Everything in the universe is interconnected and interdependent (इयं पृथिवी सर्वेषां भूतानां मध्वस्यै पृथिव्यैसर्वाणि भूतानि मधु….etc). Thus, knowledge of anything cannot be in isolation, but must be with relation to everything else – differentiated from all others in the form ‘x’ not ‘y’ (मधु - मन्यन्ते विशेषेण जानन्ति जना यस्मिन्). This leads to the complementarity principle (युतसिद्धः). This complementarity is not that of Bohr, but of the nature of a container (वयोनाध) and its conjugate contained (वय) making everything observable (वयुन– वीयते प्राप्यते विषया अनेन). The contained (वय) is called matter particle (वस्तु) and the container (वयोनाध) is called the field (क्षेत्रम्). The field can provide the matter position and momentum, facilitate gradual decomposition, or partial decomposition like beta decay (क्षि निवासगत्यौ, क्षये, हिंसायाम्). Thus, it is the field that regulates the behaviour of the matter present in it. Though this concept appears close to the space-time curvature of Einstein, it is conceptually different from that.
Based on the mechanism of perception, objects can be divided into two categories: 1). perceived directly (भावप्रत्यय) or 2) inferred indirectly based on direct observation of something else (उपायप्रत्यय). The second category can also be of two types: a) quantum or radiating energy related (देवाः – दिवति भाषति इति) or b) beyond quantum (प्रकृतिलयाः). Information or knowledge is the result of measurement, which is a comparison between similars, one of which is treated as the unit. Thus, based on whether the matter particle is perceived directly (भावप्रत्यय) or inferred indirectly (उपायप्रत्यय), the field (क्षेत्रम्) can be of two types (स्थूल-सूक्ष्म विभागेन द्विधा क्षेत्रमवस्थितम्). Where the objects appear as a conglomerate of elementary particles and forces, the container field is called corpulent field (स्थूल) because these particles (कार्यषोडशकम्) can be perceived directly. Where the objects appear in isolation, the container field is called the sensitive field (सूक्ष्म - सूच्यते इति – सूच् पैशुन्ये – पिशुनः परष्परभेदशीलः), because these cannot be perceived directly, but requires some other similar intermediate sensing agency that does only one function at a time (like intelligence, etc - बुद्ध्यादिमात्रजम्, whose function is to reveal the unrevealed) for their perception. This second category of field is responsible for consciousness.
All perceptible objects contain all the five fundamental forces of Nature: strong nuclear force (अन्तर्याम), weak force excluding beta decay (वहिर्याम), electromagnetic force (उपयाम), beta decay (यातयाम) and gravitational force (उद्याम) in a three-fold structure: nucleus, intra-nucleic field and electron orbits or आत्मा, प्राण, पशु (यानि पञ्चधा त्रीणि त्रीणि तेभ्यो न ज्यायः परमन्यदस्ति). These are responsible for the five senses: smell, taste, form, touch, sound (गन्ध, रस, रूप, स्पर्श, शव्द) respectively. The exact mechanism of functioning of these sense organs will prove it. For example, we can smell only when something is brought very close to our nose in a powder or gaseous form. We can taste only when the object becomes fluid in our mouth. Etc. Since mind acts with all senses, it also has these properties. Hence it is only the carrier and cannot reflect consciousness.
Number is a property of all directly perceptible objects (having all five fundamental forces of Nature), which differentiates between similar (संख्या सर्वस्य भेदिका). Thus, while numbers are perceived by intelligence, the opposite is not true. This also explains why numbers are related to individual aspects. For example; when we count the different colors (रूपम् - number of red objects) in a lot; we do not count the shapes (स्पर्शः - round or cubic objects among that lot). But this does not explain the Observer. We will explain It separately.