B.G 2.18
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः । अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥२-१८॥
These bodies are perishable, but the embodied being is said to be eternal and indestructible like the immeasurable Lord Aprameya; therefore, fight, O Bharata.
Gīta Bhāshya 2.18
Only an individual being can be addressed with the word 'śarīriṇaḥ', because only an individual being has a destroyable body. 'aprameya' i.e. immeasurable, refers to the Lord. The individual being is like a reflected image of God, eternally dependent, at the same time everlasting. Its eternal adjunct is the true nature as consciousness.
भवतु देहस्यापि कस्यचिन्नित्यत्वमिति। नेत्याह - अन्तवन्त इति। अस्तु तर्हि दर्पणनाशात् प्रतिबिम्बनाशवदात्मनाश इत्यत आह - नित्यस्येति। "शरीरिणः" इति ईश्वरव्यावृत्तये। नच नैमित्तिकनाश इत्याह - अनाशिन इति। कुतः? अप्रमेयेश्वरसरूपत्वात्।
Suppose, if someone considers even the body to be eternal; the verse 'antavanta', denies the same. If we doubt the destruction of the individual being, similar to the destruction of the mirror destroying the reflections, the word ‘nityasya’, i.e. eternal, rejects the same. By using the word 'sharirina', i.e. one who resides in the body, the divine body of the God is excluded (from destruction). The word 'anashina' shows there is no destruction for the causal body of the Lord. Why? Immeasurable lordship, 'aprameya', by his very nature is without limits.
नह्युपाधिबिम्बसन्निध्यनाशे प्रतिबिम्बनाशः, सति च प्रदर्शके। स्वयमेवात्र प्रदर्शकः। चित्त्वात्। नित्यश्चोपाधिः कश्चिदस्ति॥
Not indeed, in the presence of the limiting adjunct (upādhi), the original image is destroyed, when there is destruction of the reflection; and when the revealer (mirror, etc.) exists. Here, the revealer itself is indeed (present), because of consciousness. And that limiting adjunct is eternal.
"प्रतिपत्तौ विमोक्षस्य नित्योपाध्या स्वरूपया। चिद्रूपया युतो जीवः केशवप्रतिबिम्बकः।"
"Upon realization of liberation, the individual soul, joined with its eternal adjunct of true nature as consciousness, is the reflection of Lord Keśava (Viṣṇu)."
इति भगवद्वचनात् ॥१८॥
- thus states the testimonial spoken by Lord.
Gīta Tātparya 2.18
The indestructible and immeasurable properties stated in 2.17 and 2.18 are regarding God and not Jīva. The destructibility is the speciality of the physical body. But that does not mean a union of Jīva's identity with the Lord after liberation. Even the liberated continue to have a distinct identity with their non-physical body similar to the Lord. Upanishad statements emphasize the all pervading nature of God and not the union of distinct identities between the liberated and the God. They retain their distinct identity even after liberation. By experiencing one's own atman, one can know the God, the Īshwara. The insentient and the beings differ from the Lord. Nine examples in Chandogya Upanishad show a difference between Jīva and the lord only. They show His all pervading nature, not union with Jīva. The world is called 'pra-pancha' as it consists of the five types of eternal differences. The word 'īśvara' means the Lord, the owner. He owns both sentient and insentient. Both sentient and insentient ever depend on the Lord. Non-dualist thinking of considering the world and beings as illusion or non-different from the Lord is inconsistent with the Vēdic statements that convey speciality to the Lord. The concluding remarks of all branches of knowledge show distinct identity only. The non-dualistic hypothesis cannot explain how illusion arises again and again from the blissful defect free Brahman.
