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You interpret the sentence as follows:-( ger det etc. ) The a-céiana ard cetana-animate and in-animate-form which had been in the çast, and which is to take place in the future, is all nothing but Purusa os Ārmā the Soul i, e there exists jothing like Karma' *Išvara' etc, except Atmã Human, beings, gods, beasts and birds, mountains earth or any other thirig that is visiblc here, is nothing but Atmā. There is not a single object e cept Ātmā. Because by nieans of the Vedic senience, it has been said that all things are nothing but Ātmā; it clearly appears to you that Karma is non-existent.
Moreover, O Agnibhôtil You belive that the above-mentioned interpretation of the sentence of the Veda, seems to be logically correct, because Almā is abstract and how can it hel? or harm by 17ars of Karma? Just as ákāśa (sky oi sface) that is abs:ract, cannot be besmeared with a fragrant oinment, no: can it be cut to pieces by means of weapons, in the same way how can there be felp or harm to the Atmã by means of Karma' as it is a stract ? Hence, there is nuting like 'Karm'. Besides this, by coing across other Védic hymns expounding the power of Karına', oni sering the popular belief in Karma, you are under a doubt whether Karma exists or not
Put O Agnibhtu ! Your doubt is improper.
The Vedic sentence is as follows:--
पुरुष एवेदं ग्नि सर्व यद् भूतं यच्च माव्यम् । Purusa évédam gnim sarvam yad bhitam yacca bhāvyam
You have not followed the meaning of the atove-mentioned Védic words, and herce their meaning is not as you u derstard them. The mearing of the verse is as follows:- Listen to it (get ger etc | 1 his animate, as well as, ini-namate form which is cognizable and which had been in the past, and which is to be
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