11. Being bound together as cause-effect, the effects disappear with the disappearance of causes.
12. Past and future exist in the present, but they are not experienced in the present because they are on different planes.
13. Whether manifest or unmanifest, the past, the present and the future are of the nature of gunas: stability, action and inertia.
14. The essence of any object consists in the uniqueness of the proportions of the three gunas.
15. The same object is seen in different ways by different minds.
16. An object is not dependent on one mind.
17. An object is known or unknown depending on whether the mind is colored by it or not.
The first sutra:
Being bound together as cause-effect, the effects disappear with the disappearance of causes.
The first sutra:
Being bound together as cause–effect, the effects disappear with the disappearance of causes.
Avidya, ignorance of one’s own being, is the basic cause of the world. Once avidya, the ignorance of one’s own being, disappears, the world also disappears – not the world of objects, but the world of desires; not the world that is outside you, but the world that you have been constantly projecting from the inside. The world of your dreams, illusions, projections, immediately disappears the moment ignorance disappears within you.
This has to be understood: ignorance is not simply lack of knowledge so you can go on gathering knowledge – ignorance will not disappear that way. You can become very knowledgeable, but still you will remain ignorant. In fact, knowledge functions as a protection for ignorance. Ignorance is not destroyed by knowledge. On the contrary, it is protected by it. The urge to collect knowledge, accumulate knowledge, is nothing but to hide one’s own ignorance. The more you know, the more you think that now you are no longer ignorant.
There is a saying in Tibet: Blessed are they who are ignorant, for they are happy in thinking that they know everything.
Trying to know everything is not going to help; it is missing the whole point. Trying to know one’s self is enough. If you can know your own being you have known all because you participate with the whole, your nature is of the whole.