B.G 2.18
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः । अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥२-१८॥
antavanta ime dehā nityasyoktāḥ śarīriṇaḥ । anāśino'prameyasya tasmādyudhyasva bhārata ॥2-18॥
[अन्तवन्तः (antavantaḥ) - perishable; इमे (ime) - these; देहाः (dehāḥ) - bodies; नित्यस्य (nityasya) - eternal; उक्ताः (uktāḥ) - said; शरीरिणः (śarīriṇaḥ) - of the embodied being; अनाशिनः (anāśinaḥ) - indestructible; अप्रमेयस्य (aprameyasya) - like the immeasurable Lord; तस्मात् (tasmāt) - therefore; युध्यस्व (yudhyasva) - fight; भारत (bhārata) - O Bharata;]
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 Jīva can be addressed with the word 'śarīriṇaḥ', because only Jīva 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.
भवतु देहस्यापि कस्यचिन्नित्यत्वमिति। नेत्याह - अन्तवन्त इति। अस्तु तर्हि दर्पणनाशात् प्रतिबिम्बनाशवदात्मनाश इत्यत आह - नित्यस्येति। "शरीरिणः" इति ईश्वरव्यावृत्तये। नच नैमित्तिकनाश इत्याह - अनाशिन इति। कुतः? अप्रमेयेश्वरसरूपत्वात्।
bhavatu dehasyāpi kasyacinnityatvamiti। netyāha - antavanta iti। astu tarhi darpaṇanāśāt pratibimbanāśavadātmanāśa ityata āha - nityasyeti। "śarīriṇaḥ" iti īśvaravyāvṛttaye। naca naimittikanāśa ityāha - anāśina iti। kutaḥ? aprameyeśvarasarūpatvāt।
[भवतु (bhavatu) - let it be; देहस्य (dehasya) - of the body; अपि (api) - also; कस्यचित् (kasyacit) - of someone; नित्यत्वम् (nityatvam) - eternity; इति (iti) - thus; नेति (neti) - not thus; आह (āha) - he said; अन्तवन्त (antavanta) - having an end; इति (iti) - thus; अस्तु (astu) - let it be; तर्हि (tarhi) - then; दर्पणनाशात् (darpaṇanāśāt) - from the destruction of the mirror; प्रतिबिम्बनाशवत् (pratibimbanāśavat) - like the destruction of the reflection; आत्मनाश (ātmanāśa) - destruction of the Ātmān; इत्यत (ityata) - thus; आह (āha) - he said; नित्यस्य (nityasya) - of the eternal; इति (iti) - thus; शरीरिणः (śarīriṇaḥ) - of the embodied; इति (iti) - thus; ईश्वरव्यावृत्तये (īśvaravyāvṛttaye) - for the exclusion of the Lord; नच (naca) - and not; नैमित्तिकनाश (naimittikanāśa) - occasional destruction; इत्याह (ityāha) - thus he said; अनाशिन (anāśina) - indestructible; इति (iti) - thus; कुतः (kutaḥ) - why; अप्रमेयेश्वरसरूपत्वात् (aprameyeśvarasarūpatvāt) - due to the nature of the immeasurable Lord;]
Suppose, if someone considers even the body to be eternal; the verse 'antavanta', i.e. 'the one with the end', denies the same. If we doubt the destruction of the Ātmān, 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 by his very nature is without limits.
नह्युपाधिबिम्बसन्निध्यनाशे प्रतिबिम्बनाशः, सति च प्रदर्शके। स्वयमेवात्र प्रदर्शकः। चित्त्वात्। नित्यश्चोपाधिः कश्चिदस्ति॥
nahyupādhibimbasannidhyanāśe pratibimbanāśaḥ, sati ca pradarśake. svayamevātra pradarśakaḥ. cittvāt. nityaścopādhiḥ kaścidasti॥
[नहि (na hi) - not indeed; उपाधि (upādhi) - limitation / that which is placed near; बिम्ब (bimba) - reflection; सन्निध्य (sannidhya) - presence; नाशे (nāśe) - destruction; प्रतिबिम्ब (pratibimba) - image; नाशः (nāśaḥ) - destruction; सति (sati) - existing; च (ca) - and; प्रदर्शके (pradarśake) - in the demonstrator; स्वयम् (svayam) - oneself; एव (eva) - only; अत्र (atra) - here; प्रदर्शकः (pradarśakaḥ) - demonstrator; चित्त्वात् (cittvāt) - due to consciousness; नित्यः (nityaḥ) - eternal; च (ca) - and; उपाधिः (upādhiḥ) - limitation; कश्चित् (kaścit) - some; अस्ति (asti) - exists;]
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।"
"pratipattau vimokṣasya nityopādhyā svarūpayā। cidrūpayā yuto jīvaḥ keśavapratibimbakaḥ।"
[प्रतिपत्तौ (pratipattau) - in the realization; विमोक्षस्य (vimokṣasya) - of liberation; नित्योपाध्या (nityopādhyā) - with eternal adjunct; स्वरूपया (svarūpayā) - with the true nature; चिद्रूपया (cidrūpayā) - with the form of consciousness; युतः (yutaḥ) - united; जीवः (jīvaḥ) - the individual soul; केशवप्रतिबिम्बकः (keśavapratibimbakaḥ) - reflection of Keshava;]
"In the realization of liberation, with the eternal adjunct (nityopādhyā), with the essential nature in the form of consciousness, united with, the individual being is the reflection of Lord Keśava (Viṣṇu)."
इति भगवद्वचनात् ॥१८॥
iti bhagavadvacanāt ॥18॥
[इति (iti) - thus; भगवत् (bhagavat) - of the Lord; वचनात् (vacanāt) - from the words;]
- thus states 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।
śarīriṇāṃ tu dehahānyādinā nāśo vidyate eva. "yena sarvamidaṃ tatam" iti tasyaiva lakṣaṇakathanāt na jīvānāṃ deśataḥ guṇataśca pū"rṇatā. anicchayā da"hānyādereva duḥkhāvāptiḥ siddhā. tasmādanāśino aprameyasya viṣṇoḥ pūjārthaṃ yuddhyasva. tatprasādādhīnatvād duḥkhanivṛtteḥ sukhasya ca.
[शरीरिणाम् (śarīriṇām) - of embodied beings; तु (tu) - but; देह-हानि-आदिना (deha-hāni-ādinā) - by body-destruction-etc.; नाशः (nāśaḥ) - destruction; विद्यते (vidyate) - exists; एव (eva) - indeed; "येन ("yena) - by whom; सर्वम् (sarvam) - all; इदं (idaṃ) - this; ततम्" (tatam") - is pervaded;" इति (iti) - thus; तस्यैव (tasyaiva) - of him only; लक्षण-कथनात् (lakṣaṇa-kathanāt) - from the description of the characteristic; न (na) - not; जीवानाम् (jīvānām) - of living beings; देशतः (deśataḥ) - by place; गुणतः (guṇataḥ) - by quality; च (ca) - and; पू"र्णता (pū"rṇatā) - fullness;" अनिच्छया (anicchayā) - by unwillingness; द"हान्यादेः (da"hānyādeḥ) - of burning-etc.;" एव (eva) - indeed; दुःख-अवाप्तिः (duḥkha-avāptiḥ) - attainment of sorrow; सिद्धा (siddhā) - is established; तस्मात् (tasmāt) - therefore; अनाशिनः (anāśinaḥ) - of the indestructible; अप्रमेयस्य (aprameyasya) - of the immeasurable; विष्णोः (viṣṇoḥ) - of Viṣṇu; पूजा-अर्थम् (pūjā-artham) - for the sake of worship; युद्ध्यस्व (yuddhyasva) - fight; तत्-प्रसाद-अधीनत्वात् (tat-prasāda-adhīnatvāt) - due to dependence on his grace; दुःख-निवृत्तेः (duḥkha-nivṛtteḥ) - of cessation of sorrow; सुखस्य (sukhasya) - of happiness; च (ca) - and;]
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।"
"ye tu sarvāṇi karmāṇi mayi saṃnyasya mat-parāḥ। teṣām ahaṃ samuddhartā।"
[ये (ye) - who; (those) which; तु (tu) - but; however; सर्वाणि (sarvāṇi) - all; every; कर्माणि (karmāṇi) - actions; deeds; मयि (mayi) - in me; upon me; संन्यस्य (saṃnyasya) - having renounced; having placed down; मत्पराः (mat-parāḥ) - having me as the supreme; devoted to me; तेषाम् (teṣām) - of them; for those; अहम् (aham) - I; myself; समुद्धर्ता (samuddhartā) - the deliverer; the one who lifts up; rescuer;]
"But those who dedicate all actions to me and are devoted to me — I am their deliverer."
(गीता १२-६) इत्यादेः।
(gītā 12-6) ityādeḥ।
[गीता (gītā) - Bhagavad Gita; १२-६ (12-6) - Chapter 12, Verse 6; इत्यादेः (ityādeḥ) - and so forth;]
– stated in Bhagavad Gita 12.6
जीवपक्षे "नित्यस्योक्ताः" इत्युक्तत्वात् "अनाशिनः" इति पुनरुक्तिः। "अविनाशि, येन सर्वमिदं ततम्" इत्युक्तस्यैव "अनाशिनोप्रमेयस्य" इति प्रत्यभिज्ञानाच्च।
jīvapakṣe "nityasyoktāḥ" ityuktatvāt "anāśinaḥ" iti punaruktiḥ. "avināśi, yena sarvam idaṃ tatam" ityuktasyaiva "anāśinoprameyasya" iti pratyabhijñānācca.
[जीवपक्षे (jīvapakṣe) - in the case of the living being; "नित्यस्योक्ताः" ("nityasyoktāḥ") - "of the eternal, it is said"; इत्युक्तत्वात् (ityuktatvāt) - because it is thus stated; "अनाशिनः" ("anāśinaḥ") - "imperishable"; इति (iti) - thus; पुनरुक्तिः (punaruktiḥ) - repetition; "अविनाशि, येन सर्वमिदं ततम्" ("avināśi, yena sarvam idaṃ tatam") - "O imperishable, by whom all this is pervaded"; इत्युक्तस्यैव (ityuktasyaiva) - of what was thus stated only; "अनाशिनोप्रमेयस्य" ("anāśinoprameyasya") - "of the imperishable, the immeasurable"; इति (iti) - thus; प्रत्यभिज्ञानाच्च (pratyabhijñānācca) - and because of recognition;]
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।
"ime dehāḥ" iti viśeṣaṇān nityaś-cidānandātmakaḥ svarūpabhūto deho muktānām api vidyata iti jñāyate.
