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published with the financial Assistance
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Venkateswara University
Sri
Tirupatt 517502
India
Professor
SATCHIDANANDA MURTHY
Vice Chancellor
12 April 1977^;
FOREWORD"
was
It
a pleasure to glance through Dr. L. V.
Gopala Rao's introduction and commentary to

Sri Sankaracharya's 'Dakshinamurts Stotra'.
While a few modern

accept this
critical
scholars
may not
of
Stotra as a composition
the
great Sankara, Since Suresvara (Prakasatman ?)
on
it
it,
wa^ very probebly composed by
great Sankara.
Irrespective
of
commented
Vidyarariya, Anandagiri and others
its
the
authorship,
work which setsthe Advaita doctrine lucidly and beauti-
an impressive poetical
it is
forth
fully.
Gopala Rao has gained wide experience

physician and has acquired a good grasp
Dr,
as a
of Vedanta through his study arid

traditional pandits.
In
his long
contact with
introduction
he has discussed the metaphysical psychologiand cosmological theories of Advaita
cal
Vedanta.
He has provided an extensive
expla-
nation of each sloka.
The book
who wish
,
hope
it
will
to
is
boud
to be
useful
to
those
understand Advaita doctrine,
be widely read;
{Sd,}
K. Satchidananda Murtby
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Foreword
1.
Professor
Sri K. Satchidananda
2.
8.
Murthy
Introduction by Sri R. Ramakrishnaiah
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INTRODUCTION
R.
KAMAKRISHNAyyA,
T E N A L L
"Pure intellectual
light,
fulfilled
Advocate,
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 specumeant mainly for readers whose comparawant and from the stultifying
tive freedom from
facilitates a leinecessity to care for the morrow,
its
its
origins,
surely and steady interest in life,
Poetic
lations are
That is why
future and its ever-present beauties.
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
And yet, even in an age in which

reading public.
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
by Dr. L. V. Gopala Rao in furnishing a learned
ittade
11
and yet lucid commentary OB what can only be described as a mighty little composition written centuago by Sri Adi Sankara.
The average man is delighted by poetry and

some what elevated by a study of philosophical writings. But, when it so happens as in the
case of Sankara's
Dakshinamoorthy Sthothram, a
both philosophy and poetry,
cont
ains
composition
to
wonderment caused by such
the
no
limit
there is
^fould feel
a delicious
condition as
That precisely is my own

compound.
on
I go
reciting the few slokas again and
more often within myself
sometimes audibly,
and always with reverence*
again,
Of
poets of
the
all
comes nearest to Sankara

cosmic purpose and beauty,
Europe the
in
his
one
intuitive grasp
that
of
Dante (Italian poet of

the 13th-14th Centuries). But, Dante in pre-eminently a poet in the best European tradition and thereis
That is not how we can describe

a philosopher in the best Hindu traIf he wrote poetry,
that was because his
fore an artist.
Sankara.
dition.
He
is
In him more
philosophy needed poetic expression.
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 Inquiries 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
And, there T
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
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
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 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 science 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 absolutely 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 accustbied energy which would seem wonderful in a
young
aan of thirty. Going through his commentary I have
of
mrticularly liked his treatment of the principle
polarity as the same concept occurs in various conWhile in the Hindu
texts in science and philosophy.
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 electriThe same or almost the same concept is under-
city.
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
The Bhagavad Gita abounds in

of
this
kind
and is itself a huge paradox
paradoxes
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 pyramid of human skulls;
that there is destruction in
Biblical
literature.
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
but with
technique
movement,
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
Science.
necessary to point out the Magic beyond

But, the
philosopher's position remains
is
unaltered by Scientific achievements.
commentary <^
Gopalarao's
a
Sthothram'
welcome
as
addition i^
*Dakshinamurty
our, philosophical literature and wish it and the
I
Dr.
greet
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
author
every success.
in that direction.
Ihave appended, hereunder, more outof enthusiasm than from any sense of incompleteness of Dr.
Gopalarao's commentary a bare English rendering of
of course, their poetic content
the slokas without,
which
it is
(for
impossible
me
at
to convey
any rate)
in English or any other language
known
to
me.
Gopalarao and I would feel amply rewarded

reader is encouraged to more serious efforts
same direction.
GIST OF SLOKAS
1.
Dr.
if
the
in the
The world
is
infact
what we ourselves make
world of our dreams*

otherwise,
as the reflection of a city caught
in a mirror ., a mere shadow.
of
it
like
it;
is
the
as unreal
(Here
tion tackled
sentences.)
we
with
have
the
brilliant
epistemological
terseness in
two
quesshort
vi
<
fruits*
already in the
Is
and
space
with
If the plant,
2.
time
of
to
Manifestations
its
seed,
bring
llmingly painted pictures*
(The
age-old
questions of
and determinism are tackled
We
brilliance.
equal
echo of
tion
many
it
the
in
stands to
not subject
is
limitations.
its
will
so
potentially
same Magic of Space and Time.

