DOI Page / Citation link:
https://doi.org/10.11588/diglit.2369#0098
86
present and future.* The mind experiences these according
as they become ripe for fruition; but the distinction laid
down is that fruition consists in nothing more than the
manifestation of future properties. One who has got proper
illumination reduces even the future, besides the present,
to the past, and herein is contained the real import of the
oft-told doctrine that all acts of the enlightened are like the
sowing of seeds baked on fire. Hence when all vasan&s
are reduced to the past, the mind is said to be entirely free—
in eternal Kaivalya—its own as well as the vasanas' existence
notwithstanding.
XIII. They are manifest or subtile being of the
nature of the Gunas.
It is just said that the past and the future exisit, in its
real nature. What this nature is, is shown in this aphorism.
They meaning the conditions of the properties are either
manifest, that is experienced in the present; or subtile,
that is yet to come. They are all, from Mahat down to any
individual object, of the nature of the Gunas. That is
to say they are mere transformations of the three Gunas and
are nothing apart from them. Every object in whatever
condition is pleasant, painful, or indifferent, and this is nothing
but the result of its primal constitution. The Gunas keep up
transforming themselves every minute, and produce the
panorama of various phenomena. It is well said " the form
of the Gunas is never visible, that which is so is but false show,
entirely worthless."
* Hence it is laid down in Sutra XVI., Section III, that Sam-
yama on the three parindmas produces knowledge of the past,
present and the future.
present and future.* The mind experiences these according
as they become ripe for fruition; but the distinction laid
down is that fruition consists in nothing more than the
manifestation of future properties. One who has got proper
illumination reduces even the future, besides the present,
to the past, and herein is contained the real import of the
oft-told doctrine that all acts of the enlightened are like the
sowing of seeds baked on fire. Hence when all vasan&s
are reduced to the past, the mind is said to be entirely free—
in eternal Kaivalya—its own as well as the vasanas' existence
notwithstanding.
XIII. They are manifest or subtile being of the
nature of the Gunas.
It is just said that the past and the future exisit, in its
real nature. What this nature is, is shown in this aphorism.
They meaning the conditions of the properties are either
manifest, that is experienced in the present; or subtile,
that is yet to come. They are all, from Mahat down to any
individual object, of the nature of the Gunas. That is
to say they are mere transformations of the three Gunas and
are nothing apart from them. Every object in whatever
condition is pleasant, painful, or indifferent, and this is nothing
but the result of its primal constitution. The Gunas keep up
transforming themselves every minute, and produce the
panorama of various phenomena. It is well said " the form
of the Gunas is never visible, that which is so is but false show,
entirely worthless."
* Hence it is laid down in Sutra XVI., Section III, that Sam-
yama on the three parindmas produces knowledge of the past,
present and the future.