B.G 2.18
antavanta ime dehā nityasyoktāḥ śarīriṇaḥ । anāśino'prameyasya tasmādyudhyasva bhārata ॥2-18॥
These bodies are perishable, but the embodied is said to be eternal, indestructible, and immeasurable; therefore, fight, O Bharata.
Gīta Bhāshya 2.18
Only Jīva can be addressed with the word 'śarīriṇaḥ', because only Jīva has a destroyable body.
bhavatu dehasyāpi kasyacinnityatvamiti। netyāha - antavanta iti। astu tarhi darpaṇanāśāt pratibimbanāśavadātmanāśa ityata āha - nityasyeti। "śarīriṇaḥ" iti īśvaravyāvṛttaye। naca naimittikanāśa ityāha - anāśina iti। kutaḥ? aprameyeśvarasarūpatvāt।
If someone doubts if the soul's body is also eternal, the verse 'antavanta', i.e. the one with the end, denies the same. The destruction of the mirror destroys the reflection. Similarly, if we doubt the destruction of the Soul, the word ‘nityasya’, i.e. eternal, rejects the same. The verse 'antavanta' excludes the divine God by using the word 'sharirina', i.e. one who resides in the body. 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.
nahyupādhibimbasannidhyanāśe pratibimbanāśaḥ, sati ca pradarśake. svayamevātra pradarśakaḥ. cittvāt. nityaścopādhiḥ kaścidasti॥
Common knowledge suggests that the destruction of the reflection does not destroy the source image. Consciousness activities show the self to be spiritual. The individual soul is the reflection of the eternal Super-soul, which certainly exists.
"pratipattau vimokṣasya nityopādhyā svarūpayā। cidrūpayā yuto jīvaḥ keśavapratibimbakaḥ।"
"Even after obtaining liberation, the individual being will ever remain an imitation of God (upādhi) in its essence. The individual being having got the liberated form will remain a reflected image of Lord Kēshava"
iti bhagavadvacanāt ॥18॥
- 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.
śarīriṇāṃ tu dehahānyādinā nāśo vidyate eva. "yena sarvamidaṃ tatam" iti tasyaiva lakṣaṇakathanāt na jīvānāṃ deśataḥ guṇataśca pūrṇatā. anicchayā dehānyādereva duḥkhāvāptiḥ siddhā. tasmādanāśino aprameyasya viṣṇoḥ pūjārthaṃ yuddhyasva. tatprasādādhīnatvād duḥkhanivṛtteḥ sukhasya ca.
Those with a body certainly experience its destruction because of killing and other factors. The verse 2.17 describes the characteristics of God alone by stating 'by which all this exists'. Because individual souls are incomplete concerning space and quality. Despite not wanting it, individual souls still experience misery. This is consequent to their getting body and because of its subsequent destruction. Therefore, fight the war as the worship of Lord Vishnu, who is indestructible and immeasurable. By His grace alone, one gets freedom from misery and also happiness.
ye tu sarvāṇi karmāṇi mayi saṃnyasya matparāḥ। teṣāmahaṃ samuddhartā।
"I uplift those who perform actions after giving up all attachments and who are devoted to me."
(gītā 12-6) ityādeḥ।
– stated in Bhagavad Gita 12.6
jīvapakṣe "nityasyoktāḥ" ityuktatvāt "anāśinaḥ" iti punaruktiḥ। "avināśi, yena sarvamidaṃ tatam" ityuktasyaiva "anāśinoprameyasya" iti pratyabhijñānācca।
In the verse 2.18, if the everlasting quality is being attributed to the individual soul, the indestructible quality becomes a repetition. Thus, the properties of indestructibility stated in 2.17 for 'all this', and indestructible and immeasurable properties stated in 2.18 are to be recognized (with God).
