g. the sky). Objectivity also cannot mean
that the thing is the object of the thought-movement (_jnana-kara@na_)
involved in knowledge, for this can only be with reference
to objects present to the perceiver, and cannot apply to objects
of past time about which one may be conscious, for if the thing is
not present how can it be made an object of thought-movement?
Objectivity further cannot mean that the things project their own
forms on the knowledge and are hence called objects, for though
this may apply in the case of perception, it cannot be true of
inference, where the object of consciousness is far away and does
not mould consciousness after its own form. Thus in whatever
way we may try to conceive manifold things existing separately
and becoming objects of consciousness we fail. We have also
seen that it is difficult to conceive of any kind of relation subsisting
between objects and consciousness, and hence it has to be
admitted that the imposition of the world-appearance is after all
nothing but illusory.
Now though all things are but illusory impositions on consciousness
yet for the illumination of specific objects it is admitted
even by Vedanta that this can only take place through specific
sense-contact and particular mental states (_v@rtti_) or modes; but
if that be so why not rather admit that this can take place
even on the assumption of the absolute reality of the manifold
external world without? The answer that the Vedanta gives to
such a question is this, that the phenomenon of illumination has
not to undergo any gradual process, for it is the work of one
449
flash like the work of the light of a lamp in removing darkness;
so it is not possible that the external reality should have to
pass through any process before consciousness could arise; what
happens is simply this, that the reality (_sat_) which subsists in all
things as the same identical one reveals the object as soon as its
veil is removed by association with the v@rtti (mental mould or
state).
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