B.G 2.24
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥२-२४॥
The eternally bound embedded particle (the Jīva) in the all pervading lord is uncuttable, unburnable, insolvable, undryable, and everlasting similar to the unchanging lord.
Gīta Bhāshya 2.24
Jīva's potential for destruction is denied, as they are a reflection of the everlasting God. Similarities between Jīva and the God are indicated by using the words 'part of' (amsha) and 'reflection' (pratibimba ). It does not mean they are non-distinct. Contradictory properties exist without contradiction in the Lordship. Liberation (mōkṣa) is the highest goal and is possible only with the lord's grace. Through a comprehensive analysis of the sacred texts, we come to know Lord Vishnu's supremacy to be above all other gods. The Lord is the controller of material energy as well. Thus, the world is not an illusion.
वर्तमाननिषेधात् स्यादुत्तरत्र इत्यत आह – 'अच्छेद्य' इति। वर्तमानादर्शनात् युक्तमयोग्यत्वम् इति सूचयति वर्तमानापदेशेन। कुतोऽयोग्यता? नित्यसर्वगतादि विशेषणेश्वरसरूपत्वात्।
From the negation of present existence, there might arise (an objection) regarding the subsequent. To this, it is stated in the verse - 'acchedya', i.e. unbreakable. By the absence of (its breakable) property in the present tense, its suitability or inappropriateness is indicated by the use of the present tense. Why the unsuitability? Because of its essential nature as qualified by eternality, omnipresence, and similar attributes of the Lord.
शाश्वतः' इत्येकरूपत्वम् मात्रम् उक्तम्। स्थाणुशब्देन नैमित्तिकमन्यथात्वं निवारयति। नित्यत्वं सर्वगतत्वविशेषणम्। अन्यथा पुनरुक्तेः।
The word ‘śāśvataḥ’ (eternal) merely states uniformity of form. By the word ‘sthāṇu’ (fixed), the possibility of accidental alteration is excluded. Eternity is the qualifier of omnipresence; otherwise, it would be repetition.
ऐक्योक्तावपि अनुक्तविशेषणोपादानात् न ईश्वरैक्ये पुनरुक्तिः। युक्ताश्च बिम्बधर्माः प्रतिबिम्बेऽविरोधे। तत्ता च -
Since the previously unmentioned qualifier is included, there is no repetition error; Even though similarity is stated, it does not mean identity with the Lord, because of 'upādāna', i.e. lord being the material cause. Therefore it is said:
"रूपं रूपं प्रतिरूपो बभूव।"
"For different, different forms (of the lord), (the living being) became the corresponding counter-form or reflected image."
(ऋ.६.४७.१८)
-Rigveda, 6th Mandala, 47th Hymn, 18th Verse
"आभास एव च"
"(Living being) definitely is the 'ābhāsa', i.e. semblance, of the Lord."
( ब्र.सू.२.३.५०)
(-Brahma Sutra 2.3.50)
इत्यादि श्रुतिस्मृतिसिद्धा। न चांशत्वविरोधः। तस्यैवांशत्वात्। न चैकरूपैवांशता। प्रमाणं च उभयविधवचनमेव। न चांशस्य प्रतिबिम्बत्वं कल्प्यम्। गाध्यादिषु अंशबाहुरूप्यदृष्टेः। इतरत्रादृष्टेः।
Above stated facts (upādāna, i.e. material cause, and 'ābhāsa', i.e. semblance) are established in Vedas and tradition. It does not contradict to (the living being), being a part (of the Lord), as he is indeed, part of (the Lord). Being part of is not same as being identical. The evidence based on statements are available for both views (part of, and reflection). 'part of' does not mean we can assume it (the living being) to be a reflection; because in cases like Gadhi and others, the form of a part and the whole is observed; elsewhere, it is not observed. ("Gādhi is an 'amsha', (part) of Indra", "Hand is a 'amsha' (part) of the body"- in these examples 'amsha' has varied meaning based on context. It does not indicate a non-distinct identity.)
स्थाणुत्वेऽपि 'ऐक्षत'(छां.उ.६.२.३) इत्याद्यविरुद्धम् ईश्वरस्य। उभय विधवाक्यात्। अचिन्त्यशक्तेश्च। न च माययैकम्।
Even when immovable (sthānu), the Lord's perception as 'aiksata', i.e. "the all doer" (chandogya 6.2.3) etc. is not contradictory. Both types of testimonials exist. This is derived from the inconceivable power, and it is not one of illusion.
