A.We know now
that all materials are fundamentally made up of electrons, protons and neutrons.
But we still distinguish food from garbage, even though we know that fundamentally
they are made of up of the same fundamental units, which are just assembled
differently.
B.The
observed object depends on the observer, but the observer does not depend on
the observed. That is, the consciousness of the observer is unaffected by the
observations.
C. (a) Brahman
and the world – both are infinite;
(b) The world consists of objects which are finite and space containing the objects which is infinite;
(c) Brahman is both the intelligent and the material cause for the universe;
(d) Brahman is pure consciousness. Therefore consciousness has to be infinite.
(e) The world is an inert or unconscious entity.
(b) The world consists of objects which are finite and space containing the objects which is infinite;
(c) Brahman is both the intelligent and the material cause for the universe;
(d) Brahman is pure consciousness. Therefore consciousness has to be infinite.
(e) The world is an inert or unconscious entity.
D.Only through
its attributes can an object be distinguished from other objects. Without its
attributes even the existence of the object cannot be established. The precise
definition of an object therefore rests on the precise definition of its
distinguishing attributes.Brahman being
infinite cannot have attributes, just as space does not have any attributes.Consciousness
is not an attribute of Brahman as some philosophers assume.
E.Brahman being
infinite, it cannot be defined since whatever can be defined becomes an object,
and thus limited by other objects. Object is different from the subject and
that which is objectified can only be an inert entity, jadam. We now know
that without consciousness, the existence of the world cannot be established. The
world has two components – one is the finite objects and the other is the
subtler one, space, which is infinite. There is also a third one that is part
of the universe which arises with the interaction of Universe with the mind –
the time concept. Understanding the Universe therefore involves not only
understanding the objects, but also Space and time. Einstein showed that both
space and time are relative or essentially related. Movement in space creates
time and movement in time creates space. Space and time somehow are interlinked
with the mind.
F.Existence of
the object is intimately related to the knowledge of the object. I cannot talk
about the existence of any object without knowledge of its existence, if not
physically at least conceptually.
knowledge and
existence of an object go together. They, in fact, are essentially the ‘chit’
and ‘sat’ aspects of Brahman.
G.Knowledge
devoid of objects cannot be defined! Knowledge devoid of objects is nothing but
the knowledge of the ‘subject’, I, which cannot be defined. Why can ‘I’ not be
defined? Because, any definition is objectification, and ‘I am’ is the subject
that cannot be objectified. At the most one can define ‘I’ only by means of a
negative statement; ‘I’ is NOT that, which is not subject to objectification’.
H.Knowledge can
only take places in the intellect. Let us examine closely the mechanics of how
this knowledge takes place. Objects have attributes that can be measured by our
five senses. Eyes can only see form and colors, nose the smell, tongue the
taste, ears the sound and skin the texture (soft or hard etc). These are
attributes only and not the substantive, which is the locus for these
attributes. None of the senses can grasp the substantive of the object
(substantive is the matter that the object is made up of). Perception
involves sense input to the mind. The mind gathers the input from the senses,
integrates all the input and projects an image in the mind with all the
attributes it has gathered (form, color, smell, texture, etc). This is the
cognitive process that occurs in the mind. The cognized image is then compared
with the previous images stored in the memory by the intellect. If there is
match, then the object is recognized (re-cognized).
Reference & Courtesy: An Introduction to Vedanta by Dr.Sadananda
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