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

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rUpAdi-mattvAc ca viparyayo darzanAt

from possessing colour, taste... VaizeSik's atoms have odor, touch...;

and reverse, opposite; from observation

188) VaizeSik's Theory's further untenable, for its atoms have perceivable (saguN) qualities, yet opposite (nirvizeSa) is also seen in them.

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aparigrahAc cAtyantam anapexA

from (orthodox sages) no support, acceptance; and/so altogether, disregard

190) Atomic Theory not favored by any scholarly, scientific saint, so avoid it.

Anything impersonal should b immediately rejected.

That is my personal opinion.

Any person wish 2 disagree?

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samudAya ubhaya-hetukepi tad aprAptiH

aggregate, all objects; having 2 ccauses: external & internal; unestablished, unproven

Even admitting whole aggregate has as its cause these 2 object classes, still World Order remains unexplained.

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itaretara pratyayatvAd iti - cenotpattimAtra nimittatvAt

Washington Mutual = one another; from one causing other; thus if; merely of origin, production; from there being efficient cause only

192) If it b said material world is caused by Avidya's mutual causality, ZrIla Baladev VidyAbhUSaNa says no; they r only efficient causes of immediate subsequent links.

 

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uttarotpAde ca pUrvanirodhAt

in next, subsequent; at origin, production; and preceding stoppage, cessation

193) No causal relation may exist betwixt avidyA + rest, for when next manifests, former dissolves.

 

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asati pratijnoparodho yauga-padyam anyathA

non-being, pratijnA = stated fact; uparodhaH = contradiction; stepping together; were it not so

194) If cause ceases existence when effect begins, then admitted principle that Skandhas cause universe contradicts.

Otherwise cause & effect arise simultaneously.

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prati-sankhyAprati-sankhyA nirodhAprAptir avicchedAt

(destruction) depending upon conscious entity's volition; destruction) not depending upon any voluntary agent

nirodhaH = cessation, breakdown aprapti = non-establishment; avicchedAt = no complete interruption

195) Nor can one establish 2 destruction sorts, volitional & non-volitional, for there's never any total extinction.

=======

I heard all 8,400,000 species exist at all times on one planet or another.

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ubhayathA ca doSAt

in either case, and from objections, imbalances

In both cases, there r substantial arguments, hence release idea is unestablishable.

antidisestablishmentarianism?

"U can't have one, u can't have 1, u can't have nor not the other."

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akAzE cAvizeSAt

in space case, ether example and from no specific difference

196) Sky's absolute non-existence tenet also untenable because no difference in this case too.

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nA'sato'dRSTatvAt

not, of unreal, of destroyed object no longer existing; because it's not perceived

199) Of that disintegrated, there can't b persistence in cognition, for it's nowhere seen.

Should first a be A or a?

Similar 2 2nd chptr Gita verse... which one?

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udAsInAnAm api caivaM siddhiH

of persons persons indifferent + inactive; if, even and; cooked, complete, well done

If things r momentary, then even inactive persons would accomplish all their objectives sans exertion

ATTENTION! CALLING ALL COUCH POTATOES!!! THIS SUTRA'S 4U-U-U&U!!!

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nAbhAva upalabdheH

not, never external objects' non-existence; due to being perceived, we r conscious of them

201) Ephemereal not without substance, 4 our senses bear testimony, witness daily.

This reminds me of ZrIla PrabhupAd saying:

"This temple room is beautifully decorated. If somebody says 'this is false'... no, this is not false, though it is temporary."

Bob Dylan also sang Gates of Eden:

"And the princess & the prince discuss what's real & what is not,

It doesn't matter inside the Gates of Eden"

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vaidharmyAc ca na svapnA'divat

from distinct nature and not dreamlike: hypnotic nsuggestion, mirage, illusion

202) Awake-state ideas r unlike dream-state due to different mature.

In KRSNA Book VyAsadev/PrabhupAd give example:

During day we may see Gold & Mountain.

At night we may dream of a Golden Mountain.

No such mountain exists, at least not on this planet.

Everly Brothers sang:

When I want u in my arms

When I want u & all your charms

Whenever I want u all I have 2do is DREEEEAM, dREAM dREAM dREAM...

bUT IS IT A FACT?

Gee wiz, I'm dreamin' my life away...

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vaidharmyAc ca na svapnA'divat

from distinct nature and not dreamlike: hypnotic nsuggestion, mirage, illusion

202) Awake-state ideas r unlike dream-state due to different mature.

In KRSNA Book VyAsadev/PrabhupAd give example:

During day we may see Gold & Mountain.

At night we may dream of a Golden Mountain.

No such mountain exists, at least not on this planet.

Everly Brothers sang:

When I want u in my arms

When I want u & all your charms

Whenever I want u all I have 2do is DREEEEAM, dREAM dREAM dREAM...

bUT IS IT A FACT?

Gee wiz, I'm dreamin' my life away...

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na bhAvo 'nupalabdheH

not, mere ideas' existence sans corresponding things or mere VAsanAs' being, because they r not perceived

203) VAsanAs DON'T exist w/o corresponding external objects; at least it's never been experienced.

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xaNikattvAc ca

from fleeting, transitory, brief, less than briefness and

204) VAsanAs have no permanent substratum according to/because of their (YogAcaryas') universal momentariness theory.

 

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Guest guest

I am here Tarun.

 

And oh.... you are getting to an interesting part now!

 

Can you save us the wait and tell us what you find in II.2.42

( Utpattyasambhavat ) and the verses around it. Ramanuja's commentary is interesting, and he crushes Sivanananda, which is odd considering he lived a thousand years before Sivanananda. But you see I don't have this section in my damaged copy of Govinda Bhasya so do you have Baladev's commentary to Utpattyasambhavat ?

 

- Muralidhar

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naikasmin na sambhavAt

not, in one substance from impossibility

These categories can't b established, for it's impossible that in one substance there may simultaneously exist opposing qualities, such as real & unreal etc.

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evaM cAtmAkArtsnyam

thus, and, soul, not entireness, limitedness

And in this Jaina view, soul becomes mutilated, losing its completeness.

Jains believe soul's dimensions adjust according to occupied body size.

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Elastic Soul? to match our elastic sole slippers?

2.2.35 na ca paryAyAd apy avirodha vikArAdibhyaH

208) Nor would this contradiction be removed by ParyAya Theory, 4 then Soul would b liable/subject to change

accordingly

ParyAya = successive change = soul contracts & dilates (as do pupils & utter body parts) in proportion to occupied body.

avirodha = non-contradiction

dharmAviruddha kaunteya kAmo'smi bharataRSabha

He was truly a Great Soul" ( at least 6 feet 200 lbs worth)

Soul Train - the more the passengers, the longer it gets?

Did Jaina Eyre have kids? If so, what size was their souls at birth? age 7? 14?

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antyAvasthitez cobhaya nityatvAd avizeSAt

due to permanency/permanence; and both; being permanent; on account of being same

dvaita/advaita; bheda/abheda

Final condition or released state non-different from worldly state because both r eternal, so this theory untenable.

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