally if popular science has destroyed popular faith and also if, as has the logic been claimed m some fashionable quarters, of modern science has shattered mankind^ most drized philosophical possessions* After we met and to discuss our respective beliefs and to advance began our pet themes and favourite theses* it appeared absolutely inescapable that a serious effort should be
"

made

to give a reasonably cogen*t expression to all the vague ideas and beliefs, hopes and aspirations and the doubts and fears which had made a cockpit of our
t

IV

Dr.

and were contending for our very soul. set about his job with his accustowhich would seem wonderful in a young energy of thirty. Going through his commentary I have liked his treatment of the principle of as the same concept occurs in various conWhile in the Hindu in science and philosophy. it is well-known as the Purusha and

Rao

modern science has made it familiar to us as Prakrit i the attraction between positive and negative electriThe same or almost the same concept is undercity.
combined or simultaneous working of opposing forces in the philosophy of Hegel and as dialectical meterialism by Marx and It is the paradox of all living and non-living matter, and is present in the human spirit, labour and
as the
'

achievement.

"He

that

findeth life

shall

lose

it;

tod he that loses his life (for my sake) shall find it'* is one of the numerous pithy paradoxes of classical and Biblical literature. The Bhagavad Gita abounds in paradoxes of this kind and is itself a huge paradox
(

"

upon us
eternal life of

to die so that
to

we may

live;

that the

mid of that there is destruction in creation and creation in destruction. The concept of the paradoxical nature of movement or was
change,
not

man has human dcolls;

be

built, so to say,

on a pyra-

unknown

to the Hindus.

But,

their

preoccupa

ticm 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

be true that for the vast majority of us the Magic

may

of Science
Science.

necessary to point out the Magic beyond But, the philosopher's position remains
is

unaltered by Scientific achievements.

Gopalarao's commentary on 'Dakshinamurty Sthothram* as a welcome addition to our philosophical literature and wish it and the
I

greet

Dr.

author

every success.

The need of the hour

is

is

to

reconcile science with religion and that can be done

only by philosophy. Dr. GopalaRao's book

in that direction*

an attempt

have appended, hereunder, more outof enthusiasm than from any sense of incompleteness of Dr. Gopalarao's commentary a bare English rendering of
I

the slokas without,

of course,
(for

their poetic content

which

it is

impossible

me

at

any rate)

to

in English

or any other language

I

known

to

convey me. Dr.

if

Gopalarao and
reader
is

amply rewarded encouraged to more serious efforts

feel

would

the

in the

same direction.

GIST OF SLOKAS:
The world is infact what we ourselves make like the world of our dreams, otherwise, it is as unreal as the reflection of a city caught in a mirror ... a mere shadow.
of
it;

(Here
tion tackled
sentences.)

we
with

have

the

epistemological
terseness in

brilliant

two

quesshort

VI

2.
Is

If the

plant,
in the

with
seed,
it

its

future flowers and

requires
all

already

and
out,

only

and

time

to

bring

the myriad

of

Mature,
plcturesj

looking
exist

like so

many
in

potentially
But.
is

the

of Space and

Time.

it

stands to

the author of this

Magic

not subject

to

its

(The
will

age-old

questions of
in
it

creation*
this

free-

and determinism are tackled

brilliance.

sloka

with

We

hear

in

also

a distant

of

all

tie implications of the theory of eVolu-*

its

Invariant

reproduction

and

natural

etc.)

Is

also

The Force that las created- the Universe the force animating and everything in it; the Vedic teaching, "Thou art
That",
proof.
Its

no further
0f
not be 4 to
great
7.

realisation

will free
is

tie fear of death

as*
is

(as

the force that

ail

in

it-self
10'

the cause of

life

and can-

death,)
1

The next four slokas deal with the O f the various facets and faculties
life

ef the *ego f in all states and stages of of purpose revealed 'in all
its

aftd

the

faculties

and

functions-imagination

aid

understanding

supported

VII

by

emotional enthusiasm*

It

is

the

Great
'

flame

(Lamp) within each of us but for which the world dark and meaningless. is It is thereempty, fore the same as that from which the "universe has
emerged.

Thou
If

Art That'

is

thus self-revealed.
this

Sankara were to come back alive in

age
-

scientific

a feat according
his

to legend he .per-

formed once
dly

in

'own time,

he would undoubte-

observe that
at

all

our scientific achievements are

is

implicit

a level of consciousness which

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

spell

stellar systems

have conspired to cast a

cover by
appropriate

on us
the
like

and

to

disthis

means

mystery
this
is

of

great enchantment.

Something

foresha-

dowed

in the next sloka.

8.

Sloka No.

The

relations of cause

and effect
teacher

and the realationships of father

and

son, that

and

disciple,

and,

roaster

and servant,

we

see

around

us,

have no reality behind them.

A simultaneous

VIII

at the

whole of the universe in space and time

the emptiness

of

all

these .relations
Is

and

The true destiny of man

to see thro-

MNGALA
UGADI

20-3-77

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Namama Veda Ma la ram

Sri Sri
Sri

Jagadguru

Pushpagirl PUSHPAG1RI
: :

MahasamstanMn
Uap*k Dt

Office

Camp
Date
;

Bellam Mandi Street

28.9.1976

Cuddapak.

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K. L. N.

SANSKRIT COLLEGE
'

Sri S.

RAM'AKOTI SASTRI
Principal
of

Tenali

Of 15-12-74

Member

Academic Council

Andhra University.

() >'

L. V.

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RAVINDRA 3ABU,
Devi Nursing Home.

M.

S.,

TENAL!
4-10-76

ex.

