Changes

satAM ca rUpANAmatisannikarShAdativiprakarShAdAvaraNAt karaNadaurbalyAnmanonavasthAnAtsamAnAbhihArAdabhibhavAdatisaukShmyAcca pratyakShAnupalabdhiH; tasmAdaparIkShitametaducyate-pratyakShamevAsti, nAnyadastIti||8||  

satAM ca rUpANAmatisannikarShAdativiprakarShAdAvaraNAt karaNadaurbalyAnmanonavasthAnAtsamAnAbhihArAdabhibhavAdatisaukShmyAcca pratyakShAnupalabdhiH; tasmAdaparIkShitametaducyate-pratyakShamevAsti, nAnyadastIti||8||  

 

Various types of objects are not visible to the naked eye if they are too close or too far, or there is any hindrance, or the sense organs are not functioning properly, or there is a lack of concentration of mind, or similar objects are placed near it, or if it has been over-shadowed, or if the items are microscopic. In all these cases, direct knowledge cannot be obtained by the sense organs. That is why it is not fair to assume that an object does not exist just because our sense organs are unable to perceive it. [8]

Various types of objects are not visible to the naked eye if they are too close or too far, or there is any hindrance, or the sense organs are not functioning properly, or there is a lack of concentration of mind, or similar objects are placed near it, or if it has been over-shadowed, or if the items are microscopic. In all these cases, direct knowledge cannot be obtained by the sense organs. That is why it is not fair to assume that an object does not exist just because our sense organs are unable to perceive it. [8]

 

श्रुतयश्चैता न कारणं, युक्तिविरोधात्|  

श्रुतयश्चैता न कारणं, युक्तिविरोधात्|  

आत्मा मातुः पितुर्वा यः सोऽपत्यं यदि सञ्चरेत्|  

आत्मा मातुः पितुर्वा यः सोऽपत्यं यदि सञ्चरेत्|  

buddhirmanashca nirNIte yathaivAtmA tathaiva te|  

buddhirmanashca nirNIte yathaivAtmA tathaiva te|  

yeShAM caiShA matisteShAM yonirnAsti caturvidhA||11||  

yeShAM caiShA matisteShAM yonirnAsti caturvidhA||11||  

In the same manner, if it is proven that mind and intellect are like the soul, these cannot be sole cause of birth. Those who accept the theory of mind and intellect of parents as sole factor of birth then the four categories of species (''yonis-jarayuja'' (born out of amnion), ''andaja'' (born out of egg), ''swedaja'' (born out of sweat) and ''udabhija'' (born by breaking open the earth)) will not be possible. [11]

In the same manner, if it is proven that mind and intellect are like the soul, these cannot be sole cause of birth. Those who accept the theory of mind and intellect of parents as sole factor of birth then the four categories of species (''yonis-jarayuja'' (born out of amnion), ''andaja'' (born out of egg), ''swedaja'' (born out of sweat) and ''udabhija'' (born by breaking open the earth)) will not be possible. [11]

 

विद्यात् स्वाभाविकं षण्णां धातूनां यत् स्वलक्षणम्|  

विद्यात् स्वाभाविकं षण्णां धातूनां यत् स्वलक्षणम्|  

संयोगे च वियोगे  च तेषां कर्मैव कारणम्||१२||

संयोगे च वियोगे  च तेषां कर्मैव कारणम्||१२||

vidyAt svAbhAvikaM ShaNNAM dhAtUnAM yat svalakShaNam|  

vidyAt svAbhAvikaM ShaNNAM dhAtUnAM yat svalakShaNam|  

saMyoge ca viyoge  ca teShAM karmaiva kAraNam||12||  

saMyoge ca viyoge  ca teShAM karmaiva kAraNam||12||  

 

The natural theory of birth is that the six ''dhatus'' (five basic elements- ''prithvi, apa, tejas, vayu, akasha'' and the ''atman'' (soul)) possess specific qualities, and that the combination and separation of these basic elements, conditioned by the actions of the ''atman'', determines the qualities of the individual at birth. [12]

The natural theory of birth is that the six ''dhatus'' (five basic elements- ''prithvi, apa, tejas, vayu, akasha'' and the ''atman'' (soul)) possess specific qualities, and that the combination and separation of these basic elements, conditioned by the actions of the ''atman'', determines the qualities of the individual at birth. [12]

==== Views regarding ''Paranirmana'' (soul as the Creator of the Universe) ====

==== Views regarding ''Paranirmana'' (soul as the Creator of the Universe) ====