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## Introduction
Just as a solitary, eternal entity cannot be the cause of any action, similarly, in the view of an eternal, unchanging soul (Purusha), neither the origin nor the manifestation of virtuous actions is possible. This is because an eternally existing entity cannot undergo any transformation, be it creation or manifestation. Concepts like merit, demerit, rebirth (Paryayaantara), bondage, and liberation are all outcomes of change, which are impossible in the context of a solitary, eternal (Aparinaami Purusha) entity. If the eternal is always unchanging (Kutasya), then it cannot undergo any modification. Without modification, how can concepts like merit, demerit, etc., which are specific states occurring at different times, be possible? This is a point worth considering.
From verses 41 to 54, fourteen verses present arguments against the view of a solitary, non-eternal entity (Kshanikavada). It is argued that even if we accept the complete impermanence (Kshanika) of an entity, the aforementioned concepts of rebirth, etc., cannot arise. This is because, due to the lack of connection (Dhrauvyatmaka Bandhana - strong bond) between past and future moments, the flow of knowledge, such as recognition, memory, experience, desire, etc., cannot occur. In such a scenario, neither can the past moment be considered the cause nor the future moment the effect. In the view of complete impermanence, neither the origin of virtuous actions, nor the cause-effect relationship, nor the relationship of the aggressor and the victim, nor the relationship of teacher and student, nor the relationship of husband and wife, nor the relationship of mother and son, nor the state of bondage and liberation, nor the lineage of the five aggregates can be established.
Verse 55 demonstrates the contradiction in accepting both complete eternity and complete impermanence (Ubhayakaanta) and the inability to express the view of neither complete eternity nor complete impermanence (Anubhayakaanta) using the term "unspeakable."
Verses 56 to 60, through five verses, establish the seven-fold predication (Saptabhangi) of an entity as being partly eternal, partly non-eternal, partly both, partly neither, etc., using the logic of Syadvada. Thus, in this section, the seven-fold predication is presented in relation to the opposing pair of eternal and non-eternal, as in the previous sections. It is noteworthy that two important examples (worldly and transcendental) are presented...