शरीरिणां तु देहहान्यादिना नाशो विद्यते एव। "येन सर्वमिदं ततम्" इति तस्यैव लक्षणकथनात् न जीवानां देशतः गुणतश्च पू"र्णता। अनिच्छया द"हान्यादेरेव दुःखावाप्तिः सिद्धा। तस्मादनाशिनो अप्रमेयस्य विष्णोः पूजार्थं युद्ध्यस्व। तत्प्रसादाधीनत्वाद् दुःखनिवृत्तेः सुखस्य च।
The embodied beings certainly experience destruction of physical body because of killing and other factors. Since it is said, "By whom all this is pervaded," (verse 2.17), the characteristics of God alone are described, not the fullness of living beings by place or quality. Despite not wanting it, individual souls still experience misery, such as burning and so on. Therefore, fight the war as a worship of Lord Vishnu, who is indestructible and immeasurable. The cessation of sorrow and attainment of happiness depend on his grace.
"ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः। तेषामहं समुद्धर्ता।"
"But those who dedicate all actions to me and are devoted to me — I am their deliverer."
(गीता १२-६) इत्यादेः।
– stated in Bhagavad Gita 12.6
जीवपक्षे "नित्यस्योक्ताः" इत्युक्तत्वात् "अनाशिनः" इति पुनरुक्तिः। "अविनाशि, येन सर्वमिदं ततम्" इत्युक्तस्यैव "अनाशिनोप्रमेयस्य" इति प्रत्यभिज्ञानाच्च।
In the context of the living being (In the verse 2.18), since it is already stated as "of the eternal", calling it "imperishable" is a repetition. The phrase "O imperishable, by whom all this is pervaded" (2.17) — since it was already stated, the phrase 'anāśinoprameyasya', i.e. "of the imperishable, the immeasurable" (2.18) is to be recognition with the Lord.
"इमे देहाः" इति विशेषणान्नित्यश्चिदानन्दात्मकः स्वरूपभूतो देहो मुक्तानामपि विद्यत इति ज्ञायते।
It is understood from the qualification, 'ime dehahah' i.e. "these bodies", that even the liberated ones possess a body of the nature of eternal consciousness and bliss.
"न वर्तते यत्र रजस्तमस्तयोः सत्वं च मिश्रं न च कालविक्रमः। न यत्र माया किमुतापरे हरे- रनुव्रता यत्र सुरासुरार्चिताः॥ श्यामावदाताः शतपत्रलोचनाः पिशङ्गवस्त्राः सुरुचः सुपेशसः। सर्वे चतुर्बाहव उन्मिषन्मणि - प्रवेकनिष्काभरणाः सुवर्चसः॥ प्रवालवैडूर्यमृणालवर्चसां परिस्फुरत्कुण्डलमौलिमालिनाम्। भ्राजिष्णुभिर्यः परितो विराजते लसद्विमानावलिभिर्महात्मनाम्॥ विद्योतमानप्रमदोत्तमाभिः सविद्युदभ्रावलिभिर्यथा नभः॥"
"Where three qualities of 'satva', 'rajas', and 'tamas', and their mixture does not act; where there is no influence of Maya, the illusion born of ignorance; where both gods and demons worship Lord Hari and act under Him; where the liberated with blue bodies, sparkling eyes like the thousand petal flowers, wearing exquisite cloths, all having four arms, who are adorned with jewels and precious beads, who are glowing with essence, effulgent, wearing ear ornaments and flower garlands, splendid and full of valour, shine in various ways. Those superior beings dwell in planes along with their consorts in effulgent lit-up skies."
इति हि भागवते।
- indeed, stated thus, in the Bhāgavata Purāṇa.
"चिदानन्दशरीरेण सर्वे मुक्ता यथा हरिः। भुञ्जते कामतो भोगांस्तदन्तर्बहिरेव च॥"
"All liberated beings, possessing bodies of consciousness and bliss, similar to Lord Hari, enjoy pleasures at will both internally and externally."
इति परमश्रुतिः।
- stated thus, in the Parama Sruti, the vedic testimonial.
न च जीवेश्वरैक्यं मुक्तावपि।
Even in liberation, there is no unity between the individual being and the Lord.
"इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः। सर्गेपि नोपजायन्ते प्रलये न व्यथन्ति च।"
"Those who, taking refuge in this knowledge, have attained my nature, are neither born at creation nor suffer at dissolution."
