B.G 2.24
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥२-२४॥
acchedyo'yamadāhyo'yamakledyo'śoṣya eva ca। nityaḥ sarvagataḥ sthāṇuracalo'yaṃ sanātanaḥ ॥2-24॥
[अच्छेद्यः (acchedyaḥ) - unbreakable; अयम् (ayam) - this; अदाह्यः (adāhyaḥ) - incombustible; अयम् (ayam) - this; अक्लेद्यः (akledyaḥ) - insoluble; अशोष्यः (aśoṣyaḥ) - cannot be dried; एव (eva) - indeed; च (ca) - and; नित्यः (nityaḥ) - eternal; सर्वगतः (sarvagataḥ) - all-pervading; स्थाणुः (sthāṇuḥ) - immovable; अचलः (acalaḥ) - unchanging; अयम् (ayam) - this; सनातनः (sanātanaḥ) - ancient;]
(This soul is unbreakable and incombustible; it can neither be dampened nor dried. It is eternal, all-pervading, stable, immovable, and ancient.)
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।
vartamānanishedhāt syāduttaratra ityata āha – 'acchedya' iti. vartamānadarśanāt yuktamayogyatvam iti sūcayati vartamānāpadeśena. kuto'yogyatā? nityasarvagatādi viśeṣaṇeśvarasvarūpatvāt.
[वर्तमाननिषेधात् (vartamānanishedhāt) - from the negation of the present; स्यात् (syāt) - may be; उत्तरत्र (uttaratra) - in the latter; इत्यत (ityata) - thus; आह (āha) - says; अच्छेद्य (acchedya) - unbreakable; इति (iti) - thus; वर्तमानादर्शनात् (vartamānadarśanāt) - from the non-appearance of the present; युक्तम् (yuktam) - appropriate; अयोग्यत्वम् (ayogyatvam) - inappropriateness; इति (iti) - thus; सूचयति (sūcayati) - indicates; वर्तमानापदेशेन (vartamānāpadeśena) - by the pretext of the present; कुतः (kutaḥ) - why; अयोग्यता (ayogyatā) - inappropriateness? नित्यसर्वगतादि (nityasarvagatādi) - eternal, all-pervading, etc.; विशेषणेश्वर (viśeṣaṇeśvara) - of the attribute of the Lord; सरूपत्वात् (svarūpatvāt) - due to the nature;]
शाश्वतः' इत्येकरूपत्वम् मात्रम् उक्तम्। स्थाणुशब्देन नैमित्तिकमन्यथात्वं निवारयति। नित्यत्वं सर्वगतत्वविशेषणम्। अन्यथा पुनरुक्तेः।
śāśvataḥ' ityekarūpatvam mātram uktam। sthāṇuśabdena naimittikamanyathātvaṃ nivārayati। nityatvaṃ sarvagatatvaviśeṣaṇam। anyathā punarukteḥ।
[शाश्वतः (śāśvataḥ) - eternal; इति (iti) - thus; एकरूपत्वम् (ekarūpatvam) - uniformity; मात्रम् (mātram) - only; उक्तम् (uktam) - said; स्थाणुशब्देन (sthāṇuśabdena) - by the word 'Sthāṇu'; नैमित्तिकम् (naimittikam) - occasional; अन्यथात्वं (anyathātvaṃ) - change; निवारयति (nivārayati) - prevents; नित्यत्वं (nityatvaṃ) - eternity; सर्वगतत्वविशेषणम् (sarvagatatvaviśeṣaṇam) - attribute of omnipresence; अन्यथा (anyathā) - otherwise; पुनरुक्तेः (punarukteḥ) - redundancy;]
(The statement 'unbreakable' is made from the negation of the present, suggesting that in the future, it may be appropriate or inappropriate. This is indicated by the non-appearance of the present. Why is there inappropriateness? Because of the eternal, all-pervading nature of the attributes of the Lord. The term 'eternal' is used to denote uniformity. The word 'Sthāṇu' is employed to prevent any occasional change. Eternity is characterized as an attribute of omnipresence, avoiding redundancy.)
Already the lord's destruction is rejected in the present tense. Can it be destroyed in the future? It is denied in the verse 'acchēdya'. By instructing in the present tense (in 2.23), its potential for destruction at present is denied. How such a potential? All the time, having omnipresence are the specialities that indicates the Lord's essential form. (This gives Him indestructible property). The word 'śāśvataḥ' indicates single unwavering form. By using the word 'sthāṇuḥ', firm and stable, it is clarified there is no change to the lord by external causes as well. The word 'nityaḥ', permeance, is an adjective to 'sarvagataḥ', omnipresence. Else, it results in repetition error.
ऐक्योक्तावपि अनुक्तविशेषणोपादानात् न ईश्वरैक्ये पुनरुक्तिः। युक्ताश्च बिम्बधर्माः प्रतिबिम्बेऽविरोधे। तत्ता च -
aikyoktāvapi anuktaviśeṣaṇopādānāt na īśvaraikye punaruktiḥ। yuktāśca bimbadharmāḥ pratibimbe'virodhe। tattā ca -
[ऐक्योक्तौ (aikyoktau) - in the statement of unity; अपि (api) - even; अनुक्त (anukta) - unmentioned; विशेषण (viśeṣaṇa) - qualifications; उपादानात् (upādānāt) - due to inclusion; न (na) - not; ईश्वरैक्ये (īśvaraikye) - in the unity of God; पुनरुक्तिः (punaruktiḥ) - repetition; युक्ताः (yuktāḥ) - appropriate; च (ca) - and; बिम्बधर्माः (bimbadharmāḥ) - qualities of the original; प्रतिबिम्बे (pratibimbe) - in the reflection; अविरोधे (avirodhe) - in non-contradiction; तत्ता (tattā) - that; च (ca) - and;]
(Even when unity is stated, the inclusion of unmentioned qualifications does not lead to repetition in the unity of God. The qualities of the original are appropriately reflected without contradiction. And that -)
Even if the various adjectives are being stated here for the Jīva, the Jīva being the proxy for the Lord (upādi); it does not attract repetition error. The properties of the original object stay in the reflected image as well, where there is no conflict. [E.g. The Jīva is 'nitya' i.e. reflected image of the Lord who is permanent, 'sthānu' i.e. the reflected image of the Lord who is unchanging, etc.] Therefore it is said:
"रूपं रूपं प्रतिरूपो बभूव।"
"rūpaṃ rūpaṃ pratirūpo babhūva।"
[रूपं (rūpaṃ) - form; रूपं (rūpaṃ) - form; प्रतिरूपः (pratirūpaḥ) - counter-form; बभूव (babhūva) - became;]
(Every form became a counter-form.)
