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kharadravacaloShNatvaM tejontAnAM yathaiva hi||21||  

kharadravacaloShNatvaM tejontAnAM yathaiva hi||21||  

Listening to this theory, sage Bharadvaja said, "No, this is not true. For the doer always precedes the deeds. There is no deed performed without the presence of the doer. Nor any human being is born as a result only of deeds. The intrinsic nature alone (svabhava) is the cause of the existence of living beings and their diseases just as roughness (khara), fluidity (drava), mobility (chalatva) and heat (ushnatva) are respectively the intrinsic nature (or svabhava) of Prithvi, apa, vayu and tejas.”[ 20-21]

Listening to this theory, sage Bharadvaja said, "No, this is not true. For the doer always precedes the deeds. There is no deed performed without the presence of the doer. Nor any human being is born as a result only of deeds. The intrinsic nature alone (''svabhava'') is the cause of the existence of living beings and their diseases just as roughness (''khara''), fluidity (''drava''), mobility (''chalatva'') and heat (''ushnatva'') are respectively the intrinsic nature (or ''svabhava'') of ''prithvi, apa, vayu'' and ''tejas''.”[ 20-21]

 

काङ्कायनस्तु नेत्याह न ह्यारम्भफलं भवेत्|  

काङ्कायनस्तु नेत्याह न ह्यारम्भफलं भवेत्|  

भवेत् स्वभावाद्भावानामसिद्धिः सिद्धिरेव वा||२२||  

भवेत् स्वभावाद्भावानामसिद्धिः सिद्धिरेव वा||२२||  

स्रष्टा त्वमितसङ्कल्पो ब्रह्मापत्यं प्रजापतिः|  

स्रष्टा त्वमितसङ्कल्पो ब्रह्मापत्यं प्रजापतिः|  

चेतनाचेतनस्यास्य जगतः सुखदुःखयोः||२३||  

चेतनाचेतनस्यास्य जगतः सुखदुःखयोः||२३||  

kāṅkāyanastu nētyāha na hyārambhaphalaṁ bhavēt|  

kāṅkāyanastu nētyāha na hyārambhaphalaṁ bhavēt|  

bhavēt svabhāvādbhāvānāmasiddhiḥ siddhirēva vā||22||  

bhavēt svabhāvādbhāvānāmasiddhiḥ siddhirēva vā||22||  

sraṣṭā tvamitasaṅkalpō brahmāpatyaṁ prajāpatiḥ|  

sraṣṭā tvamitasaṅkalpō brahmāpatyaṁ prajāpatiḥ|  

cētanācētanasyāsya [1] jagataḥ sukhaduḥkhayōḥ||23||  

cētanācētanasyāsya [1] jagataḥ sukhaduḥkhayōḥ||23||  

kA~gkAyanastu netyAha na hyArambhaphalaM bhavet|  

kA~gkAyanastu netyAha na hyArambhaphalaM bhavet|  

bhavet svabhAvAdbhAvAnAmasiddhiH siddhireva vA||22||  

bhavet svabhAvAdbhAvAnAmasiddhiH siddhireva vA||22||  

sraShTA tvamitasa~gkalpo brahmApatyaM prajApatiH|  

sraShTA tvamitasa~gkalpo brahmApatyaM prajApatiH|  

cetanAcetanasyAsya [1] jagataH sukhaduHkhayoH||23||  

cetanAcetanasyAsya [1] jagataH sukhaduHkhayoH||23||  

Refuting the arguments of Bharadvaja, sage Kankayana said,“No, such an effort would be fruitless. Things would either get accomplished or not get accomplished by the course of nature. The son of Brahma, Prajapati, who possesses infinite creative powers, is the origin of living beings as well as non-living things, happiness as well as misery”.[22-23]

 

The opinion of Bhikshu Atreya as kalaja Purusha (time theory):

Refuting the arguments of Bharadvaja, sage Kankayana said, “No, such an effort would be fruitless. Things would either get accomplished or not get accomplished by the course of nature. The son of Brahma, Prajapati, who possesses infinite creative powers, is the origin of living beings as well as non-living things, happiness as well as misery”.[22-23]

 

==== The opinion of Bhikshu Atreya as kalaja Purusha (time theory) ====

 

तन्नेति भिक्षुरात्रेयो न ह्यपत्यं प्रजापतिः|  

तन्नेति भिक्षुरात्रेयो न ह्यपत्यं प्रजापतिः|  

प्रजाहितैषी सततं दुःखैर्युञ्ज्यादसाधुवत्||२४||  

प्रजाहितैषी सततं दुःखैर्युञ्ज्यादसाधुवत्||२४||