More explanation of the previous verse posted : Driste(दृष्टे)(mentioned in verse) ― simultaneous with perceptible objects: For example, when one sees in darkness, by the means of flash of lightning, a tiger facing him, then all the four, viz observation (by the eyes), consideration (by the mind) identification with the self (by the I―Principle) and determination( by the budhhi) take place simultaneously, and he runs away from the place at once. Again successively. This is as when a man sees vaguely in dim light a certain thing; then, applying his mind intently, he observes that he is a very cruel robber with his bow stretched to his ear and arrow aimed at him; then his ahankaar(अहंकार) makes himself conscious that he (the robber) is approching him; lastly, his will(budhhi) determines that he should run away from that place. But with regard to unseen things, the three internal organs, viz, Mind, will, and the I―Principle, operate without the help of the external organs - this is pointed out by the text in the statement in the previous verse : the functions of the three are preceded by that. (....continued in caption) This is to say, the simultaneous as well as the successive functions of the three internal organs are preceded by perception of some objects, Verily, the cognition arising from the inference, valid Testimony, and Remembrance is preceded by a knowledge of sense perception and not otherwise.* As in the case of perceptible things, so also is with regard to imperceptible things.** * This is to say, nothing can be cognised if it had not previously been seen by the senses. Thus there can be no inference or testimony or recollection of what has never been perceived earlier. ** The functioning of the internal organs is possible only when there is already a knowledge gained by means of direct sense perception of some external object. #philosophy #gyaan
