Aristotle's Metaphysics | #philosophy

0:00 All of you are very welcome to my YouTube channel. Today, an attempt will be made to clarify the philosophy of Aristotle in front of you and it will be kept in mind that all such new viewers who click inspired by the curiosity of gaining knowledge, watch for a while. Then drop it somewhere, so that they do not face this problem. When there is clarity about something, interest is aroused, then something also feels good to watch, so an attempt will be made. So what will we try to know in the philosophy of Aristotle? When any video is uploaded, there is a purpose, so

0:45 what will be presented to you here in his philosophy. The first thing is that we will try to see what is the existence of God? Second thing, how is this world created? Only then will there be clarity in his philosophy and in Advaita Vedanta, Shankaracharya has accepted the existence of only Brahma. He has not accepted the existence of anyone else. But you will see that the philosophy of Aristotle, the ideology that Shankaracharya has about Brahma is the same. It is just that Ramanujacharya accepts the existence of Chit and Achit as adjectives . So this is a special Advaita philosophy. That is, he says that the world which we can see is made up of substances. It is made up of matter. But along with it, the existence of God is also present. Like there is air in a room. There is juice inside a fruit, so God's existence is with the substances.

1:32 God is spread in this world. So it means that God's existence does not exist in a pure form. Along with him, the existence of Chit and Achit also exists as adjectives. That is, the existence of adjective and Visheshya exists together. God will not have the existence of only Visheshya in a pure form. And neither is there any existence of inanimate objects in a pure form. This world is a mixture of both. Aristotle has tried to explain this. So first of all we accept that we see the world. Now we are seeing things in the world. We are seeing all the things. So now the question will arise that how is the world made? So it is made of substances. It is made of elements . Now what is visible in the elements? Two things are visible in the substance. One is matter or substance. And the other is form or form. Both matter and form are there. Like a mobile. Now what is a mobile? Brother, it

2:20 is made of some matter or the other and there is also a shape of a mobile, there are mobiles of different designs . They are moving, so all the things in the world are with design. Form is with shape. They have named this shape and form as God. And this matter that you are seeing, Aristotle has called this the existence of matter . So this matter moves and how will it move? For whom will it move? It will do it to attain form. It will do it to attain form. And whose existence is the existence of form purely? It is the existence of God. But he never remains purely alone. The existence of matter also remains along with it. That is, the mind always remains with the inanimate. It never remains alone. So that is why

3:08 speciality is a dualistic philosophy. It is according to Ramanujacharya. So we have seen that if we look at a substance, we see speciality. What is inside the substance? Every substance has its own speciality and what is visible along with it? The result is also visible along with it. There is a capacity to become something else. There is movement. All these substances have a capacity inside them. Like if there is a seed, then there is a capacity to become a tree. So on this basis it can be said that Saadhy and Siddh. So when there is a seed, like a mango seed, then what is it? It is Saadhy. Saadhy means it has to become a tree now. When it becomes a tree, then it will become Siddh. That is, it will attain its true form. So what is inside the tree, see, when a tree

3:53 is formed, that is, when it takes a shape, then the existence of matter is also present in it, so on this basis it can be said that Aristotle is trying to tell that in this world, the existence of God is predestined, it is in the basic form, like there is juice in a fruit, so we have seen what is there in the substances of the world, what is there inside the matter, there is a specialty, there is a result, there is the ability to become something, there is also motion and where does this motion come from, how will the motion come inside the matter? Who will provide motion? Purely inert existence is motionless. So on this basis Aristotle tells that the existence of form, the existence of God, which is purely in the form, which exists in a combined form with matter, only that provides motion. He himself

4:41 is not dynamic. That is, the existence of God is not endowed with motion. He is an unmoving existence. It is an unchanging entity. Shankaracharya also said about the existence of Brahma that no change takes place in Brahma. But even then, despite being motionless, the work of imparting motion is done by God and this is the form of God which we cannot understand with our intellect that how can the one who himself does not move, give motion. So this is the problem of our understanding. What I mean to say is that our intellect is also limited. Many things are being known now. Continuous research is going on. So the existence of God is such that he himself is an unchanging, immobile entity. But motion is given. So we have seen that from where does motion come in matter? Motion is given by the form i.e. God. So we have seen that despite being dynamic, it remains the same.