"For different, different forms (of the lord), he became the corresponding reflected image."
(ऋ.६.४७.१८)
(ṛ.6.47.18)
[ऋ (ṛ) - Rigveda; ६ (6) - 6th Mandala; ४७ (47) - 47th Hymn; १८ (18) - 18th Verse;]
-Rigveda, 6th Mandala, 47th Hymn, 18th Verse
"आभास एव च"
"ābhāsa eva ca"
[आभास (ābhāsa) - appearance; एव (eva) - indeed; च (ca) - and;]
(It is merely an appearance.)
"He definitely is the reflection of the Lord."
( ब्र.सू.२.३.५०)
( bra.sū.2.3.50)
[ब्र (bra) - Brahma;]
(-Brahma Sutra 2.3.50)
इत्यादि श्रुतिस्मृतिसिद्धा। न चांशत्वविरोधः। तस्यैवांशत्वात्। न चैकरूपैवांशता। प्रमाणं च उभयविधवचनमेव। न चांशस्य प्रतिबिम्बत्वं कल्प्यम्। गाध्यादिषु अंशबाहुरूप्यदृष्टेः। इतरत्रादृष्टेः।
ityādi śrutismṛtisiddhā। na cāṃśatvavirodhaḥ। tasyaivāṃśatvāt। na caikarūpaivāṃśatā। pramāṇaṃ ca ubhayavidhavacanameva। na cāṃśasya pratibimbatvaṃ kalpyam। gādhyādiṣu aṃśabāhurūpyadṛṣṭeḥ। itaratrādṛṣṭeḥ।
[इत्यादि (ityādi) - thus; etc.; श्रुतिस्मृतिसिद्धा (śrutismṛtisiddhā) - established by Śruti and Smṛti; न (na) - not; च (ca) - and; अंशत्वविरोधः (aṃśatvavirodhaḥ) - contradiction of partiality; तस्यैव (tasyaiva) - of that alone; अंशत्वात् (aṃśatvāt) - due to partiality; न (na) - not; च (ca) - and; एकरूपैव (ekarūpaiva) - of one form only; अंशता (aṃśatā) - partiality; प्रमाणं (pramāṇam) - evidence; च (ca) - and; उभयविधवचनमेव (ubhayavidhavacanameva) - both types of statements only; न (na) - not; च (ca) - and; अंशस्य (aṃśasya) - of the part; प्रतिबिम्बत्वं (pratibimbatvaṃ) - reflection; कल्प्यम् (kalpyam) - to be imagined; गाध्यादिषु (gādhyādiṣu) - in Gādhi and others; अंशबाहुरूप्यदृष्टेः (aṃśabāhurūpyadṛṣṭeḥ) - due to the unseen form of the part and the arm; इतरत्र (itaratra) - elsewhere; अदृष्टेः (adṛṣṭeḥ) - due to the unseen;]
(Thus, it is established by Śruti and Smṛti that there is no contradiction in partiality. It is due to the partiality of that alone, and not of one form only. The evidence lies in both types of statements. The reflection of the part is not to be imagined, as seen in Gādhi and others, due to the unseen form of the part and the arm, and elsewhere due to the unseen.)
These tenets (that Jīva is a reflection of God) are famous as per these testimonials as well. It is not in conflict with the tenet that Jīva is a part of ('amsha') God. Jīva is considered a part of God ('amsha') only because he is a reflection of God. It does not mean Jīva is non-distinct from God. Both aspects, i.e. part of, and reflection, are proved with testimonials. We are not trying to assume Jīva is a reflection merely because it is a part of. "Gādhi has a presence ('amsha') of Indra", "Hand is a part of ('amsha') 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।
sthāṇutve'pi 'aikṣata'(chāṃ.u.6.2.3) ityādyaviruddham īśvarasya। ubhaya vidhavākyāt। acintyaśakteśca। na ca māyayaikam।
[स्थाणुत्वे (sthāṇutve) - in the state of being immovable; अपि (api) - even; ऐक्षत (aikṣata) - saw; इत्यादि (ityādi) - etc.; अविरुद्धम् (aviruddham) - not contradictory; ईश्वरस्य (īśvarasya) - of the Lord; उभय (ubhaya) - both; विध (vidha) - type; वाक्यात् (vākyāt) - from the statement; अचिन्त्य (acintya) - inconceivable; शक्तेः (śakteḥ) - of power; च (ca) - and; न (na) - not; च (ca) - and; मायया (māyayā) - by illusion; एकम् (ekam) - one;]
(Even when immovable, the Lord's perception as 'saw' etc. is not contradictory. This is derived from both types of statements and the inconceivable power, and it is not one by illusion.)
He is indicated as unchanging (sthānu), but in chandogya 6.2.3, 'aiksata', he is indicated as "the all doer". Such opposing properties are found in the Lord, as there are both kinds of testimonials. Such contradictions are possible in Him because of His infinite power and are not an illusion.
"त्वयीश्वरे ब्रह्मणि नो विरुद्ध्यते"
"tvayīśvare brahmaṇi no viruddhyate"
[त्वयि (tvayi) - in you; ईश्वरे (īśvare) - in the Lord; ब्रह्मणि (brahmaṇi) - in Brahman; नः (naḥ) - us; विरुद्ध्यते (viruddhyate) - opposes;]
(In you, the Supreme Lord, who is Brahman, nothing stands against us.)