[इमे (ime) - these; देहाः (dehāḥ) - bodies; इति (iti) - thus; विशेषणात् (viśeṣaṇāt) - from the qualification; नित्यः (nityaḥ) - eternal; चित् (cit) - consciousness; आनन्दात्मकः (ānandātmakaḥ) - of the nature of bliss; स्वरूपभूतः (svarūpabhūtaḥ) - of the essential nature; देहः (dehaḥ) - body; मुक्तानाम् (muktānām) - of the liberated ones; अपि (api) - even; विद्यते (vidyate) - exists; इति (iti) - thus; ज्ञायते (jñāyate) - it is known;]
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॥"
"na vartate yatra rajastamastayoḥ satvaṃ ca miśraṃ na ca kālavikramaḥ। na yatra māyā kimutāpare hare- ranuvratā yatra surāsurārcitāḥ॥ śyāmāvadātāḥ śatapatralocanāḥ piśaṅgavastrāḥ surucaḥ supeśasaḥ। sarve caturbāhava unmiṣanmaṇi - pravekaniṣkābharaṇāḥ suvarcasaḥ॥ pravālavaiḍūryamṛṇālavarcasāṃ parisphuratkuṇḍalamaulimālinām। bhrājiṣṇubhiryaḥ parito virājate lasadvimānāvalibhirmahātmanām॥ vidyotamānapramadottamābhiḥ savidyudabhrāvalibhiryathā nabhaḥ॥"
[न (na) - not; वर्तते (vartate) - exists; यत्र (yatra) - where; रजस् (rajas) - passion; तमस् (tamas) - darkness; तयोः (tayoḥ) - of those two; सत्वं (satvam) - goodness; च (ca) - and; मिश्रं (miśraṃ) - mixture; न (na) - not; च (ca) - and; कालविक्रमः (kālavikramaḥ) - the power of time; न (na) - not; यत्र (yatra) - where; माया (māyā) - illusion; किम् (kim) - what; उत (uta) - indeed; अपरे (apare) - others; हरेः (hareḥ) - of Hari; अनुव्रताः (anuvratāḥ) - devoted followers; यत्र (yatra) - where; सुरासुरार्चिताः (surāsurārcitāḥ) - worshipped by gods and demons; श्यामावदाताः (śyāmāvadātāḥ) - dark and fair; शतपत्रलोचनाः (śatapatralocanāḥ) - lotus-eyed; पिशङ्गवस्त्राः (piśaṅgavastrāḥ) - wearing yellow garments; सुरुचः (surucaḥ) - splendid; सुपेशसः (supeśasaḥ) - very handsome; सर्वे (sarve) - all; चतुर्बाहवः (caturbāhavaḥ) - four-armed; उन्मिषन्मणि (unmiṣanmaṇi) - with shining jewels; प्रवेकनिष्काभरणाः (pravekaniṣkābharaṇāḥ) - adorned with excellent gold ornaments; सुवर्चसः (suvarcasaḥ) - radiant; प्रवालवैडूर्यमृणालवर्चसाम् (pravālavaiḍūryamṛṇālavarcasām) - with the luster of coral, sparkling eye, and lotus stalk; परिस्फुरत्कुण्डलमौलिमालिनाम् (parisphuratkuṇḍalamaulimālinām) - with shining earrings and garlands on their crowns; भ्राजिष्णुभिः (bhrājiṣṇubhiḥ) - brilliant; यः (yaḥ) - who; परितः (paritaḥ) - all around; विराजते (virājate) - shines; लसद्विमानावलिभिः (lasadvimānāvalibhiḥ) - with shining rows of aerial cars; महात्मनाम् (mahātmanām) - of the great souls; विद्योतमानप्रमदोत्तमाभिः (vidyotamānapramadottamābhiḥ) - with shining excellent women; सविद्युदभ्रावलिभिः (savidyudabhrāvalibhiḥ) - with rows of clouds with lightning; यथा (yathā) - as; नभः (nabhaḥ) - the sky;]
"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।
iti hi bhāgavate।
[इति (iti) - thus; हि (hi) - indeed; भागवते (bhāgavate) - in the Bhāgavata Purāṇa;]
- indeed, stated thus, in the Bhāgavata Purāṇa.
"चिदानन्दशरीरेण सर्वे मुक्ता यथा हरिः। भुञ्जते कामतो भोगांस्तदन्तर्बहिरेव च॥"
"cidānandaśarīreṇa sarve muktā yathā hariḥ। bhuñjate kāmato bhogāṃstadantarbahireva ca॥"
[चिद् (cid) - consciousness; आनन्द (ānanda) - bliss; शरीरेण (śarīreṇa) - by the body; सर्वे (sarve) - all; मुक्ताः (muktāḥ) - liberated; यथा (yathā) - just as; हरिः (hariḥ) - Hari (Viṣṇu); भुञ्जते (bhuñjate) - enjoy; कामतः (kāmataḥ) - as desired; भोगान् (bhogān) - pleasures; तत् (tat) - that; अन्तः (antaḥ) - within; बहि: (bahiḥ) - without; एव (eva) - indeed; च (ca) - and;]
"All liberated beings, possessing bodies of consciousness and bliss, similar to Lord Hari, enjoy pleasures at will both internally and externally."
इति परमश्रुतिः।
iti paramaśrutiḥ।
[इति (iti) - thus; परम (parama) - supreme; श्रुतिः (śrutiḥ) - revelation;]
- stated thus, in the Parama Sruti, the vedic testimonial.
न च जीवेश्वरैक्यं मुक्तावपि।
na ca jīveśvaraikyaṃ muktāv api।
[न (na) - not; च (ca) - and; जीव (jīva) - individual being; ईश्वर (īśvara) - Lord; ऐक्यं (aikyaṃ) - unity; मुक्तौ (muktau) - in liberation; अपि (api) - even;]
Even in liberation, there is no unity between the individual being and the Lord.
"इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः। सर्गेपि नोपजायन्ते प्रलये न व्यथन्ति च।"
"idaṃ jñānam upāśritya mama sādharmyam āgatāḥ। sarge'pi nopajāyante pralaye na vyathanti ca।"
[इदं (idaṃ) - this; ज्ञानम् (jñānam) - knowledge; उपाश्रित्य (upāśritya) - having resorted to; मम (mama) - my; साधर्म्यम् (sādharmyam) - similar nature; आगताः (āgatāḥ) - have attained; सर्गे (sarge) - in creation; अपि (api) - even; न (na) - not; उपजायन्ते (upajāyante) - are born; प्रलये (pralaye) - in dissolution; न (na) - not; व्यथन्ति (vyathanti) - are disturbed / suffer; च (ca) - and;]
"Those who, taking refuge in this knowledge, have attained my nature, are neither born at creation nor suffer at dissolution."
(गीता, १४-२)
(gītā, 14-2)
[गीता (gītā) - Gita; १४ (14) - 14; २ (2) - 2;]
–Bhagavad Gita 14.2
"यो वेद निहितं गुहायां परमे व्योमन्। सोश्नुते सर्वान्कामान्सह ब्रह्मणा विपश्चिता।"
"yo veda nihitaṃ guhāyāṃ parame vyoman। so'śnute sarvān kāmān saha brahmaṇā vipaścitā।"
[यो (yaḥ) - who; वेद (veda) - knows; निहितं (nihitam) - placed; गुहायां (guhāyām) - in the cave; परमे (parame) - supreme; व्योमन् (vyoman) - space; सः (saḥ) - he; अश्नुते (aśnute) - attains; सर्वान् (sarvān) - all; कामान् (kāmān) - desires; सह (saha) - together with; ब्रह्मणा (brahmaṇā) - with Brahman; विपश्चिता (vipaścitā) - the wise;]
"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।"
"etam ānandamayam ātmānam upasaṅkramya। imān lokān kāmān nī kāmarūpy anusañjaran। etat sāma gāyan āste।"
[एतं (etam) - this; (object) आनन्दमयम् (ānandamayam) - consisting of bliss; आत्मानम् (ātmānam) - Ātmān; उपसङ्क्रम्य (upasaṅkramya) - having approached; इमान् (imān) - these; (object) लोकान् (lokān) - worlds; कामान् (kāmān) - desires; नी (nī) - having led; कामरूप्य (kāmarūpy) - assuming forms at will; अनुसञ्जरन् (anusañjaran) - moving about; एतत् (etat) - this; साम (sāma) - Sāman (song); गायन् (gāyan) - singing; आस्ते (āste) - remains;]
"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।"
"sarve nandanti yaśasāgatena sabhāsāhena sakhyā sakhāyaḥ। kilbiṣaspṛtpituṣaṇirhyeṣāmaraṃ hito bhavati vājināya।"
[सर्वे (sarve) - all; everyone, spoken in the cotext of liberated; नन्दन्ति (nandanti) - rejoice; are delighted; यशसा (yaśasā) - by fame; by glory; आगतेन (āgatena) - by the one who has come; by the arrival; सभासाहेन (sabhāsāhena) - by the assembly's hero; by the champion of the assembly; सख्या (sakhyā) - by friendship; by companionship; सखायः (sakhāyaḥ) - friends; किल्बिषस्पृत् (kilbiṣaspṛt) - remover of sin; destroyer of evil; पितुषणिः (pituṣaṇiḥ) - delighter of the father; one who pleases the father; हि (hi) - indeed; surely; एषाम् (eṣām) - of these; for them; अरम् (aram) - enough; sufficient; हितः (hitaḥ) - beneficial; good; भवति (bhavati) - becomes; is; वाजिनाय (vājināya) - for the horse; for the steed;]
"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।"
"ṛcāṃ tvaḥ poṣamāste pupuṣvān gāyatraṃ tvo gāyati śakvarīṣu। brahmā tvo vadati jātavidyāṃ yajñasya mātrāṃ vimimīta u tvaḥ।"
[ऋचां (ṛcām) - of the rig verses; त्वः (tvaḥ) - you; पोषमास्ते (poṣam āste) - nourishment abides; पुपुष्वान् (pupuṣvān) - having nourished; गायत्रं (gāyatram) - the gāyatra (song/verse); त्वो (tvo) - you; गायति (gāyati) - sing; शक्वरीषु (śakvarīṣu) - in the śakvarī verses; ब्रह्मा (brahmā) - the priest; त्वो (tvo) - you; वदति (vadati) - speaks; जातविद्यां (jātavidyām) - creation knowledge; यज्ञस्य (yajñasya) - of the sacrifice; मात्रां (mātrām) - measure; विमिमीत (vimimīta) - measures / order; उ (u) - indeed; त्वः (tvaḥ) - you;]
"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।"
"paraṃ jyotir-upasampadya svena rūpeṇa abhiniṣpadyate sa tatra paryeti jakṣan krīḍan ramamāṇaḥ. strībhiḥ vā yānaiḥ vā … . tadā vidvān puṇya-pāpe vidhūya nirañjanaḥ paramaṃ sāmyam-upaiti."
