एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः॥१३॥
etena = by this; bhUta = an object; indriyeShu = in the senses; dharma = essential nature; lakShaNa = qualities, temporal state; avastha = condition; pariNaamaaH = development, transformation; vyaakhyaataaH = are explained
Sw. Satchidananda
"By this [what has been said in the preceding Sutras], the transformation of the visible characteristics, time factors and conditions of elements and senses are also described."
Bryant
"In this way, the change in the characteristics, state, and condition of objects and of the senses is explained".
Taimni
"By this (by what has been said in the last four Sutras) the property, character and the sense-organs are also explained."
Aranya
"By These Are Explained The Three Changes, Viz. Of Essential Attributes Or Characteristics, Of Temporal Characters, And Of States Of The Bhutas And The Indriyas (i.e. All The Knowable Phenomena)"
It is interesting to note that Patanjali, in this sutra, states that the same concept of parinama (transformations) of chitta related to dharma (esential nature), lakshana (temporal state), and avastha (condition) that were given in the previous four sutras can also be applied to the transformations related to the indriyas (sense perceptions) and the bhutas (gross elements). As we know, these three terms were never introduced in the previous four sutras. The three transformations that were discussed were called samadhi, ekagrata, and nirodha parinamas. So, how do we understand these new terms? Since Patanjali does not provide any explanations, we have to look to the commentaries by Vyasa and other more modern commentators to understand the meaning and significance of these terms.
In the present context, dharma represents the inherent nature or characteristics of an entity. Lakshana applies to the temporal state and refers to the past, present and future. Avastha refers to the condition (as in old or new) of an object. Although not mentioned in this sutra, in the next sutra Patanjali states that these transformations are going on in the unchanging substratum called ‘dharmin’.
Let us try to understand how these transformations can be understood in the context of the states of the mind (chitta) as discussed in sutras 3.9, 3.11 and 3.12.
Dharma parinama
Without disturbing the essence of the substratum, when an object changes its state from one dharma to another, it is termed ‘dharma parinama’. In sutra #9 we saw that there are two states (dharma) that the chitta (dharmin) can be in: impressions of restraint (nirodha samskara) and the impressions of outgoing tendencies (vyutthana samskara). The change of state from one to the other is termed ‘dharma parinama’. As we know, these states are constantly in a state of flux due to the very nature of the three gunas – sattva (purity), rajas (action), and tamas (dullness). However, in deep states of meditation, we are able to calm the mind which strengthens the nirodha (restraint) samskaras and weakens the vyutthana (outgoing) samskaras. In the same manner, we can understand the dharma parinama (transformation) given in sutra # 11 between the two states (dharmas) of the mind (chitta, the dharmin): sarvarthata (all-pointedness) and ekagrata (one-pointedness).
Following the same line of thought as above for the chitta, we can understand how dharma parinama functions in the case of sense organs and the gross elements, the topic of the present sutra.
For gross elements, we can look at the very standard example of transformation of clay (dharmin, the substratum) into a mud pot (dharma). The same mud pot, over time, goes through more transformations and finally gets converted back to clay.
For sense organs, we can take the example of the eyes (dharmin) going through a transformation from looking at a blue flower to a flower of red color.
Lakshana parinama (change of temporal state)
Lakshana parinama represents the change of states in the three periods of time – past, present and the future. When an object stays in its unmanifest form, waiting to manifest at a future time, it is in ‘future lakshana parinama’. From that state when it gets manifested in the present moment, that is termed as the ‘present lakshana parinama’. And again, from the present, when it goes through another transformation that will be termed as ‘past lakshana parinama’.
We can go back to the transformations of the mind (chitta) discussed in sutra 9 and see how lakshana parinama can be understood in that context. When the outgoing (vyutthana) samskara from its present active state goes into its inactive state, it is called its ‘past lakshana parinama’. Similarly, when the nirodha (restraint) samskara gives up its present inactive state and moves into the active state, that is its ‘present lakshana parinama’. The same explanation applies to the two states mentioned in sutra 11: sarvarthata (all-pointedness) and ekagrata (one-pointedness). In these examples, the chitta, as the dharmin or the substratum, remains the same.
Once again, taking the example of clay (dharmin – substratum) for gross elements, the clay, before it manifests into the form of a pot, stays in the ‘future lakshana parinama’. When it is transformed into a pot, it is in the ‘present lakshana parinama’ and when it goes back to the form of clay, it is in the ‘past lakshana parinama’.
For the sense organs, we can again take the example of the eye (dharmin – substratum) seeing different colors. Before the eyes get the knowledge of, say, red color, they are in the ‘future lakshana parinama’. When the knowledge of the red color is gained, it is in the ‘present lakshana parinama’. when the eyes go back to the neutral position, seeing no colors, it is back to the ‘past lakshana parinama’.
Avastha parinama (gradual change in condition)
During the time that an object goes from ‘future lakshana parinama’ to ‘present lakshana parinama’, it’s condition is constantly undergoing subtle changes. Similar subtle change happens when other transformations take place. This continuous change in condition is called Avastha (state, condition) parinama.
For example, let’s look at the transformation given in sutra #9. As we go into deep states of meditation, the condition of the nirodha (restraint) samskara continues to get stronger while that of the vyutthana (outgoing) samskara continues to get weaker. This subtle change of state is termed avastha (condition) parinama of the substratum chitta.
The same kind of transformation can be seen in the case of bhutas (elements). Let us look at our example of clay and the pot. While the pot-maker is busy making the pot, the condition of the substratum clay is gradually moving in the direction of becoming the pot in its final shape. Once the pot is made, with use and over time, its condition will gradually begin to decline and eventually end up being broken and getting back to the state of dirt and clay.
As we can see from the above discussion, the dharmin (substratum) undergoes changes in the form of dharma (the object) in what has been termed ‘dharma parinama’. In this process, the dharma (object) undergoes temporal changes in the form of past, present and future which are called ‘lakshana parinama’. The lakshana parinama is then accompanied by a slow, subtle change in the condition of the object, known as the ‘avastha parninama’.
In essence, there is just one main transformation – the dharmin (substratum) changing to different dharmas (objects/states).
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