"त्वयीश्वरे ब्रह्मणि नो विरुद्ध्यते"
"In you, the Supreme Lord, who is Brahman, nothing stands opposing."
(भाग.१०.४.१९)
- stated thus in Bhagavata Purāna 10.4.19)
"न योगित्वादीश्वरत्वात्"
"Your lordship on all is not because of Yōga."
(बृ.उ.भा.५.८.१२.उ. वाराहवचनम्।)
(In the Brihadaranyaka Upanishad section 5.8.12, there are words attributed to Varaha.)
"चित्रं न चैतत् त्वयि कार्यकारणे"
"It is not at all surprising, all this has come about by your cause and effects."
(भाग. ५.१८.५.)
(Bhagavata Purāna 5.18.5.)
इत्याद्यैश्वर्येणैव विरुद्धधर्माविरोधोक्तेः।
Thus, indeed, these testimonials asserts that opposite properties exist in Lordship without contradiction.
महातात्पर्याच्च। मोक्षो हि महापुरुषार्थः।
To convey greatness (in the lord) is the purport of scriptures. Liberation (mokṣa) is indeed considered the supreme goal of human life.
"तत्रापि मोक्ष एवार्थः।"
"There, too, the purpose is indeed liberation."
"अन्तेषु रेमिरे धीरा न ते मध्येषु रेमिरे। अन्तप्राप्तिं सुखं प्राहुः दुःख मन्तरमन्तयोः॥"
"(Among the four human goals to be pursued: righteousness [dharma], wealth [artha], desire [kāma], and liberation [mōksha].) The wise find joy at the end (i.e. righteousness and liberation), not in the middle (i.e. wealth and desires). They say reaching the end is happiness, while the middle is filled with sorrow."
(म.भा.१२.३१७.३४)
(Mahabharata 12.317.34)
"पुण्यचितो लोकः क्षीयते"
"The world got by accumulated merit (i.e. heaven), diminishes over time."
(छां.उ.)
(Chandogya Upanishad)
इत्यादि श्रुतिस्मृतिभ्यः।
- such are the testimonials from the scriptures and tradition.
स च विष्णुप्रसादादेव सिद्ध्यति।
One achieves success solely by the grace of Lord Viṣṇu.
"वासुदेवम् अनाराध्य को मोक्षं समवाप्नुयात्"
"Who can achieve liberation without worshiping Lord Vasudeva?"
"तुष्टे तु तत्र किमलभ्यमनन्त ईशे"
"When the infinite Lord is pleased there, what is unattainable?"
(भाग.७.६.२५)
(- Bhagavata Purāna 7.6.25 )
"तत्प्रसादादवाप्नोति परां सिद्धिं न संशयः"
"By His grace, one undoubtedly attains supreme perfection."
"येषां स एव भगवान् दययेदनन्तः सर्वात्मनाऽऽश्रितपदो यदि निर्व्यलीकम्। ते वै विदन्त्यतितरन्ति च देव मायां नैषां ममाहमिति धीः श्वसृगालभक्ष्ये"
"He, indeed, that supreme Lord Ananta, the refuge of all, would show mercy to those for whom, if sincerely, they have taken shelter. They indeed knowing thoroughly transcend the divine illusion; for them, the notion of "I" and "mine" does not exist in regard to this body, which is food for dogs and jackals."
(भाग.२. ७ .४२)
(-Bhagavata Purāna 2. 7 .42)
"तस्मिन् प्रसन्ने किमिहास्त्यलभ्यं धर्मार्थकामैरलमल्पकास्ते"
"When He (the Lord) is pleased, what indeed is unattainable here? Righteousness, wealth, and desires — all these are insignificant."
"ऋते यदस्मिन् भव ईश जीवाः तापत्रयेणोपहता न शर्म। आत्मन् लभन्ते भगवन् तवाङ्घ्रिच्छायांश विद्यामत आश्रयेम"
"O Lord, in this world, beings afflicted by the threefold sufferings do not attain peace without you. O Bhagavān, we seek the shade of Your feet as shelter, with the resolve for knowledge."
(भाग.३.६.१८)
(-Bhagavata Purāna 3.6.18 )
"ऋते भवत्प्रसादाद्धि कस्य मोक्षो भवेदिह। तमेवं विद्वान्"
"Without your grace, indeed, who can attain liberation here? Thus, the wise one understands."