Medical

Association

Meetings

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"HINDU PHILOSOPHY MADE

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oi,

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en

--JD

eo
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All

TT

oJ

weegct

L
by

Dr. L. V. Gopala - ///-

Rao

"Tke Eastern genius is brought to the fore-front In the back-ground of the Western
theories
this

and
in

this,

a unique feature,
all

commentary on the top of

Tetugu."

places such com-

mentaries

E. K.

FAGADALA, M.

A. t

Department of English Hindu College, Guntur.

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Space and time continuum)

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48

These are the effects

sic

of physical
sn different

gyrations and
frequencies.

Raja

vibrations

Emotionalism
*c

eciSsCS.

Quite

cois-

sistently with the

predominating factor Rajas or

degrees

Tamas
on the

this gives different of

of acquired

pleasure to

Ike individuals,

This depends to some

too,

extent

cadre

of

the deities
to

as

Rama and Krishna or

Yet,
in

Poleramma
the
roots

Nancharamma
both

Moorti

pooja

of

or

in

wishful

thinking,

A<,-7^ " W
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.;
"^

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47
5

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C ""'''

^''

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"^

"*'~

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materi al]
/ ,
<

CXt

co

a.

These

are

conceptual

and abstract

entities only,

si;

L.

ar

'es ^L.

Sd

rS

Intellectua.

Hsm
e

Q
/

(Rain.bow\ \

L
o

48
escxjo&Sd&rfo &>|SSs3f&,
rCfc.
i

(Essential Bliss

and Beatitude.

ar-JSs.

ajSfi

6*2*

7e1k'c.

'

fattachment gets intensi-

86.

64

200"
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Of,

53

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8
Divine
Principle
is

The formless
intuited

which

could

only ""be

and

experienced

Dakshinamurti.

'

2.

S.
jsf*

8 ciSo^^.

<K:>Co^

6'Q^a

54

ot,

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fundamentals)

k& e3|jf JS
Sx^oflfi.
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55
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(inquisitive
|

nature)
C.

(abundence of the phenominav /

^

^OD, tfdcpSS

SStftfSfsSaeo

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>

(illusory

manifestations

caused

by

cosmic

energy)

iStf

metaphysical^ 7

(from
physical
I

the

known

to the

unknown or from

the

to

the

metaphysical;

3&'S

X>

"The
most beautiful
feel
is

and

profound
of
the

emotion
mystical**

man

could

the

sensation

56
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of sound".,,
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58

rbdc)?S

5 ^ "* S"f&ox>

(dynamics of light)

T.V.

and
^clairvoiace

clairaudience)

sr

^Quantum
that

of good

we do

to

others]

(Prime principle).

ie.

&tf^&&

L.

59
<\

8
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L.

36
(molecular

eJ

combination, state
dc

of

equilibrium

and chemical disintegration)

fthat V

which

ever

changes

is
is

the truth
'

as

which

changeless
in the

in its

fluxy jasS^, ^^ScSrfgsSa (that essence and has the very

"

existence

continuum

of space

and

time
<ac&?5

is
*

truth in

essence)-

&3SjcSy3&c63

o<gd3:)

/The changing

universe

is

the

visible

God.v

Saa

43

2)

fil

(dynaniisni\
dS).

N. B.

OU

srS

L.

60

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L.

w
Staff }
/

(balance
.

f>

61.

(detachment by

satiety)

r<3oo&;S

tf

L
T>

ft

S)tfqj ot&&)

[Exchange

of Carbon dioxide

and

Oxygen)
5

62

fig

A
d

L.
tf L.
i

L.

003*

dao

MSP

63

>,

L.

a,

64

;Snrf

g$oefo>
*9"

pfe"as*& 30&SS)a &oia&

SS^
)

Co

SSc?5$&rt3

53-5

9)

65

Sto c
CD

/that

which
to

goes

on

moving
'

He] evolving

from a

lower

higher

state\

i^/

S2o&,

sS

consciousness \
/

Rising

from

lower

dorment
well

state to a

higher and
(ie\ to
V
/
>

higher

intelligent
is

and a

organised

State

wards perfection

the process

of evolution,

&

oJj'

L.

fotfss$

66

ct
_,
.
.,

__..._

....

(idolatry)

^o^S8

^^wo&^ra
^tooinbetry)

(zooletry)

ox&> v

es

"

L.

S^6

?<c^S*JS2b>|&.

^a

?,

L.

67

g&
|

S^D
L.
JB

CO

jg|rt5s5bo

Sctfcfi

O.

-aa-i5\o8
"

"3
If

oJ

oJ

oJ

L_

Bi

tf

9
s

L-

5"
S

A
fattachment\

^^_g

(detachment)

Qu

(analyse^
)

L.

ss5ofoSa

'SptfSSgb&

CX

69
i |

v_

L.

C2P* ^

417,000,000,

219,000,000,

o>

e5fic?ScSfi.
J

sSacS
CO

Intellectualisra

?S

()
5. 2)0
I

SSf
*

70

cu

intellectulism

wS
e

^bo *

&i a
k

acqnired emotionalism

&&

3sS^SeS?&.

e^^r?

SS)^^

(acquired
essence,

emotional

pleasure

which
physical

is

Rajasic

in

caused
vibrations

by imaginery
that

gyrations

and

mental

ooze out amourous

succulence\

Si

;$pSKJ*ep(3sSx>.

This

is bliss

in

71
essence

or Spiritual

ecstacy

but not pleasure acquired

or temporal elements, by emotions

.0

t*

and (View points theories)

^

c
I.

23?(acsld5b^ ^r ^56bosx)
s

(Cosmological Theories^
3

SSes^Sisp^^ 2

sstfotfsptf&o

72

'^;c
1 1

S
:

^s53fiJsSas

(Psychological Theories)

(Psyche]

e&

2f&

J^

(Sou!)

