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of the past thoughts and actions, left over by them upon the heart of one's own personality. These impressions of the past (Vāsanās) provide the direction for the thoughts in their expression, and thus these Vāsanās condition our present thoughts, providing them with their specific texture, quality and fragrance.
The Vāsanās erupt similar thoughts, as the very thoughts which created them, which flowing out from us, prompt each one to endles sactivities. Along with Vāsanās the subtle-body causes the individual entity to experience the joys and sorrows of the world which are the rewards and punishments, good and bad, right and wrong, performed in the past.
Time itself is a concept of the antahkarana—of the intellect. Intellect expresses itself only when the thoughts are flowing in a continuous unbroken train. Therefore, when the "first-thought" rose in Infinite, there was no concept of "time". Identifying with the "first-thought", the Self allows the second, third, fourth, thoughts in a continuous procession, thus generating the concept of the intellect and its perception of "time" and "space". It is now self-evident that in the naescent intellect, meaning, when the very "firstthought” rose up, "time" was not yet born, and therefore, conditioning of thoughts upon the Self is before time (anādi)
स्वप्नो भवत्यस्य विभक्त्यवस्था
स्वमात्रशेषेण विभाति यत्र । स्वप्ने तु बुद्धिः स्वयमेव जाग्र
त्कालीननानाविधवासनाभिः ॥९८॥ कादिभावं प्रतिपद्य राजते
यत्र स्वयं भाति ह्ययं परात्मा। धीमात्रकोपाधिरशेषसाक्षी
न लिप्यते तत्कृतकर्मलशैः। यस्मादसङ्गस्तत एव कर्मभि
न लिप्यते किञ्चिदुपाधिना कृतैः ॥ ९९ ॥