(नृ.पू.उ.१.६)
(- nr̥.pū.u.1.6)
इत्यादि श्रुतिस्मृतिभ्यः।
- are the testimonials from the Vedas and Smritis.
स चोत्कर्षज्ञानादेव भवति। लोकप्रसिद्धेः। लोकसिद्धम् अविरुद्धम् अत्रापि अङ्गीकार्यम्॥
And that (liberation) occurs only from the knowledge of exaltation — meaning, by realizing that He is the Supreme Lord. Because it is established in the world; that which is accepted by the world and not contradicted should also be accepted here.
अहल्याजारत्वाद्यपि 'दोषकृतोऽपि ते न बहुतरो लेप आसीत् ' इति उत्कर्षमेव वक्ति। बहुनरकफलो ह्यसौ।
The statement regarding Indra and Ahalya's infidelities - "Even though your actions were defective, it did not affect you", conveys Indra's praise only. It shows overcoming the severe sins that could have resulted in hell.
"तस्य न लोम च न क्षीयते"
"Not even your hair got impacted"
(कौ.उ.३.२)। इति श्रुत्यन्तराच्च।
-(kau.u.3.2), are also the testimonials in this regard.
"यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्"
"He who knowns Me, without doubt, as supreme personality"
(१५.१९)इति तदुक्तेश्च।
- it is said so in B.G 15.19
"सत्यं सत्यं पुनस्सत्यं शपथैश्चापि कोटिभिः। विष्णुमाहात्म्यलेशस्य विभक्तस्य च कोटिधा॥ पुनश्चानन्तधा तस्य पुनश्चापि ह्यनन्तधा। नैकांशसममाहात्म्याः श्रीशेषब्रह्मशङ्कराः॥"
"It is true, it is true! It is definitely true! If we divide the greatness of Lord Vishnu million times, then million times, then infinite times, and then infinite times, what remains is not equal to the greatness of Shri, Shesha, Brahma, and Sankara put together."
इति नारदीये।
- states Nāradīya Purāna
अन्योत्कर्ष ऐक्यं च -
At places other gods are praised and also their union is told.
"तथैव सर्वशास्त्रेषु महाभारतमुत्तमम्। को ह्यन्यः पुण्डरीकाक्षान्महाभारतकृद्भवेत्॥"
"Similar to (superiority of Vishnu), among all scriptures Mahabharata is most superior. Therefore, who else can write Mahabharata other than lord Pundarikaksha!"
(वि.पु.३.४.५)
(- Vishnu Purāna 3.4.5)
इत्यादि ग्रन्थान्तरसिद्धोत्कर्ष महाभारतविरुद्धम्॥ तत्र हि -
But such praises of other gods are against Mahabharata, which is considered as most authentic. In the most superior Mahabharata, we find the following references:
"नास्ति नारायणसमं न भूतं न भविष्यति। एतेन सत्यवाक्येन सर्वार्थान् साधयाम्यहम्॥"
"No one has ever been, nor currently is, nor will ever be equal to Lord Nārāyana. By using this truthful statement as a basis, I can comprehend all scriptures and all situations."
(म.भा.१.१.१८)
- Mahabharata 1.1.18
"यस्य प्रसादजो ब्रह्मा रुद्रश्च क्रोधसम्भवः।"
"From your pleasing disposition, lord Brahma was born. From your angry disposition, lord Rudra was born."
(म.भा.१२.३४१.१२)
(- Mahabharata 12.341.12)
"न त्वत्समोऽस्त्यभ्यधिकः"
"There exists none who is equal or superior to you."
(११.४३)
(-B.G 11.43)
इत्यादिषु साधारणप्रश्नावसरे एव महान्तमुत्कर्षं विष्णोर्वक्ति। अन्यत्र यत्किञ्चिदुक्तावपि असाधारण एव अवसरे। तद्धि अग्न्यादेरपि वेदादावस्ति-
Such statements praising lord Vishnu are part of normal conversational context, and not while praising lord Vishnu specifically. But other gods are praised in special circumstances where context required their praise. This is also the case in Vedas where Demi gods Agni and others are praised.
"त्वमग्न इन्द्रो वृषभः सतामसि त्वं विष्णुरुरुगायो नमस्यः"
"Oh Agni, you are Indra, you are best among the elevated, you are also Vishnu who is always truthful and eligible for highest adoration"
(ऋ.२.१.३)
(-Rigveda 2.1.3)
"विश्वस्माद् इन्द्र उत्तरः।"
"Indra is the most superior in the universe"
(ऋ.१०.८६.१)
(-Rig Veda 10.86.1)
इत्यादिषु
- are examples of such statements.