00

manifestation by illusion onlyV.

<&%?&

f
(simple

manifes,

tation
.

with

out

any

Illusion].
8*

N. B.
"

Ot

'illusion'

'Super Imposition'

&

III

gif^SZ^
A

s^^sS^co:

(Theological Theories)

-T3 w S^"* o CO

10J

73

(hetrogeneousj
cause

3.

eSs'^sasSDD

(first

CJ

4.

6.

82^?
j

sos

2)3^sS*To'Cfi

SS;

ScSS.

L.

v_

Satfo

74
w

This

is

the theory

that maintains
.

that

all

causality

is

a process of transformation.

sjfi

>

^
(pure
ele.

fsense

of
^So5

Egoism)

sSoeJS^ ^co
i

elemental

ultimates]

^^Cxr^^ja>

(Coalesed

ments
f

be

known
could

as

Monads
life

or
to

the elemental the

ultimates

which
in

convey

substances

they

come

(The

Theory
its

that

maintains
is

the

prior existance

of

the effect in

Causal form

Satkary avadamU

75

<>j

(material \

caused
/

sD?6^

80

(intelligent

caused
/

Sr"3,

\^
L
L.

-fefio
o'.

o
5

ar

C&D ^&>ro

e^^e^ ^o

SSssotf

'

c&,

osx o

^5.
.of

(yndifferentiated
is

matter and

spirit

as-

the
SSDS

cause
^d'c5

Jagat

Abhinna

Nimittopadanam.^

^^

"This
suggests the idea
<^3^c-3arj

of VivarthaV
&C5-S^tfed&a^

(SrS^fiorc)

8^6

76

Si
6

S$cs'tfs5s>
<&

sSntf&SS

^eo&^a.
as

necience
oae;

and divine
it

knowledge,
said

one only with (The two aspects of the

are

or

may be
an

that they

two apparent
of Polarity and

opposites
are
in

which exhibit

the property
whole.

essence
in a

integral

Polarity

is

the

disposition
in opposite

body

to

exhibit

opposite

properties

directions

as the attraction

and

repulsion

at the opposite poles of

a magnet

(deductive
"

a,

Inductive
(duality]

viewj

goeaj

evolute
(transcient

of

Ignorence\

'

3 &o

c6.

77

nounu
(concrete

watftfesgsfca

(abstract

i<H3

58 ^
Lr

13o&>?5D

,'3,

53

78

0)

*o'g'8cfs:66.
.

eso^ai?

e<3: _

ss^fd:
-

<?#xa

****

CO

a
|

gro
8

s^

L.

X5rotSS^^b.

"

The
and when
the gross .resolves

subtle^

appears as the gross

the spirit,

itself into

the

spirit only results.]

79

corf,

wS

>J

L.

io&

Cause alone exists,

but the cause.

What you perceive

as effect
\

is

nothing

sSi L.

83Sj*)*'i cr

80

s
t
L,

gg

S)^
,

53SSpS

COP

S)

ft*

^sSae

(Coalition and ^

division"^

11)

81

Tprimordeal
.

tumult
L.

or

Stress]

&&

(Sounds, things V

and thoughts^ /

_J

(Causal

Stress]

oot

funinanifest creationN /
V

s
j

L.

Sf

Consciousness\
v
/

82

rs-ofi

*J
wc

'

Q n

oc

L.

L
rmatter rendered

L.

suitable for creation or

manifestation"}

10

a
Tdistration]

The

infinite

becomes

apparently

finite)

(becomes

limited

by

space

and

time],
!
sS

L.

In the
*

begimng
flesh

there was

the

word

and

the

word

became

84

fold causes\ (the three

>>

'

s*,

o
(the
.

seed

sounds}

WlHn

**l

09

160200^^03

(relativism.^ \
/

(absolutism},

85
i

(Inseperabie

Co. existence \
s$r> 6

&
\

fa

harmonie$c

ously

blended

but

not

single

whole

(These

are

known

as

an

inseperable integral

whole)

^5-XTT
Cp

<>

If

CO

eJ6D

5p

II.

The

effect

has

no cause.

esjeso^,

^^b5eso^,

sSoa*cso3(2i

fii

(Some unseen agency which gathers V

these atoms
*w

Primal

matter

must be primal

as matter

is

a manifestation

of

sprit.

du

Cw

e
So
Jb

Arazabhavada
contribute
for
the

is

the

theory

that

certain factors
that
the

shaping

of

aa

article;

87
effect

comes

to manifest,

even without

the

ISt cause

mentioned in metaphysics

III
The Theory of
illusion

illusion
self,

or superimposition.

The

created
e

by the

on

the self

itself,

as the

substratum,

ptfS^tfd&sS&

&>

&&&

&a

c&

consciousness

derailed

is

the

cause

of duality

sk, 3tfjljjfsSbo?5
(psychological diseases)

(field-

of

medicine)

^through
in

nervous
impulses)

"ty^^^A

(centre

brain)

(messages sent to
*

wrong
c

tele,

phone numbers)

cSSc?tf&a^GfD

i^ex>

Sje.sSn

d
(Hysteria,

tf

cST'&i

88
to

ipathoiogy\

33

a*

v
OL
1

Sf

""SI

12]

89
a

By

>

L.

the thing in
S)

itself)

**

90

5-

(veiling property)
*"

2)

^^bs
(distorting

property)

aStfra

rJ
>

6'

c-

.'

8eoS&

(Super

imposition)

91

It Is

simultaneous
gross

Is

and

is

not,

Maya
Sakti

Is

a comparatively

form of the

dynamic

which

appears in

evolution.

SSeoJ^
c6sSD3,

^63^SS2Q2Src*?6

n
xx>

(1. WQ*'g5S$$$B

=1

Ij^O^oa
jjo^di

efrOS^;
8

2.