"ime dehāḥ" iti viśeṣaṇānnityaścidānandātmakaḥ svarūpabhūto deho muktānāmapi vidyata iti jñāyate।
While stating 'ime dehahah' i.e. 'in this body' in the verse 2.18, the destructibility is the speciality of the physical body. From this it becomes apparent, the body of liberated individuals is of the form of a blissful spirit, the essence of being.
"na vartate yatra rajastamastayoḥ satvaṁ ca miśraṁ 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॥"
"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."
iti hi bhāgavate।
- indeed, stated thus, in the Bhāgavata Purāṇa.
"cidānandaśarīreṇa sarve muktā yathā hariḥ। bhuñjate kāmato bhogāṃstadantarbahireva ca॥"
"All the liberated beings, similar to Lord Hari, having blissful joy as the body enjoys and partakes with lust both inside and outside."
iti paramaśrutiḥ।
- stated thus, in the Parama Sruti, the vedic testimonial.
na ca jīveśvaraikyaṃ muktāvapi।
These do not show the union of an individual being with God even after liberation.
"idaṁ jñānam upāśritya mama sādharmyam āgatāḥ। sarge 'pi nopajāyante pralaye na vyathanti ca।"
"Having resorted to this knowledge and secured a form like mine, they are not born even at the time of creation, nor suffer pain at the time of dissolution of the world."
(gītā, 14-2)
–Bhagavad Gita 14.2
"yo veda nihitaṁ guhāyāṁ parame vyoman। so'śnute sarvān kāmān saha brahmaṇā vipaścitā।"
"The one who knows and understands the Super soul in the cave of the heart stays with the all-knowing Brahman and enjoys all pleasures."
"etam ānandamayam ātmānam upasaṅkramya। imān lokān kāmān nī kāmarūpy anusañjaran। etat sāmā gāyann āste।"
"The liberated beings, having got the blissful super soul enjoys all their desires, assume forms they want, dwell as they wish in various worlds, and sing happily the sāman–'hā vuhā vuhā'!."
"sarve nandanti yaśasāgatena sabhāsāhena sakhyā sakhāyaḥ। kilbiṣaspṛtpituṣaṇirhyeṣāmaraṃ hito bhavati vājināya।"
"Liberated who will be mutual friends will always be satisfied with their friendly Lord, who governs the assembly. He takes care of their wellbeing without injustice and provides them with agreeable food."
"ṛcāṃ tvaḥ poṣamāste pupuṣvān gāyatraṃ tvo gāyati śakvarīṣu। brahmā tvo vadati jātavidyāṃ yajñasya mātrāṃ vimimīta u tvaḥ।"
"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".
"paraṁ jyotirupasampadya svena rūpeṇābhiniṣpadyate sa tatra paryeti jakṣan krīḍan ramamāṇaḥ। strībhirvā yānairvā … । tadā vidvānpuṇyapāpe vidhūya nirañjanaḥ paramaṁ sāmyamupaiti।"
"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".
"muktāḥ prāpya paraṃ viṣṇuṃ taddehaṃ saṃśritā api। tāratamyena tiṣṭhanti guṇairānandapūrvakaiḥ॥"
"The liberated obtain the supreme lord Vishnu. Though supported by his body, they live following their natural hierarchy based on qualities and bliss."
"bhūpā manuṣyagandharvā devāḥ pitara eva ca। ājāneyāḥ karmadevāstattva(rūpāḥ)devāḥ purandaraḥ॥ śivo viriñcirityete kramācchataguṇottarāḥ । muktāvapi tadanye ye bhūpācchataguṇāvarāḥ॥ na samo brahmaṇaḥ kaścinmuktāvapi kathañcana । tataḥ sahasraguṇitā śrīstataḥ paramo hariḥ॥ anantaguṇitatvena tatsamaḥ paramopi na।"
"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."
