B.G 5.14
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः। न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥१४॥
na kartr̥tvaṁ na karmāṇi lokasya sr̥jati prabhuḥ। na karmaphalasaṁyogaṁ svabhāvastu pravartate ॥14॥
[न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः। न कर्मफल संयोगं स्वभावः तु प्रवर्तते॥
na = not; kartr̥tvaṁ = agency to act; na = not; karmāṇi = actions; lokasya = of the world; sr̥jati = are employed; prabhuḥ = by the master;। na = not; karmaphala = results of action; saṁyogaṁ = union with; svabhāvaḥ = inherent nature; tu = but; pravartate = engages in/ drives;]
Neither the agency to act, nor acts of the world are directly driven by the master (of city of nine gates, i.e. individual soul). Thus, is not united with the results of action. They are but, driven as per their inherent nature.
Gīta Bhāshya 5.14
The word 'prabhu', 'the master', here refers to individual being, as he/she is more capable than inert matter. Individual being does not do in reality, hence is not the agent.
न च करोति वस्तुतः इत्याह - न कर्तृत्वम् इति। प्रभुर्हि जीवो जडमपेक्ष्य ॥१४॥
na ca karoti vastutaḥ ityāha - na kartr̥tvam iti। prabhurhi jīvo jaḍamapekṣya ॥14॥
[न (na) - not; च (ca) - and; करोति (karoti) - does; वस्तुतः (vastutaḥ) - in reality; इति (iti) - thus; न (na) - not; कर्तृत्वम् (kartṛtvam) - agency; इति (iti) - thus; प्रभुः (prabhuḥ) - the Lord; हि (hi) - indeed; जीवो (jīvo) - the individual soul; जडमपेक्ष्य (jaḍamapekṣya) - compared to inert matter;]
He does not do in reality, thus it is explained in 'na kartr̥tvam', i.e. 'has no agency' verse. Here the individual being is addressed as 'prabhuḥ', the lord, as he is more capable compared to inert matter.
Gīta Tātparya 5.14
It is the Lord who bestows independence and the notion of agency to individual being. At the same time the word 'lokasya' shows the given independence is not available in the matters concerning the world. The Lord exists by Himself and manifests Himself as the embodiment of inherent nature. Through inherent nature, He himself instigates and operates automatically as an agent. Ability of the lord to express, objectivity, existence, and such attributes are because of His inherent speciality. Thus, the doctrine of emptiness (by Buddhists), and the doctrine of attribute less Brahman (of Advaitins) is not tenable.
यथा पितॄदत्तं पालकत्वं राजपुत्राणाम् एवं परमात्मदत्तं क्रियास्वातन्त्र्यलक्षणं कर्तृत्वम्। क्रियानिष्पन्नधर्मादिरूपकर्मणि स्वातन्त्र्यं च जीवानामप्यस्तीति आशङ्कां परिहरति - न कर्तृत्वमित्यादिना॥
yathā pitr̥̄dattaṁ pālakatvaṁ rājaputrāṇām evaṁ paramātmadattaṁ kriyāsvātantryalakṣaṇaṁ kartr̥tvam। kriyāniṣpannadharmādirūpakarmaṇi svātantryaṁ ca jīvānāmapyastīti āśaṅkāṁ pariharati - na kartr̥tvamityādinā॥
[यथा (yathā) - just as; पितृदत्तं (pitṛdattaṁ) - bestowed by the father; पालकत्वं (pālakatvaṁ) - governership; राजपुत्राणाम् (rājaputrāṇām) - to royal sons; एवं (evaṁ) - similarly; परमात्मदत्तं (paramātmadattaṁ) - bestowed by the Supreme Soul; क्रियास्वातन्त्र्यलक्षणं (kriyāsvātantryalakṣaṇaṁ) - characteristic of the independence in action; कर्तृत्वम् (kartṛtvam) - notion of agency; क्रियानिष्पन्नधर्मादिरूपकर्मणि (kriyāniṣpannadharmādirūpakarmaṇi) - the activities born from the deeds out of their inherent nature; स्वातन्त्र्यं (svātantryaṁ) - independence; च (ca) - and; जीवानामप्यस्तीति (jīvānāmapyastīti) - there also exists among living beings; आशङ्कां (āśaṅkāṁ) - doubt; परिहरति (pariharati) - dispels; न (na) - not; कर्तृत्वमित्यादिना (kartṛtvamityādinā) - with statements like "there is no agency";]
Just as the father bestows governorship to royal sons, similarly given by the Supreme Soul are the characteristic of the independence in action and the notion of agency. Statements like 'na kartṛtvamityādinā', i.e. 'there is no agency' dispel the doubt among living beings about their own existence and regarding the independence in the activities born from the deeds out of their inherent nature.