तद्ग्रन्थविरोधाच्च। तथा हि स्कान्दे शैवे।
In the same composition, there are self-contradictory statements (regarding supremacy of Shiva). It is stated as follows in Skānda purana, where Shiva is praised:
"यदन्तरं व्याघ्रहरीन्द्रयोर्वने यदन्तरं मेरुगिरीन्द्रविन्ध्ययोः। यदन्तरं सूर्यसुरेड्यबिम्बयोः तदन्तरं रुद्र महेन्द्रयोरपि। यदन्तरं सिंहगजेन्द्रयोर्वने यदन्तरं सूर्य शशाङ्कयोर्दिवि। यदन्तरं जाह्नविसूर्यकन्ययोः तदन्तरं ब्रह्मगिरीशयोरपि॥ यदन्तरं प्रलयजवारिविप्लुषोः यदन्तरं स्तम्ब हिरण्यगर्भयोः। स्फुलिङ्गसंवर्तकयोर्यदन्तरं तदन्तरं विष्णु हिरण्यगर्भयोः। अनन्तत्वान्महाविष्णोः तदन्तरमनन्तकम्। माहात्म्यसूचनार्थाय ह्युदारणमीरितम्॥"
"The gap that exists between a lion and tiger in the forest, the gap that exists between the mountain ranges of Meru (Himalayas) and the mountain ranges of Vindya, the gap that exists between the sun and the planet Jupiter, that gap exists between Rudra and Indra. The gap that exists between the lion and the elephant, the gap that exists between the Sun and the Moon, the gap that exists between the rivers Ganga and Yamuna, that gap exists between Brahma and Rudra. The gap that exists between the raging ocean during universal destruction and a drop of water, the gap that exists between the 'hiranya-garbha' i.e., the womb of the Bigbang and a blade of grass, the gap that exists between the fire during universal destruction and a spark, such gap exists between lord Vishnu and lord Brahma, the womb of big bang. Infinite are the principles embedded in the great lord Vishnu. The gap between his superiority with others is infinite. Just to illustrate his glory above examples are given."
"तत्समो ह्यधिको वापि नास्ति कश्चित् कदाचन। एतेन सत्यवाक्येन तमेव प्रविशाम्यहम्॥"
"There is none who is ever equal or superior to you. By this true statement I enter you only."
इत्याद्याह।
- several such statements are present.
तत्रैव शिवं प्रति मार्कण्डेयवचनम् -
In this context, sage Mārkandeya instructs lord Shiva:
"संसारार्णवनिर्मग्न इदानीं मुक्तिमेष्यसि"
"Hey! One who is drowning in the ocean of transmigration, you will get liberated now!"
इत्यादि।
"-And so on."
पाद्मे शैवे मार्कण्डेयकथाप्रबन्धे शिवान्निषिद्ध्य विष्णोरेव मुक्तिमाह -
In Padma Purana, where it glorifies Shiva, while narrating the story of Markandeya, denies the possibility of liberation through Shiva. It is only Vishnu who can grant liberation.
"अहं भोगप्रदो वत्स मोक्षदस्तु जनार्दनः"
"Oh Child! I grant material pleasures. It is only lord Janārdhana who can grant liberation."
इत्यादि।
-And so on.
समब्राह्मविरोधाच्च।
Thus, there is opposition to claiming Shiva as equal to the ultimate Brahman.
वेदश्च इतिहासाद्यविरोधेन योज्यः। "यदि विद्यात्" इति वचनात्। अनिर्णयाच्च इन्द्रादिशङ्कया अन्यथा। तत्रापीष्टसिद्धिः। नामवैशेष्यात्। अतो भगवदुत्कर्ष एव सर्वागमानां महातात्पर्यम्॥
In accordance with the "yadi vidyāt" (to be known) rule, Vedas must be interpreted without contradicting historical texts. Otherwise, it is not feasible to determine, since gods like Indra are extolled also as supreme. Interpretations can be distorted depending on what one wants. Lord Vishnu is the only one with the speciality that - "all names convey Him". Therefore, praising the only lord is the greater purport of all scriptures.
