Relative Worlds, Part 4
BY: SUN STAFF
Srila Bhaktisiddhanta Saraswati Thakur
Ju1 03, CANADA (SUN) A seven-part lecture delivered by Srila Bhaktisiddhanta Sarasvati Thakur in Calcutta, 1932.
Here, friends, I shall consider mundane relativities. Words are different sounds to indicate different impressions of things and they have qualitative value to prove their entity. When there is a singular significance and no variation, the language would determine the particular conception by the word 'Absolute', Who has differentiating aspects from relations which carry a deviated idea of the Absolute.
When numerals form to bring out differenced realisation, we are obliged to go astray from the Absolute. The very application of relation can only be possible when these different items are introduced. Relation is the connection between two or more objects, whereas there is no lien of introduction of relation of One Integer. Relation is comparative value; but in the case of the Absolute, the varieties of the objects are not traceable. The relation between the two or more has two aspects: they have either harmonious position among them or are at loggerheads with one another.
The scrutiniser has the function of determination; but in the case where there is no observer the different numerals have no occasion to establish their existence, though they may have a subjectivity of their own. It depends on the predilection of the observer to decide whether the tie of observation between the sight and the seer is acceptable or renunciable. Only as a third person are relations between two other seeable objects traced. Sometimes relations are not truly conceived by the observer through his differenced senses from the particular species of community. When the majority of the members differ from the particular view of one of them, they brand such affairs as an outcome of vitiation and error. At this time we observe the different predilective moods of different observers. This has given rise to contending solutions of relative observations. In order to pacify these conflicting conceptions we adopt insipid exploitations for the purpose. Elimination of different attributional conceptions sometimes compels us to resort to the substratum where no relation is wanted to delineate the particular positions of differentiated objects.
We have heard of different potencies that enlighten our conception of differentiating things. If we require to eliminate the potential quality of a particular thing, we make inert all the objects where there is no occasion of determining the relation between them. We cannot conceive an object without its colour, attributes and functions. So the qualities are the significant elements to see the relativity between the objects. The observer has got a power innate in him to pose himself as an observer, owner or possessor of such functions. This sort of owning or temporarily possessing can have a pacified position which may cease in the worker if he is enforced as stuporous.
The mind is the conductor of the senses. The senses get their field of work in limited objects of phenomena. Our stock of physiological knowledge has not yet furnished us the location of a physical entity of the mind which acts upon the senses. The mind has been considered as the telegraphic centre of one's senses; so the senses are analysed to have a material bearing, they will seek their material community as their relatives.
All informations received through the senses are drawn from matter or motion through such stuffs. We cannot avoid the subtle impressions of figured objects which are made up of matter. So, in our attempts to secure knowledge a contamination of grossness or subtlety of phenomena is inevitable. The knowledge of limited things, as picked up by our senses, should bear along the impression of relativity with other things. So empirical knowledge should have no propriety to pose as unalloyed impression of the non-shaky Object.
The indolent mentality often encourages us not to meddle with perishable positions of different objects, but to keep ourselves quite free from such associations. Our senses are often found to welcome things according to their own predilection, and such taste is imbibed by the association of their nearer friends. As we are endowed with the head of senses with all paraphernalia, we have no other alternative but to stick to the relatives of the knowledge of the world, though we might have a promising prospect before us to reach the Absolute. Mental speculation will give us the facility of deciding that the cessation of mental work, with the dismissal of the phenomena, may facilitate a suicidal commission, and that the final goal should be discerned as the Absolute, without any tinge of relativity experienced through the senses.
The relations of this world can be ascertained by multifarious mediums which are reciprocal securities in the laboratory of inspection. Our ocular activity would take the help between our previous and present convictions, size, colour, distance; the difference between our previous convictions and present presentiment; comparative varieties, taste, etc. Those will serve as ingredients facilitating to trace out the relative merits of our seeable objects. The ear will determine the magnitude of vibrations of sonorous or harsh, discordant, gradation of sounds. The nose has similar activity of receiving odours and stenches and different degrees of scents. Similarly the tongue serves to vocalise sounds and have different tastes of pungent, saline, astringent, bitter, sour and sweet articles of food. The skin feels different degrees of heat, catches infection, invigorates physique and serves many purposes. The worldly relativity creates pain as well as pleasures in sentient beings.
The relations between the two or more things show a compatibility with each other, or one another, and in some cases they are incompatible. The relation between the observed and observer proves to be inharmonious or exactly in conformity - which is, in other words, known as serving the predilection of the observer by such association.
In the atmosphere of measurement, both quality and quantity are inevitable factors. They also prove their efficacy in distinguishing and differentiating the very conception of relations. The observer's association with the observed produces a condition of taste which is enjoyed by the observer and observed in the case when they are sentient beings. A peace-loving solution of the different disruptive situations will necessarily eliminate the factors of Time and Space, and Entity. This will simply annihilate the temporal relativity of the mundane sphere. So, the question of selection or rejection ceases when annihilation is effected, and this could necessarily reconcile the unpleasant sensation of relativity. This is in short, dear friends, the position of earthly relativity.
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