क्रियायामदृष्टोत्पादने फले च स्वातन्त्र्यं लोकस्य न सृजति ईश्वरः इत्यर्थः। अन्यथा लोकस्य इति विशेषणं व्यर्थम्।
kriyāyāmadr̥ṣṭotpādane phale ca svātantryaṁ lokasya na sr̥jati īśvaraḥ ityarthaḥ। anyathā lokasya iti viśeṣaṇaṁ vyartham।
[क्रियायाम् (kriyāyām) - in action; अदृष्टोत्पादने (adṛṣṭotpādane) - in the production of unseen results; फले (phale) - in the result; च (ca) - and; स्वातन्त्र्यं (svātantryaṁ) - independence; लोकस्य (lokasya) - of the world; न (na) - not; सृजति (sṛjati) - creates; ईश्वरः (īśvaraḥ) - the Supreme Being; इत्यर्थः (ityarthaḥ) - this meaning; अन्यथा (anyathā) - otherwise; लोकस्य (lokasya) - of the world; इति (iti) - thus; विशेषणं (viśeṣaṇaṁ) - the adjective; व्यर्थम् (vyartham) - not necessary;]
The lord, by production of unknown results for the actions, does not give independence regarding governance of the world, is the meaning. Otherwise, the use of adjective, 'lokasya', i.e. 'of the world', is unnecessary.
जनपदे निवसतां तद्वित्तभोजिनामपि आधिपत्यादानात् न दत्ता जनपदा राज्ञा स्वपुत्राणामितिवत् कर्मफलादिसंयोगिनाऽमपि तत्स्वातन्त्र्यादानात् न सृजतीति युज्यते।
janapade nivasatāṁ tadvittabhojināmapi ādhipatyādānāt na dattā janapadā rājñā svaputrāṇāmitivat karmaphalādisaṁyoginā'mapi tatsvātantryādānāt na sr̥jatīti yujyate।
[जनपदे (janapade) - in the country; निवसतां (nivasatām) - residing; तद्वित्तभोजिनामपि (tadvittabhojināmapi) - even of those who consume its resources; आधिपत्यादानात् (ādhipatyādānāt) - due to the acquisition of leadership; न (na) - not; दत्ता (dattā) - given; जनपदा (janapadā) - the country; राज्ञा (rājñā) - by the king; स्वपुत्राणामितिवत् (svaputrāṇāmitivat) - as if to one's own sons; कर्मफलादिसंयोगिनामपि (karmaphalādisaṁyogināmapi) - even for those who are the enjoyers of the fruits of actions, etc.; तत्स्वातन्त्र्यादानात् (tatsvātantryādānāt) - due to their independence; न (na) - not; सृजति (sṛjati) - creates; इति (iti) - thus; युज्यते (yujyate) - it is applied;]
The King does not bestow the country itself upon those in the position of leadership, as if to his own sons, despite their enjoyment of resources among the residents of the country. Similarly, those who engage in actions are given the fruits, but not the governance of the world, is the principle to be applied.
स्वयमेव भवति भावयति चेति स्वभावो भगवान्। स्वभावत्वात् स्वयमेव कर्तृत्वादिषु प्रवर्तते।
svayameva bhavati bhāvayati ceti svabhāvo bhagavān। svabhāvatvāt svayameva kartr̥tvādiṣu pravartate।
[स्वयम् (svayam) - he himself; एव (eva) - indeed, certainly; भवति (bhavati) - is, exists; भावयति (bhāvayati) - contemplates, manifests; स्वभावः (svabhāvaḥ) - as inherent nature, disposition; भगवान् (bhagavān) - the divine, the Lord; स्वभावत्वात् (svabhāvatvāt) - due to being inherent in nature; स्वयमेव (svayameva) - by oneself, automatically; कर्तृत्वादिषु (kartṛtvādiṣu) - in actions as agent, etc.; प्रवर्तते (pravartate) - operates, functions, drives;]
Indeed, the Lord exists by Himself and manifests Himself as the embodiment of inherent nature. Because of His inherent nature, He himself instigates and operates automatically in actions as an agent.