(गीता, १४-२)
–Bhagavad Gita 14.2
"यो वेद निहितं गुहायां परमे व्योमन्। सोश्नुते सर्वान्कामान्सह ब्रह्मणा विपश्चिता।"
"He, the wise one, who knows what is hidden in the cave of the supreme space (space within the heart) attains all desires together with the all-knowing Brahman."
"एतमानन्दमयमात्मानमुपसङ्क्रम्य। इमान् लोकान् कामान्नी कामरूप्यनुसञ्जरन्। एतत्सामगायन्नास्ते।"
"Having attained this Ātmān made of bliss, he moves freely among these worlds and desires, taking forms at will, singing this Sāman, and abides thus."
"सर्वे नन्दन्ति यशसागतेन सभासाहेन सख्या सखायः। किल्बिषस्पृत्पितुषणिर्ह्येषामरं हितो भवति वाजिनाय।"
"Everyone (the Liberated beings) rejoices at the arrival of the renowned champion of the assembly, the Lord; friends are united by friendship. The one who removes sin and delights, the father, is truly beneficial and sufficient for their steed."
"ऋचां त्वः पोषमास्ते पुपुष्वान् गायत्रं त्वो गायति शक्वरीषु। ब्रह्मा त्वो वदति जातविद्यां यज्ञस्य मात्रां विमिमीत उ त्वः।"
"The Liberated Brahmas, one is engaged in chanting the Vēdic hymns, the other is engaged singing the hymns of Gayatri and shakvārī meters, the third is narrating the knowledge of creation, the fourth is mediating on the order of sacrifice".
"परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यते स तत्र पर्येति जक्षन् क्रीडन् रममाणः। स्त्रीभिर्वा यानैर्वा … । तदा विद्वान्पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति।"
"Having reached the supreme light, he is established in his true nature. There he plays, travels, and enjoys as per his/her desire… There, devoid of the past impressions due to good and bad deeds, with pure disposition, he obtains the most exalted nearness to the Lord".
"मुक्ताः प्राप्य परं विष्णुं तद्देहं संश्रिता अपि। तारतम्येन तिष्ठन्ति गुणैरानन्दपूर्वकैः॥"
"Even after attaining the supreme Viṣṇu and resorting to His body, the liberated ones remain distinguished by gradations, according to their qualities, all of which are characterized by bliss."
भूपा मनुष्यगन्धर्वा देवाः पितर एव च। आजानेयाः कर्मदेवास्तत्त्व(रूपाः)देवाः पुरन्दरः॥ शिवो विरिञ्चिरित्येते क्रमाच्छतगुणोत्तराः । मुक्तावपि तदन्ये ये भूपाच्छतगुणावराः॥ न समो ब्रह्मणः कश्चिन्मुक्तावपि कथञ्चन । ततः सहस्रगुणिता श्रीस्ततः परमो हरिः॥ अनन्तगुणितत्वेन तत्समः परमोपि न।
"Kings, gandharvas, gods, ancestral-gods, action-gods, principle-gods, Indra, god Rudra, and the creator Brahma are each a hundred times greater than the previous. The humans who differ from these are a hundredfold lower compared to Kings. No one, not even among the liberated, is equal to Brahmā in any way. Thousand times superior to Him is goddess Shri. Infinitely superior to her is Lord Hari. None can equal or surpass Him."
अक्षण्वन्तः कर्णवन्तः सखायो मनोजवेष्वसमा बभूवुः। आदघ्नास उपकक्षास उ त्वे ह्रदा इव स्नात्वा उ त्वे ददृश्रे। कामस्य यत्राप्ताः कामास्तत्र माममृतं कृधीन्द्रायेन्द्रो परिस्रव॥
"Their friends, endowed with eyes and ears, became unequalled among those who are as swift as the mind. Some reached up to the knees, some up to the armpits; in you, as if having bathed in a lake, they appeared. Where the desires of desire are attained, there, make me immortal; let Indra, for Indra, flow around."
