Sarvadarshanasangraha 15.49

15.49

pariṇāmaś ca trividhaḥ prasiddho dharmalakṣaṇāvasthābhedāt/ dharmiṇaś cittasya nīlādyālocanaṃ dharmapariṇāmaḥ/ yathā kanakasya kaṭakamukuṭakeyūrādi/ dharmasya vartamānatvādir lakṣaṇapariṇāmaḥ/ nīlādyālocanasya sphuṭatvādir avasthāpariṇāmaḥ/ kaṭakādes tu navapurāṇatvādir avasthāpariṇāmaḥ/ evam anyatrāpi yathāsaṃbhavaṃ pariṇāmatritayam ūhanīyam/ tathā ca pramāṇādivṛttīnaṃ cittadharmatvāt tannirodho 'pi tadāśraya eveti na kiṃcid anupapannam/

or, in the case of gold, the [relative] newness or oldness [at two different moments] would be its change of condition. These three kinds of change must be traced out by the reader for himself in different other cases. And thus we conclude that there is nothing inconsistent in our thesis that, since "right notion" and the other modifications are attributes of the understanding, their "suppression" will also have its site in the same organ.

and therefore, as this limitation is absolute, we hold that objects are just like magnets, and affect the understanding just as these do iron,—coming in contact with it through the channels of the senses. Therefore, the "modifications" belong to the understanding, not to the soul; and so says the Śruti, "Desire, volition, doubt, faith, want of faith, firmness, want of firmness,—all this is only the mind." Moreover, the sage Pañcaśikha declared the unchangeable nature of the intelligent soul, "The power that enjoys is unchangeable;" and so Patañjali also (iv. 18), "The modifications of the understanding are always known,—this arises from the unchangeableness of the Ruling Soul." The following is the argument drawn out formally to establish the changeableness of the understanding. The understanding is susceptible of change because its various objects are now known and now not known, just like the organ of hearing and the other organs of sense. Now, this change is notoriously threefold, i.e., a change of "property," of "aspect,"[29] and of "condition." When the subject, the understanding, perceives the colour "blue," &c., there is a change of "property" just as when the substance "gold" becomes a bracelet, a diadem, or an armlet; there is a change of "aspect" when the property becomes present, past, or future; and there is a change of "condition" when there is a manifestation or non-manifestation[30] of the perception, as of blue, &c.;