[परम् (param) - supreme; ज्योतिः (jyotiḥ) - light; उपसम्पद्य (upasampadya) - having attained; स्वेन (svena) - by his own; रूपेण (rūpeṇa) - form; अभिनिष्पद्यते (abhiniṣpadyate) - he becomes; सः (saḥ) - he; तत्र (tatra) - there; परीति (paryeti) - moves about; जक्षन् (jakṣan) - eating; क्रीडन् (krīḍan) - playing; रममाणः (ramamāṇaḥ) - rejoicing; स्त्रीभिः (strībhiḥ) - with women; वा (vā) - or; यानैः (yānaiḥ) - with vehicles; वा (vā) - or; तदा (tadā) - then; विद्वान् (vidvān) - the wise one; पुण्यपापे (puṇya-pāpe) - merit and demerit; विधूय (vidhūya) - having shaken off; निरञ्जनः (nirañjanaḥ) - stainless; परमम् (paramam) - supreme; साम्यम् (sāmyam) - equality; उपैति (upaiti) - attains;]
("Having reached the supreme light, he is established in his true nature. There, he moves freely, enjoying, playing, delighting, with women or vehicles or … . Then, the wise one, having cast off virtue and vice, pure, attains the highest equality.")
"Attaining the super effulgent form, he experiences the true self. 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॥"
"muktāḥ prāpya paraṃ viṣṇuṃ taddehaṃ saṃśritā api। tāratamyena tiṣṭhanti guṇair ānanda-pūrvakaiḥ॥"
[मुक्ताः (muktāḥ) - liberated ones; प्राप्य (prāpya) - having attained; परं (paraṃ) - supreme; विष्णुं (viṣṇum) - Viṣṇu; तद्देहं (taddeham) - His body; संश्रिता (saṃśritā) - having resorted to; अपि (api) - even; तारतम्येन (tāratamyena) - by gradation; तिष्ठन्ति (tiṣṭhanti) - they remain; गुणैः (guṇaiḥ) - by qualities; आनन्दपूर्वकैः (ānanda-pūrvakaiḥ) - preceded by bliss;]
("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.")
"The liberated obtain the supreme lord Vishnu. Though supported by his body, they live following their natural hierarchy based on qualities and 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।
bhūpā manuṣyagandharvā devāḥ pitara eva ca। ājāneyāḥ karmadevās tattva(rūpāḥ) devāḥ purandaraḥ॥ śivo viriñcirityete kramāc chataguṇottarāḥ। muktāv api tadanye ye bhūpāc chataguṇāvarāḥ॥ na samo brahmaṇaḥ kaścin muktāv api kathaṃcana। tataḥ sahasraguṇitā śrīs tataḥ paramo hariḥ॥ anantaguṇitatvena tatsamaḥ paramo'pi na।
[भूपा (bhūpā) - kings; मनुष्यगन्धर्वा (manuṣyagandharvā) - humans and gandharvas; देवाः (devāḥ) - gods; पितर (pitar) - ancestors; एव (eva) - indeed; च (ca) - and; आजानेयाः (ājāneyāḥ) - those born from the thigh; कर्मदेवाः (karmadevāḥ) - deities by action; तत्त्व(रूपाः) (tattva(rūpāḥ)) - of true (form); देवाः (devāḥ) - gods; पुरन्दरः (purandaraḥ) - Indra; शिवः (śivaḥ) - Śiva; विरिञ्चिः (viriñciḥ) - Brahmā; इति (iti) - thus; एते (ete) - these; क्रमात् (kramāt) - in order; शतगुणोत्तराः (śataguṇottarāḥ) - hundredfold superior; मुक्ताः (muktāḥ) - liberated ones; अपि (api) - even; तदन्ये (tadanye) - others than those; ये (ye) - who; भूपात् (bhūpāt) - than king; शतगुणावराः (śataguṇāvarāḥ) - hundredfold inferior; न (na) - not; समः (samaḥ) - equal; ब्रह्मणः (brahmaṇaḥ) - to Brahmā; कश्चित् (kaścit) - anyone; मुक्ताः (muktāḥ) - liberated ones; अपि (api) - even; कथञ्चन (kathaṃcana) - in any way; ततः (tataḥ) - from that; सहस्रगुणिता (sahasraguṇitā) - thousandfold increased; श्रीः (śrīḥ) - Lakṣmī; ततः (tataḥ) - from that; परमः (paramaḥ) - supreme; हरिः (hariḥ) - Viṣṇu; अनन्तगुणितत्वेन (anantaguṇitatvena) - by infinite multiplication; तत् (tat) - that; समः (samaḥ) - equal; परमः (paramaḥ) - supreme; अपि (api) - even; न (na) - not;]
(Kings, humans, gandharvas, gods, and ancestors; those born from the thigh, deities by action, true-form gods, and Indra; Śiva and Brahmā—these are each a hundred times greater than the previous. Even among the liberated, those other than these are a hundred times less than a king. No one, not even among the liberated, is equal to Brahmā in any way. From Brahmā, Lakṣmī is a thousand times greater, and from her, Viṣṇu is supreme. By infinite multiplication, even the supreme is not equal to that.)
"Kings, Gandharvas, gods, ancestral gods, action-gods, principle-gods, Indra, god Rudra, and the creator Brahma are hundred-fold superior each in order, respectively. The humans who differ from these are a hundredfold lower compared to Kings. Even in Mokha, none will be equal to lord Brahma. 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॥
akṣaṇvantaḥ karṇavantaḥ sakhāyo manojaveṣvasamā babhūvuḥ। ādaghnāsa upakakṣāsa u tve hradā iva snātvā u tve dadṛśre। kāmasya yatrāptāḥ kāmāstatra mām amṛtaṃ kṛdhīndrāyendro parisrava॥
[अक्षण्वन्तः (akṣaṇvantaḥ) - having eyes; कर्णवन्तः (karṇavantaḥ) - having ears; सखायः (sakhāyaḥ) - companions; मनोजवेषु (manojaveṣu) - in those swift as mind; असमा (asamā) - unequalled; बभूवुः (babhūvuḥ) - became; आदघ्नासः (ādaghnāsaḥ) - reaching the water; उपकक्षासः (upakakṣāsaḥ) - approaching the bank; उ (u) - indeed; त्वे (tve) - in thee; ह्रदाः (hradāḥ) - lakes; इव (iva) - like; स्नात्वा (snātvā) - having bathed; उ (u) - indeed; त्वे (tve) - in thee; ददृश्रे (dadṛśre) - were seen; कामस्य (kāmasya) - of desire; यत्र (yatra) - where; आप्ताः (āptāḥ) - attained; कामाः (kāmāḥ) - desires; तत्र (tatra) - there; माम् (mām) - me; अमृतम् (amṛtam) - immortality; कृधि (kṛdhi) - make; इन्द्राय (indrāya) - for Indra; इन्द्रः (indraḥ) - Indra; परिस्रव (parisrava) - flow around;]
(Those with eyes and ears, companions, became unmatched among the swift as the mind. Having reached the water and approached the bank, in you, like lakes after bathing, they were seen. Where the desires of desire are fulfilled, there, make me immortal. For Indra, O Indra, let the nectar flow.)
"The liberated use fully the utility of eyes, ears, and other senses without any conflict and know according to their capacity”. “Give us the liberation in such worlds where all our wishes are fulfilled."
इत्यादि मोक्षानन्तरमपि भेदवचनेभ्यः।
ityādi mokṣānantaram api bhedavacanebhyaḥ।
[इति (iti) - thus; आदि (ādi) - and so on; मोक्ष (mokṣa) - liberation; अनन्तरम् (anantaram) - after; अपि (api) - even; भेद (bheda) - distinction; वचनेभ्यः (vacanebhyaḥ) - from the statements;]
(Thus, even after liberation, distinctions are spoken of in such statements.)
These statements clearly show the difference between liberated and the God even after liberation.
"यत्र त्वस्य सर्वमात्मैवाभूत्तत्केन कं पश्येत्।"
"yatra tvasya sarvam ātmaivābhūt tat kena kaṃ paśyet।"
[यत्र (yatra) - where; तु (tu) - but; अस्य (asya) - of him; सर्वम् (sarvam) - all; आत्मा (ātmā) - self; एव (eva) - indeed; अभूत् (abhūt) - became; तत् (tat) - then; केन (kena) - by what; कं (kaṃ) - whom; पश्येत् (paśyet) - should see;]
("But where for him everything has truly become the Self, then by what means and whom would he perceive?")
"When everything has become the Ātmān, who is there to see and by whom?"
"यद्वै तन्न पश्यति पश्यन्वै तन्न पश्यति।"
"yad vai tan na paśyati paśyan vai tan na paśyati।"
[यत् (yat) - which; that; वै (vai) - indeed; truly; तत् (tat) - that; न (na) - not; पश्यति (paśyati) - sees; पश्यन् (paśyan) - seeing; वै (vai) - indeed; truly; तत् (tat) - that; न (na) - not; पश्यति (paśyati) - sees;]
("That which one does not see, even while seeing, indeed, that one does not see.")
"He who does not see that, even while seeing, does not truly see."
"न हि द्रष्टुर्दृष्टेर्विपरिलोपो विद्यते।"
"na hi draṣṭur dṛṣṭer viparilopo vidyate।"
[न (na) - not; हि (hi) - indeed; द्रष्टुः (draṣṭuḥ) - of the seer; दृष्टेः (dṛṣṭeḥ) - of the seeing; विपरिलोपः (viparilopaḥ) - cessation; destruction; विद्यते (vidyate) - exists; is found;]
("There is indeed no cessation of the seer or of seeing.")
"Indeed, there is no disappearance of the seer or the seen."
"अविनाशित्वान्न तु तद्द्वितीयमस्ति । ततोन्यद्विभक्तं यत्पश्येत्।"
"avināśitvān na tu tad dvitīyam asti । tato anyad vibhaktam yat paśyet ।"
[अविनाशित्वात् (avināśitvāt) - from imperishability; न (na) - not; तु (tu) - but; तत् (tat) - that; द्वितीयम् (dvitīyam) - a second; अस्ति (asti) - exists; ततः (tataḥ) - from that; अन्यत् (anyat) - other; विभक्तम् (vibhaktam) - separated; यत् (yat) - which; पश्येत् (paśyet) - one may see;]
("Because of imperishability, there is truly no second to it. Therefore, whatever else one perceives as separate is not real.")
"Because of its indestructible nature, there is no second entity. Hence, one perceives what is divided as separate."