"स्वातन्त्र्यात् भगवान् विष्णुः स्वभाव इति कीर्तितः। तत्स्वातन्त्र्यं कदाऽप्येषः नान्यस्य सृजति क्वचित्॥
"svātantryāt bhagavān viṣṇuḥ svabhāva iti kīrtitaḥ। tatsvātantryaṁ kadā'pyeṣaḥ nānyasya sr̥jati kvacit॥
[स्वातन्त्र्यात् (svātantryāt) - due to independence, autonomy; भगवान् (bhagavān) - the divine, the Lord; विष्णुः (viṣṇuḥ) - lord Vishnu; स्वभावः (svabhāvaḥ) - inherent nature, disposition; इति (iti) - thus, in this way; कीर्तितः (kīrtitaḥ) - is celebrated, is praised; तत् (tat) - that; स्वातन्त्र्यं (svātantryaṃ) - independence, autonomy; कदाऽपि (kadā'pi) - at any time, ever; एषः (eṣaḥ) - He; न (na) - not; अन्यस्य (anyasya) - of another; सृजति (sṛjati) - creates, brings forth; क्वचित् (kvacit) - at any time, ever;]
"The divine lord Vishnu is celebrated for His inherent independence. At all the time He governs with his autonomy, and not another.
स्वातन्त्र्यादेव पापादिसम्बन्धः कुर्वतोऽपि न। अज्ञानावृतबुद्धित्वादीदृशं तं न जानते॥"
svātantryādeva pāpādisambandhaḥ kurvato'pi na। ajñānāvr̥tabuddhitvādīdr̥śaṁ taṁ na jānate॥"
[स्वातन्त्र्यात् (svātantryāt) - from independence, autonomy; एव (eva) - indeed, only; पापादि (pāpādi) - sin and the like; सम्बन्धः (sambandhaḥ) - relationship, connection; कुर्वतः (kurvataḥ) - of one who engages in; अपि (api) - even; न (na) - not; अज्ञानावृतबुद्धित्वात् (ajñānavṛtabuddhitvāt) - due to the intellect covered by ignorance; इदृशम् (idṛśam) - such; तं (taṃ) - that; न (na) - not; जानते (jānate) - understands;]
Indeed, even if he engages sin and such acts do not bind Him because of his independence and autonomy. Those whose intellect is covered by ignorance do not recognize this."
इति महावाराहे।
iti mahāvārāhe।
[इति महावाराहे" (iti mahāvārāhe) - thus in the Mahāvārāha Purāṇa;]
-stated thus in the Mahāvārāha Purāṇa.
"अहं सर्वस्य प्रभवः।"
"ahaṁ sarvasya prabhavaḥ।"
[अहं (aham) - I; सर्वस्य (sarvasya) - of all; प्रभवः (prabhavaḥ) - the origin, the cause;]
"I am the cause of everything."
"तपाम्यहमहं वर्षं निगृह्णामि।"
"tapāmyahamahaṁ varṣaṁ nigr̥hṇāmi।"
[तपामि (tapāmi) - I heat up, I scorch; अहम् (aham) - I; अहम् (aham) - I; वर्षम् (varṣam) - rain; निगृह्णामि (nigṛhṇāmi) - withhold, stop;]
"I scorch, I withhold the rain."
"परास्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च।"
"parāsya śaktirvividhaiva śrūyate svābhāvikī jñānabalakriyā ca।"
[परास्य (parāsya) - of Him (referring to the Supreme); शक्तिः (śaktiḥ) - power, energy; विविधैः (vividha) - various; एव (eva) - indeed, certainly; श्रूयते (śrūyate) - is heard, is known; स्वाभाविकी (svābhāvikī) - innate, natural, inherent nature; ज्ञानबलक्रिया (jñāna-bala-kriyā) - knowledge, strength, and action;]
"Indeed, we have heard that His diverse energies are knowledge, strength, and action, and are inherent and natural in Him."
"न ऋते त्वत्क्रियते किञ्चिनारे।"
"na r̥te tvatkriyate kiñcināre।"
[न (na) - not; ऋते (ṛte) - by truth, by virtue; त्वत् (tvat) - from You; क्रियते (kriyate) - is done, happens; किञ्चित् (kiñcit) - anything; नारे (nāre) - in the world;]
"Nothing in the world happens without Your natural orders (ritam)."