"In Brahman the lord ship exists without contradictions!"
(भाग.१०.४.१९)
(bhāga.10.4.19)
[भाग (bhāga) - part; १० (10) - 10; ४ (4) - 4; १९ (19) - 19;]
(Part 10.4.19)
"न योगित्वादीश्वरत्वात्"
"na yogitvādīśvaratvāt"
[न (na) - not; योगित्वात् (yogitvāt) - due to the state of being a yogi; ईश्वरत्वात् (īśvaratvāt) - due to the state of being a lord;]
(It is not because of being a yogi or a lord.)
"Your lordship on all is not because of Yōga."
(बृ.उ.भा.५.८.१२.उ. वाराहवचनम्।)
(bṛ.u.bhā.5.8.12.u. vārāhavacanam।)
[बृ (bṛ) - Brihadaranyaka; उ (u) - Upanishad; भा (bhā) - Bhashya; ५ (5) - 5; ८ (8) - 8; १२ (12) - 12; उ (u) - Upanishad; वाराहवचनम् (vārāhavacanam) - words of Varaha;]
(In the Brihadaranyaka Upanishad Bhashya, section 5.8.12, there are words attributed to Varaha.)
"चित्रं न चैतत् त्वयि कार्यकारणे"
"citraṁ na caitat tvayi kāryakāraṇe"
[चित्रम् (citraṁ) - wonder; न (na) - not; च (ca) - and; एतत् (etat) - this; त्वयि (tvayi) - in you; कार्यकारणे (kāryakāraṇe) - cause and effect;]
(This is not a wonder in you, in terms of cause and effect.)
"It is not at all surprising all this has come about by your cause and effects."
(भाग. ५.१८.५.)
(bhāga. 5.18.5.)
[भाग (bhāga) - part; ५ (5) - 5; १८ (18) - 18; ५ (5) - 5;]
(Part 5.18.5.)
इत्याद्यैश्वर्येणैव विरुद्धधर्माविरोधोक्तेः।
ityādyaiśvaryeṇaiva viruddhadharmāvirodhokteḥ।
[इति (iti) - thus; आद्य (ādya) - beginning; ऐश्वर्येण (aiśvaryeṇa) - with majesty; एव (eva) - indeed; विरुद्ध (viruddha) - opposed; धर्म (dharma) - dharma; अविरोध (avirodha) - non-contradiction; उक्तेः (ukteḥ) - of the statement;]
(Thus, indeed, the statement asserts that there is no contradiction to opposed dharma with the beginning of majesty.)
From these testimonials, we can infer that contradictory properties exist in Lordship without contradiction.
महातात्पर्याच्च। मोक्षो हि महापुरुषार्थः।
mahātātparyācca। mokṣo hi mahāpuruṣārthaḥ।
[महातात्पर्याच्च (mahātātparyācca) - from the great purpose; मोक्षः (mokṣaḥ) - liberation; हि (hi) - indeed; महापुरुषार्थः (mahāpuruṣārthaḥ) - the supreme goal of human life;]
(From the great purpose, liberation is indeed considered the supreme goal of human life.)
To convey greatness (in the lord) is the purport of scriptures. Among the goals to be pursued, liberation, 'moksha' is the highest.
"तत्रापि मोक्ष एवार्थः।"
"tatrāpi mokṣa evārthaḥ।"
[तत्र (tatra) - there; अपि (api) - also; मोक्ष (mokṣa) - liberation; एव (eva) - indeed; अर्थः (arthaḥ) - purpose;]
(There, too, the purpose is indeed liberation.)
"Even there, liberation is the meaning"
"अन्तेषु रेमिरे धीरा न ते मध्येषु रेमिरे। अन्तप्राप्तिं सुखं प्राहुः दुःख मन्तरमन्तयोः॥"
"anteṣu remire dhīrā na te madhyeṣu remire। antaprāptiṃ sukhaṃ prāhuḥ duḥkha mantaramantayoḥ॥"
[अन्तेषु (anteṣu) - in the ends; रेमिरे (remire) - rejoice; धीरा (dhīrā) - wise ones; न (na) - not; ते (te) - they; मध्येषु (madhyeṣu) - in the middle; रेमिरे (remire) - rejoice; अन्तप्राप्तिं (antaprāptiṃ) - attainment of the end; सुखं (sukhaṃ) - happiness; प्राहुः (prāhuḥ) - declare; दुःखं (duḥkhaṃ) - sorrow; मन्तरम् (mantaram) - in the middle; अन्तयोः (antayoḥ) - between the ends;]
(The wise find joy at the end, not in the middle. They say reaching the end is happiness, while the middle is filled with sorrow.)
"(Among the four human goals to be pursued: righteousness [dharma], wealth [artha], desire [kāma], and liberation [mōksha].) The brave take glee dwelling on the ends (i.e. righteousness and liberation), not those which are in the middle (i.e. wealth and desires). Getting those in the ends results in happiness while those in the middle are filled with misery"
(म.भा.१२.३१७.३४)
(ma.bhā.12.317.34)
[म. (ma.) - Mahabharata; भा. (bhā.) - Bhagavad; १२ (12) - 12; ३१७ (317) - 317; ३४ (34) - 34;]
(Mahabharata 12.317.34)
"पुण्यचितो लोकः क्षीयते"
"puṇyacito lokaḥ kṣīyate"
[पुण्यचितः (puṇyacitaḥ) - accumulated merit; लोकः (lokaḥ) - world; क्षीयते (kṣīyate) - diminishes;]
(The world, having accumulated merit, diminishes over time.)
"The world got by intentional deeds (i.e. heaven) shrinks."
(छां.उ.)
(chāṃ.u.)