इत्यादि मोक्षानन्तरमपि भेदवचनेभ्यः।
These statements clearly show the difference between liberated and the God even after liberation.
"यत्र त्वस्य सर्वमात्मैवाभूत्तत्केन कं पश्येत्।"
"But where of him? When everything has truly become the Ātmān, then by what means and whom would he perceive?"
"यद्वै तन्न पश्यति पश्यन्वै तन्न पश्यति।"
"That which one does not see, even while seeing, indeed, does not truly see."
"न हि द्रष्टुर्दृष्टेर्विपरिलोपो विद्यते।"
"There is indeed no cessation of the seer or of seeing."
"अविनाशित्वान्न तु तद्द्वितीयमस्ति । ततोन्यद्विभक्तं यत्पश्येत्।"
"Because of imperishability, there is truly no second to it. Therefore, whatever else one perceives is specially separated."
"परमं ब्रह्म वेद ब्रह्मैव भवति।"
"Whoever knows the supreme Brahman truly becomes Brahman indeed."
"तत् त्वमसि।"
"You are that."
"अहं ब्रह्मास्मि।"
"I exist in Brahman." / "My existence is that of Brahman."
न च इत्यादिवाक्यविरोधः।
The above statements do not oppose the earlier quoted testimonials.
"सञ्ज्ञानाशो यदि भवेत्किमुक्त्या नः प्रयोजनम्। मोहं मां प्रापयामास भवानत्रेति चोदितः॥ याज्ञवल्क्यः प्रियामाह नाहं मोहं ब्रवीमि ते। भूतजज्ञानलोपः स्यान्निजं ज्ञानं न लुप्यते॥ न च ज्ञेयविनाशः स्यादात्मनाशः कुतः पुनः॥"
[The conversation between Yajnavalkya and Maitreyi in Brihadaranyaka Upanishad is quoted for clarity.]
"If there were loss of consciousness, what use would words be for us? You have caused me to fall into delusion here—thus questioned. Yājñavalkya said to his beloved: I do not speak delusion to you. There may be loss of knowledge of beings, but one's own knowledge is never lost. Nor can the knowable be destroyed; how then could the self ever be destroyed?"
वभावतः पराद्विष्णोर्विश्वं भिन्नमपि स्फुटम्। अस्वातन्त्र्याद्भिन्नमिव स्थितमेव यदेदृशम्॥ तदा घ्राणादिभोगः स्यात्स्वरूपज्ञानशक्तितः। तदात्मानुभवोपि स्यादीश्वरज्ञानमेव च॥ यदान्यं न विजानाति नात्मानं नेश्वरं तथा। पुरुषार्थता कुतस्तु स्यात्तदभावाय को यतेत्॥ तस्मात्स्वभावज्ञानेन भिन्ना विष्णुसमीपगाः। भुञ्जते सर्वभोगांश्च मुक्तिरेषा न चान्यथा॥
By its very nature, the universe is distinctly separate from the Supreme Viṣṇu; yet, due to its lack of independence, it appears to remain as if divided in this way. Then, the enjoyment of the senses such as smell arises from the power of knowledge of one's own true nature; at that time, self-experience and knowledge of the Lord also occur. When one does not know another, nor oneself, nor the Lord, then, how can there be any purpose to human life? Who would strive for the absence of such purpose? Therefore, through knowledge of one's own true nature, those who are distinct and near to Viṣṇu enjoy all enjoyments; this alone is liberation, and not otherwise.
यन्न पश्येत् परो विष्णुः द्वितीयत्वेन स स्वतः। तद्द्वितीयं न भवति प्रादुर्भावात्मकं वपुः॥ प्रधानपुरुषादन्यत् यत्तस्मात् भिन्नमीश्वरः। विभक्तत्वेन नियतं यस्मात् पश्यति सर्वदा। पश्यन्नेव यतो विष्णुः तदभेदं न पश्यति। चेतनाचेतनस्यास्य नाभेदोस्ति ततोमुना। न हि ज्ञानविलोपोस्ति सर्वज्ञस्य परेशितुः॥
That which the supreme Lord Vishnu does not perceive as different from himself, that does not become differentiated post manifestation. As he sees the unmanifest prakrti and the beings as different, they differ from the Lord. Though different, He is seen to control them always. Thus, some sages perceive the beings and the insentient as non-different from the lord Vishnu. Indeed, there is no loss of knowledge for the omniscient, the supreme ruler.
