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

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kRtsna prasaktir niravayavatva zabda vyAkopo vA

entire, wholesale; employment, involvement; formless, indivisible; revelation, text;

to cause to appear to be stupid, contradiction, invalidation, negation, stultification, violation

162) Either jIva’s entirely absorbed in every action or else this violates text stating jIva’s sans parts.

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zrutes tu zabda mUlatvAt

from scripture, due to revelation; but word/sound; because of root

163) However, above defects don’t apply in Brahman’s case, for scriptures so declare it, and God’s word alone is root from which we learn anything about these transcendental subjects.

 

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logged in twice, still no dice

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Atmani caivaM vicitrAz ca hi

In Self, in Lord; and thus; diverse, manifold; furthermore certainly well known

164) Hence Self’s power, so many forms visibly emanating.

Kalpa-vRxa = desire tree; cintAmaNi = philosopher’s stone

svapaxe doSAc ca

In one’s own view, opponent’s theory = jIva creative agent; from faults too

Very subtle point.

165) Same objections similarly applicable against jIva being creative agent, ergo unacceptable.

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sarvopetA ca tad darzanAt

all powers endowed with, affix tRc, crude form 'upetR'; and alone; that = such power possession; from sight, realization

166) Lord alone possesses all power, for it is seen so in text.

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vikaraNatvAn neti cet tad uktam

from sense organs' absence; not thus if; that objection; explained, answered

167) If one objects Brahman can't b creations' agent, not possessing senses, then reply this objection's already met by scripture itself.

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vaizamya nairghRNyena na sApexatvAt tathA hi darzayati

inequality, bias; cruelty not; with respect to creature's karma; so certainly; Holy Books reveal

170) Lord is beyond partiality & cruelty.

JIvas' joy & pain is due to their karma; scriptures do declare this.

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na karmAvibhAgAd iti cen nAnAditvAt

not jIvas' actions; from non-distinction thus; if not from beginningless

Karma Theory cannot explain (inequality & cruelty seen in universe), for upon creation, at first there was no distinction between souls, neither of their karmas nor karma-phalani.

This objection is invalid, however, for creation knows no beginning.

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upapadyate cA'py upalabhyate ca

Although coded, do notice its rhyme & rhythm.

reasonable, as in GAAP (Generally Accepted Accounting Principles), not too far-fetched

and verifiable, with precedent, zAstrik; plus, both

172) Supreme Lord's partiality towards His/Her/Their bhaktas is both understandable & easily referenced, observable in scripture as well as daily life.

"Wow! That was a close on."

Brings to mind ZrI kRSNa's famous nondual yet dual GItA zloka: samo'ham sarva-bhuteSu...

His Divine Grace - ziromaNi, descending thru paramparA

Our 6th grade teacher Molly Reff forced us to join her

"We Never Guess We Look It Up" club.

Same idea.

Question: in English can we say referable, meaning easy to search out?

Meanwhile let's refect via mahA-prasAd.

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sarva-dharmopapattez ca

all qualities; due to reason, proved & provable

173) From another perspective, id est, the BIG PICTURE, Brahman includes all natures, no matter how conflicting, ergo to all He renders justice, yet He leans toward His self-surrendered dearmost.

ps - become one of them

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racanAnupapatez ca nAnumAnam

construct, due to impossibility; and not; In ferred One = PradhAna = world as proof of

PradhAna's not causing material world, for it's impossible for her to have created universe (having nop intelligence).

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payo'mbu vac cet tatrApi

milk, water, as if, there too

If it b said pradhAn in & of herself transforms, variegates into milk, water sans conscious direction, Veda replies diligent supervision guides all changes.

Matter is inert.

Didn't Jesus says: "Beware the movement of earth"

IOW, don't rebuild WTC just yet.

I walked by WTC yesterday. No need to rush. Beware b4 u move any earth.

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vyatirekAnavasthitez cAnapextvAt

in absence, due to non-necessity; and due to independence

177) As pre-creation, there was no other cause save & except PradhAn, so there would/could b no other need for any other cause than PradhAn Herself to produce Her changes.

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anyatrA'bhAvAc ca na tRNAdivat

elsewhere, abhAvAt = from absence; and only not; as grass

178) Unlike grass' transformation (when cow-eaten), beacause when bull-eaten such transformation is absent.

tRNAdapi sunicena...

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abhyupagame'py arthAbhAvAt

even if it b accepted; purpose, from absence

179) Even if one believes PradhAn self-initiates activity, such theory remains useless, for it serves no end.

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puruSAzmavad iti cet tathApi

man, magnetic stone like, thus if, so also

If it b thought PrakRti progenerates as lame directing blind, or as magnet moves iron, even then such hypothesis remains objectionable.

"I abject" & rightly so.

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Can anyone please further elaborate on this sUtra!?

angittvAnupapattez ca

angittva = relation of being principal; due to impossibility, unreasonableness; and

181) Impossible that any one guNa may b principal in 'pralaya' state, hence material world would not originate.

Can anyone explain this?

 

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anyathAnumitau ca jnazakti-viyogAt

otherwise, in case of inference, and jna = intelligence, power, from missing, being destitute of

182) Even though sometimes contrarily inferred, PradhAn cannot create, for it possesses NOT personality, id est, it's no conscious being.

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mahad dIrghavad vA hrasva parimaNDalAbhyAm

having magnitude; having extension, perceptible; as, or/and; short, binary, sub-atomic molecule, particle; from atomic

184) And as origin of big & long from short = dimensionless & atomic = sizeless is untenable, so is VaizeSik's entire system.

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ubha yathApi na karmAtas tad abhAvaH

in both ways, not motion; ataH = ergo; it's absence

185) Assuming either (whether adRSTa in atom or soul), both r motionless.

Consequently, world's origination's not there = absent.

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samavAyAbhyupagamAc ca sAmyAd anavasthiteH

concomitant cause - VaizeSik lingo/term; from acceptance, acknowledgement; and from equality, parity; from non-finality - regressus ad infinitum

186) VaizeSik doctrine is untenable, for it accepts (fictitious) relation called SamayAya from which results by parity of reasoning infinite regress.

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