^fcs&3^&
4.

92

*"4

Sf

6335800^6

(process
sition

of

super

impo-

as

the result
[

of

a modification

of

nescience}

O
j

to

L.

SO S>B.
CO

4
)

^gt

93

(Transitory appearance)

611

-^o
ii)

^S'^azr^ STo^S

S<S

94

N. B.

3)

5.

ex.

L.

95
L.

S3

*nk

96
at,

ot

2)

ou r>

13]

97

|_

These are non Sanka.

rites.

Their 's

is

not

Vivartha

Vada.

They are
is

Triyambakltes. This

mode

of

Abhasa

mentioned

here for contrast only.

2)86 SsS

eJj

J6d57oS.

*L.

s?,

L.

'

^
i

*>

98
"

l_

1.

2,
j

or divlded\

>.

n*

3* 2?

^i

2.

^direct Identity)

99
8.

ex>

sSs&s

(manifesta

o
,

L.

(The theory that \

(2\

maintains that manifestation

e/

is

truth }.

/manifestation

of

the

Supreme^

(They say
manifestation
are

that

the manifester
truths^.

and

both

essential

100

&* jt,
I
V

^ w

9 o
C?

oJ

9o
which

[the theory

conditions or

limits

101
the limit Jess

or the Infinite

is

AvachedaV

GSps3f3)

(Infinite)

^limited)

102

CCCP

fie

SD

oj

^Supramental

or

transcendental

Principle)

tf

3.

L.

a.g'

cos-.

103

j8rsSr7db.

(4)

SOctfo

s.

3*3

sS)

iSa

^Q

o
i6
c
,

C5^S

ro3S^

dSp'f&oS cT*^ <Dea3 ^>a*)

ca

104

w.

L.

33

c6Seo,

A8

L.

3 ^

14]

105

CO

oJ0

*^

oJ

a)

God
Jceva;

reflects

himself
(in

His Universal
^jg)

mmd\

as

If

you

rise

above the mind

^4^^ 8

you are

He

in his entirity.

ScoS^)?5}.

106

>

d&Odfio,

(appearance)

d
L-

Tmanifestation)

&^

s&&

Sto

aoQ5* AsSiSi

e,"!

S5^

5?

rf

sSSa

(1)

(8\

WEai

108

rpi a
_.

ss.

Ok)

so

*-

60).
eo
?5

OU

53653-8

Sdtfitf

109

7Y?6

>

110

5
-

2.
ai
*

111

_8

sptf

55-^88

5?536&fo,

co

oJ

O
.-

Joi

<s

112

fl

L.

fidfi

L,

SS^Sp^

L.

15]

113
g

8,0.06'sSa. toSn-

iJ

ite)

114
one without a sesand) (The only

e^rp

S^_g'

&

&>'

(I)

^Immanent j.

is

Si

2)

n8

8)oSJS3i>S'j_

?3

Q
t>

jjay4

115

ess-;

^ [cJ L-

L.

c&a

cJxa

sT&cA'
^jo

5*e&&s a
ts^

8J

sjo)

<3c&
'

r&o ~~*

dfiotfD

KSp\ 8
IT

N. B.

:.

'^^5?^^^'

Sfi-efo

sjofib
.

He^j

Ignorence not

self

evolved

but super imposed- by the Pramaata.

\

e.

^^0
*
>

s*o&
L.

^c&^o3.

(This
V

is self

enolved
self

and

ordered to

be
L.

super

imposed

by

the

Itself.]

L
oc.

116
|

CO

'"

L.

<*

Intelligent

cause

immanent

in

the

material cause]

(the

changeless eternal principle,)

what

you

perceive

as effect
n*
sstffb

is

nothing

other

than

the cause itself.)

<jffioo6*S>&$

(Super

imposition)

35tfE8

^veiling

\f

fe'sS^,

the projection

of

distorted

thought

117

oO,
CCQO&OuX

a,fe'flrt

5? s

Boefeeo

Bso38Sfoe<oft

dfio'S,

b&tfj

^J^

e$*cS&

fa reflection like

a ^fio

L.

118

(Homogeneous,
and
ingrained]
I

hetrogeneous

L.

.18)
i

en

u)

88*

e^ c*^^ So
^2
af

c&

if

~"^

S&o&o

(I)

a|oa
S

SSo-S'

120

S)

4.
i >

O
1

L.

&.

"SsSo

8ja"wfiTe?r
**
*'
"

"c

^01

/a trance of a higher order^

*-

^> ^3^through
divine
grace^)
4S5sSf6sSbo

a
sSp.

io*

s3^SefsS3

S\

The

five miseries

are

ignorence,
to
life.
*

egoism,

attachment,

aversion

and
by

clinging

These

are to be conquered,

only

their

respective

opposite

concepts

61

121

6
L.

-ar*o

c?

8 o 5 &r*ci
-)
SI

122
i,

8 o

o
8 o
-s tit

8.

123

L.

a
CX,

/Symbolic and suggestive method^ J J

V

^o|)crC

L.

&o$x& ^J
pS)Jo

^Sot)J6do
90

^SaSd&o&
i

gi

63
83 ay

ro

35

v-

-6

IF

!!

124

CO

SS

dfio

a.
l_

&

w
graphic
the

(A
identity of

representation

of

the

the

ego -and

Supreme

principle).

L.

eo 6

&

eo

Soa&j

0^5.

125
(graphic
epresentation).
|

1.

"Lo".

2.

sSa?&oft

fSymbol]
'

s5

8.

9
(Infinite)

4.

or a
sentation of a holy

thought)

126

A
'

L.

8'
!

cor 9

i
-

L
S

L.

