SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
sUthram 96
Having explained the nature of the three guNas, the commentator now describes how the modifications of prakruthi differ according to whether the guNas remain in equilibrium or become unequal.
sUthram
இவை ஸமங்களானபோது விகாரங்கள் ஸமங்களுமாய், அஸ்பஷ்டங்களுமாயிருக்கும்; விஷமங்களானபோது விகாரங்கள் விஷமங்களுமாய், ஸ்பஷ்டங்களுமாயிருக்கும்.
ivai samangaLAna pOdhu vikArangaL samangaLumAy, aspashtangaLumAy irukkum; vishamangaLAna pOdhu vikArangaL vishamangaLumAy, spashtangaLumAy irukkum.
Meaning
When these guNas remain in equilibrium, the modifications of prakruthi also remain in equilibrium and are unmanifest. When the guNas become unequal, the modifications likewise become unequal and manifest.
Explanation
When the three guNas remain in a state of mutual equilibrium (sAmyApanna), without one predominating over another, the modifications of prakruthi are devoid of distinctions of name and form. Consequently, they remain unmanifest (aspashta) and cannot be apprehended through the pramANas [prathyaksha, anumAna, and Sabdha].
When the equilibrium of the guNas is disturbed and they become unequal (vaishamya), the modifications of prakruthi acquire distinctions of name and form. They thus become manifest (spashta) and are capable of being known through the pramANas.
The commentator concludes by stating that the distinctions arising from place and time, mentioned earlier, are themselves due to this equilibrium and disequilibrium of the guNas. This point is now made explicit.
adiyen vAsudhEva rAmAnuja dhAsan
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