"देवस्यैष स्वभावोऽयम्।"
"devasyaiṣa svabhāvo'yam।"
[देवस्य (devasya) - of the divine; एषः (eṣaḥ) - this; स्वभावः (svabhāvaḥ) - inherent nature, characteristic; अयम् (ayam) - is, this;]
"All this is the inherent nature of the divine."
"लोकवत्तु लीलाकैवल्यम्।"
"lokavattu līlākaivalyam।"
[लोकवत् (lokavat) - wordly affairs; तु (tu) - but, however; लीला (līlā) - play, sport; कैवल्यम् (kaivalyam) - liberation, absolute independence;]
"Wordly affairs and liberation are but a sport for you."
इत्यादेः न अस्य अस्वाभाविकं कर्तृत्वम् अकर्तृत्वं वा। विपरीतप्रमाणाभावाच्च।
ityādeḥ na asya asvābhāvikaṁ kartr̥tvam akartr̥tvaṁ vā। viparītapramāṇābhāvācca।
[इत्यादेः (ityādeḥ) - etc.; न (na) - not; अस्य (asya) - its; अस्वाभाविकं (asvābhāvikam) - unnatural; कर्तृत्वम् (kartṛtvam) - agency, doership; अकर्तृत्वं (akartṛtvam) - non-doership; वा (vā) - or; विपरीत (viparīta) - opposite; प्रमाणाभावाच्च (pramāṇābhāvācca) - due to the absence of evidence;]
From these testimonials, it becomes clear that His agency is not unnatural. There is a lack of testimonials to prove otherwise.
अनिर्वाच्यनिरासादेव च निरस्तोयं पक्षः। न च सर्वविशेषराहित्यवादिनां शून्यवादात् कश्चित् विशेषः। न हि सर्वविशेषरहितमित्युक्ते तदस्तीति सिद्ध्यति। वाच्यत्व लक्ष्यत्वास्तित्वादीनामपि विशेषत्वात्। अन्यथा अस्ति ब्रह्मेत्यादीनां शब्दानामपि पर्यायत्वादयो दोषाः।
anirvācyanirāsādeva ca nirastoyaṁ pakṣaḥ। na ca sarvaviśeṣarāhityavādināṁ śūnyavādāt kaścit viśeṣaḥ। na hi sarvaviśeṣarahitamityukte tadastīti siddhyati। vācyatva lakṣyatvāstitvādīnāmapi viśeṣatvāt। anyathā asti brahmetyādīnāṁ śabdānāmapi paryāyatvādayo doṣāḥ।
[अनिर्वाच्य (anirvācya) - indescribable; निरासादेव (nirāsādeva) - by negation; च (ca) - and; निरस्तोयं (nirastoyam) - this side refuted; पक्षः (pakṣaḥ) - side, standpoint; न (na) - not; च (ca) - and; सर्व (sarva) - all; विशेष (vishesha) - special, specific; राहित्य (rahitya) - absence; वादिनां (vadinam) - of those who argue; शून्यवादात् (śūnyavādāt) - from the standpoint of voidism; कश्चित् (kaścit) - any; विशेषः (viśeṣaḥ) - speciality; न (na) - not; हि (hi) - indeed; सर्वविशेषरहितमित्युक्ते (sarvaviśeṣarahitamityukte) - when it is said that it is devoid all special qualities; तदस्तीति (tadastīti) - that exists; सिद्ध्यति (siddhyati) - is established; वाच्यत्व (vācyatva) - expressibility; लक्ष्यत्व (lakshyatva) - objectivity; अस्तित्व (astitva) - existence; आदीनाम् (aadeenam) - of etc.; विशेषत्वात् (viśeṣatvāt) - because of the specificity; अन्यथा (anyathā) - otherwise; अस्ति (asti) - there is; ब्रह्मेत्यादीनां (brahmeṭyādīnāṃ) - of words such as Brahman; शब्दानामपि (śabdānāmapi) - even of words; पर्यायत्वादयो (paryāyatvādayo) - because of their being synonymous, etc.; दोषाः (doṣāḥ) - is defective; ]
The stand of 'indescribable' (anirvācya) is because of negation and refutation. Not that those who argue for the absence of all speciality (Advaitins - nirgunavāda) are any different, especially from the standpoint of empty-ism (Buddhist - emptiness). Indeed, by stating it is devoid of all special qualities, its existence in not established. Ability to express, objectivity, existence, and such attributes are because of inherent speciality. Otherwise, the words such as - 'exists', 'Brahman', and other words become synonymous, and argument becomes defective.
