A.Mental images
are nothing but thoughts in the mind. If someone says a word ‘cow’, immediately
an image of a cow is brought in from the memory, even when there is no cow
outside. The name cow and the image cow are now intimately associated with each
other, as both are stored in memory.
B.Thought is like a wave in
my consciousness – a name for a form. Thoughts arise in my consciousness, are
sustained by my consciousness and go back into my consciousness. But
consciousness is unaffected by the observed thought.
C.We have
an absolute truth which is Brahman and we have relative errors: the one at the
collective level (macro level) is called vyAvahArika satyam and the other at
individual level called prAtibhAsika satyam. The error of the snake is at the
individual level and we can call the snake a ‘subjective objectification’ or ‘I
see it, therefore it is’ – I see a snake there and therefore it is a snake. The
error at the collective level we can call ‘collective objectification’ or ‘it
is, therefore I see it’. Even if I know that there is no real water in the
mirage water, I still seem to see it, since the effects that caused the mirage
did not disappear with the knowledge. The same analysis applies to the sunrise
and sunset since the source of the error is not eliminated with the knowledge
that the sun neither rises nor sets.What is
recognized is that the plurality is only apparent and apparent plurality is not
reality. The person who has gained that knowledge is called a jIvanmukta. By
analogy, a scientist, knowing very well that everything is nothing but
electrons protons and neutrons, can still enjoy the food while discarding the
garbage.
D.Unreal is that
which has no locus for existence at any time, for example the son of a barren
woman. The unreal can never be experienced. Then what about the world? The
world is experienced, therefore it is not unreal. But the world itself (jagat)
continuously changes and hence it is not real either. We have to come up with
another word which means neither real nor unreal – this is the definition of
mithyA. The apparent
superimpositions are not real since they are only apparent. But the substantive
for the superimpositions is real since it is changeless.
E.Vedanta says
creation is nothing but name and form, and the substantive of the world is
nothing but Brahman. There is really no world to call as worldly substance. It
is Brahman only in a variety of names and forms. Existence is the essential
ingredient in all objects when we say ‘there IS an object with these
attributes’. That ‘IS-ness’ is the existence part.
F.The senses
cannot perceive space directly and the mind infers it, based on the
object-object relation.
Einstein’s
definition of Time is a gap between two sequential events in space, observed by
an observer who does not change with time. Two simultaneous events define space
and two sequential events define time.
Hence
perception of time depends on the mind too. When there is no mind, or to put it
more accurately when there are no thoughts, there is no time either.
G.Vedanta
emphasizes that experience is different from knowledge. Knowledge involves
understanding of the truth behind the experience.
Reference & Courtesy: An introduction to Vedanta by Dr.Sadananda
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