"परमं ब्रह्म वेद ब्रह्मैव भवति।"
"paramaṃ brahma veda brahmaiva bhavati।"
[परमं (paramaṃ) - supreme; ब्रह्म (brahma) - Brahman; वेद (veda) - knows; ब्रह्मैव (brahmaiva) - Brahman itself; भवति (bhavati) - becomes;]
("Whoever knows the supreme Brahman truly becomes Brahman itself.")
"He who knows the supreme Brahman becomes Brahman indeed."
"तत् त्वमसि।"
"tat tvam asi।"
[तत् (tat) - that; त्वम् (tvam) - you; असि (asi) - are;]
("You are that.")
"अहं ब्रह्मास्मि।"
"ahaṃ brahmāsmi।"
[अहं (ahaṃ) - I; self; ब्रह्म (brahma) - Brahman; the Absolute; अस्मि (asmi) - am; (I) am;]
("I am Brahman.")
"My existence is that of Brahman."
न च इत्यादिवाक्यविरोधः।
na ca ityādi-vākya-virodhaḥ।
[न (na) - not; च (ca) - and; इत्यादि (ityādi) - such as 'iti' and so on; वाक्य (vākya) - sentence; विरोधः (virodhaḥ) - contradiction;]
(There is no contradiction with sentences such as 'iti' and so on.)
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॥
sañjñānāśo yadi bhavet kim uktayā naḥ prayojanam। mohaṃ māṃ prāpayāmāsa bhavān atreti coditaḥ॥ yājñavalkyaḥ priyām āha nāhaṃ mohaṃ bravīmi te। bhūtajñānalopaḥ syān nijaṃ jñānaṃ na lupyate॥ na ca jñeyavināśaḥ syād ātmanāśaḥ kutaḥ punaḥ॥
[सञ्ज्ञानाशः (sañjñānāśaḥ) - loss of consciousness; यदि (yadi) - if; भवेत् (bhavet) - were to be; किम् (kim) - what; उक्त्या (uktyā) - by statement; नः (naḥ) - for us; प्रयोजनम् (prayojanam) - purpose; मोहम् (moham) - delusion; माम् (mām) - me; प्रापयामास (prāpayāmāsa) - caused to reach; भवान् (bhavān) - you; अत्र (atra) - here; इति (iti) - thus; चोदितः (coditaḥ) - questioned; याज्ञवल्क्यः (yājñavalkyaḥ) - Yājñavalkya; प्रियाम् (priyām) - dear one; आह (āha) - said; न (na) - not; अहम् (aham) - I; मोहम् (moham) - delusion; ब्रवीमि (bravīmi) - speak; ते (te) - to you; भूतजज्ञानलोपः (bhūtajñānalopaḥ) - loss of knowledge of beings; स्यात् (syāt) - may be; निजम् (nijam) - one's own; ज्ञानम् (jñānam) - knowledge; न (na) - not; लुप्यते (lupyate) - is destroyed; न (na) - not; च (ca) - and; ज्ञेयविनाशः (jñeyavināśaḥ) - destruction of the knowable; स्यात् (syāt) - may be; आत्मनाशः (ātmanāśaḥ) - destruction of the self; कुतः (kutaḥ) - how; पुनः (punaḥ) - again;]
(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?)
[The conversation between Yajnavalkya and Maitreyi in Brihadaranyaka Upanishad is quoted for clarity.]
If consciousness is lost, what use are words to us? You have led me into confusion here, thus questioned. Yajnavalkya said to his beloved, "I do not speak confusion to you. There may be a loss of empirical knowledge, but one's own knowledge remains intact. Nor is there destruction of what can be known; how then can there be destruction of the self?"
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॥
vabhāvataḥ parādviṣṇorviśvaṃ bhinnamapi sphuṭam। asvātantryādbhinnamiva sthitameva yadedṛśam॥ tadā ghrāṇādibhogaḥ syātsvarūpajñānaśaktitaḥ। tadātmānubhavopi syādīśvarajñānameva ca॥ yadānyaṃ na vijānāti nātmānaṃ neśvaraṃ tathā। puruṣārthatā kutastu syāttadabhāvāya ko yatet॥ tasmātsvabhāvajñānena bhinnā viṣṇusamīpagāḥ। bhuñjate sarvabhogāṃśca muktireṣā na cānyathā॥
[वभावतः (vabhāvataḥ) - by nature; पराद्विष्णोः (parādviṣṇoḥ) - from the Supreme Viṣṇu; विश्वं (viśvam) - the universe; भिन्नम् (bhinnam) - divided; अपि (api) - even; स्फुटम् (sphuṭam) - clearly; अस्वातन्त्र्यात् (asvātantryāt) - due to lack of independence; भिन्नम् (bhinnam) - divided; इव (iva) - as if; स्थितम् (sthitam) - remains; एव (eva) - indeed; यद् (yad) - which; एदृशम् (edṛśam) - such; तदा (tadā) - then; घ्राणादि (ghrāṇādi) - sense of smell, etc.; भोगः (bhogaḥ) - enjoyment; स्यात् (syāt) - may be; स्वरूप (svarūpa) - own nature; ज्ञान (jñāna) - knowledge; शक्तितः (śaktitaḥ) - by the power; तदा (tadā) - then; आत्मानुभवः (ātmānubhavaḥ) - self-experience; अपि (api) - also; स्यात् (syāt) - may be; ईश्वरज्ञानम् (īśvarajñānam) - knowledge of the Lord; एव (eva) - indeed; च (ca) - and; यदा (yadā) - when; अन्यम् (anyam) - another; न (na) - not; विजानाति (vijānāti) - knows; न (na) - not; आत्मानम् (ātmānam) - oneself; न (na) - not; ईश्वरम् (īśvaram) - the Lord; तथा (tathā) - thus; पुरुषार्थता (puruṣārthatā) - purpose of human life; कुतः (kutaḥ) - from where; तु (tu) - but; स्यात् (syāt) - may be; तदभावाय (tadabhāvāya) - for the absence of that; कः (kaḥ) - who; यतेत् (yateta) - would strive; तस्मात् (tasmāt) - therefore; स्वभावज्ञानेन (svabhāvajñānena) - by knowledge of own nature; भिन्नाः (bhinnāḥ) - those who are separated; विष्णुसमीपगाः (viṣṇusamīpagāḥ) - those who are near Viṣṇu; भुञ्जते (bhuñjate) - enjoy; सर्वभोगान् (sarvabhogān) - all enjoyments; च (ca) - and; मुक्तिः (muktiḥ) - liberation; एषा (eṣā) - this; न (na) - not; च (ca) - and; अन्यथा (anyathā) - otherwise;]
(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.)
We can grasp that the universe is naturally different from the transcendental Vishnu. Though the universe is different, it has no independent existence. So, it is possible to smell and experience through senses alone, because of which we can know one's being. By experiencing one's atman, the essence, one can know the God, Īshwara. Otherwise, it is not possible to know either atman or Īshwara. What is the use of such a hypothetical liberated state (without knowledge of atman or Īshawara)? How can it be the ultimate goal of the human pursuit (purushartha)? Therefore, by the knowledge of their essence liberated will be distinct, but near to lord Vishnu. They enjoy all pleasures, not the other way.
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॥
yanna paśyet paro viṣṇuḥ dvitīyatvena sa svataḥ। taddvitīyaṃ na bhavati prādurbhāvātmakaṃ vapuḥ॥ pradhānapuruṣādanyat yattasmāt bhinnamīśvaraḥ। vibhaktatvena niyataṃ yasmāt paśyati sarvadā। paśyanneva yato viṣṇuḥ tadabhedaṃ na paśyati। cetanācetanasyāsya nābhedosti tatomunā। na hi jñānaviloposti sarvajñasya pareśituḥ॥
[यत् (yat) - which; न (na) - not; पश्येत् (paśyet) - sees; परः (paraḥ) - supreme; विष्णुः (viṣṇuḥ) - Vishnu; द्वितीयत्वेन (dvitīyatvena) - as second; सः (saḥ) - he; स्वतः (svataḥ) - by himself; तत् (tat) - that; द्वितीयं (dvitīyaṃ) - second; न (na) - not; भवति (bhavati) - becomes; प्रादुर्भावात्मकं (prādurbhāvātmakaṃ) - manifestation nature; वपुः (vapuḥ) - form; प्रधानपुरुषात् (pradhānapuruṣāt) - from the chief person; अन्यत् (anyat) - different; यत् (yat) - which; तस्मात् (tasmāt) - from that; भिन्नम् (bhinnam) - separate; ईश्वरः (īśvaraḥ) - Lord; विभक्तत्वेन (vibhaktatvena) - as divided; नियतं (niyataṃ) - certainly; यस्मात् (yasmāt) - because; पश्यति (paśyati) - sees; सर्वदा (sarvadā) - always; पश्यन् (paśyan) - seeing; एव (eva) - indeed; यतः (yataḥ) - because; विष्णुः (viṣṇuḥ) - Vishnu; तत् (tat) - that; अभेदं (abhedaṃ) - non-difference; न (na) - not; पश्यति (paśyati) - sees; चेतनाचेतनस्य (cetanācetanasyasya) - of the conscious and unconscious; अस्य (asya) - of this; न (na) - not; अभेदः (abhedaḥ) - non-difference; अस्ति (asti) - is; ततः (tataḥ) - therefore; मुना (munā) - by the sage; न (na) - not; हि (hi) - indeed; ज्ञानविलोपः (jñānavilopaḥ) - loss of knowledge; अस्ति (asti) - is; सर्वज्ञस्य (sarvajñasya) - of the omniscient; परेशितुः (pareśituḥ) - of the supreme ruler;]
(The supreme Vishnu, who does not perceive a second, remains as the singular manifestation. The Lord, distinct from the chief person, perceives everything as divided, yet always sees the unity. Vishnu, seeing this, does not perceive the non-difference. In the conscious and unconscious, there is no non-difference, thus declared by the sage. Indeed, there is no loss of knowledge for the omniscient, the supreme ruler.)
That which the supreme 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. The knowledge of the omniscient Lord can't get distorted.