But*
reason that the author of this Magic
to
the myriad
like
looking
exist
only
requires
all
out,
it
Nature,
future flowers and
and
all
with
hear
the implications
invariant
its
in
in
free-
creation*
this
it
si
oka with
a distant
also
of the theory of evolu-*
reproduction
and
natural
selection etc.)
3,
is
also
The Force that has created the universe
the force animating
therefore the
Vedic
needs no further
is
it-self
in
"Thou
teaching,
proof.
us from the fear of death
each of
everything
It;
art
and
that",
Its
realisation
(a$
the force that
will
free
is
in
the cause'' of at! life 'and can**
ns^
not be subject ta death-}
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
ofidentity
purpose revealed in all its faculties and
functions-imagination
and
understand ing
supported
Vll
emotional enthusiasm.
Great
the
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
by
It
is
emerged.
'Thou Art That'
age
a feat according
.formed once in
dly
all
time,
to
implicit
to
mankind
reality of the
he would undoubte-
our scientific achievements are
and which assumes
external
destiny of
man
lies
not only
how
this
cover by
appropriate
great enchantment.
dowed
spell
means
Something
objective
but that the
in
probing the
system but in fin-
and numerous other
have conspired to cast a
common
is
the
world (nature);
several planets of our tiny solar
ding out
this
legend he per-
a level of consciousness which
at
real
own
liis
observe that
all
thus self-revealed.
Sankara were to come back alive in
If
scientific
is
on us
the
like
stellar systems
and
to
dis-
mystery
of
this
this is
foresha-
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.
ugh
The true destiny of man
is
to see thro-
this illusion*
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a unique feature, places
theories and this,
this
commentary on the top of
mentaries
in
a)!
such com-
Telugu."
K.
PAGADALA, M.
A,*
Department of English
Hindu College, Guntur.
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and time continuum
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sic
mental
vibrations
gyrations and
of physical
in different
Emotionalism
frequencies.
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e5c&C3o.
or
sistently with the predominating factor Rajas
the individuals.
of
the deities
Poleramma
to
the
of
roots
degrees
too,
as
Nancharamma;
both
or
in
Rama and Krishna or

Yet,
wishful
Moorti
in
thinking,
*^
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Tamas
of acquired pleasure to
This depends to some extent on the
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cadre
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most beautiful
is
to the
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in the continuum
which
(that
oSribe&ittSS^
f
evet
?5o^rsS?S^2SiD
essence and
of space
has
and
(that
the
time
very
is
truth in essence;
I
/The changing
universe
is
the
visible
sjoj
God.^
<S:^ ^tftfsSj
'5>
^
ynamism^/
N. B.
tJ
o-
5?
the
60
\
Sr-ratf"
tu
L,
L.
?Tog'6eo
"
nSr
V
i
L.
^balance
w
Staff \
$&>& 2)5
*p^
^"i^^^^^K, ^^sSa
^)S5\
ôoKsS
a&-^^?5,
ft
o>
L,
61
cy
(detachment
by
satiety)
*J
oc
/Exchange
of
Carbon dioxide
and
Qxygen\
62
\Si
'of,
&>___
CO
CD
C!)
63
64
OU
SO)L,$3~
65
9)
ct&> toc(&?StO d&F>&>o&<6~~esriS

2)
/that
lower
eS5 afioêfiofioJStfa
f)
d&
<jpi
which,
to
goes
on
higher
moving
rie)
evolving
state\
'
^consciousness)
Rising
from
higher
intelligent
wards perfection
lower
is
from a
dorment
and a
well
the process
state to
organised
a higher and
State
of evolution.
&'
63
OsSicBii.^SpssSa
i^
fie'\
to
66
n
(idolatry)
Corses
sS^Xwodbâs
eso-tftf
(zooletry)
^toombetry)
I',
A
"
I
L.
"^
67
3_ e^\x$
L
L.
S ^rfo
O0J
SI*
"3
CU-.<>)
9
flj
^|
COJ*
m^J**.jP
*.
jj*
fit
JWt
68
i
(attachment")
ânalyse)
^^^
detachment)
ed
djSoi
ww
ffh(^
69
417,000000
2rotfbSôSa>cfo
819,000,000,
I
3
1>r;L-SoA(5
J
?>
sS
L.
<D
I
i
fia?S
Intellectualism
'l
i
t
&
.
J>8
&^Q
K
*w
cSoo&irS,
IsSo
Aa^tf
aiÂeo,
70
ct.
I.
intellectulism
&&
acquired emotionalism
1
i
âcquired
essence,
mental
emotional
caused
vibrations
pleasure
by imaglnery
that
which
physical
is
Rajasic
gyrations
ooze out amourous
and
succu1ence\
L.
ft* *&<
&^^cp^sii}.
This
is bliss
71
essence
or Spiritual
ecstacy
but not pleasure acquired
or temporal elements,
by emotions
#S
and
(View points
theories)
8oO
(Cosmological Theories)
2 edo^sptfô
72
.
1 1
S^sS^^^s^
ft$S>
(^Psyche }
J5
^Psychological Theories}
^^^x> d8$a
(Soul\
illusion onlyV.
^manifestation by
"
(simple
with
tation
.
out
N. B,
any
illusion).
âôd85o(&
Ik-.
'illusion*
'Super imposition'
III ^sro^S^dSg' SP&CD:
(Theological Theories)
73
10]
8)
2.
<
'.r*
g
\
3,
w oewov
63a3tfc9X
(first
cause\
s^Â tJôr^&^S
Sefc'&rfi
1
4.
J>
g.
tfflffl.fc2s&*c* : j6
* 3V -
tt
|
L,
Sb
74
This
that
all
causality
is
that maintains
a process of transformation,
of
Egoism\
(sense
elemental
the theory
is
ultimates)
s3ot5
S5otS^|ê
sSD^^p^sSâ)
(pure
(Coalesed
ele,
ments
j
S^jSo^
tf^sSc^,
C-
es3esp;[
(The
known
could
as
Monads
convey
life
or
to
the elemental
the
substances
may
gunas
ultimates
be
which
they come
in
contact).
(The
Theory
the effect in
its
that
maintains
Causal form
is
the prior existance of
Satkary
avadamU
/
75
oJ
(intelligent cause).
'
>3,
a,sr
Si
a'jtf,
C
a,
U,
t>
SB6. /iindiffercntiated
\j
matter and
spirit
of Jagat
co;6&
cause).
^material
Is
Abhinna NimittopadauamA
ijmîu'iiir
suggests the Idea
tf&tf
/*
___B
of Vivartha ).
as
the
cause
&D?J
Stf<5
76
?6
oSe6sS
i.
<*>
and divine
necience
or
one;
it
essence
in
that they
said
an
integral
disposition
in a
in opposite
directions
body
whole.
exhibit
to
two
are
Polarity
is
the
properties
opposite
as the attraction
at the 'opposite poles of a
apparent
of Polarity and
the property
which exhibit
opposites
are
may be
knowledge,
one only with

