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तदुपरागापेक्षत्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम्॥१७॥ tad-uparāga-apekṣitvāt cittasya vastu-jñātājñātaṁ ॥17॥ tad-uparāga=the coloring thereby; apekṣitvāt=because of expectation; cittasya=for the mind; vastu=an object; jñāta=known; ajñātaṁ=unknown ॥17॥ Aranya External Objects Are Known Or Unknown To The Mind According As They Color The Mind. Taimni In consequence of the mind being coloured or not coloured by it, an object is known . . . → Read More: Sutra 4.17 न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्॥१६॥ na caika-citta-tantraṁ cedvastu tad-apramāṇakaṁ tadā kiṁ syāt ॥16॥ na=not; ca=and; aika=one; citta=mind; tantraṁ=dependent upon; vastu=an object; tat=that; apramāṇakaṁ=non-cognized; tadā=then; kiṁ=what; syāt=would happen, would be॥16॥ Aranya Object Is Not Dependent On One Mind, Because If It Were So, Then What Will Happen When It Is Not Cognised By . . . → Read More: Sutra 4.16 वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः॥१५॥ vastusāmye citta-bhedāt-tayorvibhaktaḥ panthāḥ ॥15॥ vastusāmye=object being the same; citta-bhedāt=because of there being difference of the mind; tayoh=of the two; vibhaktaḥ=separate; panthāḥ=path ॥15॥ Aranya In Spite Of The Sameness Of Objects, On Account Of There Being Separate Minds They (The Object And Its Knowledge) Follow Different Paths, That Is Why They . . . → Read More: Sutra 4.15 परिणामैकत्वाद्वस्तुतत्त्वम्॥१४॥ pariṇāma-ikatvāt vastu-tattvam ॥14॥ pariṇāma=transformation, change; aikatvāt=on account of uniqueness; vastu=of the object; tattvam=essence, reality॥14॥ Aranya On Account Of The Coordinated Mutation Of The Three Gunas, An Object Appears As A Unit. Taimni The essence of the object consists in the uniqueness of transformation (of the Gunas). Sw. Satchidananda The reality of things is . . . → Read More: Sutra 4.14 ते व्यक्तसूक्ष्मा गुणात्मानः॥१३॥ te vyakta-sūkṣmāḥ guṇa-atmānaḥ ॥13॥ te=they; vyakta=manifest; sūkṣmāḥ=subtle; guṇa-atmānaḥ=of the nature of the three gunas॥13॥ Aranya Characteristics, Which Are Present At All Times, Are Manifest And Subtle, And Are Composed Of The Three Gunas. Taimni They, whether manifest or unmanifest, are of the nature of Gunas. Sw. Satchidananda Whether manifested . . . → Read More: Sutra 4.13 अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम्॥१२॥ atīta-anāgataṁ svarūpato-‘sti-adhvabhedād dharmāṇām ॥12॥ atīta=the past; anāgataṁ=the future; svarūpatah=in its own form; asti=exists; adhvabhedāt=due to difference in paths; dharmāṇām=of the properties॥12॥ Aranya The Past And The Future Are In Reality Present In Their Fundamental Forms, There Being Only Difference In The Characteristics Of The Forms Taken At Different Times. Taimni The past . . . → Read More: Sutra 4.12 हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषामभावे तदभावः॥११॥ hetu-phala-āśraya-ālambanaiḥ-saṁgr̥hītatvāt-eṣām-abhāve-tad-abhāvaḥ ॥11॥ hetu=with cause; phala=effect; āśraya=substratum; ālambanaiḥ=object; saṁgr̥hītatvāt=because of being bound together; eṣām=of these; abhāve=on the disappearance of; tad=their; abhāvaḥ=disappearance ॥11॥ Aranya On Account Of Being Held Together By Cause, Result, Refuge And Supporting Object, Vasana Disappears When They Are Absent. Taimni Being bound together as cause-effect, substratum-object, they (effects, i.e. . . . → Read More: Sutra 4.11 तासामनादित्वं चाशिषो नित्यत्वात्॥१०॥ tāsām-anāditvaṁ cāśiṣo nityatvāt ॥10॥ tāsām=of them; anāditvaṁ=no beginning; ca=and; āśiṣah=of the desire or will to live; nityatvāt=because of eternity or permanence॥10॥ Aranya Desire For Self-Welfare Being Everlasting It Follows That The Subconscious Impression From Which It Arises Must Be Beginningless. Taimni And there is no beginning of them, the . . . → Read More: Sutra 4.10 जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात्॥९॥ jāti deśa kāla vyavahitānām-apy-āntaryāṁ smr̥ti-saṁskārayoḥ ekarūpatvāt ॥9॥ jāti=by class; deśa=by locality; kāla=time; vyavahitānām=separated, divided; api=even; ānataryāṁ=non-interruption, immediate succession; smr̥ti-saṁskārayoḥ=of memory and impressions; ekarūpatvāt=due to sameness in appearance or form॥9॥ Aranya On Account Of Similarity Between Memory And Corresponding Latent Impressions, The Subconscious Impressions Of Feelings Appear Simultaneously Even When They Are . . . → Read More: Sutra 4.09 ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम्॥८॥ tataḥ tad-vipāka-anugṇānām-eva-abhivyaktiḥ vāsanānām ॥8॥ tataḥ=from that; tad-vipāka=their ripening/fruition; anugṇānām=of favorable conditions; eva=alone; abhivyaktiḥ=manifestation; vāsanānām=of subconcious impressions॥8॥ Aranya Thence (From The Other Three Varieties Of Karma) Are Manifested The Subconscious Impressions Appropriate To Their Consequences. Taimni From these only those tendencies are manifested for which the conditions are favourable. Sw. Satchidananda Of these . . . → Read More: Sutra 4.08 |
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