S3

It

was a symbolic
pressed

and

geometrical
to

representation

that

was

into service

convey

the idea of Paraas

Bramha Tatwam and

*

was

known

maunavyakhya
'

prakatitam,

127

Stffodfio
65

8 t^bd^

o|L

tJ

o
,538

rb&

^JA.SSP.^^ 8

L
,

Si

128

-i-.

a)

oJ

f!

17]

129

/The rays of the

of heat
lense

midday sun can exercise the

passed
to

effect

only

when

through a double

convex.

and

concentrated

form

a speck

of intensive

heat; disseminated

they will be Ineffective.!

L.
i

L.

L
v
.

2;

130
S.
4.

c&O 3

5.

8
6.

9
7.

10

88

131

**"

J
(TS
fl

8
]

t* ^i

132

Stfd&oS

*_'

co

L.

133

(repressed

reminiscences)

(grooves}

134

eb j

*""

135

doo&&

^j

?3oi5o?5^

(mental

vibrations}

rfOfto&e3&

136

&

(1)

^s

(4)
63

oSo

L
n

1.

3.

S)

sS

18]
o. 6.

e$s5s

ro

sStfsfc^S*
o
V.
f

e
gj

CO

138

ox>^o 3

tftf^ss

j*x \

"S

139

d&*c5Soo&

/"

oJ

ci^e-fifcSsSbS)
J

cr

(absolute nescience^ /
\

S&'^Ses

/relative*

nescience

1.

&

LSicS^SSaS

2.

3.

c tisfcfrtFS- ^01X1^

140

/1"\

/ \

saS

Sesfc'

5V
o

"Soo

ro

'

5D

'I

O
J I

CO

S(jScS3bofiS)

141

5
ro
,,, ......

S$o?5

sr

-^8

ro

/Involution
\
/

142
"

2.

e
O

3.

ss>

4.

^^ (jSjScsa d^o^^j
J.
j
ji

Yf

lux)

<$o&

Atma
which,
is

is

the

original

principle of consciousness

of space and time, wakefulness, dream or. sleep and of the same nature even with respect to the flux in the case of mattera Continuum,
irrespective
It exhibits

a process of involution during

whole some

sleep and

an

evolutionary

during the dream and wakeful states-

both

animate

and

the

purposeful projectivity In every sphere, inanimate it purvades the

contribute
to us
the

monads

(Trigunas),

which

and the primal understanding of its subtlest state In every branch of knowledge say Physics, absolute
as

Chemistry, Biology etc., we have unitary ultimates a quantum, an atom and a gene, contemplation
helps one to conceive the transcendental
the state of actual experience of

on which,
state

of

Atma and

the

thing-in-itself.

which could only be experienced

The sought for thing-in-itself is Atma*

143

1^22
v*.

-u

S^ [^233 W.
i

^formation

of instinets

V.

^DS

sysSssSS

JS3"

36'S*

SbosS

III

19]

L
65

(2)

"Is:

*^

ii)

ssKc>

Iv)

146

(during the process of involution)

manifestation and evolution)

o^

3 ^:

v)

^^SS^^So,

((jS^)

S^jSbo ^e^^oN

(illusory
bodies.,

knowledge caused by identifying with illusory

y&So

'

'

CO

A5

147

iv)

&

ara

148

K*^

2.

3.
Sf

5.

6,

ap

/1

149

&&&>.

e^

(The principle of

'

polarity)

ro

)(j*5-d&3fcD
"

(orbits)

OJ

150

^oootfSi56!fio2scSS)

co
<;

(Harmones)

'Sf

(*j

151

esodfcoS

atfd&otfg'otfadfo.

cs05j\

ii>

daT5^'Ko53>2oSocS

c3o$:Do)cS&L
CO
11*

(Phenomena)

tf-

C3is5bocSSb

(Energy and matter are two states of the one primal

substance)
Sf
E?

'

Vw

'

we

152

S)S5^5osSo*<S)

(No
\fj

illustration

can be run

on

all

force.

300

CO

153

154

A
$cD

cr

>

"3

2
no

jI

"

Sf

S)

356

S
ro

a*S

00

/a

specific

and homogenous relation ship^

(V;

157

(spinoza)

"Whereever
process
it

there

is

an

external

material

is

but

one

side

or aspect

of

the

real

Thinking substance and extended substance process. are one and the same thing. An emotion is a state
of

mind that manifests

itself

by sensible changes in

the organs of

the emotion,

different systems of the body. lust as as felt, is a part of the whole, of which,
respiratory digestive and

changes in the circulatory,

other systems
is

the Basis,

so

an idea

is

a part along

with the.bodily changes of one complex organic proEven the inf initismal subtlities of mathematical cess.
reflection have their correlates in the body. Thingsubstance are one and ing substance and extended
the

&' same thing". 12* &

&&&$&

ari^sfcotfa

s*os>

158

The past and future

qualities having different

exist in

their

own

nature,

though non-existing
fine form.

in
is

The past & future ways. a manifested form exists in a

that

The

idea

existence never

comes

out

of

non-existence.

Thus,

we

infer that the

Karanam and Karyam

are one and the same.

83

Ahe un\

manifested)

159

0)

Potential

or

unmanifested),

s$5s:
state)

(kinetic or manifesting

(Newton's laws of motion)

&

toe^dfcsfc>c$Sb

&oK

SS5N

6oi^)e^a. S3*5o^s5bo :-

1.

The 1 aw of

Inertia

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

its

uniform motion in a compelled by an external

(whether rest or

straight

line,

unless
its

It

is

force to change

state

motion)
the
gives

Tamas
tfSgs&i)

is

primary property of

tli^

field

It

fact that particles

of

matter or even material objects tend to retain their

states of

motion 'or

rest

and offer resistence

to the

force acting
existence. *

on them.
,

This establishes the objective

"eaiSd
<A
<r>

e&&&>\& ^oKs^^ <J

Q
tfr^otftf "So
1.