5:31 What does that mean? Being dynamic while being dynamic means that the matter does move but while undergoing change, the existence of matter remains. A tree is formed from a seed but when the tree is formed, the existence of matter remains in the tree. Yes, the shape comes now, the matter remains but it takes a form, so even while being dynamic, the same seed movement took place in it. It became a tree. When the tree was formed, the matter did not disappear. It is present inside it. Matter exists. Matter exists. It has taken a form, so even while being dynamic, it remains the same. That means matter remains matter. It just

6:20 takes a form. It takes a shape. And the existence of matter also remains. It is a symbol of inertia. Who is this? Matter. What is this matter? It is a symbol of inertia. What does the symbol of inertia mean that the work of giving motion is done by God. Which has been indicated as form. So what is this world? It must be a mixture of matter plus form . That is, matter is there and form is also visible in this whole world. The existence of the world is like this. So on this basis it can be said that Ramanujacharya has told what is his pure philosophy? It is Vishishtadvaita in which the existence of God is also accepted and the existence of Chitta and Achit as adjectives i.e. soul and nature is accepted as adjectives. So on this basis what is this world according to Ramanujacharya? It is real. According to Shankaracharya, it

7:08 is becoming practical. Because it is Maya-borne. But according to Ramanujacharya, it is real. Why is it real? Because it is an extension of adjective. Change was made in Achit. Who did it? God did it. And that change did not have any effect on God. Because God's existence is in the form of Visheshya. And who is the adjective? Chitta and Achit. So just made a change in Achit i.e. nature. The world appeared. It did not have any effect on God. So he is telling that pure matter or pure form is not possible. Aristotle has told this. When we are talking about purity, that is, the purity of something, then neither the existence of God is possible in its pure form nor the existence of matter can be accepted in its pure form. Both have a mixed form. Aristotle does not establish the existence of God in its pure form. He does not believe in the pure existence of God

7:57 or the existence of matter in its pure form. He accepts the existence of both together. In a mixed form, as there is a Visheshya (connotation), it has an adjective. So, Visheshya is considered along with the adjective. So, this is the philosophy of Aristotle. He is telling about God that what is the existence of God like? What kind is it? Aristotle explains that God has a pure form, that is, if we look at God, he has a pure form but remains associated with matter. He does not remain in his pure form alone. Whenever he remains, he will remain with the adjective, that is, the existence of inert matter will remain with him. But if we look at God from an individual perspective, then

8:43 he has a pure form, there is no mixture of inert elements in him. He is in this form. We cannot think of any form of inertia in God. He is a pure form in this matter but remains in association with matter. Otherwise, if we look at it, we cannot think of any idea of inertia in him. He is completely conscious. He is still. He does not move. He is neutral. He is the form of pure knowledge. He is the existence of Sachchit Anand Swaroop (pure bliss) as told by Shankaracharya. Now, if we talk about matter, this is the original nature. This is the original nature. Motion is given to it by God. And then when it gives motion, the process of evolution starts. In evolution, the matter, the original nature, in which form is it going? It is moving from Saadhy to Siddh. Saadhy means

9:30 to have potentiality. Potentiality means to be endowed with ability. And form is moving towards actuality. To move towards that means to move towards the form. Like there is a seed. So what is the potential inside it? What kind of capacity does it have to become a tree? But the tree has not been formed yet. When the process will happen, it will be buried in the ground. When it will get sunlight and all other things. When it will get water etc. then it will become a tree. So now the potentiality has changed into actuality. It has become a tree. But the matter's own purity, that is, its own form, does not get destroyed. It remains. It gets transformed but remains safe too. What I mean to say is that it takes a form. So we have seen

10:17 what is the original nature? It is complete inertia. So in which direction is the process of evolution going? It is going from matter towards form, from matter towards form. The process of evolution is going on to attain the form of God. All the substances are moving towards God. They are moving towards taking form . So there is complete inertia inside this matter. It is pure karma because activity is visible in matter and it changes into something but it also preserves its form because matter cannot be destroyed, it is an adjective form and God's existence is in the form of form, so what is the world in the form of motion and result, if we see what matter is, it takes motion and also gives result and what is the world, it is a mixture of both, this world which is visible, in this God's existence

11:06 is Antaryami. In the world, God's existence is said to be Antaryami. Why? Antaryami means like the whole world. Like there is juice inside the fruit. We cannot see it but it remains inside it. The juice is not visible to the eyes but it remains . So Antaryami is pervasive. Like a room gets filled with smoke, it remains filled with air. So what about any world, we can say that the universe which is visible is not devoid of God's existence. In every part of the universe because form and matter have appeared together. This world is visible. So God's existence is also there. Now it is being told that this is related to Sadhya Siddh. What is Sadhya? It is potentiality. And what is Siddh? It is actuality. To become Siddh. So what is matter? See, matter is and what is this form Sadhya, this is matter and in what form it has to be,

11:54 in which form it has to be proved, like if there is a seed, it has become a tree, so it has been proved, what is the seed, it has been proved, the dormant power in the form of a tree, what is this Sadhya, like if there is a seed, then the potential of becoming a tree is already present in it, it means to say that as in the practical world, the world is ours, what is visible in the world, in the world, when we first take it in our hands, we see the seed, but if the existence of the tree is already present in it, then if seen from a practical point of view , then the Sadhya is visible first. Siddh is visible later. After the seed, the tree is visible. But what is the reality? From the point of view of reality, Siddh is first. Sadhya will happen later. How? Because inside the seed there is already a tree. Its form has not yet been revealed. The seed has not yet