तथापि स्वतः प्रामाण्यात् सन्नेवोच्यते। अविरोधात्। न च प्रमाणसिद्धस्य अन्यत्रादृष्ट्या अपह्नवो युक्तः। धर्मवैचित्र्यात् अर्थानाम्। स्वतः प्रामाण्यानङ्गीकारे च मानोक्तावपि अदोषत्वं च साधयेत् इत्यतिप्रसङ्गः॥
Supremecy of the lord is self evidential by various testimonials. There is no opposition to it. It is inappropriate to reject what is already proved without taking an overall survey of the scriptures. One should interpret taking into consideration the natural property of the object in question (The omniscient, omnipotent, and omnipresence are known as the attributes of lord alone). If scriptural evidence is not accepted, and one begins to think however they please, it is flawed and can lead to over thinking.
अनन्यापेक्षया च तत्परत्वं सिद्धम् आगमानाम्।
It is widely accepted that the Āgamas uphold the supremacy of Vishnu, even when material wealth is the desired outcome (not just liberation).
"नारायणपरा वेदाः"
"Vedas are conveying lord Nārāyaṇa only"
(भाग.२.५.१५)।
(-Bhāga.2.5.15)
"सर्वे वेदा यत्पदमामनन्ति"
"All Vedas convey the essence of Him only"
(कठ.२.१५)
(-Kaṭha.2.15)
वासुदेवपरा वेदाः
"Vedas are conveying lord Vāsudeva only."
(भाग.१.२.२९)
(-Bhāga.1.2.29)
इति।
- are the testimonials.
न चैतद्विरुद्धम्। ईश्वरनियमात्। अनादौ तत्सिद्धं।
There is no contradiction in having liberation and material wellbeing under the authority of the Lord. It is in accordance with the governance established by the Lord. Thus, his supremacy is established with either liberation or material prosperity as the aim.
द्रव्यं कर्म च कालश्च
"Material substance, action, and time are govenrned by Him"
( भाग.२.१०.१२)
(-Bhāga.2.10.12)
इत्यादौ।
-such testimonials are present.
प्रयोजकत्वं तु पूर्वोक्त न्यायेन। अतः सिद्धमेतत्।
The ability of the lord to govern the material aspect of the universe is previously conveyed (by stating he is omnipotent). It is widely recognized as well.
तच्च अनन्यापेक्षा अचिन्त्यशक्तित्वे एव युक्तम्। अतो न मायामयम् एकम्।
It is suitable to interpret His various activities and aspirations as emanating from his infinite power. It is not an illusion.
अचलत्वं तु -
From the point of steadfastness, there are statements:
"अप्रहर्षमनानन्दम्"
"Without joy, without happiness"
"अदुःखमसुखम्"
"Neither melancholic nor pleasurable"
"न प्रज्ञम्"
"Without knowledge"
(माण्डूक-२.१)
(-Māṇḍūkya Upanishad, Chapter 2, Verse 1)
"असद्वै"
"Indeed, it is non-being"
(तै.उ.२.७)
(-Taittiriya Upanishad 2.7)
इत्यादिवत्।
- there are such statements.
क्रियादृष्टेः -
From the point of action, there are statements:
"तपो मे हृदयं ब्रह्म तनुर्विद्या क्रिया कृतिः"
"Practice is my heart, the Lord Brahma is my body, the Knowledge is my action and deed."
(भाग.६.४.४६)
(- Bhāga.6.4.46)
इत्याद्युक्तेः।
- such statements are spoken.
अतश्च न मायामयं सर्वम्। ऐश्वर्यादिवाचि भगशब्देनैव सम्बोधनाच्च
The word 'bhaga' that conveys all kinds of auspitious attributes and wealth is used to address the Lord in Upanishad statements -
"तं त्वा भग"
"Oh lord, who are full of auspicious qualities"
( तै. उ.१.११)
(-Taittiriya Upanishad 1.11)
इत्यादौ।
- there are such other statements as well.
स्वरूपत्वात् न मायामयत्वं युक्तम्।
Thus, in its essence, they do not convey the illusory nature of the Lord.
"विज्ञानशक्तिरहमासमनन्त शक्तेः"
"I (Brahma) who is blessed with transcendental knowledge and power is born from that power which is beyond mind's capacity."
( भाग.३.१०.२४)
(- Bhāga.3.10.24)
"मय्यनन्त गुणेऽनन्ते गुणतोऽनन्तविग्रहे"
"From my infinite knowledge comes infinite auspicious qualities, from it comes infinite forms."