"^^5

cJSp**.

&D
or

^^^^o
*
"

(lack of intelligence
^^oCSaeo)
3.

nescience),

2.

eotf^tf&o

/Sg^^sSa
force),

(resistence to

an external

>

j,

&o*$&
or act)

5.

to ^oe5gsSD (reluptence

move

160

cfc

ro

II.

Law

of force:

change of

momentum

.the rate of rtf^ &$&&>} of a tody is directly propor-

tional to the force acting

in the direction in

on the body and takes place

acts*

which the external force

mcrocosm
(macrocosm)

III.

there

is

The law of equilibrium :- To every always an equal and opposite reation,

action

the
,

positive

and the negative

(equilibrium)
C3/

s?o^5

|CT.^^

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

which, only can preserve and maintain the statusquo).

21]

161

(objective

existence^
^"J

?3oc55b^o

To&&S^

,8*

SfoS*

18
i

^O^^Do >

Ci

162

&^^)?6

^8

a3&otfd&

a
u

c;

CD

*^*

^r5g"

sS
|

!)

(Impulsive nature")

163

fi/

8*

?25"<?

&x
,

(mental equipoised / v

Sodtfi^jSSn o ^

(right
s.

cogni-

tion)

SboO^JS^ba
&*c>*?S&3
o
T

(Love for humanity y

(3cptf$tf&ooc&c,&

^^^pd

sympa-

thy)

Righteous desires),

so

L_
lt

sSo6

^e&^^ ct

f
............

mental

ot

psychological

fcj

states\

tf^2idC5

164

60$

SD^a

-3

spa)
S)

L
f

L
|

SsS.dBo&5&

165

- 8P

Woe
MMMJP

(as \

maturity

of karmic
i

principles
s

occurs"!
j

L.

j?aoo 9

L_

CD

S3*

166
i

L
fa sense of

the
self)

2$o&fo-i #eorf,

(pure
^

and unalloyed elements

elements

('coalesced

M'*

er

167

ss

35

"3

168

L.

e^PrS

^"fedi^XJ.

SSDD?6 ^
Ot

~ **-

&

(.

V
.

S>6c!fiScS&,

cSi^satfS

S -~J tfotfe cS

They
ultimate

are

univalent

elemental

ultimates

units

of the
potential

pancha

Avyakta
Prakruti
manifest
mate,
about.

or or

bhootas, which, in their state are together known as

Pradhana

and

in. their

kinetic

state.

as matter

subtle or solid,

animate or inanu

organic

They
and

or inorganic, stationary are of three categories Inert

or

moving

:_

&

stable

^Tamas);
'intelligent

active

and
capable

vibrating

of

(Rajas); Tranquil, and binding balencing

together

of the other

two

stable

&

vibrating

forces.

169
22]

This

is

Satwa,
to

the aspect of Vidya.

The other two

belong
of

the

Avidya aspect.

Vidya & Avidya existing *midhunabhava in the relm of relativity too.

The opposite forces Prakruti show a in

802)6

!b

-'

u)

oo
"S)

Q>

J
(?

oJ

D
|

iS

J*

-T-..JL

If

170
B

oodio
i

Polarity)

CO

/"positive^
\
/

sxo9

/negatived /
\

(Jcs5j^

"Sco^r?',

"^S/r,

io?6s5ooK /light
^'fc
^^
.

heat and
^
u-J

motion)
'

(j&d8#Q

r?^o<^D.
??^s5oD

^Co^sSx)?6o(^?6D,
ft

s5DOe^^

SbJ6Lga&"2oc5^o y'3

/the primordeal creacy^^bc6

tf e
C|j

tive stress but not

sound) /

6d5^tf&ffci&.

***

CO

0)

eo

171

s&efc

(unmaniest

crea

tion)
sao ?

3 o

(sense of X
\,

Egoism

or I) v>o>od>

^K?^e

elemental /pure and uncombined

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

J)

KT^^5SS^

^c55r^

(spirit)

36

_D ^
1

tittiz^ fmatter) /
\

172

cfibffc

fiS"

rt^f e
object)
tf

(jSs^&D subject) o

&&"&>

oSeaSb
"Octfjf
S"
s

(It is

not a quality potency or attribute but the thingSiva

is

in-itself.
is

consciousness
It

as
is

stasis

and Sakti

consciousness as dynamis..

Maya
there

that reveals
the

God

&>^

^*2>o

sSwgs*^ (j$K3cpK7oD

Without knowinois

Sakti, the manifested

power of

God

no means

for knowing him.

relativity.

From Maya alone springs up duality & Beyond Maya there is neither the enjoyer
tfosftfo

nor the

object for enjoyment.

^'
is

(the one

entity

with dual aspects

the truth)

v
I**.
**

_>"

fll

-ninT!

am

fl

^ou?j
ness absolute)

S^GJ:

w3*rf s

o^ (^>s;3&o (conscious-

173

?
tf

o3
\

ro

(aspects of matter and spirit)

ccb

V
Is

i'"A

simultaneous

and Is-not)
oJ

e5D5.

5*

tO

174

;
(J'

CD

^
CO

v^

SsSy&Cb.

(Sentiency

is

an integral constituent of mineral kingdom. ^>,

all

existence
'

even in the

175

ix

(Determinism)
5
o

ro

(In the process of evolution

the

human

being

is

the highest in the order of

in his intestine lungs

intelli-

gence.

