Tuesday, 18 December 2007

The Relative Worlds by Srila Bhaktisiddhanta Sarasvati | Science of Identity Foundation | part 6


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.


Let me ask you a few simple questions: Do you exist at this moment? Did you exist five years ago? Are you your body? Most people would answer “yes” to all three questions. But if you identify your body as yourself, and simultaneously accept that you exist now and also existed five years ago, then you have a problem: The body you had five years ago does not exist today. There is a dynamic turnover of atoms and molecules which make up your body. There isn’t a single particle of matter—not one atom—present in your body today that was present five years ago. The body you have today is not the same body you had five years ago. It’s not that the body you had still exists but has now changed somewhat. No. The body you had is gone. That collection of atoms appearing as flesh, bone, blood, hair, and so on no longer exists. Yet you still exist.

Science of Identity Foundation - Siddhaswarupananda


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 sometim es 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.

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