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।
brahmāṇi jīvāḥ sarvepi parabrahmāṇi muktigāḥ। prakṛtiḥ paramaṃ brahma paramaṃ mahadacyutaḥ॥ naiva muktā na prakṛtiḥ kvāpi hi brahmavaibhavam। prāpnuvantyapi tajjñānānnijaṃ brahmatvamāpyate॥ yadyasya parameśatvaṃ tadā syādduḥkhitā kutaḥ।
[ब्रह्माणि (brahmāṇi) - in Brahman; जीवाः (jīvāḥ) - living beings; सर्वे (sarve) - all; अपि (api) - even; परब्रह्माणि (parabrahmāṇi) - in the Supreme Brahman; मुक्तिगाः (muktigāḥ) - attaining liberation; प्रकृतिः (prakṛtiḥ) - nature; परमं (paramaṃ) - supreme; ब्रह्म (brahma) - Brahman; परमं (paramaṃ) - supreme; महत् (mahat) - great; अच्युतः (acyutaḥ) - imperishable; नैव (naiva) - neither; मुक्ता (muktā) - liberated; न (na) - nor; प्रकृतिः (prakṛtiḥ) - nature; क्वापि (kvāpi) - anywhere; हि (hi) - indeed; ब्रह्मवैभवम् (brahmavaibhavam) - glory of Brahman; प्राप्नुवन्ति (prāpnuvanti) - attain; अपि (api) - even; तत् (tat) - that; ज्ञानात् (jñānāt) - from knowledge; निजं (nijaṃ) - own; ब्रह्मत्वम् (brahmatvam) - state of Brahman; आप्यते (āpyate) - is attained; यद् (yad) - if; यस्मिन् (yasmin) - in whom; परमेशत्वम् (parameśatvam) - supreme lordship; तदा (tadā) - then; स्यात् (syāt) - would be; दुःखिता (duḥkhitā) - sorrowful; कुतः (kutaḥ) - why;]
दुःखी चेत्कुत ईशत्वमनीशो ह्येव दुःखभाक्॥ कुतः सर्वविदोज्ञत्वं क्व भ्रमोप्यज्ञतां विना। तस्मान्नैवेश्वरो जीवस्तत्प्रसादात्तु मुच्यते॥
duḥkhī cetkuta īśatvamanīśo hyeva duḥkhabhāk॥ kutaḥ sarvavidojñatvaṃ kva bhramopyajñatāṃ vinā। tasmānnaiveśvaro jīvastatprasādāttu mucyate॥
[दुःखी (duḥkhī) - sorrowful; चेत् (cet) - if; कुतः (kutaḥ) - how; ईशत्वम् (īśatvam) - lordship; अनीशः (anīśaḥ) - powerless; हि (hi) - indeed; एव (eva) - only; दुःखभाक् (duḥkhabhāk) - suffering; कुतः (kutaḥ) - how; सर्वविदः (sarvavidaḥ) - all-knowing; ज्ञत्वम् (jñatvam) - knowledge; क्व (kva) - where; भ्रमः (bhramaḥ) - delusion; अपि (api) - even; अज्ञतां (ajñatāṃ) - ignorance; विना (vinā) - without; तस्मात् (tasmāt) - therefore; न (na) - not; एव (eva) - indeed; ईश्वरः (īśvaraḥ) - God; जीवः (jīvaḥ) - soul; तत् (tat) - that; प्रसादात् (prasādāt) - by grace; तु (tu) - but; मुच्यते (mucyate) - is liberated;]
(All living beings are in Brahman and attain liberation in the Supreme Brahman. Nature is the supreme, the great imperishable Brahman. Neither liberation nor nature is anywhere the glory of Brahman. Even through that knowledge, one's own state of Brahman is realized. If one possesses supreme lordship, then why would there be sorrow? If one is sorrowful, how can there be lordship? Indeed, the powerless only suffer. How can there be omniscience without ignorance? Therefore, the soul is not God, but is liberated by that grace.)
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।
aheyatvadahaṁnāmā bhagavānhariravyayaḥ। brahmāsau guṇapūrṇatvāt asmi asau asanānmiteḥ। asanādasināmāsau tejastvāt tvamitīritaḥ। sarvaiḥ kriyāpadaiścaiva sarveḥ dravyapadairapi।
[अहेयत्व (aheyatva) - indestructibility; अहम् (aham) - I; नामा (nāmā) - named; भगवान् (bhagavān) - Lord; हरिः (hariḥ) - Hari; अव्ययः (avyayaḥ) - imperishable; ब्रह्मा (brahmā) - Brahma; असौ (asau) - this; गुणपूर्णत्वात् (guṇapūrṇatvāt) - due to fullness of qualities; अस्मि (asmi) - I am; असौ (asau) - this; असनान्मितेः (asanānmiteḥ) - from the measure of non-being; असनात् (asanāt) - from non-being; असिनामा (asināmā) - named as Asin; असौ (asau) - this; तेजस्त्वात् (tejastvāt) - due to brilliance; त्वम् (tvam) - you; इति (iti) - thus; इiritः (īritaḥ) - is said; सर्वैः (sarvaiḥ) - by all; क्रियापदैः (kriyāpadaiḥ) - by action words; च (ca) - and; एव (eva) - indeed; सर्वेः (sarveḥ) - by all; द्रव्यपदैः (dravyapadaiḥ) - by substance words; अपि (api) - also;]
सर्वैः गुणपदैश्चैव वाच्य एको हरिः स्वयम्। युष्मत्पदैः प्रातियोग्यात् तद्युतैश्च क्रियापदैः। अस्मत्पदैरान्तरत्वात् क्रियार्थैश्च तदन्वयैः। परोक्षत्वात्तत्पदैश्च मुख्यवाच्यः स एव तु।
sarvaiḥ guṇapadaiścaiva vācya eko hariḥ svayam। yuṣmatpadaiḥ prātiyogyāt tadyutaiśca kriyāpadaiḥ। asmatpadairāntaratvāt kriyārthaiśca tadanvayaiḥ। parokṣatvāttatpadaiśca mukhyavācyaḥ sa eva tu।
[सर्वैः (sarvaiḥ) - by all; गुणपदैः (guṇapadaiḥ) - by the words of qualities; च (ca) - and; एव (eva) - indeed; वाच्य (vācya) - to be described; एकः (ekaḥ) - one; हरिः (hariḥ) - Hari; स्वयम् (svayam) - himself; युष्मत्पदैः (yuṣmatpadaiḥ) - by your words; प्रातियोग्यात् (prātiyogyāt) - due to opposition; तद्युतैः (tadyutaiḥ) - by their meanings; च (ca) - and; क्रियापदैः (kriyāpadaiḥ) - by the words of actions; अस्मत्पदैः (asmatpadaiḥ) - by our words; आन्तरत्वात् (āntaratvāt) - due to internality; क्रियार्थैः (kriyārthaiḥ) - by the meanings of actions; च (ca) - and; तदन्वयैः (tadanvayaiḥ) - by their connections; परोक्षत्वात् (parokṣatvāt) - due to indirectness; तत्पदैः (tatpadaiḥ) - by those words; च (ca) - and; मुख्यवाच्यः (mukhyavācyaḥ) - primarily to be described; स (sa) - he; एव (eva) - indeed; तु (tu) - but;]
(I am named as the indestructible Lord Hari, the imperishable one. Due to the fullness of qualities, I am Brahma, this measure of non-being. Named as Asin due to brilliance, you are thus spoken of by all, by action words and indeed by all substance words as well. Hari is the one who is described by all words of qualities. He is described by your words due to opposition, by their meanings and the words of actions; by our words due to internality, by the meanings of actions and their connections; and due to indirectness, he is primarily described by those words.)
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॥
sarvān vedān adhītyaiva prajñādhikyena hetunā। śvetaketura-haṅkārāt prāyaśo nāsmi mānuṣaḥ॥ devo vā keśavāṃśo vā naiṣā prajñānyathā bhavet। evaṃ mahattva-buddhyaiva darpa-pūrṇo 'bhyagāt pituḥ॥
[सर्वान् (sarvān) - all (accusative plural); वेदान् (vedān) - Vedas (accusative plural); अधीत्य (adhītya) - having studied; एव (eva) - indeed; प्रज्ञा (prajñā) - wisdom; अधिक्येन (adhikyena) - by superiority; हेतुना (hetunā) - by reason; श्वेतकेतुः (śvetaketuḥ) - Śvetaketu (proper name); अहङ्कारात् (ahaṅkārāt) - from pride; प्रायशः (prāyaśaḥ) - generally; न (na) - not; अस्मि (asmi) - am; मानुषः (mānuṣaḥ) - human; देवः (devaḥ) - god; वा (vā) - or; केशवांशः (keśavāṃśaḥ) - portion of Keśava; वा (vā) - or; न (na) - not; एषा (eṣā) - this; प्रज्ञा (prajñā) - wisdom; अन्यथा (anyathā) - otherwise; भवेत् (bhavet) - would be; एवम् (evam) - thus; महत्त्वबुद्ध्या (mahattva-buddhyā) - with greatness of intellect; एव (eva) - indeed; दर्पपूर्णः (darpa-pūrṇaḥ) - full of pride; अभ्यगात् (abhyagāt) - approached; पितुः (pituḥ) - to (his) father;]
(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॥
sakāśam-akṛtācāraṃ taṃ dṛṣṭvā stabdham-ajñavat। pitovāca kutaḥ putra stabdhatā tvām-upāgatā॥ prāyo nārāyaṇaṃ devaṃ naiva tvaṃ pṛṣṭavān-asi। yasmin jñāte tu avijñāta-jñānādīnāṃ phalaṃ bhavet॥
[सकाशम् (sakāśam) - towards; proximity; अकृताचारम् (akṛtācāram) - not having performed proper conduct; तं (tam) - him; दृष्ट्वा (dṛṣṭvā) - having seen; स्तब्धम् (stabdham) - stiff; unmoved; अज्ञवत् (ajñavat) - like an ignorant person; पिता (pitā) - father; उवाच (uvāca) - said; कुतः (kutaḥ) - from where; why; पुत्र (putra) - son; स्तब्धता (stabdhatā) - stiffness; unmoved state; त्वाम् (tvām) - to you; उपागता (upāgatā) - has come; प्रायः (prāyaḥ) - mostly; probably; नारायणम् (nārāyaṇam) - Nārāyaṇa; the deity; देवम् (devam) - god; नैव (naiva) - not at all; त्वम् (tvam) - you; पृष्टवान् (pṛṣṭavān) - have asked; असि (asi) - are; यस्मिन् (yasmin) - in whom; ज्ञाते (jñāte) - having been known; तु (tu) - but; अविज्ञात (avijñāta) - not known; ज्ञानादीनाम् (jñānādīnām) - of knowledge and others; फलम् (phalam) - fruit; result; भवेत् (bhavet) - would be; becomes;]
(Seeing him, who had not performed proper conduct and stood unmoved like one ignorant, the father said: 'Why, my son, has this stiffness come over you? It seems you have not asked Nārāyaṇa, the Lord, about whom, when known, the results of knowledge and ignorance and such are attained.')
