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Updated: May 14, 2025
Pleasure and pain, moreover, by which men are requited for their merit and demerit, are themselves of a non-intelligent nature, and hence cannot bring about their results unless they are controlled by an intelligent principle, and this also compels us to assume a being capable of allotting to each individual soul a fate corresponding to its deserts.
As has been said 'That the non-intelligent ahamkara should manifest the self-luminous Self, has no more sense than to say that a spent coal manifests the Sun. The truth is that all things depend for their proof on self-luminous consciousness; and now you maintain that one of these things, viz. the non-intelligent ahamkara which itself depends for its light on consciousness manifests consciousness, whose essential light never rises or sets, and which is the cause that proves everything!
The next Sutra supplies a new, independent argument. For both also speak of it as something different. Both, i.e. the Madhyandinas as well as the Kanvas, distinguish in their texts the embodied soul, together with speech and other non-intelligent things, from the Ruler within, representing it as an object of his rule.
All this clearly proves that the authoritative books do not teach the doctrine of one non-differenced substance; that they do not teach that the universe of things is false; and that they do not deny the essential distinction of intelligent beings, non-intelligent things, and the Lord. The theory of Nescience cannot be proved. We now proceed to the consideration of Nescience.
But the essentially non-intelligent ahamkara evidently cannot 'manifest' the self-luminous Self.
He gives also a good enough notion of freedom, in so far as it is taken in a general sense, common to intelligent and non-intelligent substances: he states that a thing is deemed free when the power which it has is not impeded by an external thing. Thus the water that is dammed by a dyke has the power to spread, but not the freedom.
It is not, on the other hand, possible that what the word 'this' denotes, i.e. the whole world of intelligent and non-intelligent creatures, should be one with the personal soul as long as it remains what it is, whether connected with or disassociated from non-sentient matter.
It moreover satisfies the demand of agreement with the teaching of the previous part of the section, and it also fulfils the promise as to all things being known through one thing, viz. in so far as Brahman having for its body all intelligent and non-intelligent beings in their gross state is the effect of Brahman having for its body the same things in their subtle state. Up. Up.
Let us now return to the first that life is energy and see whither it leads us. It would affect them, but blindly. It could have no intelligent action. If life be an energy, it must be like all other energies in this respect; it must fall within the law of conservation and be non-intelligent.
Some instincts would seem to be the result of non-intelligent, perhaps unconscious, habits becoming fixed by heredity and improved by natural selection; others would appear to be modifications of actions originally due to intelligence. Instinct is therefore characterized by consciousness of the stimulus to act, of the means and end, without the knowledge of the exact adaptation of means to end.
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