[छां (chāṃ) - Chandogya;]
(Chandogya Upanishad)
इत्यादि श्रुतिस्मृतिभ्यः।
ityādi śrutismṛtibhyaḥ।
[इति (iti) - thus; आदि (ādi) - beginning; श्रुति (śruti) - Vedas; स्मृतिभ्यः (smṛtibhyaḥ) - from the Smritis;]
- such are the testimonials from the scriptures and memories.
स च विष्णुप्रसादादेव सिद्ध्यति।
sa ca viṣṇuprasādādeva siddhyati।
[स (sa) - he; च (ca) - and; विष्णु (viṣṇu) - Viṣṇu; प्रसादात् (prasādāt) - by the grace; एव (eva) - indeed; सिद्ध्यति (siddhyati) - achieves;]
(He achieves success solely by the grace of Viṣṇu.)
It is only with the grace of Lord Vishnu that this is achievable.
"वासुदेवम् अनाराध्य को मोक्षं समवाप्नुयात्"
"vāsudevam anārādhya ko mokṣaṃ samavāpnuyāt"
[वासुदेवम् (vāsudevam) - Vasudeva; अनाराध्य (anārādhya) - without worshiping; कः (kaḥ) - who; मोक्षं (mokṣaṃ) - liberation; समवाप्नुयात् (samavāpnuyāt) - can attain;]
(Who can achieve liberation without worshiping Vasudeva?)
"How can one get liberated without worshipping Lord Vāsudeva?"
"तुष्टे तु तत्र किमलभ्यमनन्त ईशे"
"tuṣṭe tu tatra kimalabhyamananta īśe"
[तुष्टे (tuṣṭe) - when pleased; तु (tu) - but; तत्र (tatra) - there; किम् (kim) - what; अलभ्यम् (alabhyam) - unattainable; अनन्त (ananta) - infinite; ईशे (īśe) - Lord;]
(When the infinite Lord is pleased there, what is unattainable?)
"If the infinite lord is pleased, what is impossible to achieve in this world?"
(भाग.७.६.२५)
(bhāga.7.6.25)
[भाग (bhāga) - part; ७ (7) - 7; ६ (6) - 6; २५ (25) - 25;]
(- bhāga.7.6.25 )
"तत्प्रसादादवाप्नोति परां सिद्धिं न संशयः"
"tatprasādād avāpnoti parāṃ siddhiṃ na saṃśayaḥ"
[तत् (tat) - that; प्रसादात् (prasādāt) - by the grace; अवाप्नोति (avāpnoti) - obtains; पराम् (parām) - supreme; सिद्धिम् (siddhim) - perfection; न (na) - no; संशयः (saṃśayaḥ) - doubt;]
(By that grace, one undoubtedly attains supreme perfection.)
"Without a doubt, his grace leads to the ultimate goal."
"येषां स एव भगवान् दययेदनन्तः सर्वात्मनाऽऽश्रितपदो यदि निर्व्यलीकम्। ते वै विदन्त्यतितरन्ति च देव मायां नैषां ममाहमिति धीः श्वसृगालभक्ष्ये"
"yeṣāṃ sa eva bhagavān dayayedanantaḥ sarvātmanā''śritapado yadi nirvyalīkam। te vai vidantyatitaraṃti ca deva māyāṃ naiṣāṃ mamāhamiti dhīḥ śvasṛgālabhakṣye"
[येषाम् (yeṣām) - of whom; सः (saḥ) - he; एव (eva) - only; भगवान् (bhagavān) - the Lord; दययेत् (dayayet) - may show mercy; अनन्तः (anantaḥ) - the infinite; सर्वात्मना (sarvātmanā) - with all his soul; आश्रितपदः (āśritapadaḥ) - whose feet are taken shelter of; यदि (yadi) - if; निर्व्यलीकम् (nirvyalīkam) - without deceit; ते (te) - they; वै (vai) - indeed; विदन्ति (vidanti) - know; अतितरन्ति (atitaranti) - cross over; च (ca) - and; देव (deva) - O Lord; मायाम् (māyām) - illusion; न (na) - not; एषाम् (eṣām) - of them; मम (mama) - my; अहम् (aham) - I; इति (iti) - thus; धीः (dhīḥ) - intelligence; श्वसृगालभक्ष्ये (śvasṛgālabhakṣye) - in the food of dogs and jackals;]
(Those upon whom the infinite Lord shows mercy with all his soul, if they are without deceit, indeed know and transcend the illusion, O Lord. Their intelligence is not caught up in the notions of 'my' and 'I', which are like the food of dogs and jackals.)
"If the infinite Lord who shelters all beings is willing to show mercy, those individuals can rise above the illusory nature of the world with its feelings of me and mine in this body that will be devoured by dogs and jackals."
(भाग.२. ७ .४२)
(bhāga.2. 7 .42)
[भाग (bhāga) - part; २ (2) - 2; ७ (7) - 7; ४२ (42) - 42;]
(- bhāga.2. 7 .42)
"तस्मिन् प्रसन्ने किमिहास्त्यलभ्यं धर्मार्थकामैरलमल्पकास्ते"
"tasmin prasanne kimihāstyalabhyaṁ dharmārthakāmairalamalpakāste"
[तस्मिन् (tasmin) - in that; प्रसन्ने (prasanne) - pleased; किम् (kim) - what; इह (iha) - here; अस्ति (asti) - is; अलभ्यम् (alabhyaṁ) - unattainable; धर्म (dharma) - righteousness; अर्थ (artha) - wealth; कामैः (kāmaiḥ) - desires; अलम् (alam) - enough; अल्पकाः (alpakāḥ) - small; ते (te) - they;]
(When one is pleased, what is unattainable here with righteousness, wealth, and desires? Even small things are sufficient.)
"Is there anything that can't be obtained with his divine grace? Dharma, wealth and desire pale in comparison to his grace."