(भाग.६.४.४८)।
(-Bhāga.6.4.48).
"पराऽस्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च"
"We have heard that Transcendental One's power is of varied types with its varied knowledge effort and action, which naturally exist within Him."
( श्वे.उ.६.८)।
(-Shvetashvatara Upanishad 6.8) .
इत्यादि वचनात्॥२४॥
- such testimonials exist as well.
Gīta Tātparya 2.24
Based on testimonials from Vishnu Purāna: "sarvagatasthāṇuḥ" - the being embedded as a particle in the all pervading lord. "sanātanaḥ" - the being who is eternally bound. Lord delivers those who understand themselves as embedded-minute-particles in the unmanifest, immeasurable lord. Sarting from 2.17 both the Jīva and the lord are topics of discussion. Words associated with the physical body relate to the being. The words such as all-pervading, unmanifest, immeasurable etc. refer to the lord. It is not possible for the dependent being to be all pervading and immeasurable. It is only the independent Lord who has the capacity to grant dharma, artha, kama, and mōksha.
अच्छेद्यत्वादिकं जीवस्यापि तत्सममित्याह - अच्छेद्योयमिति। नित्यं सर्वगते स्थितः। अणुश्चायमिति सर्वगतस्थाणुः सर्वगतो विष्णुः तदधीनत्वादिकं तत्स्थत्वम्। हेतुतोपि तत्स्थत्वात् न चलतीत्यचलः। नादेन शब्देन सह वर्तते इति सनादन एव सनातनः।
As Jīva also has an indestructible property like the Lord, the word 'achedyo' is used. The being is established in everlasting all pervading lord as a minute particle. Hence the word 'sarvagatasthāṇuḥ' is used. 'sarvagata' means all pervading lord Vishnu. As the being is embedded in Him, it is called 'sthanu'. Even with external cause it is not possible to destabilize the being from its dependent nature. Hence, it is called 'achala' i.e un-moving. 'nādaa' means sound, which means, Veda. As being is ever subjected to rules and regulation as stated in Vedas, it is called 'sanātana'.
"नित्यं सर्वगते विष्णावणुर्जीवो व्यवस्थितः। न चास्य तदधीनत्वं हेतुतोपि विचाल्यते। निषेधविधिपात्रत्वात् सनातन इति स्मृऽतः॥"
"The being which is a minute particle is established in the everlasting, omnipresent lord Vishnu. His dependent nature cannot be destabilised, even by a cause. We remember it as eternally bound to rules and restrictions."
इति महाविष्णुपुराणे।
- states Mahā-Vishnu Purāna
अच्छेद्योयमित्यादिपुनरुक्तिश्चान्यथा।
The indestructibility and other properties in this verse need to be attributed to Jīva. Else it leads to repetition error.
यस्मिन् अयं स्थितः सः अव्यक्ताचिन्त्यादिरूपः। एवं ज्ञातः परमेश्वरः सर्वदुःखनाशं करोतीति - 'नानुशोचितुमर्हसि'। 'तेषामहं समुद्धर्ता' इत्यादेः।
That person in whom the being is stationed is of the unmanifest form and is beyond imagination. The supreme lord destroys all suffering of those who recognize him as such. Hence, it is said, 'nānuśocitumarhasi' (2.25), i.e., it is not befitting for you to lament. Similarly, verses like 'teṣāmahaṁ samuddhartā' (12.7), assure in the subsequent chapters of Gita stating 'I deliver them'.
'न त्वेवाहं जातु नासं न त्वम्' इत्युभयोरपि प्रस्तुतत्वात्। 'देहिनः', 'शरीरिणः', 'देहि', इति विशेषितत्वाच्च जीवस्य तत्र तत्र।
Starting from the verse 2.12, both the being (Jīva) and the lord are topics of discussion. The words 'dehinaḥ' (2.13), 'śarīriṇaḥ' (2.18), and 'dehi' (2.22) reference the being with a physical body.
"अविनाशि तु", "येन सर्वमिदं ततम्", "अनाशिनोप्रमेयस्य", "न म्रियते", "भूत्वा भविता न" "अविनाशिनम्", "अव्ययम्", "अव्यक्तोयमचिन्त्योयमविकार्योयम्"
The expressions, "avināśi tu" (2.17), one without destruction, "yena sarvamidaṁ tatam" (2.17), by which all this is pervaded, "anāśinoprameyasya" (2.18), without destruction and immeasurable, "na mriyate" (2.20) without destruction, "bhūtvā bhavitā na" (2.20), who has not come into being, and does not come into being, "avināśinam" (2.21), the indestructible, "avyayam" (2.15), the unmanifest, "avyaktoyamacintyoyamavikāryoyam" (2.25), the unmanifest, the unthinkable, the incorruptible.
