Thing and Space as persons

[Akhil Babu]

Hare Krishna Prabhu. In one of your recent videos on semantic science you have spoken about thing-person, space-person and time-person. I have understood the time-person but how can we understand a thing and space as persons? In Vedic texts everything is called as a person. Different emotional states, time periods, forms of knowledge, rivers, mountains, land etc.. are persons in Vedic texts which we call as presiding deities. So when we call a thing and part of space as a person are we referring to the presiding deity of that thing or space?

[Ashish Dalela]

You have to think of reality as a dream and the body as one of the dreamt persona of the dreamer. The dreamer is Shiva-Shakti. They divide into a dreamer persona and the dreamt personas. The dreamt personas are our bodies. There are three kinds of bodies: subtle, gendered, and gross. The gendered body is produced from subtle body, and the gross body is produced from the gendered body. The previous body is like mind and the next body is like thought. I keep saying that the body is just like thought. It is not object, substance, thing. But when a thought is produced from mind, it looks like a thing. The mind is the space and the thought is the object in the space. The dreamer is the space and the dream is the object in that space.

[Akhil Babu]

Now there is peace. Most of the chaotic streams of thoughts have transformed into ordered music. I have one more related doubt. Can we replace all force fields in modern science with Panchabhuta Vayu? Are all local interactions caused by Vayu operating in different modes which we today call as bosons?

[Ashish Dalela]

Yes, prāṇa vāyu is the instrumental cause of all changes. The efficient cause is guna, karma, chitta, and time. There is a distinction between kāraṇa (the efficient cause) and karaṇa (the instrumental cause). The dream is working by the will of the Lord as time activating and mixing the guna, karma, and chitta. That is the kāraṇa. But this will is controlling the world through the prāṇa vāyu, which is the karaṇa. Therefore, whatever we call “force” has to be decoupled into two things, namely, the will of the Lord and the power of the Lord. Time is the will and prāṇa is the power. We can also say that Śiva is the will and Śakti is the power. This Śakti is different from Prakṛti and Māyā. Prakṛti is the elements of Sāñkhya. Māyā is the deluding agency that makes one identify with the dreamt personas. And Śakti is the animator of the persona.

The five prāṇa are ingestor, digestor, circulator, assimilator, and excretor. But this process is working at the level of bhuta, indriya, manas, buddhi, ahaṅkāra, mahat, chitta, guna, and karma. Each of these is working like an organism. We can say that these are the layers of the organism and the five prāṇa are working at each layer.

For example, when you see something, a sensation is ingested, digested, circulated, and excreted. But a part of that sensory impression is assimilated. Therefore, every sense is not the same. The sense is just like the body where you eat food and excrete waste but something is assimiliated in the body. By continuous assimilation, the sense is also modified. Similarly, the mind, intellect, ego, moral sense, and the unconscious are modified by continously assimilation. Hence, we cannot model everything in the world as the same type of thing. Each thing is unique due to assimilation and cannot therefore be modeled as one type of thing.

Each unique thing also ingests, digests, circulates, assimilates, and excretes differently. Hence, we cannot reduce the activities to universal laws. If we know the unique things then we know how they behave. If we trying to subsume unique into universal then we will get probabilities, uncertainty, indeterminism, and unpredictability. So it is true that everything can be reduced to the five prāṇa, but the big difference is that we don’t get probabilities, uncertainty, indeterminism, and unpredictability. It is neither universal laws nor random probabilistic disorder.

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