(The
as two aspects of the
and
repulsion
magnet
(deductive
view}
5i^\
CD
^5%
(duality]
aj6
(In
^
d ^ ct i ve
vew
rtranscient
ignorence\
evolute
of
77
oncrete
noun),
8tftfwjsSD (abstract
^
.
ô^
31
v
iSSSfi
e*fif
noun]
78
(X.
(5t)\C3
1l
c6o^
io
-
^SrotfS^>&.
L.
sr
eS
i
fls
'
jsSfcoî&.
and when
(The
*
the gross resolves
spirit only results. \
L.
3
u>
subtle appears as the gross

itself info
the
spirit,
the
79
53*6
cy*o*it?jr*5foi
>
f
v
Cause alone exists.

What you
perceive
cor?
as effect
efysScsS
is
nothing
i)?&&*5)
cSfirtisb,
but the cause.
80
&>3$j$f
CO
VA*
W^
COP
estf&s
|J
L.
fc
v
XJ
(Coalition
and division^
r$
11)
tumult
(primordeal
^l
and
fg v^
or
Stress)
f
jj5^jcS3aaea
Sounds, things
a*
thoughts^
î
(Causal
Stress)
.-
- J*
,,
a<*
* JI*
i**
IfcjW
I)..
*a K' i w7,f
4_y*
vtf>
*((
Jt
*%K
J*
,$
AL.
**^3**\ <*
(UV*AI
IVJ'3'U
i.Jifl
ll
t>,lUW
j#
ata*
**
unnianif est
***
iîni^<v
*.
"irfwADw
&rfi.r?i
Wadi
*lf */* ik
GO***,**.}
^*
"y*/
If
ik/*
/*
o^-s^*
81
(H*X
f*a
82
1
&>
r*>
g
g
<
>
&jotf?5e3 sSopj.sS
(matter
rendered
suitable for creation or
manifestation^
(The
(veiling^
aî&o
infinite
becomes
(becomes
limited
by
(distration]
apparently
space
and
&&
finite)
time),
83
ovttia
(35)
2)
4)
sv
O
i
:fcf\8
t)
CT
t/o"
bcginlng
and
the
ffi
o
word
became
flesh
there was
e>,1
S'oj\ai4?Sa
the
word
84
33;)s>ci&.
(the
seed
(the
three fold causes)
sounds)
(relativism.)
(absolutism).
85
(Inseperable
^<a
sfcfrtf
J
Co.existence)
a3pg$&'s$xS$
SSS^fiprfsSa.
^^"^n*^
Kify isS8?TSeo c5a^*cfieonfe

blended but not a single
ously
(a
&
harmoni.
whole)
>
L.
known
are
(Tiese
as an
inseparable integral
whole)
ro
'
<p
o
t'p
06'
'^tT >.
**
2 cflba
*)9tfs5.
JSoa
oo&cS-
The
*8.r 6-/C
V
effect
lias
tf&tf
no cause
86
(Some unseen agency which
tf^&a^tf
these
gathers
atoms]
cor*
Primal
must be primal
as matter
is
82or?>^
a manifestation
matter
of
sprit,
"a^ U
cop
Arambhavada
contribute
for
the
the
theory
shaping
of
is
aa
that
certain factors
article;
that
the
87
effect
even without
to manifest,
comes
The Theory of illusion

created
substratum
ISt cause
metaphysics
mentioned in
illusion
the
by the
self,
^6 j3tf*s$r.JcSfi&a&
or superiraposition
on the
i
self
X>oîo5b
The
as the
itself,
Sfxaod*
consciousness
derailed
the
is
cause
of duality
of medicine\
(field
\
/
|psychological
diseases)
4
J
nervous
impulses)
(through
in
fiusf
^jtfSoSSb
(centre
brain)
^messages sent to wrong

