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By subhash, on November 11th, 2017 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 or unknown.
Sw. Satchidananda
An object is known or unknown dependent on whether or not the mind gets colored by it.
Bryant
A thing is either known or not known by the mind depending on whether it is noticed by the mind.
By subhash, on November 11th, 2017 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 That Mind.
Taimni
Nor is an object dependent on one mind. What would become of it when not cognized by that mind?
Sw. Satchidananda
Nor does an object’s existence depend upon a single mind, for if it did, what would become of that object when that mind did not perceive it?
Bryant
An object is not dependent on a single mind [for its existence]; if it were, then what happens to it when it is not perceived [by that particular mind]?
By subhash, on November 10th, 2017 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 Are Entirely Different.
Taimni
The object being the same the difference in the two (the object and its cognition) are due to their (of the minds) separate path.
Sw. Satchidananda
Due to differences in various minds, perception of even the same object may vary.
Bryant
Because there is a multiplicity of minds [perceiving the object] but yet the object remains consistent, there is a difference in nature between the object and the mind [of the observer].
By subhash, on November 10th, 2017 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 due to the uniformity of the transformation of the gunas.
Bryant
The things [of the world] are objectively real, due to the uniformity [of the gunas that underpin] all change.
By subhash, on November 10th, 2017 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 or subtle, these characteristics belong to the nature of the guṇas.
Bryant
The past, present and the future have the gunas as their essence and are either manifest or latent.
By subhash, on November 10th, 2017 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 and future exist in their own (real) form. The difference of Dharmas or properties is on account of the difference of paths.
Sw. Satchidananda
The past and future exist in the real form of objects which manifest due to differences in the conditions of their characteristics.
Bryant
The past and the future exist in reality, since they differ [from the present only] in terms of the time of [manifestation] of their characteristics.
By subhash, on November 9th, 2017 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. Vasanas) disappear on their (cause, i.e. Avidya) disappearance
Sw. Satchidananda
The impressions being held together by cause, effect, basis and support, they disappear with the disappearance of these four.
Bryant
Since [samskaras] are held together by immediate cause, motive, the mind, and the object of awareness, the samskaras cease when the latter cease.
By subhash, on November 9th, 2017 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 desire to live being eternal.
Sw. Satchidananda
Since the desire to live is eternal, impressions are also beginningless.
Bryant
The samskaras are eternal, because the desire [for life] is eternal.
By subhash, on November 9th, 2017 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 Separated By Birth, Space And Time.
Taimni
There is a relation of cause and effect even though separated bu class, locality and time because memory and impressions are the same in form.
Sw. Satchidananda
Although desires are separated from their fulfillments by class, space and time, they have an uninterrupted relationship because the impressions [of desires] and memories of them are identical.
Bryant
Because they are identical, there is an uninterrupted connection between memory and samskara, even though they might be separated by birth, time and place.
By subhash, on October 25th, 2017 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 [actions], only those vasanas (subconscious impressions) for which there are favorable conditions for producing their fruits will manifest in a particular birth.
Bryant
From [these three types of karma] the activation of only those subliminal impressions that are ready for fruition [in the next life] occurs.
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