व्यावर्त्यविशेषश्च व्यावृत्तविशेषनिबन्धन एव। अन्यथा वैयर्थ्यमेव स्यात्।
vyāvartyaviśeṣaśca vyāvr̥ttaviśeṣanibandhana eva। anyathā vaiyarthyameva syāt।
[व्यावर्त्य (vyaavartya) - particularization; विशेषः (visheshah) - specific;
च (ca) - and/even; व्यावृत्त (vyaavritta) - universalization; विशेष (vishesh) - specific; निबन्धन (nibandhana) - act of binding together; एव (eva) - indeed; अन्यथा (anyathā) - otherwise; वैयर्थ्यम् (vaiyarthyam) - meaningless; एव (eva) - indeed; स्यात् (syāt) - would be;]
Indeed, speciality of particularization is even binding on the speciality of universalization. Otherwise, it would indeed be illogical and looses meaning.
स्वप्रकाशत्वं च न अमानं सिद्ध्यति। स्वयम् प्रकाशत्वं च ततोऽतिरिक्तं चेत् विशेषाङ्गीकारः। न चेत् तदेव प्रमाणगोचरम् तत्प्रमाणाभावे। परप्रकाशत्व मात्रनिरासे स्वप्रकाशत्वे प्रमाणाभावादप्रकाशत्वमेव स्यात्। अर्थतः सिद्धिरिपि अर्थापत्तितः सिद्धिः तत्प्रमाणतः सिद्धिर्वा उभयथापि प्रमेयत्वमेव स्यात्।
svaprakāśatvaṁ ca na amānaṁ siddhyati। svayam prakāśatvaṁ ca tato'tiriktaṁ cet viśeṣāṅgīkāraḥ। na cet tadeva pramāṇagocaram tatpramāṇābhāve। paraprakāśatva mātranirāse svaprakāśatve pramāṇābhāvādaprakāśatvameva syāt। arthataḥ siddhiripi arthāpattitaḥ siddhiḥ tatpramāṇataḥ siddhirvā ubhayathāpi prameyatvameva syāt।
[स्वप्रकाशत्वं (svaprakāśatvam) - Self-effulgence; च (ca) - and; न (na) - not; अमानं (amānaṁ) - without proof; सिद्ध्यति (siddhyati) - is established; स्वयं (svayaṁ) - by itself; प्रकाशत्वं (prakāśatvam) - effulgence; च (ca) - and; ततः (tataḥ) - therefore; अतिरिक्तं (atiriktam) - apart; चेत् (cet) - if; विशेषाङ्गीकारः (viśeṣāṅgīkāraḥ) - acceptance of special attributes; न (na) - not; चेत् (cet) - if; तदेव (tadeva) - that alone; प्रमाणगोचरम् (pramāṇagocaram) - seen by the definitive evidence; तत् (tat) - that; प्रमाणाभावे (pramāṇābhāve) - due to lack of of evidence; परप्रकाशत्व (paraprakāśatva) - illumination by the other; मात्रनिरासे (mātranirāse) - in the absence of only; स्वप्रकाशत्वे (svaprakāśatve) - in self-illumination; प्रमाणाभावात् (pramāṇābhāvāt) - due to the absence of evidence; अप्रकाशत्वमेव (aprakāśatvameva) - only non-illumination; स्यात् (syāt) - is; अर्थतः (arthataḥ) - therefore; सिद्धिः (siddhiḥ) - the goal; इपि (ipi) - also; अर्थापत्तितः (arthāpattitaḥ) - through presumption; सिद्धिः (siddhiḥ) - establishment; तत्प्रमाणतः (tatpramāṇataḥ) - due to its evidence; सिद्धिर्वा (siddhirvā) - or the goal; उभयथापि (ubhayathāpi) - both; प्रमेयत्वमेव (prameyatvameva) - by objective validation only; स्यात् (syāt) - is]
Self-effulgence cannot be established without proof. If only self-effulgence is accepted as a special case, then, because of lack of evidence for the others, even the goal must be accepted through presumption. In the absence of illumination of the other, the assumed self-effulgence will be considered as not-effulgent only. Therefore, the validation of both the self effulgence and the goal to be achieved is necessary.