phone
numbersi
/
dtfio> ft
oCn
xu
ê&AifeS
Acy'w
(Hysteria
J*to
tele.
n-
88
so*
eon
3?6ftcS
ar
"3
3
6*3
89
12]
ciS&r, tf&ctf
fiufi'fl
L.
2)
the thing in
i)
itself)
SW&^ ^6byir;^'*
t5:^ri
****
*J
Sde^
wlOrf
sroa
90
?,
(veiling property\
L.
^distorting
property)
2
St*
(Super
imposition^
^
*""*
&
91
*"m
s?o
L.
s5î>s5i
-
sr
l^s^
\
r
simultaneous
Is
and
form of the
gross
evolution,
0*
4.
Is
not,
dynamic
a comparetively
Maya
is
Sakti
which
appears in
92
or
&
sition
as
the result
of
(process
of
a modification
*
4)
i
joj&
super
impo-
of nescience)
/
93
i\
jto
I
CX*
te^C35ScTec
(Transitory appearance).
/
*
1
j
5^
V*
flSS
5
'niiin*'
S^N
^t^J&*
AH
L,
ib
iih
oS^c&oS*
mntuiroifr
fctfnr&w
94
B.
5.
^N^^^-sr^^bo
CO
t.A^
(^853*?)^ &j
fif^tffc&esa
<
?oodaosSpciCj5r
95
Sn
CS>
o
S&i
eos550oa>a
(,,
A'
SyjjBfSc
1.
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
Trlyambafcites,
This
mode
here
for contrast only.
of
Abhasa
is
mentioned
98
2,
or
divided)
5tf
8,
2.
(direct Identity)
99
i.
M5?K)33S&Q
wcp&sfijs
in>
(1)
eacp^sin
(manifesta.
rotfcsa
*WM
to BOTO
n.^^Scs<ca
S5tf^6^
maintains that
manifestation
t)So,
(The theory that
is
truth).
(2)
Bo^^, Sc85
5
(manifestation
&e
of
r?X)
manifestation
the
Supreme)
iJasS3J
"StfSfc'
(They say
are
both
wo&tfx
SDCf&DOj."
that
5B'n-
Cf
the raanifester
essential
.truths).
and
100
Sdfi^
rnsJjSS)f&eSbSâ.
#*3$s*
o^?
-*
90
yQ
C?
96
sS5ii3
(the theory
which
conditions or
limits
limi
101
the
limit-less
or the
Infinite is
Avacheda
CX*
(Infinite)
'
(limited),
aa
A Jfc jo ^S ry*Nv'S*S'\^v<k
102
A'o
jjW^ftS'êasW^3oc&
COP
3eag>&,
So&otf&o
or
/Supramental
3.
ScS?2xoSS&
transcendental
Ao
3 o
g>
Principle]
cS80oaSSnS
1
So p2fD
103
*&&>
^fS
sfioa
(2)
a
.
sto 3*
MX
104
3 eJ^?^
S&SSo
4kMHH
VM
!
Sia
^s
|SSaaoofiac&
8)
A8
ex.
cai*
KSr
|
105
14]
*a
fl
K3
oJ
^ryr
-j
*" *r
**'
-t^f
\ \J
pfa O ""o
-^/
\ X>i,'
""
God
reflects
himself
(in
If
you
rise
He
is
above the mind
'
are
in his entirity.
|
I
Universal
mind)
fi$
^^ ~"~
8
'
as
106
fappearance\
s?S,
5
/
5,jtio
SdD
Si Si 8dS
L L
(i)
^2) W^Ccr'Sp'o'&)ri',
108
S*<dSbsSo
SS.
rf
CO
3;
8$
109
fca
W
5olo
3*5^4X6.
O
x
110
*5%
VMM,
it
e!Q
5T"
qd
8*0
0J
ToC3*j5
(1)
112
(%\
113
15]
tffis,
tfg.
dS
SS
|jSaOoo5SSa
***
(Infinite
114
(The only one without a
second)
>"
SotffS
ii
"
-*
i
Immanent
\.
I
Ot.
L.
or
*j
o3
O"
115
b.
^10]
but
super
Ignorencc not
imposed
(This
ordered
to
be
self
evolved
by the Pramaata.
super
imposed
is
by
self
the
enolved
self
and
itself.)
9
ass
"t
.-.
.*.
x^y
116
5
6"
I-
L
cause
immanent
in the
(Intelligent
material
(the changeless eternal

principle^)
(what
you
the cause
perceive
as effect
e$?5n*
is
nothing
other
than
rt$&
itself.)
e;
(Super
v
impositioi
e
i
og3*c5s5;oft>flo$c>'eQ
i.
the projection
of
distorted
fveilmgl
*-,m
\
thought
117
33-aoa
sifl
<rv
(a
I
f)
reflection like sfate\
118
i
(Homogeneous, hetrogeneous,
and
ingrained}
<
633
L.
CO
oJ
co
if
"
65?5a
<
3 053
I
<
X"
S^
5
es
;r
^
l}5
**11*1*
flôc&otfO
120
Sae
efK5&-S&
trance of a higher order}
(through
divine
2
egoism,"
These
sSos
grace)
S^
attachment,
The
five miseries
aversion
are to be conquered,
opposite
and
only
by
are
ignorence,
clinging
their
to
respective
concepts
io
L.
life,
83
L.
16]
I,
tfajofi
m J
**
if
f.
'
.......
j>
(J
i
-0(6)
.)
0?
5Sirtfo253Sr' 8 o
122
CD
3.
1.
2.
123
/Symbolic
V
and suggestive method^

/
<Ko|)cpO
<
goi
tf
8T
*c
II
"V
CO
IT
II
124
tf
&
(A
Identity
of the
graphic
ego and
fe'oaxtfS*
representation
the Supreme
the
principle.
6
2
of
3.
125
(graphi c
1.
^presentation).
es
2,
cttfi
*'
ô
L.
3
1
9
(Infinite)
cSioo2S>6.
(graph
of a holy thought)
or a geometrical repre
126
6<a-5Sa^
eJo
2-
o dSb
It
was a symbolic
was
pressed
and
into service
Bramha Tatwam and

prakatitam.
geometrical
was
to convey
known
representation
the idea of
as
that;
Para-
maunavyakhya
127
S3
cxiD^ficcrtfsS3ao
25
*-4A
v,
****
L,
128
cxoo
C?
if
29
17J
The rays
ofJjieat
leflse
when
oaly
and
midday sxm can
of the
passed
concentrated
to
exercise
through a double
form
a speck
they will be ineffective.)
disseminated
*,
**
few
<*
fio
C.
L Stf*5?^5ry
2,
fipdrt^
r?
Srd<^
dlfw
\of<sfi<J!)dfiS)
1 SS
S5
effect
convex-
of intensive
teat;
the
130
3;
wtftf^^tfrfoip'cS^
Scptf
4.
S$j*c&*$'
5.
O'SfolrtcS <33JSclo<3b
L.
^>
d&O 3
S5
;}# S$>SS*a?3r'SfcS>S>
&S\9*
^
SSpdSpXSS&PEPNtfc^S'.
8 S
6.
/ "
........
Cta)
9
Y.
L_
KT!
0L
V*.
131
"a
J J>>
|
i<i
J ()
X*<X
Ô
?f
cos
I!
Jf?&&oe5
ou
<4
^*r
132
co
S) sS S"
CXXP
-co
Sto,
cor'
|t-
.~~
"
-,
}"""*"
"'
<2
f^
L
\
133
$&Sn3:
(repressed reminiscences)
.
(grooves)
134
I
^M
i
*
tf
'
'"
L,
135
6,o
Ladi6ae,s&
statin*
80
(mental vibrations)
*[N.
A'SAoi
B. ._
C^tffloS
SSSb^fi
^*
**
136
***
883?,
(1\
(3)
(4) cS^sSoaSSa
3Stfs$3&c&oabtJ
eS^SsSoo
ooo
aa
v^,,
t.
2'
3.
3*
18]
-j
ooftSac
6-
u.
S)
OS
138
COT*
CD
(jfc5sfc>rf
"Soo^
If
*2s*fS::rj;g.
*ao'gd
/
aS esrt,
S
U
(absolute nescience)
awcience
^^S)e5g (relative
2>Atf c*iar&&
2.
K&sScbsSDS
ofibfib.
3.
ej
140
Z
_a
î
ca-to
<soSifi
ôoO
c?S)5i
e$6*S$3fctf>
o
e>a
r'
ro
"ScoStf
WS&
tfsSK
wo
fi>^,
S)|j5d&0(S>
ô
^^
"Soofttf
HI
rcxjftD
3';"?
Ôc&co(5a^D
cs
KCO^^D
(V)
S*
55tfSiosS!So
fi
C3
foofib
-J
roa
vinvolution)
142
2.
sSS^^b s5SdC&
Atma
is
the
original
/f l
cdboc
principle
of consciousness
which is a Continuum, irrespective of space and time,