But the

cells

or other

viscera are

more

intelligent

capable of subtlest functions. functions of the different organs in his body.

more independent and One can't master the

It
is

only yoga that can master these functions by releasing 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 independent action, creation or dissolution. We may designate
that intelligence
as

God and

understand

that

he

176

understood by human Intelligence be realised by intuition and experience. but could only He is some thing like the subatomic particleso " subtle and yet so potent and capable of free will
could
never

be

Q
S
off'oacS
tfrv

<^J*A /vsS2fc

v,

Teleology

c5^o^e5b.

"A

branch

of metaphysics,
"

ths

doctrine of final causes and of the uses which everv ^

subserve the agreement from design in proof of the existence of God".

part
to

of

nature

was designed

(design)

e>^D

s5

(Free will) ^

CO

(species)

'

28]

177

.&

cO.

oA
.t),

S*DJ6
CO

sja

$5tfs5oe&tfb

^Cfgcs-

Sd

fis
\

Vitalism

"Emergent
doctrine
is

Evolution

<^od$De5b*

The

philosophical

that
in

the behaviour of
part,

the living organism

at least

Principal, which cannot possibly be explained wholly in terms of Physics Chemistry : like the work of an artist is creative and Evolution,

due to a

vital

&

therefore

before hand, with

that a vague need exists unpredictable; in the animal or plant before the

means for

satisfying the need develops.

c'chemistrv
\

do
_

^sfbrvjJM..ni.iO

5Fs5as$o

jby a potent principle")

\^
/'

(imaginative nature)

(a

vague ^

178

CO

(Vitalism)

/emergent evolution^ ^
(Jf2roift$o&$

S^d^^exi

3.

1)23

2.

^5^ CO
/the divine intelligence)
3.
.

)e^oio)

4.

^x

7T^

|j5^D Dd^SX)05Ko

SSgtfoi

tf

^)OC^

(determinism)

179

s56^sSri""

ftsx

5j.)

/The

self evolves of

its

own

free

will")

CD

?5o^S)o^>^.

Here the nescience and

#

the consequent illusion

is

self

evolved and self super-

imposed.

aodfc

2.

<W

<s>.

Here Bramha
is

is

not

self

evolved by His free-will,

but

super imposed

by the Pramata)
3

180

(apparent creation'
(dissolution)
sfr

(abundence of phenomena)
>eJ*;S

S)oScS"&>

(illusory.

manifestations of

the real

<a

(Creation of the animate and inanimate

or organic and inorganic
is

intended
of
his
his

to

enable the
or bad
instincts
i$

Jeeva
actions

to enjoy the

reactions
to

good

done

in

accordence

innate

which
imbued.
cts
is

stimulate

Ragadwesha
or

etc.,

with which he

The effort put forth to control the

instin-

Bharateeya culture

paramardhika sadhana.

&

181

ro

O
0^

CO

3D

/IN
/'

^cojco^

^8

fl

182

3.

j -(0

/existence

absolute)

5 S

ro

A
1.

2.

8.

&r>s

184

Si

^sSiid&S ^
I

Ib

oJ

CO

(T)

<"">

00

185
24]

C3

(matter)

cS

Sa<SS
*>

(process

of involution)

SJ-N

Q
6

co

sSSssckotfb&Sb
*B
o5

$ o

ro
iD5S*g,

"S
_^

o^ss^^x)^
JUU"

(descrimination or distinction^ /
"Sa-JSD eo
*
r

"S

^^)0^olb?6D

'"""

eT^CfKo 55"^
3.

CO

tsSSi*SS &r&3S5boc53
^*

ss>oti

tf

187

du

2.

5 n*
O o

tf

CO

188

Sfc^atfsfco

^as^aOTtfS)

jtf

Spotted

o
'

(Polarity)

c^o<^cb.

e^rv* "oo^o
e-S'

Sacrtfsfco

<2

(positive

and negative)

/ 'd

fv)

.-.

189

sSrjj^.
stress)

(The primordeal

(a

Nebulous

or cloudy state,

not clearly seen or understood)

.

-^s

5"

eo KoSJ),

190

55)

wS)

/f-Sr

V^"

0)

gS$DD

efe<3D<G
s^^gb
3'

fid^^
|j

j6^o

s-S

AQQ^*

6'^^s
^00^55
"
rc

"Soo^etffc

^tfjS

(collective ignorence)

" *d'"

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

fij

e-tf

192

Sip,

tftfd&odfc
Sf

***

/4 /4)

&
(matter
(2)

sS

is

the

manifestation

of

mind)

aoo^sptf

ss^%

i^aaoo

(^ as

25]

wtfgjS^otfeSsfco

(The primordeal
is

stress

that causes un-

manifest creation

capable of independent creation)

(Relative nature

com

posed of the trigunas)

cfo^tfea

$3r>
:.

<t>^2&>*
^Sfcatf&ffc,

ft,

S^;

(a simultaneous Is

and

Is not),

dad6eXS
'& tfS-

O
CO

\
<^

/sStfo&o&fc
\

"l^eo^c^)^ 3

rfSsSSaS)

o$5irf&'ofc
y

63

194

(manifestations)
oj;

5 l
CO
<rv

} u

$
ro

ca

ro

ro
ti

cw

/He
\

alone knows

the

aboslute

reality

who

knows

it

by direct

intuition)

(So^-;

&#$

196

4.

d&Sioefc
oJ

3o
"S jlf

(vibration)
V
ro

sSif

o^Scfib^b

tf&saf &j

197

-------.

fc

Da

^ 16

(absolute awareness)

has no incandiscence.
^Electricity

Similarly

Consciousness or absolute the worldly mmded. aSwwess could not be seen by be seen and known when manifestations could vlt in the field of Buddht-Just chaitanya functions be known as electricity could the exSence of heat or notio. manifestation as light, r al only byUs and energ through the filaments
the
infinite

S IS
when U Sem).

passes

Cfilaments)

lfM

white heat) D

(filament)

108

SD

CO

^3^83

J-

..........

