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VedAnta-sUtra 1.4.1-28

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AnumAnikam apy ekeSAm iti cen, na, zarIra rUpaka vinyasta-gRhIter darzayati ca ||1|4|1||

what rests on reference, pradhAna; also, of some (kAThAka-sUtras); thus if not; body simile contained; from reference; shows too

109) If it b said that KaTha UpaniSad mentions pradhAna, disagree.

Avyakta appears in passage containing 'body' simile & ergo avyakta means "body;" text shows this too.

ENTITY ==> ==> ===> SIMILE

zarIra - body ====> chariot

buddhi - reason ==> charioteer

mAnasa - impulse ==> reins

arthas - objects ==> roads

indriyas - senses => horses

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1.4.3.Tad adhInatvAd arthavat - - - its, his; from dependence; sense of sub-serving purpose

111) PradhAna is capable, not independently as Sankhyas hold, due to backing from Brahman, Supreme Cause.

SwAmI PrabhupAd stated: “When we speak of Nature we must ask the question, ‘Whose Nature?’ Nature is not acting alone.”

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1.4.4 jneyatvAvacanAc ca - - - being known; avacanAt = from non-mention, omitted; too

112) Nothing in this KaThopaniSad passage claims avyakta to be knowledge’s object, ergo, avyakta does NOT mean Sankhya’s pradhAna.

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trayANAm eva caivam upanyAsaH praznaz ca ||1|4|6||

of 3, namely 3 boons asked by Nachiketas; only and thus; mention, question also

114) Moreover, this UpaniSad mentions only 3 things, 3 benedictions; and question relates to only 3 things too.

1) his father will b well disposed toward him

2) he b taught celestial fire secret

3) he b initiated into Self-Realization mystery

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1) means of knowledge

2) person knowing

3) end to b realised - VedAnta

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camasavad avizeSAt ||1.4.8||

as cup; from no special feature

116) Word ajA does not denote sAnkhya’s PrakRti, for none of Her distinct characteristic r mentioned, unlike camasa in Brhad-aranyakopaniSad, literally ‘cup’, actually ‘headskull’.

 

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jyotir upakramA tu tathA hy adhIyate eke

light, Brahman; commencing with, whose source is; but, thus, for this reason; some read some recensions (critical text revisions) have reading, another zAkhins read - reference to AtharvaNas; eke

117) But this ajA is described as originating in Light, as found in some recensions, ergo it cannot mean PrakRti.

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kalpanopadezAt ca, madhvAdivad avirodhaH

kalpanA = creative power: formation, thought; from teaching too; like honey & rest; no conflict exists

118) Because it's taught that Lord's creation is PradhAna, there's no contradiction in calling her both created & uncreated, as in honey's case..

(Sun rises & sets from earthling's viewpoint. Sun does not rise or set as seen from Sun's center.)

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Was Saint Valentine in santa-rasa or simply just another rajasikacarya?

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na sankhyopasangrahAd api nAnA bhAvAd atirekAc ca

not number; from enumeration; even many beings; from excess too

Even multiplication peculiar to Sankhya doesn't prove this passage refers to PrakRti, for Sankhya's tattvas r both diversity & excessive.

SaptarSis = 7 stars or sages, not 7x7

panca-panca-janAH = 5 people each called a panca-janAh

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  • 2 months later...

kAraNatvena cAkAzAdisu yathA vyapadiSTokteH

as/by being cause; and with reference to (w.r.t.) sky, air etc; as described; due to being declared

122) From Brahman all material energies emanate.

Such Brahman outsources all material universes, not sky nor any other created by Brahman.

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2nd Canto does describe subtler giving rise to grosser, id est, sky produces air produces fire produces water produces earth produces uranium which we in turn deplete, recycle into tank penetrable shells (in our feebly grotesque attempt to attract, draw out ahead of schedule Kalky avatAr).

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jIva-mukhya-prANa-lingAn, neti cet , tad vyAkhyAtam

particular soul, chief vital air, from inferential marks; not thus; if that; has been delineated

125) If one objects that in above Kaus Up characteristic r given showing showing jIva or prANa and not Brahman r taught, then reply: Not so!! Not so!!

Reasons already given in SUtra 1.1.31

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anyArthan tu jaiminiH prazna vyAkhyAnAbhyAm api caivam eke ||1.4.18||

other purpose but; Sage Jaimini question; from answer also; and thus; some (texts)

126) Sage Jaimini thinks JIva's mention made in above UpaniSad's meaning differs.

It conveys idea JIva differs from Brahman for question & answer show it, plus some recensions clearly show it too.

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vAkyAnvayAt

phrase, sentence; from connection, meaning

janmAdyasya yato'nvayAd itaratas cArtheSu abhijna-svarAt

yato - anvayAd

127) Entire Br. Up. text above refers to Original Supreme Person only; thus only can satifactory sentence connections b made.

Who can know VedAnta better than VedavyAs Himself?

Ergo ZrImad BhAgavatam is VedAnta's original tika.

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pratijnA siddher lingam azmarathyaH

128) promise, vow; in/of fulfullment; mark sage Azmarathya

In phrase "Atman must b seen" Atman must mean Supreme Self, for thus alone any promise made (by brahma-jnAna) can b fulfilled.

PratijnA's fulfillment is tell/sign/clue Atman refers to Paramezvar = Supreme Self.

Thus opines Azmarathya.

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utkramiSyat evaM bhAvAdityauDulomiH

person's about to depart to Supreme, pass away, mukti time; thus, due to condition (becoming dear to all); thus (spoke) sage AuDulomi

129) AuDulomi opines human soul, upon Divine Release, acquires all PuruSa's symptoms.

ZrIla BhaktisiddhAnta Sarasvati ThAkur titled Kezava Mhrj's older brother, one of 20, Bhaktikevala AuDulomi Mhrj.

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The whole thing is so weird I am wondering where they found it. What's vedantra sutras about? Is it about ethics and proper living kinda stuff? Can you explain a bit more, I am lost?

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Sgt Pepper Album's most transcendetal song

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avasthiter iti kAza-kRtsnaH

due to abiding, because Brahman abides in jIva; thus; sage KAzakRtsna

KAzakRtsna opines that departing from body in above passage, though primarily applicable to jIva, applies to Brahman too, for It abides within individual soul.

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prakRtiz ca pratijnA dRSTAntAnuparodhAt

Matters source too; enunciation, promise, proposition to be proven; illustrative instances, visual conclusions; from no conflict

131) Brahman is material cause too, for this view is not opposed to elucidations & truths sought to be established in UpaniSads under consideration.

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abhidhyopadezAc ca

abhidhya = will, reflection; upadezAt = from instruction; ca = due to innumerable bygone creations

132) Brahman is universe's operative & material cause/drive, because of statement "Creation is His Will" + "Former Creations were also from His Will"

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Seldom do we c contiguous aspirant stops/consonants (bh/dh).

Any other example come to mind?

Hint: Means to attain end = prayojan

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