wakefulness, dream or sleep and of the same nature
*
case of matter.
even with respect to the flux in the
a process of involution during whole
It exhibits
sleep and
an
evolutionary
purposeful
during the dream and wakeful states.
both
animate
monads
and
(Trigiinas),
understanding of
its
the
inanimate
which
projectivity
In every sphere,
purvades the
it
contribute
subtlest state
some
and
to
us the
the
primal
In every branch of knowledge say Physics,
absolute.
Biology etc., we have unitary ultimates

as a quantum, an atom and a gene, contemplation
on which, helps one to conceive the transcendental
Chemistry,
state of
the
Atma and
thmg~in~itself.
the state of actual experience of
The sought for
which could only be experienced
is
thing~in-it$elf
U3
8,3
II
dia-a
a-SJ&a
(formation of' instincts
cso&
tfeK&a-oS
ri-sJ-gsSssS
ft
a6
a,
fia%a?Cn.
J)
H4
'5SS)ou)Stos
le)dJb8D5o
III
as
CO
145
IS]
^^cto'Sbwart
oa-JSO&irti
(1)
ii)
fc
w
n
Ca
it
A
#
it
*t
fl*
"V"i
Jf^t&teW
t
iu
t* ?sc
mVj
f,ww mi
iv)
qoui
146
(during the process of involution)

8$5*)g&rtb
sSSs^s&^b&o&j
oc3tf
(during
>
manifestation and evolution) &PJ
v)
*s
|-
dfco
tf
(illusory
bodies.
Cf
"SOcSSa^cSâ.
sS
ê 'siîii
knowledge caused by identifying with
#&
^srts&o
rtco^to
illusory
147
fir
iv)
'
uia'o
'
'
^83
148
1.
^So-so
3.
isSsSr*c9&DO
c&otfO
2.
x>
4.
5,
6.
CO
/n
Z>
Si3r<foSbacSi&*
3oatfg4)^S^
tssrfi^
cSs^
^^sbrf
;$O*
Ko^Sb.
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
.
oe?^)
SSeaio
*sf
Kod5S)
srScf
cJp^
(Harmones)
"S
pa
CO
>
a,
-Ioci
s5)CSbfi>^
/
^D
& tDos5D"3&>
ro
tk
*>
5Dw;
151
ej3oibo<3
8ofia55B
oeaoOSg,
(Phenomena)
'
,.
and
Bjergy
Wbstance)
maer
ate
c&
aaw^
two gtates'of the one

<**Kb*Sc* j5oa* ^^
.
are
ean)
tf
152
(No
CO
on
all
force.
'
CO
'
Illustration can
be run
153
.5
HJ
C*30J
...
ft
154
c\
rt
a^^
lW!Ttfjo
"
156
<^;
sSr$SSo
g^,^,^
)
Ao83c36o<3b
"n>
sSxex>K
âSôO sJ&oO
rf
Sd&odSb&
arf
^Dot^to
&s*orbcf
oBS-
S^cJ^p^
o?'
<v,
^5d>
and homogenous relation
cXb^
|3$<i&
^W
wStf&'fir^sbS
a specific
eSub sro'::?^
ship")
o:4^^
^tfy
isSsS
157
SoS^Tb OT;SM
"Whereever
there
external
-*
ltls but
process
one side
or aspect
of
Thinking substance and

extended
one and the same
process.
are
tie
emotion,
as felt,
is
by sensib ^ "]
systems of the bod?
itself
a part of the
*hole, ol
changes in the circulatory,

other
systems
with
the bodily
changes
,s
of one
infinitismal
ing
have their correlates

substance and extended
in
the body
substance are
^ ^
** _
...
IlUt
&-*?
I "."! 6n
1
i,
^L
"
*""J,
*Tnt
""*.
"
I'
..
<IUf
...jl*'
UMMk
Q
*^
respiratory digestiye
so an idea is
a Dart
the Basis,
c
reflection
An
thing.
mind that manifests

tie organs of different
of
material
rea
158
The past and future
exist in
their
own
nature,
The past & future

ways.
a manifested form exists in- a
qualities having different

M
though non-existing
The idea
fine form.
out
of
in
is
non-existence.
Karanam and Karyam
dSxSA65*
^^b^fc'
that
existence never
Thus,
are one
we
comes
infer that the
and the same.
Suioc^bco
<a>S)
Sd^x;^
"
/ the
\
manifested)/
J
t)856.
un-
159
or
Potential
unmanifested),
(kinetic or manifesting
"30236.
state)
^d^â^Sb
^5
laws of motion)
(Newton's
&>tf <&\
6ot&x&ôp
&*
>?6o#s&> :_
L The aw
1
of Inertia
body continues to be in a state of rest or