ब्रह्माणि जीवाः सर्वेपि परब्रह्माणि मुक्तिगाः। प्रकृतिः परमं ब्रह्म परमं महदच्युतः॥ नैव मुक्ता न प्रकृतिः क्वापि हि ब्रह्मवैभवम्। प्राप्नुवन्त्यपि तज्ज्ञानान्निजं ब्रह्मत्वमाप्यते॥ यद्यस्य परमेशत्वं तदा स्याद्दुःखिता कुतः।
दुःखी चेत्कुत ईशत्वमनीशो ह्येव दुःखभाक्॥ कुतः सर्वविदोज्ञत्वं क्व भ्रमोप्यज्ञतां विना। तस्मान्नैवेश्वरो जीवस्तत्प्रसादात्तु मुच्यते॥
All living beings are addressed with the term 'Brahma'. Similarly, the beings who have attained liberation are addressed by the term 'para-brahma'. Prakrti is addressed as 'pramam-brahma'. But more significant than that is Supreme Achyuta. Never it is possible to attain the glory of Brahman by either liberated beings or Pakrti. When they are said to attain 'Brahmatva', it only means they attained the accurate knowledge of Brahman to their capacity. If beings are Supreme Lords, then why do they experience misery? If a being is suffering, how can he be the Supreme Lord? If being is the all-knowing omniscient, how can illusion and ignorance arise in Him? Therefore, the living entity is not God, and God's grace liberates him.
अहेयत्वदहंनामा भगवान्हरिरव्ययः। ब्रह्मासौ गुणपूर्णत्वात् अस्मि असौ असनान्मितेः। असनादसिनामासौ तेजस्त्वात् त्वमितीरितः। सर्वैः क्रियापदैश्चैव सर्वेः द्रव्यपदैरपि।
सर्वैः गुणपदैश्चैव वाच्य एको हरिः स्वयम्। युष्मत्पदैः प्रातियोग्यात् तद्युतैश्च क्रियापदैः। अस्मत्पदैरान्तरत्वात् क्रियार्थैश्च तदन्वयैः। परोक्षत्वात्तत्पदैश्च मुख्यवाच्यः स एव तु।
As He can never be avoided (as both Prakrti and Jivas depend on him), the inexhaustible Supreme Lord Hari is called 'aham'. As all auspicious qualities are complete in him, he is called 'Brahma'. As he is without limits, he is called 'Asmi'. As he has self-effulgence, he is called 'tvam'. All the verbs, all the substantives, and all the qualitative primarily only convey Lord Hari himself. As he represents capability in everyone that is of value, the term 'yushmat' and all the verbs constituted by 'yushmat' convey Him. As he is stationed within everyone, the term 'asmat' and all verbs that are rooted in 'asmat' convey Him. As he is the doer, though he is invisible, the term 'tat' primarily conveys Him.
सर्वान् वेदानधीत्यैव प्रज्ञाधिक्येन हेतुना। श्वेतकेतुरहङ्कारात् प्रायशो नास्मि मानुषः॥ देवो वा केशवांशो वा नैषा प्रज्ञान्यथा भवेत्। एवं महत्त्वबुद्ध्यैव दर्पपूर्णोभ्यगात् पितुः॥
[Clarification is provided regarding 'tatvamasi' statement from Upanishad.]
Śvetaketu, having studied all the Vedas and being superior in wisdom, became proud and generally thought, 'I am not a mere human; I am a god or a portion of Keśava.' Otherwise, such wisdom would not exist. Thus, filled with pride due to his sense of greatness, he approached his father.