स्वप्रकाश शब्देन स्वमितत्वानङ्गीकारात् परमितत्वानङ्गीकाराच्च असिद्धिरेव। प्रकाश इत्युक्तेऽपि स्वमन्यं वा किञ्चित् प्रकाश्यं विना न दुष्ट एव भोजनादिवत्। कर्तृकर्मविरोधश्च अनुभवविरुद्धः। ज्ञानं च ज्ञेयं ज्ञातारं च विना न दृष्टम्। अतः शून्यवादात् न कश्चित् विशेषः। अतः अनन्तदोषदुष्टत्वात् उपरम्यते।
svaprakāśa śabdena svamitatvānaṅgīkārāt paramitatvānaṅgīkārācca asiddhireva। prakāśa ityukte'pi svamanyaṁ vā kiñcit prakāśyaṁ vinā na duṣṭa eva bhojanādivat। kartr̥karmavirodhaśca anubhavaviruddhaḥ। jñānaṁ ca jñeyaṁ jñātāraṁ ca vinā na dr̥ṣṭam। ataḥ śūnyavādāt na kaścit viśeṣaḥ। ataḥ anantadoṣaduṣṭatvāt uparamyate।
[स्वप्रकाश (svaprakāśa) - self-effulgence; शब्देन (śabdena) - by the term; स्वमितत्वानङ्गीकारात् (svamitatvānaṅgīkārāt) - acceptance of self-existence; परमितत्वानङ्गीकाराच्च (paramitatvānaṅgīkārācca) - and acceptance of ultimate status; असिद्धिरेव (asiddhireva) - is indeed untenable; प्रकाश (prakāśa) - illumination; इत्युक्तेऽपि (ityuktepi) - even when stated; स्वमन्यं (svamanyaṁ) - its own illumination; वा (vā) - or; किञ्चित् (kiñcit) - anything; प्रकाश्यं (prakāśyaṁ) - to be illuminated; विना (vinā) - without; न (na) - not; द्रष्ट (draṣṭ) - the seen; एव (eva) - indeed; भोजनादिवत् (bhojanādivat) - like food, etc.; कर्तृकर्मविरोधश्च (kartṛkarmavirodhaśca) - contradiction between the doer and the action; अनुभवविरुद्धः (anubhavaviruddhaḥ) - contrary to experience; ज्ञानं (jñānaṁ) - knowledge; च (ca) - and; ज्ञेयं (jñeyaṁ) - the knowable; ज्ञातारं (jñātāraṁ) - the knower; च (ca) - and; विना (vinā) - without; न (na) - not; दृष्टम् (dṛṣṭam) - seen; अतः (ataḥ) - therefore; शून्यवादात् (śūnyavādāt) - due to the doctrine of voidness; न (na) - not; कश्चित् (kaścit) - any; विशेषः (viśeṣaḥ) - speciality; अतः (ataḥ) - therefore; अनन्तदोषदुष्टत्वात् (anantadoṣaduṣṭatvāt) - due to the endless faults and vices; उपरम्यते (uparamyate) - is rejected]
By the word 'svaprakāśa', i.e. self-effulgent, itself the principles of self existence and the principle of beyond, i.e. transcendentalness is established. Thus, the doctrine (of emptiness or attribute less Brahman) is untenable. Indeed, when it is stated, 'Illuminates', its own illumination or anything to be illuminated is not observed without the self effulgent, similar to the experience, while partaking of food. The (attribute less Brahman and emptiness) doctrine contradicts the principle of agent, and action, and also is opposed to the experience of direct perception. Knowledge, the knowable, and the knower, without being observed, are not established.
Therefore, there is no special utility in the doctrine of emptiness. As we observe multiple defects, this doctrine is rejected.
हरिः स्वभावतः कर्ता सर्वमन्यत् तदीरितम्। अतः सा कर्तृता तस्य न कदाचित् विनश्यति॥
hariḥ svabhāvataḥ kartā sarvamanyat tadīritam। ataḥ sā kartr̥tā tasya na kadācit vinaśyati॥
[हरिः - Lord Vishnu; स्वभावतः - by nature; कर्ता - the doer; सर्वमन्यत् - everything else is governed; तदीरितम् - is considered as that; अतः - therefore; सा - that; कर्तृता - sense of doership; तस्य - its; न - not; कदाचित् - at any time; विनश्यति - perishes;]
"The lord Hari by his inherent nature is the doer and everything else is considered as governed by Him. Therefore, that sense of His agency never perishes."
इति पैङ्गिश्रुतिः।
iti paiṅgiśrutiḥ।
[iti paiṅgiśrutiḥ = thus states Paingi Vedic testimonial.]
-thus states Paingi testimonial.
