SB 1.17.20
अत्रानुरूपं राजर्षे विमृश स्वमनीषया ॥ २० ॥
atrānurūpaṁ rājarṣe vimṛśa sva-manīṣayā
Synonyms
keṣu api — and among some [among the devotees of Bhagavān (bhagavad-bhakteṣu);110 here by the words “and among some,” the rareness of their view is indicated (keṣv apīty durlabhatvaṁ darśitam)111]; niścayaḥ — the established conclusion [here implying the authoritativeness and decisiveness of their view (niścaya ity asya matasya siddhāntatvaṁ ca sūcitam)112]; iti — [is] that; [all conditions of happiness and distress originate (sarvaṁ sukha-duḥkhādikaṁ bhavati)113]; apratarkyāt [kāraṇāt114] — from [a cause] that is beyond reasoning [beyond the mind’s cognitive capacity (manaso’gocarāt)]; anirdeśyāt — [and] ineffable [beyond the capacity of speech to describe (vacaso’gocarāt)]; [meaning, from Parameśvara (parameśvarāt)]; rāja-ṛṣe — O royal sage [the address here implying the king’s competence in the matter of deliberation (atra vicāre tvaṁ samartho’sīti sūcayan sambodhayati—he rājarṣe iti)115]; sva-manīṣayā — by your own discerning intellect [sva-buddhyā]; vimṛśa — you must deliberate to determine [vicāraya]; atra — [which] among these different views [eteṣu mata-bhedeṣu116]; anurūpam — [is] appropriate [which is truly competent to explain the ultimate source of happiness and distress (sukha-duḥkhādi-dāne yogyaṁ tat)117]; [In regard to the views mentioned in the previous verse, miseries cannot be accepted as false because they are factually and directly experienced (na tāvat kleśāṇāṁ mithyātvaṁ prakaṭaṁ anubhūyamānatvāt), nor can the self be determined as their cause because the individuated jīvātmā is dependent (na cātmanas tat-kāraṇatvaṁ jīvātmanaḥ pāratantryāt). Planetary influences as well cannot be the cause because they are subordinate to the wheel of time (na ca grahāṇāṁ teṣāṁ kāla-cakrādhīnatvāt). Conditional action cannot be the cause because it is inert (na ca karmaṇaḥ jāḍyāt), and innate disposition cannot be the cause because it is not singular in nature, involving instead a multiplicity of differentiated dispositions (na ca svabhāvasya tasyānaikāntikatvāt). Consequently, the causality behind all events is firmly established here as belonging to Bhagavān alone (tasmād bhagavata eva kāraṇatvaṁ susthiram).118].
Translation
And among some, the established conclusion is that all conditions of happiness and distress originate from a cause that is beyond reasoning and ineffable. O royal sage, by your own discerning intellect, you must deliberate to determine which among these different views is appropriate.