"ऋते यदस्मिन् भव ईश जीवाः तापत्रयेणोपहता न शर्म। आत्मन् लभन्ते भगवन् तवाङ्घ्रिच्छायांश विद्यामत आश्रयेम"
"ṛte yadasmin bhava īśa jīvāḥ tāpatrayenopahatā na śarma। ātman labhante bhagavan tavāṅghricchāyāṁś vidyāmata āśrayema"
[ऋते (ṛte) - without; यदस्मिन् (yadasmin) - in which; भव (bhava) - O Lord; ईश (īśa) - O Supreme; जीवाः (jīvāḥ) - living beings; तापत्रयेण (tāpatrayena) - by the threefold miseries; उपहताः (upahatāḥ) - afflicted; न (na) - not; शर्म (śarma) - happiness; आत्मन् (ātman) - O soul; लभन्ते (labhante) - obtain; भगवन् (bhagavan) - O Lord; तव (tava) - your; अङ्घ्रिच्छायांश (aṅghricchāyāṁś) - shade of feet; विद्यामत (vidyāmata) - knowledge; आश्रयेम (āśrayema) - we take shelter;]
(O Supreme Lord, without taking shelter in the shade of Your feet, living beings afflicted by the threefold miseries cannot find happiness. O soul, we seek refuge in Your divine knowledge.)
"Oh Lord, in this ever-changing world, the one who labors and is overwhelmed by hardships will not find joy. So, to know the ātman, one should seek refuge in the shadow of the lord's feet."
(भाग.३.६.१८)
(bhāga.3.6.18)
[भाग (bhāga) - part; ३ (3) - 3; ६ (6) - 6; १८ (18) - 18;]
(- bhāga.3.6.18 )
"ऋते भवत्प्रसादाद्धि कस्य मोक्षो भवेदिह। तमेवं विद्वान्"
"ṛte bhavatprasādāddhi kasya mokṣo bhavediha। tamevaṃ vidvān"
[ऋते (ṛte) - without; भवत् (bhavat) - your; प्रसादात् (prasādāt) - grace; हि (hi) - indeed; कस्य (kasya) - whose; मोक्षः (mokṣaḥ) - liberation; भवेत् (bhavet) - would be; इह (iha) - here; तम् (tam) - him; एवम् (evam) - thus; विद्वान् (vidvān) - wise;]
(Without your grace, indeed, who can attain liberation here? Thus, the wise one understands.)
"When efforts yield results only with your grace, How else the liberation is possible? You are the most knowledgeable"
(नृ.पू.उ.१.६)
(nṛ.pū.u.1.6)
[नृ (nṛ) - man; पू (pū) - worship; उ (u) - up; १ (1) - one; ६ (6) - six;]
(- nr̥.pū.u.1.6)
इत्यादि श्रुतिस्मृतिभ्यः।
ityādi śrutismṛtibhyaḥ।
[इति (iti) - thus; आदि (ādi) - beginning; श्रुति (śruti) - Vedas; स्मृति (smṛti) - Smritis; भ्यः (bhyaḥ) - from;]
(Thus, from the beginning of the Vedas and Smritis.)
- are the testimonials from Srti and Smrti
स चोत्कर्षज्ञानादेव भवति। लोकप्रसिद्धेः। लोकसिद्धम् अविरुद्धम् अत्रापि अङ्गीकार्यम्॥
sa cotkarṣajñānādeva bhavati। lokaprasiddheḥ। lokasiddham aviruddham atrāpi aṅgīkāryam॥
[स (sa) - he; च (ca) - and; उत्कर्ष (utkarṣa) - excellence; ज्ञानात् (jñānāt) - from knowledge; एव (eva) - indeed; भवति (bhavati) - becomes; लोकप्रसिद्धेः (lokaprasiddheḥ) - of worldly fame; लोकसिद्धम् (lokasiddham) - worldly established; अविरुद्धम् (aviruddham) - not contradictory; अत्र (atra) - here; अपि (api) - also; अङ्गीकार्यम् (aṅgīkāryam) - to be accepted;]
(He indeed becomes renowned through the knowledge of excellence. It is of worldly fame and is established without contradiction, and here too, it should be accepted.)
It is well known in the world, by that (grace) only transcendental knowledge is possible. What is generally accepted in the world is agreeable here as well, as there is no conflict.
अहल्याजारत्वाद्यपि 'दोषकृतोऽपि ते न बहुतरो लेप आसीत् ' इति उत्कर्षमेव वक्ति। बहुनरकफलो ह्यसौ।
ahalyājāratvādyapi 'doṣakṛto'pi te na bahutaro lepa āsīt' iti utkarṣameva vakti। bahunarakaphalo hyasau।
[अहल्या (ahalya) - Ahalya; जारत्वात् (jāratvāt) - due to infidelity; अपि (api) - even; दोषकृतः (doṣakṛtaḥ) - one who committed a fault; अपि (api) - also; ते (te) - your; न (na) - not; बहुतरः (bahutaraḥ) - much; लेपः (lepaḥ) - stain; आसीत् (āsīt) - was; इति (iti) - thus; उत्कर्षम् (utkarṣam) - excellence; एव (eva) - only; वक्ति (vakta) - speaks; बहु (bahu) - much; नरकफलः (narakaphalaḥ) - hellish result; हि (hi) - indeed; असौ (asau) - he;]
(The story highlights that despite Ahalya's infidelity, the blemish on you was minimal, which speaks of your excellence. However, he indeed faces severe consequences.)
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"
"tasya na loma ca na kṣīyate"
[तस्य (tasya) - his; न (na) - not; लोम (loma) - hair; च (ca) - and; न (na) - not; क्षीयते (kṣīyate) - diminishes;]
"Not even your hair got impacted"
(कौ.उ.३.२)। इति श्रुत्यन्तराच्च।
(kau.u.3.2)। iti śrutyantarācca।
[इति (iti) - thus; श्रुति (śruti) - Vedic text; अन्तरात् (antarāt) - from another; च (ca) - and;]
-(kau.u.3.2), are also the testimonials in this regard.
"यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्"
"yo mām evam asammūḍho jānāti puruṣottamam"
[यः (yaḥ) - who; माम् (mām) - me; एवम् (evam) - thus; असम्मूढः (asammūḍhaḥ) - undeluded; जानाति (jānāti) - knows; पुरुषोत्तमम् (puruṣottamam) - the Supreme Person;]
(He who knows me as the Supreme Person without any delusion.)
"He who knowns Me, without doubt, as supreme personality"
(१५.१९)इति तदुक्तेश्च।
(15.19)iti tadukteśca।
[इति (iti) - thus; तदुक्तेः (tadukteḥ) - of what was said; च (ca) - and;]
- it is said so in B.G 15.19
"सत्यं सत्यं पुनस्सत्यं शपथैश्चापि कोटिभिः। विष्णुमाहात्म्यलेशस्य विभक्तस्य च कोटिधा॥ पुनश्चानन्तधा तस्य पुनश्चापि ह्यनन्तधा। नैकांशसममाहात्म्याः श्रीशेषब्रह्मशङ्कराः॥"
"satyaṁ satyaṁ punassatyaṁ śapathaścāpi koṭibhiḥ। viṣṇumāhātmyaleśasya vibhaktasya ca koṭidhā॥ punaścānantadhā tasya punaścāpi hyanantadhā। naikāṁśasamamāhātmyāḥ śrīśeṣabrahmaśaṅkarāḥ॥"
[सत्यं (satyaṁ) - truth; सत्यं (satyaṁ) - truth; पुनः (punaḥ) - again; सत्यं (satyaṁ) - truth; शपथैः (śapathaiḥ) - by oaths; च (ca) - and; अपि (api) - also; कोटिभिः (koṭibhiḥ) - by crores; विष्णु (viṣṇu) - Viṣṇu; माहात्म्य (māhātmya) - glory; लेशस्य (leśasya) - of a fraction; विभक्तस्य (vibhaktasya) - divided; च (ca) - and; कोटिधा (koṭidhā) - into crores; पुनः (punaḥ) - again; च (ca) - and; अनन्तधा (anantadhā) - infinitely; तस्य (tasya) - of that; पुनः (punaḥ) - again; च (ca) - and; अपि (api) - also; हि (hi) - indeed; अनन्तधा (anantadhā) - infinitely; न (na) - not; एकांश (ekāṁśa) - one part; सम (sama) - equal; माहात्म्याः (māhātmyāḥ) - glory; श्री (śrī) - Śrī; शेष (śeṣa) - Śeṣa; ब्रह्म (brahma) - Brahmā; शङ्कराः (śaṅkarāḥ) - Śaṅkara;]
(It is true, indeed true, and again true, even by countless oaths; the glory of Viṣṇu, even a fraction of it, is divided into countless parts; again and again, it is infinite, indeed infinite; not even one part is equal to the glory of Śrī, Śeṣa, Brahmā, and Śaṅkara.)
"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।
iti nāradīye।
[इति (iti) - thus; नारदीये (nāradīye) - in the Nārada Purāna;]
- states Nāradīya Purāna
अन्योत्कर्ष ऐक्यं च -
anyotkarṣa aikyaṃ ca -
[अन्य (anya) - other; उत्कर्ष (utkarṣa) - excellence; ऐक्यं (aikyaṃ) - unity; च (ca) - and;]
(Other excellence and unity -)
At places other gods are praised and also their union is told.
"तथैव सर्वशास्त्रेषु महाभारतमुत्तमम्। को ह्यन्यः पुण्डरीकाक्षान्महाभारतकृद्भवेत्॥"
"tathaiva sarvaśāstreṣu mahābhāratamuttamam। ko hyanyaḥ puṇḍarīkākṣānmahābhāratakṛdbhavet॥"
[तथैव (tathaiva) - similarly; सर्व (sarva) - all; शास्त्रेषु (śāstreṣu) - among scriptures; महाभारतम् (mahābhāratam) - Mahabharata; उत्तमम् (uttamam) - the best; कः (kaḥ) - who; हि (hi) - indeed; अन्यः (anyaḥ) - other; पुण्डरीकाक्षात् (puṇḍarīkākṣāt) - than Pundarikaksha; महाभारतकृत् (mahābhāratakṛt) - composer of Mahabharata; भवेत् (bhavet) - can be;]
(Similarly, among all scriptures, Mahabharata is considered the best. Who else but Pundarikaksha could be the composer of the Mahabharata?)
"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)
(vi.pu.3.4.5)
[वि (vi) - Vishnu; पु (pu) - Purana; ३ (3) - 3; ४ (4) - 4; ५ (5) - 5;]
(- Vishnu Purāna 3.4.5)
इत्यादि ग्रन्थान्तरसिद्धोत्कर्ष महाभारतविरुद्धम्॥ तत्र हि -
ityādi granthāntarasiddhotkarṣa mahābhārataviruddham॥ tatra hi -
[इत्यादि (ityādi) - and so on; etc.; ग्रन्थान्तर (granthāntara) - other texts; सिद्ध (siddha) - established; उत्कर्ष (utkarṣa) - excellence; महाभारत (mahābhārata) - Mahabharata; विरुद्धम् (viruddham) - opposed; तत्र (tatra) - there; हि (hi) - indeed;]
(The excellence established by other texts, such as the Mahabharata, is indeed opposed there.)
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॥"
"nāsti nārāyaṇasamaṁ na bhūtaṁ na bhaviṣyati। etena satyavākyena sarvārthān sādhayāmyaham॥"
[नास्ति (nāsti) - there is not; नारायणसमं (nārāyaṇasamaṁ) - equal to Nārāyaṇa; न (na) - not; भूतं (bhūtaṁ) - in the past; न (na) - not; भविष्यति (bhaviṣyati) - in the future; एतेन (etena) - by this; सत्यवाक्येन (satyavākyena) - true statement; सर्वार्थान् (sarvārthān) - all purposes; साधयामि (sādhayāmi) - I accomplish; अहम् (aham) - I;]
(There is nothing comparable to Nārāyaṇa, neither in the past nor will there be in the future. With this true statement, I achieve all my goals.)
