so that no object can be in any particular state. When there is a preponderance of any
particular aspect in an object, the corresponding side which is the subject is attracted
towards it, and simultaneously, or conversely, there is the pull of the subject in
respect of the object on account of the preponderance of certain aspects of its own
nature. The objects towards which the senses move, as well as the senses themselves,
are both constituted of these three gunas. Bhūtendriyātmakaṁ (II.18). Bhuta is the
elements—earth, water, fire, air and ether. These five elements which are the physical
substances, visible, tangible, or sensible, as well as the forces, the energies which
contact these objects in perception, are made up of the same force—namely sattva,
rajas and tamas.
This is something very interesting because it gives a clue to the reason why there is a
possibility of perception of objects. The perception of an object by a subject is caused
by the affinity that exists between the sense powers and the constitution of the
objects. The affinity is the substance out of which these are made—the gunas. The
senses, which belong to the subject side as the apparatus of perception of the subject,
are constituted of the very same sattva-rajas-tamas complex as the objects outside
are made.
Therefore, there is a desire on the part of the senses to move towards their own
brethren in the outside world, mingle with them, and become one with them. This is
also the point made out in a verse of the Bhagavadgita: guṇā guṇeṣu vartanta iti matvā
na sajjate (III.28). Guṇā guṇeṣu vartanta: Properties mingle with properties, move
towards properties. Senses move towards objects; that is the meaning. When the
senses move towards objects, it is prakriti that is moving towards prakriti. It is one
aspect of prakriti that is coming in contact with another aspect; or rather, it is the
movement of the very same forces of prakriti within its own bosom—like one wave of
the ocean dashing against another wave, which process does not imply any kind of
structural difference between one wave and the other.
Hence, there is no structural difference between the senses and the objects, though
the formation may look different. When consciousness gets identified with the
senses, it forgets that the activity of sense perception is a process that is taking place
in objective nature and does not belong to its own self. That is, anything that is
externalising in its character cannot be regarded as part of consciousness, because
nothing can move consciousness from its own status. It is only an apparent
movement that is observed in sense perception; really, there is no movement. The
nature that is outside, constituted of the five elements—earth, water, fire, air and
ether—is, therefore, universal; it is everywhere. It comprehends even the subject of
perception, so that we may say the process of knowledge is included in prakriti. It is
not outside.
Therefore, even the highest knowledge that we can have is phenomenal. We cannot
have transcendental knowledge with the help of the faculties provided to us by
prakriti. That means to say, intellectually or rationally, we cannot know the ultimate
Truth, because this rationality is nothing but a property of prakriti. And, whatever is
phenomenal, natural, which belongs to prakriti—that alone can be known with these
individual endowments. The ultimate nature of reality cannot be known through any
amount of intellectual ratiocination, because this buddhi tattva, this intellectuality in
us, is a transparent form of prakriti itself, so that whatever be the effort of it, it will
know only what is within prakriti, and not beyond. Bhogāpavargārtham dṛśyam (II.18).