प्राधान्यात् सदृशत्वाच्च तदधीनमिति स्फुटम्। तत्सृष्टं चेति विज्ञातं फलवदि्ध भवेज्जगत्। स्वातन्त्र्येणास्य विज्ञानं मिथ्याज्ञानमनर्थकृत्॥
prādhānyāt sadṛśatvācca tadadhīnamiti sphuṭam। tatsṛṣṭaṃ ceti vijñātaṃ phalavadviddhi bhavejjagat। svātantryeṇāsya vijñānaṃ mithyājñānamanarthakṛt॥
[प्राधान्यात् (prādhānyāt) - from predominance; सदृशत्वात् (sadṛśatvāt) - from similarity; च (ca) - and; तदधीनम् (tadadhīnam) - dependent on that; इति (iti) - thus; स्फुटम् (sphuṭam) - clearly; तत् (tat) - that; सृष्टम् (sṛṣṭam) - created; च (ca) - and; इति (iti) - thus; विज्ञातम् (vijñātam) - is known; फलवत् (phalavat) - like a fruit; विद्धि (viddhi) - know; भवेत् (bhavet) - would be; जगत् (jagat) - world; स्वातन्त्र्येण (svātantryeṇa) - by independence; अस्य (asya) - of this; विज्ञानम् (vijñānam) - knowledge; मिथ्या (mithyā) - false; अज्ञानम् (ajñānam) - ignorance; अनर्थकृत् (anarthakṛt) - causing harm;]
(It is clear that, due to predominance and similarity, the world is dependent on that (the cause). That which is created is known to be like a fruit—know the world thus. If one considers knowledge of this world as independent, it is false knowledge and leads to harm.)
(Śvetaketu, having studied all the Vedas and considering himself superior in wisdom, became arrogant and mostly thought, 'I am not merely human; I am either divine or a part of Keshava.' This belief in his wisdom was unwavering. Thus, filled with pride due to his sense of greatness, he approached his father. Seeing his son behaving improperly and standing still like an ignorant person, the father asked, "Son, why have you become motionless? You usually do not inquire about Lord Narayana, upon knowing whom, the results of unknown knowledge and other things become apparent." It is evident that due to superiority and similarity, it is dependent on that. It is understood that what is created becomes fruitful in the world. However, the independent knowledge of this is false and causes harm.)
[Clarification is provided regarding 'tatvamasi' statement from Upanishad.] Shvetaketu, having studied all the Vedas, being proud of his intelligence, with a false ego, started thinking after all he may not be human. “I must be a Deva or part of God! Else, how can I be so intelligent?” Thinking so, proud of his intelligence, with arrogance, he came to see his father. 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. 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।
yathā caivaikamṛtpiṇḍa jñānādeḥ sadṛśatvataḥ। mṛṇmayaṃ tadakāryaṃ ca jñātaṃ mṛditi vai bhavet। yathaiva mṛttiketyādinityanāmapravedanāt। vācārabdhamanityaṃ tu jñātaṃ tanmūlamityapi।
[यथा (yathā) - just as; च (ca) - and; एव (eva) - indeed; एकम् (ekam) - one; मृत्पिण्ड (mṛtpiṇḍa) - clay mass; ज्ञानादेः (jñānādeḥ) - from the knowledge, etc.; सदृशत्वतः (sadṛśatvataḥ) - due to similarity; मृण्मयम् (mṛṇmayam) - made of clay; तत् (tat) - that; कार्यं (kāryaṃ) - effect; च (ca) - and; ज्ञातं (jñātam) - known; मृदिति (mṛditi) - as clay; वै (vai) - indeed; भवेत् (bhavet) - becomes; यथा (yathā) - just as; एव (eva) - indeed; मृत्तिका (mṛttikā) - clay; इति (iti) - thus; आदि (ādi) - and so on; नित्यनाम (nityanāma) - permanent name; प्रवेदनात् (pravedanāt) - from the indication; वाच् (vāc) - speech; आरब्धम् (ārabdham) - originated; अनित्यम् (anityam) - impermanent; तु (tu) - but; ज्ञातं (jñātam) - known; तत् (tat) - that; मूलम् (mūlam) - root; इति (iti) - thus; अपि (api) - also;]
(Just as, by knowing a lump of clay, everything made of clay is understood to be clay because of their similarity; and just as, from the use of the permanent name 'clay', all such objects are indicated; whatever is originated by speech is impermanent, but what is the root is known to be real.)
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।
evaṃ kāraṇabhūtosau bhagavān puruṣottamaḥ। pradhānaśca svatantraśca tanmūlamakhilaṃ jagat। tadādhāraṃ vimuktau ca tadadhīnaṃ sadā sthitam। sa sūkṣmo vyāpakaḥ pūrṇaḥ tadīyamakhilaṃ jagat। tasmāt tadīyaḥ tvamasi naiva so'si kathaṃcana।
[एवं (evaṃ) - thus; कारणभूतः (kāraṇabhūtaḥ) - being the cause; असौ (asau) - he; भगवान् (bhagavān) - the Lord; पुरुषोत्तमः (puruṣottamaḥ) - the Supreme Person; प्रधानः (pradhānaḥ) - the primordial matter; च (ca) - and; स्वतन्त्रः (svatantraḥ) - independent; च (ca) - and; तन्मूलम् (tanmūlam) - rooted in him; अखिलम् (akhilam) - all; जगत् (jagat) - the universe; तदाधारम् (tadādhāram) - having him as the support; विमुक्तौ (vimuktau) - in liberation; च (ca) - and; तदधीनम् (tadadhīnam) - dependent on him; सदा (sadā) - always; स्थितम् (sthitam) - existing; सः (saḥ) - he; सूक्ष्मः (sūkṣmaḥ) - subtle; व्यापकः (vyāpakaḥ) - pervading; पूर्णः (pūrṇaḥ) - complete; तदीयम् (tadīyam) - belonging to him; अखिलम् (akhilam) - all; जगत् (jagat) - the universe; तस्मात् (tasmāt) - therefore; तदीयः (tadīyaḥ) - belonging to him; त्वम् (tvam) - you; असि (asi) - are; नैव (naiva) - not at all; सः (saḥ) - he; असि (asi) - are; कथञ्चन (kathaṃcana) - in any way;]
(Thus, he, the Lord, the Supreme Person, is the cause of all. The primordial matter and the entire universe are rooted in him and depend on him, both in bondage and liberation. He is subtle, all-pervading, and complete; all the universe belongs to him. Therefore, you are his; you are never he in any way.)
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', we come to know the meaning of non-eternal, derived words meaning as well. 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. They depend on Him, and they are stationed in Him. He is subtle, all-pervading, and complete, and from Him is the entire universe. Therefore, you are His and can never become Him.
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।
yathā pakṣī ca sūtraṃ ca nānā vṛkṣarasā api। yathā nadyaḥ samudraś ca yathā vṛkṣaparāv api। yathā dhānāḥ paraś caiva yathaiva lavaṇodake। yathā puruṣadeśau ca yathājñajñānadāv api। yathā stenāpahāryau ca tathā tvaṃ ca parastathā। bhinnau svabhāvato nityaṃ nānayorekataa kvacit।
[यथा (yathā) - just as; पक्षी (pakṣī) - bird; च (ca) - and; सूत्रं (sūtraṃ) - string; च (ca) - and; नाना (nānā) - various; वृक्षरसा (vṛkṣarasā) - tree-saps; अपि (api) - also; यथा (yathā) - just as; नद्यः (nadyaḥ) - rivers; समुद्रः (samudraḥ) - ocean; च (ca) - and; यथा (yathā) - just as; वृक्षपराः (vṛkṣaparāḥ) - tree-products; अपि (api) - also; यथा (yathā) - just as; धानाः (dhānāḥ) - grains; परः (paraḥ) - other; च (ca) - and; एव (eva) - indeed; यथैव (yathaiva) - just as indeed; लवणोदके (lavaṇodake) - in salt-water; यथा (yathā) - just as; पुरुषदेशौ (puruṣadeśau) - man and place; च (ca) - and; यथा (yathā) - just as; अज्ञज्ञानदौ (ajñajñānadau) - ignorance and knowledge; अपि (api) - also; यथा (yathā) - just as; स्तेनापहार्यौ (stenāpahāryau) - thief and stolen object; च (ca) - and; तथा (tathā) - so; त्वं (tvaṃ) - you; च (ca) - and; परः (paraḥ) - other; तथा (tathā) - so; भिन्नौ (bhinnau) - separate; स्वभावतः (svabhāvataḥ) - by nature; नित्यं (nityaṃ) - always; न (na) - not; अनयोः (anayoḥ) - of these two; एकता (ekatā) - unity; क्वचित् (kvacit) - anywhere;]
(Just as a bird and a string, as various tree-saps, as rivers and the ocean, as tree-products, as grains and the other, as salt in water, as man and place, as ignorance and knowledge, as thief and 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।
evaṃ bhedokhilasyāpi svatantrāt parameśvarāt। paratantraṃ svatantreṇa katham aikyam avāpnuyāt। sa jīvanāmā bhagavān prāṇadhāraṇahetutaḥ। upacāreṇa jīvākhyā saṃsāriṇi nigadyate। tadadhīnam idaṃ sarvaṃ nānyādhīnaḥ sa īśvaraḥ।
[एवं (evaṃ) - thus; भेदोखिलस्यापि (bhedokhilasyāpi) - of the one who is entirely limited by difference; स्वतन्त्रात् (svatantrāt) - from the independent; परमेश्वरात् (parameśvarāt) - from the Supreme Lord; परतन्त्रं (paratantraṃ) - the dependent; स्वतन्त्रेण (svatantreṇa) - by the independent; कथम् (katham) - how; ऐक्यम् (aikyam) - unity; अवाप्नुयात् (avāpnuyāt) - could attain; स (sa) - he; जीवनामा (jīvanāmā) - named jīva; भगवान् (bhagavān) - the Lord; प्राणधारणहेतुतः (prāṇadhāraṇahetutaḥ) - by the cause of sustaining life; उपचारेण (upacāreṇa) - by figurative usage; जीवाख्या (jīvākhyā) - called jīva; संसारिणि (saṃsāriṇi) - in the transmigrating being; निगद्यते (nigadyate) - is spoken; तदधीनम् (tadadhīnam) - dependent on that; इदं (idaṃ) - this; सर्वं (sarvaṃ) - all; न (na) - not; अन्याधीनः (anyādhīnaḥ) - dependent on another; स (sa) - he; ईश्वरः (īśvaraḥ) - the Lord;]
(Thus, the one who is entirely limited by difference, being dependent, cannot attain unity with the independent Supreme Lord. The Lord, called 'jīva' due to the cause of sustaining life, is figuratively referred to as 'jīva' in the transmigrating being. All this is dependent on Him; He, the Lord, is not dependent on anything else.)
