।। Verse 2।।
kālaḥ svabhābo niytiryadṛcchā
bhūtāni yoniḥ puruṣa iti cintyam।
saṃyoga eṣāṃ na tbātmabhābā-
dātmāpyanīśaḥ sukhaduḥkhahetoḥ।। 1.2
Translation:- None of the time, nature, fate, chance, the five elements, prakriti, purusha, the jivatma or their combinations can definitely be said as the cause of the universe. Also the conscious soul is not the cause of the universe, as it is karmādhīna and subjected to experience the happiness and sorrow.
-: Commentary by Raṅgarāmānuja :- kālādīni kāraṇamityetanna yuktisahaṃ doṣāṇāṃ, bahunāṃ sphuraṇāt, cintyaṃ na niścetuṃ śakyaṃ, acetanānāṃ cetanasya bā pratyekaṃ hetutbāsambhabādityarthaḥ, nanu eṣāṃ saṃyogoheturbhabitumarhati na caiṣāṃ saṃyojakābhābaḥ śaṅkitabyaḥ teṣāṃ madhye ātmanaścetanasya saṃyojakasya sadbhābena saṃyogasambhabādityāśaṅkya ātmanaḥ sbātantrye sukhabhoktṛtbamebasyāt na duḥkhabhoktṛtbaṃ ataḥ sukhaduḥkhānubhabiturjībasyāpi na niyntṛtbaṃ sambhabatītyāha। uktorthaḥ na tbātmabhābādityatra tu śabda ebārthaḥ ātmasadbhābāt saṃyogaḥ sambhabatātyetannaibetyarthaḥ।।
Translation of commentary:-
The time, nature, fate, chance etc cannot be accepted as the cause of creation. Because there is many faults in those doctrines. The meaning of the word ‘চিন্ত্য' is which cannot be interpreted definitely.
The non living material substance and the living transcendental soul both cannot be the cause of universe individually. That is impossible. If you say the combination of the material substance with the transcendental soul is the cause of universe, because the transcendental soul has the potency to combine with the material substance. No this is also not accepted. The jivas want to enjoy. If the jivas independently combine with the material substance, then it only choose for enjoyment, not to suffer. But jivas have to experience both the sufferings and happiness. So the jivas are not the controller. In this mantra the word তু is used in the meaning of এব. It signifies the combination of the material substance with the transcendental soul cannot be accepted as the cause of universe.
-: Commentary by Raṅgarāmānuja :- brahmaṇopyapariṇāminaḥ upādānatbaṃ ca na sambhabati iti
Translation of commentary:-
One may argue that the brahma is nirbikāra and aparināmī so it cannot be accepted as the cause of the universe. To answer this arguement the following verse is told. Nirbikāra means without any modification or change and aparināmī means without any consequence.
-:Gaudiya Commentary:-
dravyaṁ karma ca kālaś ca
svabhāvo jīva eva ca
yad-anugrahataḥ santi
na santi yad-upekṣayā (ŚB 2.10.12)
Translation:- One should definitely know that all material ingredients, activities, time and modes, and the living entities who are meant to enjoy them all, exist by His mercy only, and as soon as He does not care for them, everything becomes nonexistent.
Next>>>
Next>>>