unless it
uniform motion in, a straight line,
Every
its
an external
compelled by
or motion)
(whether rest
Tamas
/it$
I
^ta
is
$&)
^dw
It
force to change
its
of
is
state
primary property of tlv^ field

e fact that particles of
gives u
the
^f
even material objects tend to retain their

of motion or rest and offer resistence to the
Batter or
states
force
acting
on them.
This establishes the objective
existence.
(lack of intelligence
fsSb
(tesistence to
5.
an external
3.
4.
force),
skpo^&s (reluctence
<&o&to
to
move
or act)
or
160
Law 'of
-'"n.
change of
force
momentum
V(O
of a
body
is
the
CSS^sSn)
rrfiS'
directly
6f
proper\
tional to the force acting

in the direction in
on the body and takes
which the external force
place
acts.
'mcrocosm
'
(macrocosm.)
Ii
The law of equilibrium :- To every

always an equal and opposite reation.
III.
there
is
action
rf
(as,
the
positive and -the negative
cfcSêacea
X,
/>
tfgb
*iinii
:'
lj
s*o>bu
jSpcop^sSsisD
/equilibrium)
KcofDcvb,
sj&
(these opposites will have the effect of a bindiftg force,
which
oflly
so
caii preserve
ea
and maintain the
statusquo).
*e
A&atf
162
CD
<D
10
163
tion)
thy)
equipoised
(mental
/
\
for
&o)^SS
(Low
c5s5j*^^^
eo
c5odSSsS
cogni-
(right
**'
humanity)
(3p^^^&)ocô^
^Righteous
desires
CO
(meEtal
or
psychological
164
sr
a>
{^
C
\
<)
.
}
t_
165
* 8f
(as
A s*$9&}e
maturity
of karmic
^to*AfsS
s^tfjd^SiSaflroa
*
U
|
principles
L.
L,
,0
Ci
^>6o^lS
S>?5
^"^SS^
sS
occurs]
166
|
r*o
L:
SS)SJ
the
self]
only\j
sSotftfc3-i tfeorf,
sSolteStf
&
.
u&
&>&&>.
j
espos'tf&o^
o$Pec;
(coalesced
\
elements^
)
SooxtfS
04
cor*
sense of
(a
\
and unalloyed elements

(pure
0*2
167
fcaMM
I*;*
^ L^ 3^8
MP
#:S0&o
flbStf
fiofi^f
W01J
c
tf ,if
J5_5fi
>J5
g_
eSj*3MSb
168
a,
si a)
gj*
^
i
They
e;
are
units
of the
Avyakta
or %
potential
Prakruti
or
Pradhana
about
as matter
organic
pancha bhootas, which, in

state are
or
and
together
in their
subtle or solid,
rTamas);
known
inorganic,
kinetic
as
state,
stationary
or
moving
Inert & stable

They are of three categories
and
active
vibrating
/Rajas); Tranquil,
intelligent
.together
their
animate or inanL
ultimates
manifest
mate,
elemental
univalent
ultimate
and
capable
of the other
of
two
balencing
stable
&
and
vibrating
binding
forces,
169
22]
This
is
belong
Satwa,
to
the aspect
of.
the
Avidya aspect.
of
Vidya & Avidya existing
*midhunabhava in the relm of
The other two

The opposite forces
in Prakruti show a
Vidya.
relativity too.
-5W 5
3^*8,
'
855.
(J)
<o
II,
|]
171
5 5
-L,
jp
tf
^ /Polarity)
ro
OS
ra^rbcsS5D^
SicSflSba
^x)B ^5^
Q.
......
tfa-c
05
O
sxDsa
$
x
/negative)
(positive)
motion^/
i^^^sS^
^-
"Sfirs-,
?vs5ro<3b.
worf^bri
^"^>
(light heat and
JOCbcsSiocSo^^ ^
ro
/the primordeal creative stress
M*&
CSg
but not sound")

TVdD
sifii
&&#;&?&&.
ôSbcSgb
S^
0*2
"3
0)
j^^^cS
$5*
c$fc&
oi
<êx)
9
-.'.i
&
171
&
(unmanifest
crea
'
lion)
'
Asi^s&E8d&
Ea^
)*S>?6
JS&tfte
i;S(jS$>;5b
J>
5 o
oJ
&o<5
tPsSS.
wsSg
w o
.
or
units)
aoôfi
eoô
eocSboS i^saoifi
v
4CSr*\B'^)^
36
^ftSboco
/sense of
Egoism
/pure and uncombined elemental
sS^$s?gS> Cp^sSorfSibo,
/<t)ifisSiO.
tf
eSr'oirtfxb
idâo
v.
57ê
o$bo<3
sSi>^*^)
^&^
(matter)
!b
Sipd^^
^^dj*s6^x>c
(spirit)
^^êagsSêx;,
irtfsa
172
subject")
object)
tf
'*
i'
"
a^D Sx_
-3'
<*&
(It is
not a quality potency or attribute but the thing-
in-itself.
is
Siva
is
consciousness
consciousness as dynamis.
God
It
as
is
stasis
Maya
and
Sakii
that reveals
tf^sS ^^r-ôo. Without knowing
ScfcS^ ^"2o
the
Sakti, the manifested power of God there is no means

for knowing him. Prom Maya alone springs UD duality &
Beyond Maya there is neither the enjoyer
relativity.
nor the
object f or enjoyment.
Q ^
)0^"SqSLO
(the one
entity with dual
aspects
is
the truth)
\
/'0
---
2,J
C&
tf
c
tiS'tf
5
- ^^
isSe^S&s' (consciousV.
gy,
ness absolute)
83
*/
173
$sfc> esS
\
"cr
(aspects of matter and spirit)