-इत्यादि परमात्मनश्च।
- these statements convey the Lord, the Supreme Ātmān.
नहि जीवेन ततं सर्वम्। न च मुख्यतोप्रमेयोसौ। न च न म्रियते। न च अविनाशिनं नित्यमिति नित्यत्वातिरिक्तमविनाशित्वं तस्य। न च अव्यक्तत्वमविकार्यत्वं च मुख्यम्। न च भूत्वा भविता वा नेति देहस्याप्यनुत्पत्तिः। परमात्मनस्तु देहवियोगादिकमपि नास्तीत्यविनाशित्वादि विशेषणम्।
It is not possible for the being to be all pervading and immeasurable. Jīva is also not completely indestructible. Jīva does not have an indestructible nature that is for ever continuous (i.e Jīva undergoes change, though he is eternal). The unmanifest nature and being undistorted are not the primary property of Jīva (Jīva has distortions in terms of acquiring a physical body, variance in his knowledge, etc.). Jīva does not have the property of not becoming, as he undergoes manifestations in terms of taking up physical bodies. The Lord does not have separation from his body (as his body is of the form of knowledge, and not physical). Hence, the eternal-indestructible property is a speciality in the Lord.
यस्मादेवं भूतः तस्मात् स एव स्वतन्त्रः। तदधीनमन्यत् सर्वम्। अतः स एव पुरुषार्थदः। अतः तत्पूजा सत्कर्मैव। अतः तदर्थं युध्यस्व।
He alone is the existent principle of past, present, and future. Therefore, he alone is independent. Everything else depends on Him. Thus, he alone can grant the goals of human existence (dharma, artha, kama, and mōksha). Therefore, his worship is the right action. So, as His worship, fight in the war.
अन्येषां तु अन्तवन्त एव देहाः। प्राकृतदेहिनश्च। अतः अस्वतन्त्रात् न हन्तुं तेषां सामर्थ्यम् नित्यत्वात् न हन्यते च। तस्मात् हन्ता हत इति मन्यमानौ न विजानीतः।
The being's body is definitely subject to destruction. As the beings have material body, they are not independent. They do not have the capacity to kill others. They do not get killed as they are eternal entities. Hence, those who consider the Jīva as killer or as being killed do not have the right understanding.
किन्तु यस्मादयमेव परमेश्वरः शरीरवियोगरूपेणापि न म्रियते तत्संयोगरूपेणापि न जायते जीववत् कदापि अतः स एव स्वतन्त्रत्वात् सर्वस्य हन्ता। जीवस्तु तेन शरीरे हन्यमाने स्वयं न हन्यते इत्येतावत्। अत एवमविनाशित्वादेः स्वातन्त्र्यात् सर्वकर्तारं परमात्मानं यो वेद स कथं घातयति हन्ति वा।
For the supreme being, however, there is no such thing as death through the separation of the body or birth through the union with the body. Therefore, he alone is independent and has the capability to destroy everything else. Even when Jīva's body is destroyed, Jīva itself does not get destroyed. Consequently, how can the one who comprehends the supreme being as indestructible, independent, and the cause of all actions, even think of killing others or of getting killed?
वाससो जरावत् स्वशरीरजरादौ अस्वातन्त्र्यदर्शनात् सर्वत्र अस्वातन्त्र्यं ज्ञातव्यं जीवस्य। ईश्वरस्य तु देहस्यापि च्छेदादेरभावात् स्वातन्त्र्यम्। नैनं छिन्दन्तीति च्छेदनाद्यभावः साक्षादेव दर्शयितुं शक्यते स्वदेहस्य इति वर्तमानापदेशः। छेदादिकं तु ईश्वरः मोहाय मृषैव दर्शयति॥२४॥
The way clothes wear out, similarly the physical body of the Jīva also wears out. This serves to demonstrate the bound nature of Jīva everywhere. The lord is free from such a notion of destruction of the body. In the verse 'nainaṁ chindanti' the present continuous tense is used to demonstrate that the lord's body cannot be destroyed. Any thought of cutting the body of Ishwara, the lord, shows a disillusioned state of mind.