(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 and the country in which he dwells, between an ignorant person and the giver of knowledge; As between the robber and the stolen object, between you and the other; In the above said examples, there is always a difference between entities based on their very nature. There is never a union between them anywhere. Similarly, the entire universe differs from the independent supreme lord. How is it possible for the dependent to merge with the independent? 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।
jīveśvarabhidā caiva jaḍeśvarabhidā tathā। jīvabhedo mithascaiva jaḍajīvabhidā tathā। jaḍabhedo mithasceti prapañco bhedapañcakaḥ। viṣṇoḥ prajñāmitaṃ yasmāt dvaitaṃ na bhrāntikalpitam। advaitaḥ paramārthosau bhagavān viṣṇuravyayaḥ। paramatvaṃ svatantratvaṃ sarvaśaktitvameva ca।
[जीवेश्वरभिदा (jīveśvarabhidā) - difference between the individual soul and God; च (ca) - and; एव (eva) - indeed; जडेश्वरभिदा (jaḍeśvarabhidā) - difference between the insentient and God; तथा (tathā) - similarly; जीवभेदः (jīvabhedaḥ) - difference among individual souls; मिथः (mithaḥ) - mutually; च (ca) - and; एव (eva) - indeed; जडजीवभिदा (jaḍajīvabhidā) - difference between the insentient and the individual soul; तथा (tathā) - similarly; जडभेदः (jaḍabhedaḥ) - difference among insentient objects; मिथः (mithaḥ) - mutually; च (ca) - and; इति (iti) - thus; प्रपञ्चः (prapañcaḥ) - the universe; भेदपञ्चकः (bhedapañcakaḥ) - fivefold differences; विष्णोः (viṣṇoḥ) - of Vishnu; प्रज्ञामितं (prajñāmitaṃ) - measured by wisdom; यस्मात् (yasmāt) - because; द्वैतं (dvaitaṃ) - duality; न (na) - not; भ्रान्तिकल्पितम् (bhrāntikalpitam) - imagined by illusion; अद्वैतः (advaitaḥ) - non-duality; परमार्थः (paramārthaḥ) - ultimate reality; असौ (asau) - he; भगवान् (bhagavān) - the Lord; विष्णुः (viṣṇuḥ) - Vishnu; अव्ययः (avyayaḥ) - immutable; परमत्वं (paramatvaṃ) - supremacy; स्वतन्त्रत्वं (svatantratvaṃ) - independence; सर्वशक्तित्वम् (sarvaśaktitvam) - omnipotence; एव (eva) - indeed; च (ca) - and;]
(The universe is characterized by fivefold differences: the difference between the individual soul and God, the difference between the insentient and God, the difference among individual souls, the difference between the insentient and the individual soul, and the difference among insentient objects. These differences are not imagined by illusion but are measured by the wisdom of Vishnu. Non-duality is the ultimate reality, and Lord Vishnu is immutable, embodying 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।
sarvajñatvaṃ parānandaḥ sarvasya tadadhīnatā। ityādayo guṇā viṣṇoḥ naivānyasya kathaṃcana। abhāvaḥ paramadvāite santyeva hyaparāṇi tu। vikalpo vinivarteta kalpito yadi kenacit। advaitaṃ jñānināṃ pakṣe na tasmāt vidyate kvacit। ityādiśrutibhyaḥ arthāntarasyaiva avagatatvāt।
[सर्वज्ञत्वं (sarvajñatvaṃ) - omniscience; परानन्दः (parānandaḥ) - supreme bliss; सर्वस्य (sarvasya) - of all; तदधीनता (tadadhīnatā) - dependence on that; इत्यादयः (ityādayaḥ) - etc.; गुणाः (guṇāḥ) - qualities; विष्णोः (viṣṇoḥ) - of Vishnu; न (na) - not; एव (eva) - indeed; अन्यस्य (anyasya) - of another; कथञ्चन (kathaṃcana) - in any way; अभावः (abhāvaḥ) - absence; परमद्वैते (paramadvāite) - in the supreme non-duality; सन्ति (santi) - exist; एव (eva) - indeed; हि (hi) - for; अपराणि (aparāṇi) - others; तु (tu) - but; विकल्पः (vikalpaḥ) - doubt; विनिवर्तेत (vinivarteta) - would cease; कल्पितः (kalpitaḥ) - imagined; यदि (yadi) - if; केनचित् (kenacit) - by someone; अद्वैतं (advaitaṃ) - non-duality; ज्ञानिनां (jñānināṃ) - of the wise; पक्षे (pakṣe) - in the view; न (na) - not; तस्मात् (tasmāt) - therefore; विद्यते (vidyate) - exists; क्वचित् (kvacit) - anywhere; इत्यादिश्रुतिभ्यः (ityādiśrutibhyaḥ) - from such scriptures; अर्थान्तरस्य (arthāntarasya) - of another meaning; एव (eva) - indeed; अवगतत्वात् (avagatatvāt) - due to understanding;]
(Omniscience, supreme bliss, and dependence on that are qualities attributed to Vishnu alone, not to anyone else. In the realm of supreme non-duality, others do exist, but doubts would vanish if they were merely imagined by someone. In the perspective of the wise, non-duality does not exist anywhere. This understanding is derived from such scriptures, emphasizing the comprehension of an alternative meaning.)
The difference between the being and the supreme lord, the difference between the insentient and the supreme lord, the difference between the beings, the difference between the insentient and the beings, and the difference between various insentient - are the five types of eternal differences with which the world called 'pra-pancha' (literally to mean five-fold difference) comprises. 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, omnipotence, omniscience, and transcendental bliss, and all are under his control. All these qualities are in Lord Vishnu and can never reside at once in others. 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. Non-duality is not on the side of the wise, therefore, it is not exhibited anywhere. Thus, from these Vedic sentences, the difference only can be deciphered.
एकपिण्डनामधेयेतिशब्दानां वैयर्थ्यं चान्यथा। न च एकविज्ञानेन सर्वविज्ञानं तत्पक्षे। न हि शुक्तिज्ञो रजतज्ञ इति व्यवहारः। नवकृत्वोपि भेदे एव दृष्टान्तोक्तेश्च। तस्मादतत्त्वमसीत्येवोच्यते।
ekapiṇḍanāmadheyetiśabdānāṃ vaiyarthyaṃ cānyathā। na ca ekavijñānena sarvavijñānaṃ tatpakṣe। na hi śuktijño rajatajña iti vyavahāraḥ। navakṛtvopi bhede eva dṛṣṭāntokteśca। tasmādatattvamasiityevocyate।
[एकपिण्ड (ekapiṇḍa) - one mass; नामधेय (nāmadheya) - name; इति (iti) - thus; शब्दानां (śabdānāṃ) - of words; वैयर्थ्यं (vaiyarthyaṃ) - futility; च (ca) - and; अन्यथा (anyathā) - otherwise; न (na) - not; च (ca) - and; एकविज्ञानेन (ekavijñānena) - by one knowledge; सर्वविज्ञानं (sarvavijñānaṃ) - all knowledge; तत्पक्षे (tatpakṣe) - in that case; न (na) - not; हि (hi) - indeed; शुक्तिज्ञः (śuktijñaḥ) - knower of shell; रजतज्ञः (rajatajñaḥ) - knower of silver; इति (iti) - thus; व्यवहारः (vyavahāraḥ) - usage; नवकृत्वः (navakṛtvaḥ) - nine times; अपि (api) - even; भेदे (bhede) - in difference; एव (eva) - indeed; दृष्टान्तोक्तेः (dṛṣṭāntokteḥ) - of the stated example; च (ca) - and; तस्मात् (tasmāt) - therefore; अतत्त्वमसि (atattvamasi) - you are not that; इति (iti) - thus; एव (eva) - indeed; उच्यते (ucyate) - is said;]
(The words like 'one mass' and 'name' are futile otherwise. In that case, knowing one thing does not mean knowing everything. Indeed, the saying is not that knowing a shell means knowing silver. Even if repeated nine times, the example shows the difference. Therefore, it is said, 'you are not that'.)
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 different" in the Upanishad.
Note: The Upanishad statement "सर्वं तत्सत्यं स आत्मातत्त्वमसि श्वेतकेतो(6.9.4) as per Madhav 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?
aitadātmyamityetadātmasambandhi, tatsvāmikam. tvamapi tadaitadātma mevāsi na sosīti vā. taditi liṅgasāmyaṃ cātra. avidyamānameva īśvaraṃ sṛṣṭyādikaṃ ca aprāptameva ātmano bhinnatvena prāpayitvā tanniṣedhe kathaṃ śruteḥ unmattavākyatvaṃ na syāt?
[ऐतदात्म्यम् (aitadātmyam) - this identity; इति (iti) - thus; एतदात्मसम्बन्धि (etadātmasambandhi) - related to this self; तत् (tat) - that; स्वामिकम् (svāmikam) - master; त्वम् (tvam) - you; अपि (api) - also; तत् (tat) - that; ऐतदात्म (aitadātma) - this self; एव (eva) - indeed; असि (asi) - are; न (na) - not; सः (saḥ) - he; इति (iti) - thus; वा (vā) - or; तत् (tat) - that; इति (iti) - thus; लिङ्गसाम्यम् (liṅgasāmyaṃ) - similarity in gender; च (ca) - and; अत्र (atra) - here; अविद्यमानम् (avidyamānam) - non-existent; एव (eva) - indeed; ईश्वरम् (īśvaram) - God; सृष्ट्यादिकम् (sṛṣṭyādikam) - creation and so on; च (ca) - and; अप्राप्तम् (aprāptam) - unattained; एव (eva) - indeed; आत्मनः (ātmanoḥ) - of the self; भिन्नत्वेन (bhinnatvena) - as different; प्रापयित्वा (prāpayitvā) - having made; तत् (tat) - that; निषेधे (niṣedhe) - in negation; कथम् (katham) - how; श्रुतेः (śruteḥ) - of the scripture; उन्मत्तवाक्यत्वम् (unmattavākyatvam) - madness of speech; न (na) - not; स्यात् (syāt) - would be; ? (?) - ?;]
(This identity, related to the self, is the master. You are indeed this self, not someone else. This is the similarity in gender here. By considering the non-existent God and creation as different from the self, how can the scripture not be seen as madness of speech?)
अनुवादोपि "यदिदं वदन्ति तन्न युज्यते"इत्यादिवाक्यं परिहारे विशेषयुक्तिं च विना न दृष्टः। अतिप्रसङ्गश्चान्यथा। अभेदानुवादेन भेदोपदेशः किमिति न स्यात्?
anuvādopi "yadidaṁ vadanti tanna yujyate" ityādivākyaṁ parihāre viśeṣayuktiṁ ca vinā na dṛṣṭaḥ। atiprasaṅgaścānyathā। abhedānuvādena bhedopadeśaḥ kimiti na syāt?