^8
rs$r>?$g
S-
sS^tf
Is
<4J
and Is-not)
<^$d
r*
Jdlao?^
(A
\
simulta'necms
e^^c^syeSDco
s5rc53b
174
sS8d'3'^^^^
oj
/Sentiency
an integral constituent of
STS,
kingdom,
all
existence
mineral
Sbo
^>
gbrf^&Kna)
sr^S)
is
even in the
175
CO
oJJofibtftf
5)
JDdl)55bD^
(Determinism)
6&
t9^SX)o^D^Koi>
(jS^ScSSbcM
S$PC$)&>
0>
Q
CO
(In the process of evolution
the
human
gence.
being
But the
is
the highest in the order of
cells
in his intestine lungs
intelli-
or othei
r
f(
viscera are
more
more independent and

functions. One can't master the
intelligent
capable of subtlest
functions of the different organs in his body.
It
is
yoga that can master these functions by releasand letting loose the powers hidden in one's body.
have therefore to admit the presence of a
only
ing
We
superior intelligence
who
only
is
capable of indepen-
dent action* creation or dissolution.

that intelligence
as
God and
We may
understand
designate
that
he
',
176
could
never
be
understood by
human
intelligence
but could only be realised by intuition and experience.
He
is
subtle
some
and yet
thing
like
subatomic
the
particle
so
so potent and capable of free will".
S
cSpA
&*o&$
tirr
rpsfc&
1)5
s$Pd&Mf
CO
Teleology
c&o&Sb.
"A
branch
doctrine of final causes and of

part
of
nature
ment from design
of metaphysics,
the
the uses which ev'erv

V
was designed to subserve the agreein proof of the existence of God".

:
(design)
(species)
Free
too
28]
o
;5tf
&*>.
sjS
^rv'^'o^b^D
^50*
gj*
Vitalism
Evolution eo&<&.
The
"Emergent
doctrine
philosophical
that
behaviour of the living organism is at least in

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

like the work of an artist
therefore
&
Chemistry
and
vague need exists
Evolution,
is
creative
that a
unpredictable;
with in the animal or plant before the
before hand,
means for satisfying the need develops.
'ô /'chemistry
^
tf
CA^XS
^*:^ *o
,
Î
dl
<l
e^
o**JuîIc>3S7S
Sr3*C3b5
.1?
i..Jt
Jl
.a
by a potent principled
5'wKirfc3
_..
(imaginative nature)
--
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^)
3.
8)8^
sSoô
5)
e^ a
4.
83,
d"o
tf
rvfe'
[Ss
Sj
sSbfo
tf
0'
(determinism)
179
/The
&P.)
own free
self evolves of its
will)
CD
S3
?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?
not
self
t^c^grf
essS-stfgcStoJTab.
evolved by His free-will,
by the Pramata)
but
Here Bramha
is
is
super imposed
180
(apparent creation')
(dissolution)
si
(abundence of phenomena)
S)ej^
manifestations of
o$lb
(illusory
the reaf\ e>>
CD
(Creation of the animate and inanimate

or organic and inorganic
is
intended
to^ enable the
enjoy the reactions of his good or bad

actions done in accordence to his innate instincts
which stimulate Ragadwesha etc., with which he is
Jeeva
to
imbued.
cts
is
The effort put forth to control the
Bharateeya culture
or
instin-
paramardhika sadhana.
181
ro
srcSsio
o
/h
3,
f^H
ro
182
d&T5os5&too
9
"^ jl
C?
55
CD
â
f\
^sSioeJsScoK
existence
sp&oAfi
absolute)
'i
$
1
Si)S
3*^8.
2.
03
184
CO
<
&o&
C3
'
2.
)o^
^P&O
&oS
Jj
"S^h
J
^^^
afc
('^''s
a
,
"Sonô^tjo,
S^fix^co
ox>oSsSr
Sisi
185
24]
0>
8>
tf
"V
,23
(matter) S
as^^^rf
(dab&
^cS6
s55oOS
of involution)
C-J
^j> 5
eo
3
V
6'c5"aQ oaxjdSDO
(process
136
dos>p&-;9ba,
5 o
S'i-
>
53*^s5DDO^(^b.
si
to
<x
"3
o^s>gS5Do&
"S
^boôlb^
(descrimination or distinction")
15
*g
"S^yS3 co
3.
*
>
385
CD
1
4
ft-
w
(ft
*s
*^.
kX
V.
j*
..
m^^X
^X
-j*
'
V.
-_X
>
A.>n
.x HM
$
-1
.y
p"
187
1.
s
sr
rf*coeM&oabs>.
a'
w&
tiroSo
2.
BOcBaorftf,
188
sr
(Polarity)'
a'
CO
>
d&o&&.
#0$,
"SorfsS
3s
"*#
cyJO
e^rr*
^cs>
c^bo^Sc)
"So^
Stfbtf
(positive
d&oo^^D.
SC^sto
fif
and negative)
esotfea
tf j5
"SoT^dSS"
CO
5S^4
sp
5s
189
'A
sa
(
The
stress)
or
cloudy
state,
not clearly seen or

understood)
Ao-sâiS ôrfstofc.
tf
J
*M " **^
wftSoSJb,
aoab
^^^
etftfea
ai^r
Sbe>
11
m*i*Q
190
sSeC&*oSsSx)S
w
"rfgo"
191
6&&>o
jy
eo
SsS)X?d&ô(y
sJ^-Sj-
"Sato
eo
(collective ignorence)
o
>?dot5;v
en
8iC5b^)5^
^"^"cQb
^
^&
^
^Q
SQbsS)6'SbS&,
ts
Sf
jS^sSj*3a&
192
2)
lio>d&Do!*a
53TKo5co
'
)5Y
(matter
,Is
the
of
manifestation
(2)
d&OO
Ô^
Oâ^fdS),
S)
mind)
^f
193
25]
(The primordeal
manifest creation
is
stress
that causes un-
capable of independent creation)

