How is it, moreover, that this new and inexplicable thing (which you assume to account for the silver perceived on the shell) becomes to us the object of the idea and word 'silver,' and not of some other idea and term, e.g. of a jar?—If you reply that this is due to its similarity to silver, we point out that in that case the idea and the word presenting themselves to our mind should be that of 'something resembling silver.' Should you, on the other hand, say that we apprehend the thing as silver because it possesses the generic characteristics of silver, we ask whether these generic characteristics are real or unreal. The former alternative is impossible, because something real cannot belong to what is unreal; and the latter is impossible because something unreal cannot belong to what is real.
But we need not extend any further this refutation of an altogether ill- founded theory.
[FOOTNOTE 102:1. 'Nescience' is sublated (refuted) by the cognition of Brahman, and thereby shown to have been the object of erroneous cognition: it thus cannot be 'being,' i.e. real. Nor can it be altogether unreal, 'non-being,' because in that case it could not be the object either of mental apprehension or of sublation.]
[FOOTNOTE 106:1. If the imperfection inhering in Consciousness is itself of the nature of consciousness, and at the same time unreal, we should have to distinguish two kinds of Consciousness—which is contrary to the fundamental doctrine of the oneness of Consciousness. And if, on the other hand, we should say that the Consciousness in which the imperfection inheres is of the same nature as the latter, i.e. unreal, we are landed in the view of universal unreality.]
[FOOTNOTE 111:1. Allowing the former view of the question only.]
[FOOTNOTE 112:1. Adopting the latter view only; see preceding note.]
[FOOTNOTE 118:1. For a full explanation of the nature of these 'khyâtis,' see A. Venis' translation of the Vedânta Siddhânta Muktâvali (Reprint from the Pandit, p. 130 ff.).]
All knowledge is of the Real.
'Those who understand the Veda hold that all cognition has for its object what is real; for Sruti and Smriti alike teach that everything participates in the nature of everything else. In the scriptural account of creation preceded by intention on the part of the Creator it is said that each of these elements was made tripartite; and this tripartite constitution of all things is apprehended by Perception as well. The red colour in burning fire comes from (primal elementary) fire, the white colour from water, the black colour from earth—in this way Scripture explains the threefold nature of burning fire. In the same way all things are composed of elements of all things. The Vishnu Purâna, in its account of creation, makes a similar statement: "The elements possessing various powers and being unconnected could not, without combination, produce living beings, not having mingled in any way. Having combined, therefore, with one another, and entering into mutual associations— beginning with the principle called Mahat, and extending down to the gross elements—they formed an egg," &c. (Vi. Pu. I, 2, 50; 52). This tripartiteness of the elements the Sûtrakâra also declares (Ve. Sû. III, 1, 3). For the same reason Sruti enjoins the use of Putîka sprouts when no Soma can be procured; for, as the Mîmâmsakas explain, there are in the Putîka plant some parts of the Soma plant (Pû. Mî. Sû.); and for the same reason nîvâra grains may be used as a substitute for rice grains. That thing is similar to another which contains within itself some part of that other thing; and Scripture itself has thus stated that in shells, &c., there is contained some silver, and so on. That one thing is called "silver" and another "shell" has its reason in the relative preponderance of one or the other element. We observe that shells are similar to silver; thus perception itself informs us that some elements of the latter actually exist in the former. Sometimes it happens that owing to a defect of the eye the silver-element only is apprehended, not the shell-element, and then the percipient person, desirous of silver, moves to pick up the shell. If, on the other hand, his eye is free from such defect, he apprehends the shell-element and then refrains from action. Hence the cognition of silver in the shell is a true one. In the same way the relation of one cognition being sublated by another explains itself through the preponderant element, according as the preponderance of the shell-element is apprehended partially or in its totality, and does not therefore depend on one cognition having for its object the false thing and another the true thing. The distinctions made in the practical thought and business of life thus explain themselves on the basis of everything participating in the nature of everything else.'
In dreams, again, the divinity creates, in accordance with the merit or demerit of living beings, things of a special nature, subsisting for a certain time only, and perceived only by the individual soul for which they are meant. In agreement herewith Scripture says, with reference to the state of dreaming, 'There are no chariots in that state, no horses, no roads; then he creates chariots, horses, and roads. There are no delights, no joys, no bliss; then he creates delights, joys, and bliss. There are no tanks, no lakes, no rivers; then he creates tanks, lakes, and rivers. For he is the maker' (Bri. Up. IV, 3, 10). The meaning of this is, that although there are then no chariots, &c., to be perceived by other persons, the Lord creates such things to be perceived by the dreaming person only. 'For he is the maker'; for such creative agency belongs to him who possesses the wonderful power of making all his wishes and plans to come true. Similarly another passage, 'That person who is awake in those who are asleep, shaping one lovely sight after another, that indeed is the Bright, that is Brahman, that alone is called the Immortal. All worlds are contained in it, and no one goes beyond it' (Ka. Up. II, 5, 8).—The Sûtrakâra also, after having in two Sûtras (III, 2, 1; 2) stated the hypothesis of the individual soul creating the objects appearing in dreams, finally decides that that wonderful creation is produced by the Lord for the benefit of the individual dreamer; for the reason that as long as the individual soul is in the samsâra state, its true nature—comprising the power of making its wishes to come true—is not fully manifested, and hence it cannot practically exercise that power. The last clause of the Katha text ('all worlds are contained in it,' &c.) clearly shows that the highest Self only is the creator meant. That the dreaming person who lies in his chamber should go in his body to other countries and experience various results of his merit or demerit—being at one time crowned a king, having at another time his head cut off, and so on—is possible in so far as there is created for him another body in every way resembling the body resting on the bed.