Sambodhi 2009 Vol 32

SR No.: 520782
Original Sutra Author: N/A
Author: J B Shah, K M patel
Publisher: L D Indology Ahmedabad
Publication Year: 2009
Total Pages: 190
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 19 MB

Page 26

20
S. N. Bhavasar and R. W. Boyer
SAMBODHI
universe in terms of the concept of wave motion, vibration, pulsation, or fluctuation of underlying fields, and ultimately of the theorized all-encompassing unified field. The concept of vibrations or pulsations of the unified field in phenomenal manifest creation is fundamental to the Vedic concept of prana, frequently translated in terms of breath. It is directly related to innumerable dualities such as inner and outer, expansion and contraction that are ubiquitous in descriptions of nature in holistic Vedic science as well as modern science.
These descriptive dualities are by virtue of the nature of the intellect to superpose binary discriminations upon the ultimate, transcendental, indivisible, indescribable totality of the unified field-Atma, Brahm. The nature of the functioning intellect is that there is an inherent implication of duality in any discrimination. In the process of conceptualizing, identifying, delineating, naming, or labeling anything, there is a tacit implication of some relative, contrasting thing or principle. Although the functioning of the discriminative intellect involves both inclusive and exclusive categorization processes-unifying and diversifying-most often the diversifying aspect is emphasized. This is associated with the ordinary function of intellect that delineates, analyzes, unfolds, and enumerates—sometimes called Buddhi in Vedic science. When the phenomenal parts of nature are experienced as primary, the essential wholeness, unity, or oneness of life is lost. This is called 'Pragya aparadh,' the 'mistake of the intellect.' Development of higher states of consciousness reestablishes wholeness or unity as the natural primary experience
(1).
Examples of fundamental dualities common in intellectual analysis of nature include that in the identification of singularity there is a contrasting non-singularity, and in unity there is implied diversity. There is the duality of binary relationships, binary logic and algorithm, binary numerical knowledge representation, infinity and point, Purush-Prakriti in Sankhya, particle and wave in quantum theory, bosons and fermions in super-symmetric string theory, discrete and continuous, digital and analogue, holism and reductionism, wholeness and part, mind and body, function and structure, and so on and on (1). These dualities are phenomenal delineations of the ultimate non-duality due to the functioning of the intellect. Existence of space, existence of time, existence of motion-existence itself—are conceptions intimate to the functioning of the intellect. In the process of phenomenal manifestation, they become relative realities with two opposite