सकाशमकृताचारं तं दृष्ट्वा स्तब्धमज्ञवत्। पितोवाच कुतः पुत्र स्तब्धता त्वामुपागता॥ प्रायो नारायणं देवं नैव त्वं पृष्टवानसि। यस्मिन् ज्ञाते तु अविज्ञातज्ञानादीनां फलं भवेत्॥
Observing the misbehaviour of his son filled with ignorance, Father enquired–"Hey Son, why are you filled with false ego"? Probably you have not enquired about the all-pervading lord Narayana. If you understand Him, you will gain a deep understanding of other things as well that are not studied directly.
प्राधान्यात् सदृशत्वाच्च तदधीनमिति स्फुटम्। तत्सृष्टं चेति विज्ञातं फलवदि्ध भवेज्जगत्। स्वातन्त्र्येणास्य विज्ञानं मिथ्याज्ञानमनर्थकृत्॥
From the study, it becomes clear that He is the primary and everything else is always under His control. The firm understanding that the world is His creation results in a better understanding of the world. To understand oneself or the world as independent is wrong knowledge and results in downfall.
यथा चैवैकमृत्पिण्ड ज्ञानादेः सदृशत्वतः। मृण्मयं तदकार्यं च ज्ञातं मृदिति वै भवेत्। यथैव मृत्तिकेत्यादिनित्यनामप्रवेदनात्। वाचारब्धमनित्यं तु ज्ञातं तन्मूलमित्यपि।
By studying a lump of clay and by knowledge of its properties, it is possible to understand and know the clay and objects made of clay elsewhere. Similarly, by understanding the meaning of the eternal root word 'mrutika' (clay), we come to know the meaning of non-eternal, derived words meaning as well.
एवं कारणभूतोसौ भगवान् पुरुषोत्तमः। प्रधानश्च स्वतन्त्रश्च तन्मूलमखिलं जगत्। तदाधारं विमुक्तौ च तदधीनं सदा स्थितम्। स सूक्ष्मो व्यापकः पूर्णः तदीयमखिलं जगत् । तस्मात् तदीयः त्वमसि नैव सोसि कथञ्चन।
Similarly, by knowing Lord Purushottama, the supreme among beings, as the primary cause, as independent, as the root, one can know the universe as well. He supports even the liberated beings. He is subtle, all-pervading, and complete; all the universe belongs to him. Therefore, you are his; you are never He in any way.
यथा पक्षी च सूत्रं च नाना वृक्षरसा अपि। यथा नद्यः समुद्रश्च यथा वृक्षपरावपि। यथा धानाः परश्चैव यथैव लवणोदके। यथा पुरुषदेशौ च यथाज्ञज्ञानदावपि। यथा स्तेनापहार्यौ च तथा त्वं च परस्तथा। भिन्नौ स्वभावतो नित्यं नानयोरेकता क्वचित्।
[Examples from Chandogya Upanishad chapter 6 are explained]
As between a bird and the thread, between nectar and various trees; As between rivers and ocean, between the tree and the God; As between seeds and the invisible, between salt and water; As between Purusha, i.e. person, and the country in which he dwells, between an ignorant person and the giver of knowledge; As between the robber and the stolen object, so too you and the other are always separate by nature; there is never unity between the two.
एवं भेदोखिलस्यापि स्वतन्त्रात् परमेश्वरात्। परतन्त्रं स्वतन्त्रेण कथमैक्यमवाप्नुयात्। स जीवनामा भगवान् प्राणधारणहेतुतः। उपचारेण जीवाख्या संसारिणि निगद्यते। तदधीनमिदं सर्वं नान्याधीनः स ईश्वरः।
Thus, how could that which is dependent ever attain unity with the independent Supreme Lord? The word 'Jīva' is primarily addressed to the Lord as He sustains life. For the sake of worldly transactions, the being is addressed as 'Jīva' secondarily. These examples show that the Lord, Īshwara, is never under the control of anyone. Everything is under His control.
