(on account of) change acute anxiety; suffering impres-sion; stamping with a tendency pains (three causes mentioned above) (be-
tween the three) Gunas (and) modification (of the mind) on account of
opposition or conflict and is pain; misery only to the enlight-
ened; to the person who has developed discrimination.
- To the people who have developed discrimination all is misery on ac-
count of the pains resulting from change, arfcriety and tendencies, as also on account
of the conflicts between the functioning of the Gunas and the Vrttis (of the mind).
If virtue and vice beget respectively pleasurable and painful experiences the
question may arise ‘Why not adopt the virtuous life to ensure in time an uninterrupted
series of pleasurable experiences and to eliminate completely all painful experiences?’.
Of course, for some time the results of vicious actions we have done in the past would
continue to appear but if we persist in our efforts and make our life continuously and
strictly moral, eliminating vice of every description, a time must come when the Sam-
skaras and Karmas created from vicious thoughts and actions in the past would get
exhausted and life thenceforth must become a continuous series of pleasant and happi-
ness-giving experiences. This is a line of thought which will appeal especially to the
aspirant who is having a nice time and is attached to the nice things of the world.
The philosophy of Klesas will appear to him unnecessarily harsh and pessimistic and
the ideal of a completely virtuous life will seem to provide a very happy solution of
the great problem of life. It will satisfy his innate moral and religious sense and ensure
for him the happy and pleasant life that he really wants. The orthodox religious ideal
which requires people to be good and moral so that they may have a happy life here
and hereafter is really a concession to human weakness and the desire to prefer the so-
called happiness in life to Enlightenment.