#83
;Spesfcx5b
fe
(Relative nature com-
ôDu^câ
the trigunas)
posed of
dtrfoît S^,
(a
simultaneous
Is
and
Is not).
eo
\
co
oSD'ô
194
(manifestations)
_
**
ro
(j)
S).
a. "I
D
^Sc*cS SOC^^^DDA"
[K5r*oO
^
o
(>
eOJ'N
****
C&
CO
O
<r>
caSboibfip
Tf
'
^l
WSboc
195
co
/He alone knows

knows
it
the
by direct intuition)
aboslute
e&
"3fici3bcS^)&.
epSbSro
d Oxo^
6*"s>d
Q
S
**^8
^^ô
9&$^
(*r>Z>
reality
who
196
v-
""""
cO
eb
^_ Jl
^
<5
(vibration)
\
ro
sr*c5"So
Ko
oJ
oO
(0
197
I
:.
1.
3
2.
_
aoue
awareness
t
i
'I
Similarly
the
has no incandiscence.
Êlectricity
infinite
Consciousness or
absolute
seen by the
worldly minded.
its' manifestations could be seen
yet,
and known when
the chaitanya functions in the field of
Buddhi Just
as the existence of
electricity could be
awareness could not be
'I
4
'.{
known
real
when
only by
it
as
manifestation as light, heat or motion

passes through the filaments and
energise
*
its
them).
a /bulb)
(filaments)
^white heat)
(filament)
nS
a2,S
198
^*
(Inferable).
>S$
3
o
3.
CO
'
199
When consciousness functions

js
of
the nature of Rajas
intelligence
(to
know
&&&>
dp^bcSsSysS)
light)
fS$$P3&fc>Sd&o&,
of
the intellect
then only what
things & concepts)
sStfo^ga,
we
call
beamsout.
."S^^&SÊssSboo
OcSDS^y^)
which
?foôKsSboo
'(rays
of
Waves
sound)
(every thinking process

are
in
projected)
and the waves of thought that
200
3 &
Ether
electromagnetic
/medium
CO
^sSbaareSo^)
^p5b^)?SD
SS!r*
201
26]
SS tfOAoa,
"""*
'
,
Q
tf'
-3
(diversity) â^gsSbeeo (differences in temperanlents)
v~
l>
en
5 5
203
2357*0
>
Ts,
^"
fc
Existentialism
Strema of concsiousness
We do
not
sec
*.
^significance
<
* ot"I ' n "
of
the
world
from moment
to
external,,
moment;
because
it
is
204
manifestation^
l
Why
?
6?
co
jy
1
*
/the Qualified ând the

1
<j\fali-
fyingX
/
siSS
^
CO
CO
205
"*
,4>
Oi
8 c&tfb
"
206
(culture)
Si
3fib.
r^S)
asStf3*|8d8beo
i
!07
Q
V
/
CD
Q
boatoo
Q
CO
sr
208
(This")
/
\
*"H>
dfoS)d5x>
efif^dfeO
209
27]
(karmic principles)
2.
3.
210
'
00
V.
L,
55
& c $~~c5
O
j
o(?
<J)
5-
â
osSfiDC
(being recognised")
(Basis)
211
sqtf
equal basis or
K;
-I
CO
*"^
*"!
'
213
CO
ufl^
3*0
214
&&>.
6'
SD
d&o
215
oj*r
t
CD
216
3
(inter
clian-
geble)
J5
^J6s5ij6ô^
a"ISs85SrcrS&^
$S*tf3&o3
s5
/
<*
247
28]
iri
7.
oo
C3Q 55 7^(60
oJ
oJ
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)
sSâip^ 3
(purposeful meta morphosis.)
219
S r?
(Energy)
$rd3re
S'o-tf
.
...........
,0
"
DO
"SoôoSD
sScy
/Those
^'lo.
with
a form and those which are
formless as mind
and thoughts are matter (ie) unmanifest

Subtle and the manifest is gross.
matter
is
<
(Energy)
oJEf
S^^rfOcto
tf
o(j&D
(matter)
5
Astetine
C4J
220
V,
2)
3
***
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Srid Aksh in A Murthy

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Srid Aksh in A Murthy

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erOO

published with the financial Assistance

of Sri Tirumala Tirupathi Devastanam under their

a pleasure to glance through Dr. L. V.

Gopala Rao's introduction and commentary to

While a few modern

great Sankara, Since Suresvara (Prakasatman ?)

wa^ very probebly composed by

Vidyarariya, Anandagiri and others

work which setsthe Advaita doctrine lucidly and beauti-

Gopala Rao has gained wide experience

of Vedanta through his study arid

he has discussed the metaphysical psychologiand cosmological theories of Advaita

He has provided an extensive

nation of each sloka.

understand Advaita doctrine,

Introduction by Sri R. Ramakrishnaiah

Newton's Laws of motion

Love of the true Good, filfed with all delight.

And yet, even in an age in which

The average man is delighted by poetry and

That precisely is my own

more often within myself

comes nearest to Sankara

Dante (Italian poet of

That is not how we can describe

which we associate with a poet and without the

exhibited in philosophical speculations*

no original scientific discovery. So, science, poetry

the very readable

tary supplied by Dr* Gopala Rao which in his affection

me. The truth is that long before we met., each of us

began to ^discuss our/espectlve beliefs and to advance

to give a reasonably cogent expression to' all

inmost selves and were contending for our very souls.

stood as the combined or simultaneous working of

The Bhagavad Gita abounds in

creation and creation in destruction.

the mystery and magic of time and

necessary to point out the Magic beyond

unaltered by Scientific achievements.

The need of the hour is to

the slokas without,

in English or any other language

Gopalarao and I would feel amply rewarded

what we ourselves make

world of our dreams*

llmingly painted pictures*

and determinism are tackled

same Magic of Space and Time.

future flowers and

of the theory of evolu-*

The Force that has created the universe

the force animating

us from the fear of death

the force that

the cause'' of at! life 'and can**

The next four

slokas deal with the

great importance- of the various facets and faculties

all states' and

'Thou Art That'