"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)
(ma.bhā.1.1.18)
[म (ma) - in; भा (bhā) - light; १ (1) - one; १ (1) - one; १८ (18) - eighteen;]
- Mahabharata 1.1.18
"यस्य प्रसादजो ब्रह्मा रुद्रश्च क्रोधसम्भवः।"
"yasya prasādajo brahmā rudraśca krodhasambhavaḥ।"
[यस्य (yasya) - whose; प्रसादजः (prasādajaḥ) - born of grace; ब्रह्मा (brahmā) - Brahma; रुद्रः (rudraḥ) - Rudra; च (ca) - and; क्रोधसम्भवः (krodhasambhavaḥ) - born of anger;]
(Brahma is born of his grace, and Rudra is born of his anger.)
"From your pleasing disposition, lord Brahma was born. From your angry disposition, lord Rudra was born."
(म.भा.१२.३४१.१२)
(ma.bhā.12.341.12)
(- Mahabharata 12.341.12)
"न त्वत्समोऽस्त्यभ्यधिकः"
"na tvatsamo'styabhyadhikaḥ"
[न (na) - not; त्वत् (tvat) - than you; समः (samaḥ) - equal; अस्ति (asti) - is; अभ्यधिकः (abhyadhikaḥ) - superior;]
(There is no one who is equal to or greater than you.)
"There exists none who is equal or superior to you."
(११.४३)
(11.43)
(-B.G 11.43)
इत्यादिषु साधारणप्रश्नावसरे एव महान्तमुत्कर्षं विष्णोर्वक्ति। अन्यत्र यत्किञ्चिदुक्तावपि असाधारण एव अवसरे। तद्धि अग्न्यादेरपि वेदादावस्ति-
ityādiṣu sādhāraṇapraśnāvasare eva mahāntamutkarṣaṃ viṣṇorvakti। anyatra yatkiñciduktāvapi asādhāraṇa eva avasare। taddhi agnyāderapi vedādāvasti-
[इत्यादिषु (ityādiṣu) - in such cases; साधारण (sādhāraṇa) - ordinary; प्रश्न (praśna) - question; अवसरे (avasare) - occasion; एव (eva) - only; महान्तम् (mahāntam) - great; उत्कर्षं (utkarṣaṃ) - excellence; विष्णोः (viṣṇoḥ) - of Vishnu; वक्ति (vakti) - speaks; अन्यत्र (anyatra) - elsewhere; यत्किञ्चित् (yatkiñcit) - whatever; उक्तौ (uktau) - said; अपि (api) - even; असाधारण (asādhāraṇa) - extraordinary; अवसरे (avasare) - occasion; तत् (tat) - that; हि (hi) - indeed; अग्न्यादेः (agnyādeḥ) - of Agni and others; अपि (api) - also; वेदादौ (vedādau) - in the Vedas; अस्ति (asti) - exists;]
(In ordinary situations, the greatness of Vishnu is acknowledged. However, elsewhere, any mention is reserved for special occasions. This is true for Agni and others as mentioned in the Vedas.)
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"
"tvam agna indro vṛṣabhaḥ satāmasi tvaṃ viṣṇururugāyo namasyaḥ"
[त्वम् (tvam) - you; अग्नः (agnaḥ) - Agni; इन्द्रः (indraḥ) - Indra; वृषभः (vṛṣabhaḥ) - bull; सताम् (satām) - of the good; असि (asi) - are; त्वम् (tvam) - you; विष्णुः (viṣṇuḥ) - Vishnu; उरुगायः (urugāyaḥ) - wide-striding; नमस्यः (namasyaḥ) - worthy of worship;]
(You are Agni, Indra, the powerful one among the good; you are Vishnu, the wide-striding one, worthy of reverence.)
"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)
(ṛ.2.1.3)
[ऋ (ṛ) - Rigveda;]
(-Rigveda 2.1.3)
"विश्वस्माद् इन्द्र उत्तरः।"
"viśvasmād indra uttaraḥ।"
[विश्वस्मात् (viśvasmāt) - from the universe; इन्द्रः (indraḥ) - Indra; उत्तरः (uttaraḥ) - superior;]
(Indra is superior to everything in the universe.)
"Indra is the most superior in the universe"
(ऋ.१०.८६.१)
(ṛ.10.86.1)
[ऋ (ṛ) - Rigveda; १० (10) - 10th Mandala; ८६ (86) - 86th Hymn; १ (1) - 1st Verse;]
(-Rig Veda 10.86.1)
इत्यादिषु
ityādiṣu
[इति (iti) - thus; आदि (ādi) - beginning; षु (ṣu) - in;]
- are examples of such statements.
तद्ग्रन्थविरोधाच्च। तथा हि स्कान्दे शैवे।
tadgranthavirodhācca। tathā hi skānde śaive।
[तत् (tat) - that; ग्रन्थ (grantha) - text; विरोधात् (virodhāt) - opposition; च (ca) - and; तथा (tathā) - thus; हि (hi) - indeed; स्कान्दे (skānde) - in Skanda; शैवे (śaive) - in Shiva;]
(And due to the opposition of that text, it is indeed mentioned in the Skanda Purana and Shiva Purana.)