जीवेश्वरभिदा चैव जडेश्वरभिदा तथा। जीवभेदो मिथश्चैव जडजीवभिदा तथा। जडभेदो मिथश्चेति प्रपञ्चो भेदपञ्चकः। विष्णोः प्रज्ञामितं यस्मात् द्वैतं न भ्रान्तिकल्पितम्। अद्वैतः परमार्थोसौ भगवान् विष्णुरव्ययः। परमत्वं स्वतन्त्रत्वं सर्वशक्तित्वमेव च।
The universe, called 'pra-pancha' (literally to mean five-fold difference) is characterized by fivefold differences: the difference between the individual being and God, the difference between the insentient and God, the difference among individual beings, the difference between the insentient and the individual being, and the difference among insentient objects. As Lord Vishnu is aware of these five differences, they are not illusionary. As Lord Vishnu is the supreme purpose and unchanging, he is called 'advaita', the one without a second. He has the qualities of supremacy, independence, and omnipotence.
सर्वज्ञत्वं परानन्दः सर्वस्य तदधीनता। इत्यादयो गुणा विष्णोः नैवान्यस्य कथञ्चन। अभावः परमद्वैते सन्त्येव ह्यपराणि तु। विकल्पो विनिवर्तेत कल्पितो यदि केनचित्। अद्वैतं ज्ञानिनां पक्षे न तस्मात् विद्यते क्वचित्। इत्यादिश्रुतिभ्यः अर्थान्तरस्यैव अवगतत्वात्।
Omniscience, supreme bliss, and dependence on that - are qualities attributed to Lord Vishnu alone, not to anyone else. There are no lacunas in the supreme 'advaita', the one without a second, that exist in others. Even if such characters are imagined by others, they will finally be corrected. In the perspective of the wise, non-duality does not exist anywhere. Thus, from these Vedic sentences, the difference only can be deciphered, emphasizing the comprehension of an alternative meaning.
एकपिण्डनामधेयेतिशब्दानां वैयर्थ्यं चान्यथा। न च एकविज्ञानेन सर्वविज्ञानं तत्पक्षे। न हि शुक्तिज्ञो रजतज्ञ इति व्यवहारः। नवकृत्वोपि भेदे एव दृष्टान्तोक्तेश्च। तस्मादतत्त्वमसीत्येवोच्यते।
Otherwise, the statements such as "One egg", and "One body from another" are not required (as the word 'one' is used to show the difference with the other). Also, it will be inappropriate to state, by knowing one item, knowledge of all items is possible (as there is only one item as per non-dualists). Also, it is not a norm in the world that a knower of the purity of silver is also the knower of silvery illusion. In all nine examples, we can decipher differences only. Therefore, what is said is "atatva masi", i.e., 'you are not that', i.e. 'You are different' in the Upanishad.
Note: The Upanishad statement "सर्वं तत्सत्यं स आत्मातत्त्वमसि श्वेतकेतो(6.9.4) as per Madhavacharya needs to be split as "सर्वं तत्सत्यं स आत्म अतत्त्वमसि श्वेतकेतो”
ऐतदात्म्यमित्येतदात्मसम्बन्धि, तत्स्वामिकम्। त्वमपि तदैतदात्म मेवासि न सोसीति वा। तदिति लिङ्गसाम्यं चात्र। अविद्यमानमेव ईश्वरं सृष्ट्यादिकं च अप्राप्तमेव आत्मनो भिन्नत्वेन प्रापयित्वा तन्निषेधे कथं श्रुतेः उन्मत्तवाक्यत्वं न स्यात्?
(This does not conflict with the previous phrase "एषोऽणिम् ऐतदात्म्यमिदं सर्वं", as it only indicates everything is related to "Ātmān" and is owned by Him.) So, the entire sentence means "You are having the all-pervading 'Ātmān' as your owner, and you are not the same as Him". This interpretation is grammatically compliant with 'tat' being a neutral gender as well. Otherwise, we have to interpret the "Lord" who does creation and other activities as non-existent, as his existence as Lord is possible only if He is different from the beings. By rejecting it (creation activity of the Lord), several Vedic statements lose their sanity.
