Before delineating the objects of Vedanta we should have a thorough relative knowledge of being and non-being, knowledge and ignorance, happiness and pain; though these prove to have a temporal mundane reference, still to evade an attack of the opposers, we must explain our position in transcendental region where no such opposition need be confronted. The object may have two-fold aspects - the ingredient or the Material Cause free from mundane association, and the existence of the Manifestive Nature of the Efficient Cause. The two causes are paralysed in the impersonal conception of the indistinctive or undifferentiative monists when they talk of the Absolute, whereas the ontology of Vedanta will show as the Eternal Manifestive Play of the Absolute.
The Transcendental Entities eternally represented as the Fountain-head of the two causes will never be found in an indolent mood such as we find in insentient beings void of animation but they will be united by the tie of love for Eternal Manifestive purposes to keep up their reciprocal eternal spotless activities. The Predominating Transcendental Singular Actor will be superimposed on the predominated plural beings who are associated to serve Him and All-love.
Whenever we find a dissention between the entities of predominated ingredients, they do not agree with the sole aim of loving the All-love. So they are relieved from eternally working with the same spirit for the singular Predominating Entity. This dissension facilitates their welcoming a vitiated field of work where they get temporal affinity or apathetic feelings among them. The Vedanta has taken the difficult task of imparting instructions to relieve these rapturous tendencies among the ignorant who are prone to succumb to the tempting influence of the deluding Potency, Maya.