-0%

^^ro

^o
.

3;

Sf

.(Inferable)

tf

cPd&ss

JD

Sb

ff?

199

ro

When consciousness
;s

functions in the intellect

which

of

the nature of Rajas then only what

(to

we

call

intelligence
;Ss$x>

know
'

things
?

&

concepts)

beamsout,
(rays of

iSp^<S'cSysS>

s$5"D^g^

"Sei^C'essioo

light)

^^a^to^d&DcSa,
;

a&cSs5y&

^To^o^sioo

Waves

of sound)
(every

SJ&DO^I s^^s?^^^ ^o$ (jS^^^^^o^o^. thinking process and the waves of thought that

are projected)

sy

axo^c&ptf

200

Ether
electromagnetic

<

&rSrotftfsSbooS&

/"medium^
\
/

CD

s'SsSaS'So^)

?ojCog^^)

^ 3"^^

26]

s9 5

S^
)5)

er^ofiab 6-0(^^0: sSa^&

^JS

sS)5Efi3C3SSodiS)

s
tf o

'
'

"

&/>

SSs?

in

(diversity) ^a^gsSfflo (differences

temperaments)

202

oO

3 D

ro

oJ

/
-SSg

S c^)

l^od'o

.O

203

';

co

lo

o3

O
.

V*ta

Existentialism
CO

Strema of concsiousness
.

We
significance

do not see the permanent

external,

of

the

world
to

because
**

it

is

changing

from moment

moment;

^g

sad te

204

w%

/manifestation)

<2^
eo

"

why

?
'

"'

"

"

'

"

'

'

-AN

ro

^tfD *"
'

BOc$boSg$&fc.
'

'

."

'
,

(the ^ualjified and \ "','i

'
' ,

tlxe
(

*1*

.qu^Ji'
'

',-i

'.

I,V'

>

f yingV
,

/'

r*>

-co

S-9

Soft

S*

208

OS

>

5 oC

[culture)

^o^Sbfic.

lisas' So ^*
-

'

v-

5.

J)

spaSc
S3

207

^
pca^
cO

/|)d^ er^oo^CSb")

.&

eo^a

*oCicScSD

tidibsSbD

^cS

dSoo^ex)

^&o^> Q

CO

ftao:5

35

04i.aS

^AOT cwer
sp

208

u%

gj*

CJ>CL__

27]

209

\
l

armic principles^ r /
.

CD

eo

S
/ fffiff" y
'"
"'

Q
5

bp
1.

5,

'

2.

3.

210

6. 00

coo

X-

oJ

^
recognised)

>

osSy&

^Basis)

>

5
i

211

(JJ

equal "basis or

<*.

212

S*tf &""&&,

*^^

'

J6^j6gb
cS

57$totf&.

o^) SaS-e)

e S

^C

eo

213

0)

(understand^
SJ5

SJ*

aA

6
o

214

dfcffc

^cS

215

eo

216

?6

(inter chan

geble)

cS^s3bo^3b^a.

c&S'o&fcfcoe

^c6^X)^o)

^"1^88$*^^

^tf

^43

(&nidr)

'^ob^ie^sij. 6

28]

217

7.

oo

>

oJ

tp

jl

""*~

*^"*

c
Si

ro

ro
:_>
*

V* C xT
1

*'

218

flux

0*0
SS3>:

<v

flux
5
D

1
cular combination)

(chemical disintegration and mole-

^dn>^

^purposeful

meta morphosis.)

&S$e

l?^<2,

**

^
dT B isS^S5r'^

n*

(Energy)

8
C?

/Those
^

with

a form

and those which are

formless as mind

and thoughts are matter" (ie) unmanifest Subtle and the manifest is gross..
(Energy)
(matter)
. .

matter

is

esScSSa

3s^o'3&.

S-S,

_ ^

A &

tt

Astetine

220

5 osS^fc

O'

221

^"

'

Ui ,|,lMN

d fibs7d'

ISP

sS o

*-

S,
"

ro

e
0J

ar

2)

vi

223

(1st cause)
^^*

&

224

Cp

ptf

Sbo^

c5

eo

(open public road)

&o

sa

CD

^fib^'

d-toeo

(cellestial

songs)

odieo ^ero^^ JPO

29]

c->

^
Ow

ro

co

<A

state similar to

hybemation)

4>

227

V,

***

ao)^D4

i"sSrS5bo

n
2).

A
ro

9.

ro

^
,

Si

^S-r^^^asibj

SbeoA";

eT^ =

5 d&ft

^is^Sbj" 5

co

(inference)

231

S&S38&

"

eo

CO

CD

iy

Oj

c3-Cbe7'SSg

ci
S)

SsS
a
aoo
-

^6lD

71

Scoo^oSS

&S6 S*aoo3Sa

SJ

creative stress)

So&

(unmanif

est creation)

J5^

(States of consciousness)

X,

234

A
o

6
I

*'

'

10.

"0 .i

***,

236

C*

'

ti

So

sifc&oodaboS3

rb

5 SC
"

eO

(Relative
*
;
,

-,;

plane")

237

CO

oJ

"

A
c*^\ 5

co

OT^asFcSs&rt

e^oB

o
_,
;j
'

S,,

Ootfsfco

^b ss

6' 6'

Sj^

(sTg

(both as

consciousness as stasis)

238

So

SOSSbri,

I^C WS

(The true State of the

consciousness

real.)

OO

oJ

tfc" stfsfca 3ds>

-3a\<SS6oO

?So

tf

23?

esO
J

(obiter dicta) ^ /

isSc

A
A

^sSi^
*

^PC5JSoSb

eo^

Lo