अनुवादोपि "यदिदं वदन्ति तन्न युज्यते"इत्यादिवाक्यं परिहारे विशेषयुक्तिं च विना न दृष्टः। अतिप्रसङ्गश्चान्यथा। अभेदानुवादेन भेदोपदेशः किमिति न स्यात्?
If one argues these earlier statements are paraphrased initially to reject them, it is inappropriate. Such statements do not provide a resolution and add unwanted special logic. It becomes overthinking as well. Why would an interpretation trying to teach non-duality end up teaching difference as well?
सर्वशाखान्ते भेदोक्तेश्च एतदेव युक्तम्।
In the concluding remarks, all branches of knowledge advocated the distinct identity only. So, it is prudent to interpret accordingly.
"न असंवत्सरवासिने प्रब्र"यात् न अप्रवक्त्रे इत्याचार्याः आचार्याः"
"Until one stays for one year, demonstrates good conduct, and exhibits the ability to teach others, one should not teach the secret knowledge."
"अहं विश्वं भुवनमभ्यभवाम्"
"I transcend the universe and am far superior in quality to that which has come into being."
"अनन्ते स्वर्गे लोके ज्येये प्रतितिष्ठति प्रतितिष्ठति इति ब्रह्मविदो विदुः"
"The knowers of Brahman understand that it stands eternally in the superior heavenly world."
"नमो विष्णवे महते करोमि"
"Offer my obeisasalutationsnces to Lord Vishnu, the great!"
"पश्यन्त्यात्मन्यवस्थितम्"
"They perceive it as situated within themselves."
इत्यादि॥
- thus states various testimonials.
न चेश्वरः तद्भेदो वा प्रत्यक्षादिसिद्धः। तत्पक्षे तु ऐक्यादेरपि मिथ्यात्वात् स्वरूपस्य च सिद्धत्वात् व्यर्थैव श्रुतिः। लक्षितस्वरूपस्यापि न स्वरूपात् विशेषः। निर्विशेषत्वोक्तेः। मिथ्याविशेषोक्तौ च अप्रामाण्यं श्रुतेः। मिथ्यात्वं च मिथ्यैव तेषाम्। अतः सत्यत्वं सत्यं स्यात् च।
Perhaps (as per non-dualist), direct perception neither proves God nor his identity as distinct. With that assumption, as per non-dualist, the reality is false, an illusion. It renders the Vedic statements useless. Non-dualists must consider the perceived form (of God) as not special and not distinct from its natural form. It ends up advocating non-speciality (to God). This falsifies the Vedic statements that advocate speciality. then, Vedic statements lose significance as a valid source of knowledge. Hence, the illusionary nature of reality is false. The reality of the world is the truth and shall remain so.
उपाधिकृतभेदे पि उपाधेः मिथ्यात्वे तु अप्राप्तमेव उपाधिभेदं प्रापयित्वा पुनः निषिद्ध्यते इति स एव दोषः। सत्योपाधिपक्षेपि हस्तपादाद्युपाधिभेदेपि भोकतुः एकत्वदृष्टेः एकेनैव ईश्वरेण सर्वोपाधिगतं सुखं दुःखं भुज्येतेत्येवमादयो दोषाः समा एव।
If variance and distinct identities (in the world) are created because of illusion, appearance being false, and resulting from ignorance, it is forbidden to obtain a distinct appearance again and again (as ignorance cannot be born from knowledge). This is the defect in the argument. Even if we consider the appearance to be real (a form of God), then one must see the vision of the same god, non-duality, in the different appearances of the hand and legs of the enjoyer. The enjoyer not only experiences pleasure but also misery in all its appearing forms. This attaches defect (to the Lord).
अचेतनानामनुभवाभावात् न तत्साम्यम्। अतो जीवेश्वरयोः भेद एवेति सिद्धम् ॥ १८ ॥
Because non-conscious beings, insentient, lack experience, they cannot be equated (to individual beings). Thus, it is established that there is a difference between the individual being and the Supreme Lord.