"akṣaṇvantaḥ karṇavantaḥ sakhāyo manojaveṣvasamā babhūvuḥ। ādaghnāsa upakakṣāsa u tve hradā iva snātvā u tve dadṛśre। kāmasya yatrāptāḥ kāmāstatra māmamṛtaṃ kṛdhīndrāyendro parisrava॥"
"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."
ityādi mokṣānantaramapi bhedavacanebhyaḥ।
These statements clearly show the difference between liberated and the God even after liberation.
yatra tvasya sarvamātmaivābhūttatkena kaṃ paśyet।
"When everything has become the Ātmān, who is there to see and by whom?"
"yadvai tanna paśyati paśyanvai tanna paśyati।"
"He who does not see that, even while seeing, does not truly see."
"na hi draṣṭur dṛṣṭer viparilopo vidyate।"
"Indeed, there is no disappearance of the seer or the seen."
"avināśitvānna tu taddvitīyamasti । tatonyadvibhaktaṃ yatpaśyet।"
"Because of its indestructible nature, there is no second entity. Hence, one perceives what is divided as separate."
"paramaṁ brahma veda brahmaiva bhavati।"
"He who knows the supreme Brahman becomes Brahman indeed."
"tat tvam asi।"
"You are that."
"ahaṁ brahmāsmi।"
"My existence is that of Brahman."
na ca ityādivākyavirodhaḥ।
The above statements do not oppose the earlier quoted testimonials.
sañjñānāśo yadi bhavetkimuktyā naḥ prayojanam। mohaṃ māṃ prāpayāmāsa bhavānatreti coditaḥ॥ yājñavalkyaḥ priyāmāha nāhaṃ mohaṃ bravīmi te। bhūtajajñānalopaḥ syānnijaṃ jñānaṃ na lupyate॥ na ca jñeyavināśaḥ syādātmanāśaḥ kutaḥ punaḥ॥
[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?"
vabhāvataḥ parādviṣṇorviśvaṃ bhinnamapi sphuṭam। asvātantryādbhinnamiva sthitameva yadedṛśam॥ tadā ghrāṇādibhogaḥ syātsvarūpajñānaśaktitaḥ। tadātmānubhavopi syādīśvarajñānameva ca॥ yadānyaṃ na vijānāti nātmānaṃ neśvaraṃ tathā। puruṣārthatā kutastu syāttadabhāvāya ko yateta॥ tasmātsvabhāvajñānena bhinnā viṣṇusamīpagāḥ। bhuñjate sarvabhogāṃśca muktireṣā na cānyathā॥
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.
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॥
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.
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।
duḥkhī cetkuta īśatvamanīśo hyeva duḥkhabhāk॥ kutaḥ sarvavidojñatvaṃ kva bhramopyajñatāṃ vinā। tasmānnaiveśvaro jīvastatprasādāttu mucyate॥
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.
aheyatvadahaṁnāmā bhagavānhariravyayaḥ। brahmāsau guṇapūrṇatvāt asmi asau asanānmiteḥ। asanādasināmāsau tejastvāt tvamitīritaḥ। sarvaiḥ kriyāpadaiścaiva sarveḥ dravyapadairapi।
sarvaiḥ guṇapadaiścaiva vācya eko hariḥ svayam। yuṣmatpadaiḥ prātiyogyāt tadyutaiśca kriyāpadaiḥ। asmatpadairāntaratvāt kriyārthaiśca tadanvayaiḥ। parokṣatvāttatpadaiśca mukhyavācyaḥ sa eva tu।
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.
sarvān vedānadhītyaiva prajñādhikyena hetunā। śvetaketurahaṅkārāt prāyaśo nāsmi mānuṣaḥ॥ devo vā keśavāṃśo vā naiṣā prajñānyathā bhavet। evaṃ mahattvabuddhyaiva darpapūrṇobhyagāt pituḥ॥
sakāśamakṛtācāraṃ taṃ dṛṣṭvā stabdhamajñavat। pitovāca kutaḥ putra stabdhatā tvāmupāgatā॥ prāyo nārāyaṇaṃ devaṃ naiva tvaṃ pṛṣṭavānasi। yasmin jñāte tu avijñātajñānādīnāṃ phalaṃ bhavet॥
prādhānyāt sadṛśatvācca tadadhīnamiti sphuṭam। tatsṛṣṭaṃ ceti vijñātaṃ phalavaddhi bhavejjagat। svātantryeṇāsya vijñānaṃ mithyājñānamanarthakṛt॥
[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.