12:40 transformed into a tree but it is already there. So, that which is proved, that which is a tree, is already present inside the seed and because of its being already there, the seed has become a tree. If the tree is not already present in the seed, then it cannot become a tree. That means the seed cannot then attain the form of the tree. The existence of the tree is already present in the seed. That is why the Saadhy i.e. Dravya has been considered as a dormant power that it already has the capacity to create results and to become something. So, in which will the capacity of development be there? That means the matter of Dravya will definitely have it. So, if we see, what is the existence of God? He is pure Siddha. This is the Siddha form. It is pure. There is absolutely no form of inertia in it. He is Siddha.

13:26 And all the substances, matter, objects are undergoing the process of evolution to attain this form of God and to attain form. Development is taking place. So, if we see in the world, what is it? Vishishtadvaita i.e. non-difference is visible in difference. What does difference mean? This matter that we are talking about has potentiality in it. It becomes something. A pot is made from clay. That is, it takes some form or the other. This matter is full of potential. So what is it in such a situation? You see here that there is non-difference in difference. The existence of non-difference is the existence of God. There is no difference there. But within this difference, he lives in the form of the inner self. He lives in the form of non-difference. So it is a mixture of both difference and non-difference. This world is form. If this is what is meant to say, then this is Shankaracharya's and Ramanujacharya's

14:15 philosophy, speciality duality, speciality non-duality and in what form is the state of speciality non-duality coming, the speciality is that Chitta and Achit have also been taken together by God. God is never alone in his existence. He is with Chitta and Achit. Change occurs in the adjective only. Achit is changed and the world is formed. Therefore, Ramanujacharya's world becomes real. This is Aristotle's philosophy too. Now see what is coming in the theory of evolution. There will be movement from matter to form. The process of development is going on and the goal is also moving towards the accomplished. Aristotle has given four reasons - motion, result, why there is movement? He has given the reason behind the movement in matter. What is the reason? First of all, there are four reasons in it,

15:00 there is the material cause. Does material cause exist or not? And then there is also efficient cause. There is also formal cause. If we see on this basis, the material cause is the material cause. That is, a pot can be made only if there is clay. There must be some raw material. So this is the material cause. The basic material from which an object will be made, for example, clay is the material cause, from that only the pot will be made. This is the instrumental cause. It is the efficient cause. There must be someone to make it. Now someone will make the pot. Now the material is marble. The material is stone, but if you are making a statue, then there must be someone to make it. So that is why the instrumental cause is the form cause, the shape of the statue inside the mind, the type of marble statue to be made, that is its shape, the form is the form, this formal cause comes into it and there is a target cause, that

15:49 is, the making of a thing, that is, the making of a statue, this is the target cause, so the movement is happening towards that goal, so four types of causes have been explained for the movement or result, now here we are telling, as we have understood the matter of marble, understood all this, then every object is matter for the object above and form for the object below. For example, if there is a seed, that is, if there is any object , then what will it be for the object above? Now, the object above is like a seed. Now, a tree is born from the seed. It becomes a tree. So, what is a tree? It is its form. And what is a seed? It is the existence of matter. But if we make a table from a tree, then now the existence of the tree will become material. And what will become a table? It will become its form. So, on this basis, it is being told that every object is matter for the object above.

16:38 Because, what is a tree? It is its form. It is its form and what is a seed? It is matter. But when the same tree is formed, then if we have to make a table, then we will have to take its wood. So, now it will become matter. And when the table is made, then a form will come. So, changes keep happening in this basis. So, it is being told that every object is matter for the object above and form for the object below. Like, a tree from a seed, then a table from a tree, you should see the behavior and reality. That is, this has been told. This thing has been told to you that if you see in practice, then in practice, the faith of the goal comes first. But what is the reality in the matter of Siddha ? First there is Siddha. The tree is already inside the seed. So we have seen this.

17:23 Now if we look at God, then the real Siddha power is the power of God. The world is developing towards God. All things are moving towards God. Saadhy means Siddha is inherent in Saadhy. That is, the power of God which has been described as Siddha power is internal. God's power is inside every object of the world. That is, he exists. God's power exists. If there is no difference, then there is a goal and what is inherent? The goal is also there, it is inherent and that is why changes also take place inside the matter because God's power is inherently present, it is form-based, so in such a situation, there is a tendency to take some form or the other inside every matter, so an attempt was made to clarify the philosophy of Aristotle in front of you that

18:11 according to him, God's power is co-existent with the power of the world. We cannot understand the world separately, nor can we think of God's separate power. Only a mixed form of both is visible. So allow me here. Please subscribe to the channel and also share it with all of you. Thank you very much.