What is Knowledge :- 10.5

-

15/01/2018

10.The Stages of Samadhi-5.

The nomenclature is one feature by which we know or think of a particular thing. The utterance of a particular name rouses in our minds the form of that object which is referred to by this particular name or definition.

The association of the form of the object with this characterisation or nomenclature is so intense that it is not possible for a person to think anything else at that time, except that particular form which is supposed to be indicated by that definition.

When I utter the word ‘tree’, you cannot think of a ‘stone’ or something else. It is impossible for you to think of anything else except that thing which is considered as ‘tree’ by everybody else.

No other idea can enter the mind except the idea of that thing, which is to be known as that thing only because of the association of a given form with a particular nomenclature.

This is a sort of limitation we impose upon the independent status of the object, and whether or not the object as such is concerned with that definition or nomenclature, for the percipient this is a very important particular thing.


We are all called by certain names, and we know how important that name is. The importance of our name is such that we cannot for a moment be dissociated from our name. “I am so and so; my name is such.” Now, we know very well how meaningless a name is when there is no necessity to define oneself in terms of that name.

If we are alone somewhere, and we are not going to be known or seen or contacted by anybody, our name has no sense for us, because nobody is going to call us by that name and we do not require to be called by ourselves in terms of that name.

So, it is possible under certain circumstances to be free from association of names, though as social beings, we have never been placed under those conditions where names are not necessary. However, it is not a total impossibility.

The object that is known, therefore, independent of whatever it may be by itself, is also definable by certain relational characteristics – namely, name, nomenclature, word, definition.

To be continued ...
Swami Krishnananda

Comments

Post a Comment

Popular posts from this blog

VEDANTA FOR BEGINNERS -1 : 24. : 7,8 & 9 - SWAMI SIVANANDA

-
Image
======================================================================= ----------------------------------------------------------------------------------------------------------------------- 20/10/2019 1. INTRODUCTION : 24 24. ILLUSTRATIONS IN VEDANTA  : 7,8, AND 9. ---------------------------------------------------------------------------------------------------------------------- 7. Padmapatra-Nyaya This is the analogy of the lotus-leaf and water. Rain water often falls on a lotus-leaf but the water drips down and the leaf does not get stained by or attached to the water on it. In the same manner, this Atman or Brahman is untainted, though there are countless worlds rolling in it, and countless bodies are seen to be put on by it. 8. Vatagandha-Nyaya The wind carries whatever scent is exposed to it and spreads it everywhere. But the air is pure and is not defiled by bad scent or ornamented by a good scent therein. This is similar to the illustration of the lot
Read more

VEDANTA FOR BEGINNERS -1.7 . SWAMI SIVANANDA

-
Image
======================================================================= ------------------------------------------------------------------------------------------------------------------------- 23/01/2020. 1. Introduction -7. 7.The Mind And Its Works  ------------------------------------------------------------------------------------------------------------------------- Mind is Jagat. The mind moves the senses, the Pranas, etc. Mind is the cause of bondage and  liberation. A keen study of the mind and its works is necessary for the study of Vedanta.  The presiding deity of the mind is Moon or Soma. Moon is cool. It is formed of Apas-Tattva (water). Water has a tendency to run downwards. So also the tendency of the mind is always to run downwards towards sensual objects. The external ear, the eye-balls, etc., are only instruments. They are not the real senses of Indriyas. The real centres or senses are in the brain or most correctly in the astral body (Suk
Read more

On Reason and Higher Life - 3 : Swami Krishnananda.

-
Image
============================================================= Tuesday, 09  Jan 2024.  05:30. Article Philosophy On Reason and Higher Life -3. ================================================================ We do not 'give' merely because another man's need is identical with his lack of ability. This is not the reason behind giving. We give because thereby we evolve, and there is the end of it. In this world there is always someone who has a larger ability and some other who has a lesser one. There is no point in mentioning it in the interpretation of the psychology of giving. In the performance of duty the result is not the motive. The motive is the psychological process that is going on in the act of giving. What you think and feel is important. The end beyond it is not the consideration. Our philosophy of Karma Yoga, which is the philosophy of the Bhagavad Gita, is one of emphasis on the essential value of active duty and not the passive existence of its remote end. It w
Read more