yathā caivaikamṛtpiṇḍa jñānādeḥ sadṛśatvataḥ। mṛṇmayaṃ tadakāryaṃ ca jñātaṃ mṛditi vai bhavet। yathaiva mṛttiketyādinityanāmapravedanāt। vācārabdhamanityaṃ tu jñātaṃ tanmūlamityapi।
evaṁ kāraṇabhūtosau bhagavān puruṣottamaḥ। pradhānaśca svatantraśca tanmūlamakhilaṁ jagat। tadādhāraṁ vimuktau ca tadadhīnaṁ sadā sthitam। sa sūkṣmo vyāpakaḥ pūrṇaḥ tadīyamakhilaṁ jagat। tasmāt tadīyaḥ tvamasi naiva sosi kathaṁcana।
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.
yathā pakṣī ca sūtraṃ ca nānā vṛkṣarasā api। yathā nadyaḥ samudraśca yathā vṛkṣaparāvapi। yathā dhānāḥ paraścaiva yathaiva lavaṇodake। yathā puruṣadeśau ca yathājñajñānadāvapi। yathā stenāpahāryau ca tathā tvaṃ ca parastathā। bhinnau svabhāvato nityaṃ nānayorekatā kvacit।
evaṃ bhedokhilasyāpi svatantrāt parameśvarāt। paratantraṃ svatantreṇa kathamai-kyamavāpnuyāt। sa jīvanāmā bhagavān prāṇadhāraṇahetutaḥ। upacāreṇa jīvākhyā saṃsāriṇi nigadyate। tadadhīnamidaṃ sarvaṃ nānyādhīnaḥ sa īśvaraḥ।
(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.
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।
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।
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.
ekapiṇḍanāmadheyetiśabdānāṃ vaiyarthyaṃ cānyathā। na ca ekavijñānena sarvavijñānaṃ tatpakṣe। na hi śuktijño rajatajña iti vyavahāraḥ। navakṛtvopi bhede eva dṛṣṭāntokteśca। tasmādatattvamasiityevocyate।
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”
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?
anuvādopi "yadidaṁ vadanti tanna yujyate" ityādivākyaṁ parihāre viśeṣayuktiṁ ca vinā na dṛṣṭaḥ। atiprasaṅgaścānyathā। abhedānuvādena bhedopadeśaḥ kimiti na syāt?
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?
sarvaśākhānte bhedokteśca etadeva yuktam।
In the concluding remarks, all branches of knowledge advocated the distinct identity only. So, it is prudent to interpret accordingly.
"na asaṃvatsaravāsine prabr"yāt na apravaktre ityācāryāḥ ācāryāḥ"
"Until one stays for one year, demonstrates good conduct, and exhibits the ability to teach others, one should not teach the secret knowledge."
"ahaṁ viśvaṁ bhuvanam abhyabhavām"
"I transcend the universe and am far superior in quality."
"anante svarge loke jyēye prati tiṣṭhati prati tiṣṭhati iti brahmavido viduḥ"
"In the infinite heavenly world, in the victory, He is stationed, He is stationed" - thus conclude those who have realised Brahman.
"namo viṣṇave mahate karomi"
"Offer my obeisances to Vishnu, the great!"
paśyantyātmanyavasthitam
"They see Him stationed in their heart."
ityādi॥
So, states various testimonials.
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।
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.
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।
acetanānāmanubhavābhāvāt na tatsāmyam। ato jīveśvarayoḥ bheda eveti siddham ॥ 18 ॥
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.
