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For my recent post ‘God will Never Die’ there has been a good response. There have been a few relevant […]
Philosophy
Reality
Philosophy, Science
What Is Certainty ?
I saw a Post on Truth and Beauty.
I am providing the link towards the end of the post.
I have been planning to write on this for some time.
Whenever we talk of certainty what do we mean?
That an event or thing will happen the way we expect it to happen?
Again what is ‘expected to happen?
We expect things to happen indicates that we have seen some things, events followed some events, some experienced by us, some by the others,
And we think the same pattern will follow.
Just how scientific is this?
I am talking about Science here, because it what people think is the solution for every thing and Science is the club used to beat Philosophy and Religion.
When a religious information , or even a fact is presented, the immediate question, from the people, especially who profess to have a scientific temper(?), is,
How certain are you?
The same question is addressed to Philosophy.
You Talk of Reality God.
The retort is,
Is it certain?
Does it hold go
Indian Philosophy
God The First Cause, Yet Not Sankara Yoga Sutra 1.25
Every thing has a Cause,
Events, Actions follow each other.
An action or event is the reason for another action, event.
Therefore, Cause may be the result of a Cause and be a Result of another.
Again a Cause may lead to many results,
A Result may be due to many Causes.
If this were to be true, then the First Cause becomes a Logical fallacy.
It is interesting to the Theory of Causation in Indian Philosophy, Hinduism.
There are three Vadas or doctrines viz., Parinama Vada of Sankhya Philosophers, e.g., like milk changing into curd, Vivarta Vada of Sri Sankaracharya, e.g., snake in the rope, and Ajati Vada, the theory of non-evolution of the universe of Sri Gaudapada. The first Vada is the lowest. Vivarta is in the middle. Ajati Vada is the highest.
To understand this we may like this.
The Effect is different from the Cause as in Parinama Vada,
This is fallacious as this theory assigns an Object without a Cause, which defeats the Theory of causation which is being defined.
And an Object comes into being without a cause means we allude to Multitudes of realities.
This is Philosophically incorrect as the presence of more than One Reality would limit the other or at least interact with the other.
It it interacts with the other, it would again lead to other Reality.
If it exists in parallel, it should have an origin either with that of the other Reality that has caused the other Reality.
In both cases it is fallacious.
Therefore the Theory that the Effects are different from Causes is untenable.
The other one is the Effect is contained in the Cause.
This is The Ajati Vada, the theory of non-evolution of the universe of Sri Gaudapada.
Though logically correct, this does not explain our experience of the external world of Things.
Shankaracharya explains this contradiction of both the Theories in his Vivarta Vada.
The world is Real, yet Illusory.
He cites the example of a Rope being mistaken for a Snake in poor light.
Once we flash a light, we know that it was not a Snake but a Rope.
So the fact that we saw a Snake was real for that limited point of Time when we did not have correct Knowledge.
That it is a Rope is Real in the Absolute sense.
Therefore both are Real but differentiated because of our Knowledge/inadequate Knowledge.
This is Sankara’s Vivarta Vada.
Indian Philosophy
Saasmita Samadhi Yoga Final Stage?
This Consciousness appears at the individual level because of non Knowledge,Avidya.
(In Indian Philosophy, Knowledge is defined as the removal of ignorance)
Once Ignorance is removed knowledge of Reality ,nay, Reality dawns.
Those who attain the Saasmita Samadhi are called ‘Prakritilayar’, ‘one who s in tune with Nature’
Here, of the three Gunas or dispositions(I use the normal meaning, not the term in a Philosophical sense), only the Sathva , pure, clear,remains.
In Savitraka Samadhi, Sathva, Rajas and Tamas are present, but controlled.
Hinduism, Indian Philosophy
The World Is Us Sankya, Nirvana Satakam
The Prakriti,(The Potential Energy to be known,),of three constituent Dispositions of the Prakriti) called the Gunas.
Purusha, Kinetic Energy that Flows,
Mahat, The Intellect, to translate these,
Ahankara,The Feeling of ‘I, Mine” to be conscious,
Mind,(For the Observer)
Five sensory organs,(For the Observer)
Five Motor organs,(For the Observer)
Five Subtle Elements(For The Observed, The World)
Five Gross Elements(For the Observed)
Total 25.
Let us look at each in brief.
What is to be known, has ‘To Be’
That implies presence.
That presence has to be immanent and be inert, to be activated when to it is to be known or aware of.
This presence is Prakriti or the Principle that is permanent, immanent and inert, awaiting to be known.
This is provided by Purusha, the Kinetic principle that interacts with the Prakriti to generate Intellect,(at the macro level)
Now Prakriti is constituted by the Three Gunas or Dispositions(for details see post Gunas under Indian Philosophy)
This Intellect at the Macro level is Mahat.
Once the Intellect is formed, it is ready to be known, both at the Macro-level and at the individual level.
To be understood, at the Macro-level, the external World has the Following.
Five elements,Earth, Water, Fire, Air and Ether.
These five elements have five subtle elements called Tanmatras.
The Five elements of the external world are gross in nature.
Their qualities are a part of them , like Heat and Light are the qualities of Fire.
We can not experience them as they are.
The qualities embedded in them make us aware of them, like the heat is known by our bodies, light by our eyes.
To sum up, the external world, the’Observed’ has elements that complement the internal organs of the Individual(Observer).
When these connect Awareness or Knowledge dawns.
Put it in another way , the Observed becomes Observer when connected, when the Individual Ego is identified with it.
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