VedAnta-sUtra 2nd adhyAya, 1st . (37)

[Tarun]

smRty avakAza doSa-prasanga iti cet na anya smRty anavakAza-doSaprasanAt ||2|1|1||

Kapila philosophy; no sky, applicative want, redundancy, non-room; fault; result; thus, if; not other; smRti-PurANas; spaceless; due to result

137) If it b objected that Kapila SmRti will find no scope under VedAnta interpretation, we say no:

For under it there would result fault of want scope for ther SmRtis (such as Manu's).

[Tarun]

itareSAn cAnupalabdheH

of others (points mentioned in Sankhya-vAd) and due to non-perception, not found in Vedas

138) other pronouncements taught in Sankhya r also not found in Veda, hence its not totally authoritative.

[Tarun]

note: for 2.1.2, after sandhi separation, it's itareSAm not itareSAn

===========

etena yogaH praty uktaH

by this (SAnkhya SmRti refutation); yoga doctrine as to creation; against spoken = has been refuted

139) On similar grounds, by above SAnkhya refutation, Yoga-smRti is also understood to have been refuted.

[Tarun]

na vilaxaNatvAd asya tathA tvac ca zabdAt

not from character difference; of that, of Veda; suchness, eternity, authority; and from Word, from Scripture

140) Veda is not unauthoritative (as Sankhya &c.) due to its having distinct features altogether, and because its forever is established from WORD.

Rubber Soul 1965-66

[Tarun]

abhimAni vyapadezas tu vizeSAnugatibhyAm

elements' presiding Deity; denoting, but, on account of; from entering

Words fire etc. refer to devas for epithet Deva is mentioned there + statement "They entered further proves personality.

[Tarun]

dRzyate tu

is seen (passive voice); from subtle to gross, not vice-versa = dialectic materialism -> where many including Huey Newton went/go wrong

But/only it is seen (something totally differing from another may give rise to, be material cause of that thing/result.

"It won't b the water but the FIRE next time."

[Tarun]

asad iti cet, na, pratiSedha mAtratvAt

nothing, non-existing, absolute zero; thus if not; denial,prohibition; because, merely

143) If it b objected: (This Material) World is then positively unreal, we say no, for in previous SUtra there was merely denial/negation of sameness of nature betwixt cause & effect, NOT that 2 substantially differ.

Obviously sans previous bonafide vaiSNav acarya's assistance no one can properly understand VedAnta.

[Tarun]

apitau tadvat prasangAd asamanjasam

at pralaya time (universal dissolution - re-absorption); like unto that (effect), cause, as effect, would b re-absorbed in it during pralaya; from consequences, inappropriate

144) If Brahman is universe's material cause, then during pralaya, when world is re-absorbed within Him, Brahman would experience same consequences as world (tainted with all its defects).

Thus VedAnta would become inappropriate.

===============

ViSnU's Recycling 4ever, ViSNu's Recycling 4ever

"Living is easy with eyes closed, not understanding all we c..."

[Tarun]

na tu dRSTAnta bhAvAt

145) not so/but; examples, instances, visuals; from existence

Yet this is NOT so; many examples illustrate this effect.

[Tarun]

"The fault u find may b your own."

svapaxe doSAc ca

in own side, in Sankhya's own theory; and from fault, objection

Points raised by Sankhya to VedAnta hold equal weight as Sankhya theory itself.

[Tarun]

tarka pratiSThAnAd apy anyathAnumeyam iti ced evamapyanir moxa prasangaH

ratiocination, reasoning; from zero fixity or finality too; contrary, otherwise inferrable; thus if thus, then too; emancipation proclamation, result

147) If it b said: "Reasoning is endless" = it is always possible to infer any opposite truth, we say "no", for then undesireable end would follow:

no final release or liberation either.

[Tarun]

etena ziSTA parigrahA api vyAkhyAtAH

by this (so-called reasoning); remaining systems: reductionist, deductionist...; Vedically non-standard; also analized +/or refuted

148) By this (all) other vedically incongruous methods r surpassed.

[Tarun]

bhoktrA patter avibhAgaz cet syAl lokavat

with jIva = enjoyer; from becoming; sans distinction; if it may be; as in daily life

149) If Brahman b world's material cause, then creation would b oneness, id est, nondistinct, sans variety + Enjoyer = JIva would equal, b same as Supreme Lord.

To this is replied: it need no b so, ordinary life = common experience as proof.

[Tarun]

tad ananyatvam ArambhaNa zabdAdibhyaH

ergo = from that (world-causing Brahman); identity, non-difference; ???

150) ChandogyopaniSad beginning with ArambhaNa establishes oneness btwixt Brahman & Vizva = material creation.

 

[Tarun]

bhAve copalabdheH

in existence, effect; and due to/in perception

Moreover, in effect we can c cause too.

If u'v seen the Son, u'v seen the Father.

What KRSNa says, guru will also say.

 

[Tarun]

sattvAc cAparasya

from maintenance, existence; and of b4, posterior, of effect already present within cause

In any seed latently exist root, stem, leaf, bud...

[Tarun]

asat vyapadezAn neti cen na dharmAntareNa vAkya-zesAt

temporal, unsubstantial; from distinction; not thus if not; by another attribute/nature; from complementary passage

153) If it b said effect doesn't exist in cause post dissolution because there is text saying it's insubstantial, we reply 'not so', for 'asat' refers to effect's other aspect & doesn't necessarily mean sans endurance, as might appear from text's passage.

[Tarun]

yuktez zabdAntarAc ca

from reason; from other Vedas too

154) Both being + non-being (2b or not 2b) r things' attributes, as proved by reason + other Vedic texts.

[Tarun]

paTavac ca = as clothpiece, and

Plus as fabric differs NOT from its threads, so effect differs NOT from its cause.

[Tarun]

yathA ca prANAdi

as, and, vital winds (prANa, apAna, vyAna, samAna, udAna)

156) And just as life airs r one chief air's modifications, so too, effect differs not from its cause.

[Tarun]

itara vyapadezAddhitAkaraNAdi doSa prasaktiH ||

of others; from designation, uncreative, fault, result

157) If alternate be held that jIva creates universe, then creation would b liable to objection:

jIva illogically, intentionally creates such temporary, miserable atmosphere unbeneficial to itself.

[Tarun]

AdhikaM tu bheda nirdesAt = greater than, but difference, from pointing out

158) But Brahman is greater than jIva, because scriptures distinguish Him from jIva.

 

 

[Tarun]

azmAdivac ca tad anupapattiH

159) And as stones etc r not universal creators, so jIvas, equally finite, have no power to create worlds, 4 it's impossible that any jIva could manifest planets, just as it's impossible 4 iron, wood...

[Tarun]

upasaMhAra darzanAn neti cet xIra-vaddhi

closure, completion, terminating; from sight not, thus if, milk-like

160) If it b said jIva is creator, seeing him completing so many acts, NO, as is case with milk.

Milk production's not cow's volution.

 

[Tarun]

devAdivad iti (api) loke

like demigods et al (vat 6th case force), thus/too, in world

God, though invisible, is this world’s Creator. Similarly, demigods, though invisible, do visible work (rain, wind) on this plane.