[अनुवादः (anuvādaḥ) - translation; अपि (api) - also; यत् (yat) - that; इदं (idaṁ) - this; वदन्ति (vadanti) - they say; तत् (tat) - that; न (na) - not; युज्यते (yujyate) - is appropriate; इति (iti) - thus; आदि (ādi) - etc.; वाक्यं (vākyaṁ) - sentence; परिहारे (parihāre) - in avoidance; विशेषयुक्तिं (viśeṣayuktiṁ) - special reasoning; च (ca) - and; विना (vinā) - without; न (na) - not; दृष्टः (dṛṣṭaḥ) - seen; अतिप्रसङ्गः (atiprasaṅgaḥ) - over-extension; च (ca) - and; अन्यथा (anyathā) - otherwise; अभेदानुवादेन (abhedānuvādena) - by non-differentiated translation; भेदोपदेशः (bhedopadeśaḥ) - teaching of differences; किमिति (kimiti) - why; न (na) - not; स्यात् (syāt) - should be;]
(The translation also, "what they say, that is not appropriate," etc., is not seen in avoidance without special reasoning. Otherwise, there is over-extension. Why should there not be a teaching of differences by non-differentiated translation?)
This does not conflict with the previous phrase "एषोऽणिम् ऐतदात्म्यमिदं सर्वं", as it only indicates everything is related to "atman" and is owned by Him. So, the entire sentence means "You are having the all-pervading 'atman' 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. 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।
sarvaśākhānte bhedokteśca etadeva yuktam।
[सर्व (sarva) - all; शाखा (śākhā) - branches; अन्ते (ante) - end; भेद (bheda) - division; उक्तेः (ukteḥ) - of the statement; च (ca) - and; एतत् (etat) - this; एव (eva) - indeed; युक्तम् (yuktam) - appropriate;]
(At the conclusion of all branches and the statement of division, this is indeed fitting.)
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"
"na asaṃvatsaravāsine prabr"yāt na apravaktre ityācāryāḥ ācāryāḥ"
[न (na) - not; असंवत्सरवासिने (asaṃvatsaravāsine) - to one who has not stayed for a year; प्रब्र"यात् (prabr"yāt) - should not speak; न (na) - not; अप्रवक्त्रे (apravaktre) - to one who does not teach; इति (iti) - thus; आचार्याः (ācāryāḥ) - teachers; आचार्याः (ācāryāḥ) - teachers;]
(Teachers advise that one should not engage in conversation with someone who has not resided for a year or with someone who does not impart knowledge.)
"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"
"ahaṁ viśvaṁ bhuvanam abhyabhavām"
[अहं (ahaṁ) - I; विश्वं (viśvam) - universe; भुवनम् (bhuvanam) - world; अभ्यभवाम् (abhyabhavām) - overcame;]
(I have conquered the universe and the world.)
"I transcend the universe and am far superior in quality."
"अनन्ते स्वर्गे लोके ज्येये प्रतितिष्ठति प्रतितिष्ठति इति ब्रह्मविदो विदुः"
"anante svarge loke jyēye prati tiṣṭhati prati tiṣṭhati iti brahmavido viduḥ"
[अनन्ते (anante) - in the endless; स्वर्गे (svarge) - in heaven; लोके (loke) - in the world; ज्येये (jyēye) - in the superior; प्रतितिष्ठति (prati tiṣṭhati) - stands; प्रतितिष्ठति (prati tiṣṭhati) - stands; इति (iti) - thus; ब्रह्मविदः (brahmavidaḥ) - knowers of Brahman; विदुः (viduḥ) - know;]
(The knowers of Brahman understand that it stands eternally in the superior heavenly world.)
"In the infinite heavenly world, in the victory, He is stationed, He is stationed" - thus conclude those who have realised Brahman.
"नमो विष्णवे महते करोमि"
"namo viṣṇave mahate karomi"
[नमः (namaḥ) - salutation; विष्णवे (viṣṇave) - to Viṣṇu; महते (mahate) - great; करोमि (karomi) - I do;]
(I offer my salutations to the great Viṣṇu.)
"Offer my obeisances to Vishnu, the great!"
पश्यन्त्यात्मन्यवस्थितम्
paśyantyātmanyavasthitam
[पश्यन्ति (paśyanti) - they see; आत्मनि (ātmani) - in the self; अवस्थितम् (avasthitam) - situated;]
(They perceive it as situated within themselves.)
"They see Him stationed in their heart."
इत्यादि॥
ityādi॥
[इति (iti) - thus; आदि (ādi) - And so on;]
So, 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।
na ceśvaraḥ tadbhedo vā pratyakṣādisiddhaḥ। tatpakṣe tu aikyāderapi mithyātvāt svarūpasya ca siddhatvāt vyarthaiva śrutiḥ। lakṣitasvarūpasyāpi na svarūpāt viśeṣaḥ। nirviśeṣatvokteḥ। mithyāviśeṣoktau ca aprāmāṇyaṃ śruteḥ। mithyātvaṃ ca mithyaiva teṣām। ataḥ satyatvaṃ satyaṃ syāt ca।
[न (na) - not; च (ca) - and; ईश्वरः (īśvaraḥ) - God; तत् (tat) - that; भेदः (bhedaḥ) - difference; वा (vā) - or; प्रत्यक्ष (pratyakṣa) - perception; आदि (ādi) - etc.; सिद्धः (siddhaḥ) - established; तत् (tat) - that; पक्षे (pakṣe) - case; तु (tu) - but; ऐक्य (aikya) - unity; आदेः (ādeḥ) - beginning; अपि (api) - also; मिथ्यात्वात् (mithyātvāt) - falsity; स्वरूपस्य (svarūpasya) - of nature; च (ca) - and; सिद्धत्वात् (siddhatvāt) - due to establishment; व्यर्था (vyarthā) - useless; एव (eva) - indeed; श्रुतिः (śrutiḥ) - scripture; लक्षित (lakṣita) - indicated; स्वरूपस्य (svarūpasya) - of nature; अपि (api) - also; न (na) - not; स्वरूपात् (svarūpāt) - from nature; विशेषः (viśeṣaḥ) - difference; निर्विशेषत्व (nirviśeṣatva) - indistinctness; उक्तेः (ukteḥ) - of statement; मिथ्या (mithyā) - false; विशेष (viśeṣa) - difference; उक्तौ (uktau) - in statement; च (ca) - and; अप्रामाण्यं (aprāmāṇyaṃ) - invalidity; श्रुतेः (śruteḥ) - of scripture; मिथ्यात्वं (mithyātvaṃ) - falsity; च (ca) - and; मिथ्या (mithyā) - false; एव (eva) - indeed; तेषाम् (teṣām) - of them; अतः (ataḥ) - therefore; सत्यत्वं (satyatvaṃ) - truth; सत्यं (satyaṃ) - truth; स्यात् (syāt) - may be; च (ca) - and;]
(Neither God nor the difference is established through perception or similar means. In such a case, the unity and other concepts are false, and since the nature is established, the scripture becomes useless. The indicated nature does not differ from the nature itself, as indistinctness is stated. When false differences are mentioned, the scripture loses its validity. Their falsity is indeed false, thus truth remains truth.)
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।
upādhikṛtabhede pi upādheḥ mithyātve tu aprāptameva upādhibhedaṃ prāpayitvā punaḥ niṣiddhyate iti sa eva doṣaḥ। satyopādhipakṣepi hastapādādyupādhibhedepi bhokatuḥ ekatvadṛṣṭeḥ ekenaiva īśvareṇa sarvopādhigataṃ sukhaṃ duḥkhaṃ bhujyetetyevamādayo doṣāḥ samā eva।
[उपाधिकृतभेदे (upādhikṛtabhede) - in the division created by conditions; पि (pi) - even; उपाधेः (upādheḥ) - of the condition; मिथ्यात्वे (mithyātve) - in falsity; तु (tu) - but; अप्राप्तमेव (aprāptameva) - not attained indeed; उपाधिभेदं (upādhibhedaṃ) - division of conditions; प्रापयित्वा (prāpayitvā) - having caused to attain; पुनः (punaḥ) - again; निषिद्ध्यते (niṣiddhyate) - is negated; इति (iti) - thus; स (sa) - that; एव (eva) - indeed; दोषः (doṣaḥ) - fault; सत्योपाधिपक्षे (satyopādhipakṣe) - in the case of true conditions; पि (pi) - even; हस्तपादाद्युपाधिभेदे (hastapādādyupādhibhede) - in the division of conditions like hands and feet; पि (pi) - even; भोकतुः (bhokatuḥ) - of the experiencer; एकत्वदृष्टेः (ekatvadṛṣṭeḥ) - from the view of oneness; एकेनैव (ekenaiva) - by one alone; ईश्वरेण (īśvareṇa) - by the Lord; सर्वोपाधिगतं (sarvopādhigataṃ) - all conditions obtained; सुखं (sukhaṃ) - happiness; दुःखं (duḥkhaṃ) - sorrow; भुज्येते (bhujyete) - are experienced; इति (iti) - thus; एवमादयः (evamādayaḥ) - such as these; दोषाः (doṣāḥ) - faults; समा (samā) - equal; एव (eva) - indeed;]
(Even when divisions are created by conditions, if the condition is false, the division is not truly attained; once it is made to appear, it is negated again. This is the fault. In the case of true conditions, even when there are divisions like hands and feet, from the perspective of the oneness of the experiencer, all experiences of happiness and sorrow are by the one Lord alone. Thus, such faults are indeed equal.)
अचेतनानामनुभवाभावात् न तत्साम्यम्। अतो जीवेश्वरयोः भेद एवेति सिद्धम् ॥ १८ ॥
acetanānāmanubhavābhāvāt na tatsāmyam। ato jīveśvarayoḥ bheda eveti siddham ॥ 18 ॥
[अचेतनानाम् (acetanānām) - of the non-conscious beings; अनुभव (anubhava) - experience; अभावात् (abhāvāt) - due to absence; न (na) - not; तत् (tat) - that; साम्यम् (sāmyam) - similarity; अतः (ataḥ) - therefore; जीवेश्वरयोः (jīveśvarayoḥ) - between the individual soul and the Supreme Lord; भेदः (bhedaḥ) - difference; एव (eva) - indeed; इति (iti) - thus; सिद्धम् (siddham) - established;]
(Because non-conscious beings lack experience, they cannot be equated. Thus, it is established that there is a difference between the individual soul and the Supreme Lord.)
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 must have been 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). It is not equivalent to the insentient's absence of experiencing. Hence, it is proved that there is a difference between the Lord and living beings.