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॥"
"yadantaraṁ vyāghrahārīndrayorvane yadantaraṁ merugirīndravindhyayoḥ। yadantaraṁ sūryasureḍyabimbayoḥ tadantaraṁ rudra mahendrayorapi। yadantaraṁ siṁhagajendrayoḥvane yadantaraṁ sūrya śaśāṅkayordivi। yadantaraṁ jāhnavisūryakanyayoḥ tadantaraṁ brahmagirīśayorapi॥ yadantaraṁ pralayajavārivipluṣoḥ yadantaraṁ stamba hiraṇyagarbhayoḥ। sphuliṅgasaṁvartakayoryadantaraṁ tadantaraṁ viṣṇu hiraṇyagarbhayoḥ। anantatvānmahāviṣṇoḥ tadantaramanantakam। māhātmyasūcanārthāya hyudāraṇamīritam॥"
[यदन्तरं (yad-antaram) - the difference; व्याघ्र (vyāghra) - tiger; हरीन्द्रयोः (harīndrayor) - and lion; वने (vane) - in the forest; यदन्तरं (yad-antaram) - the difference; मेरु (meru) - Meru; गिरीन्द्र (girīndra) - and Vindhya; विन्ध्ययोः (vindhyayoḥ) - mountains; यदन्तरं (yad-antaram) - the difference; सूर्य (sūrya) - Sun; सुर (sura) - and gods; एड्य (eḍya) - worshipped; बिम्बयोः (bimbayoḥ) - discs; तदन्तरं (tad-antaram) - that difference; रुद्र (rudra) - Rudra; महेन्द्रयोः (mahendrayor) - and Mahendra; अपि (api) - also; यदन्तरं (yad-antaram) - the difference; सिंह (siṁha) - lion; गजेन्द्रयोः (gajendrayoḥ) - and elephant; वने (vane) - in the forest; यदन्तरं (yad-antaram) - the difference; सूर्य (sūrya) - Sun; शशाङ्कयोः (śaśāṅkayoḥ) - and Moon; दिवि (divi) - in the sky; यदन्तरं (yad-antaram) - the difference; जाह्नवि (jāhnavī) - Ganges; सूर्य (sūrya) - Sun; कन्ययोः (kanyayoḥ) - and daughter; तदन्तरं (tad-antaram) - that difference; ब्रह्म (brahma) - Brahma; गिरीशयोः (girīśayoḥ) - and Shiva; अपि (api) - also; यदन्तरं (yad-antaram) - the difference; प्रलय (pralaya) - dissolution; ज (ja) - born; वारि (vāri) - water; विप्लुषोः (vipluṣoḥ) - and flood; यदन्तरं (yad-antaram) - the difference; स्तम्ब (stamba) - pillar; हिरण्यगर्भयोः (hiraṇyagarbhayoḥ) - and Hiranyagarbha; स्फुलिङ्ग (sphuliṅga) - spark; संवर्तकयोः (saṁvartakayoḥ) - and Samvartaka; यदन्तरं (yad-antaram) - the difference; तदन्तरं (tad-antaram) - that difference; विष्णु (viṣṇu) - Vishnu; हिरण्यगर्भयोः (hiraṇyagarbhayoḥ) - and Hiranyagarbha; अनन्तत्वान् (anantatvān) - due to infinitude; महाविष्णोः (mahāviṣṇoḥ) - of great Vishnu; तदन्तरम् (tad-antaram) - that difference; अनन्तकम् (anantakam) - endless; माहात्म्य (māhātmya) - glory; सूचनार्थाय (sūcanārthāya) - for indication; हि (hi) - indeed; उदाहरणम् (udāraṇam) - example; ईरितम् (īritam) - is given;]
(The text illustrates the vast differences between various entities, such as the tiger and lion, Meru and Vindhya mountains, Sun and Moon, and extends this metaphor to divine beings like Rudra, Mahendra, Brahma, Shiva, Vishnu, and Hiranyagarbha. It emphasizes the endless nature of these differences, highlighting the glory and infinitude of great Vishnu. This serves as an example to indicate the profound nature of these distinctions.)
"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॥"
"tatsamo hyadhiko vāpi nāsti kaścit kadācana। etena satyavākyena tameva praviśāmyaham॥"
[तत् (tat) - that; समः (samaḥ) - equal; हि (hi) - indeed; अधिकः (adhikaḥ) - greater; वा (vā) - or; अपि (api) - also; न (na) - not; अस्ति (asti) - is; कश्चित् (kaścit) - anyone; कदाचन (kadācana) - ever; एतेन (etena) - by this; सत्यवाक्येन (satyavākyena) - truthful statement; तम् (tam) - him; एव (eva) - only; प्रविशामि (praviśāmi) - I enter; अहम् (aham) - I;]
(There is truly no one who is equal to or greater than him at any time. By this truthful statement, I enter into him alone.)
"There is none who is ever equal or superior to you. By this true statement I enter you only."
इत्याद्याह।
ityādyāha।
[इति (iti) - thus; आद्य (ādya) - beginning; आह (āha) - said;]
- several such statements are present.
तत्रैव शिवं प्रति मार्कण्डेयवचनम् -
tatraiva śivaṃ prati mārkaṇḍeyavacanam -
[तत्रैव (tatraiva) - there itself; शिवं (śivaṃ) - to Shiva; प्रति (prati) - towards; मार्कण्डेय (mārkaṇḍeya) - Markandeya; वचनम् (vacanam) - speech;]
(There, Markandeya spoke to Shiva.)
In this context, sage Mārkandeya instructs lord Shiva:
"संसारार्णवनिर्मग्न इदानीं मुक्तिमेष्यसि"
"saṁsārārṇavanirmagna idānīṁ muktimeṣyasi"
[संसार (saṁsāra) - world; अर्णव (arṇava) - ocean; निर्मग्न (nirmagna) - immersed; इदानीं (idānīṁ) - now; मुक्तिम् (muktim) - liberation; एष्यसि (eṣyasi) - you will attain;]
(You are currently immersed in the ocean of worldly existence, but now you will attain liberation.)
"Hey! One who is drowning in the ocean of transmigration, you will get liberated now!"
इत्यादि।
ityādi।
[इति (iti) - thus; आदि (ādi) - beginning;]
"-And so on."
पाद्मे शैवे मार्कण्डेयकथाप्रबन्धे शिवान्निषिद्ध्य विष्णोरेव मुक्तिमाह -
pādme śaive mārkaṇḍeyakathāprabandhe śivānniṣiddhya viṣṇoreva muktimāha -
[पाद्मे (pādme) - in the Padma Purana; शैवे (śaive) - in the Shiva Purana; मार्कण्डेय (mārkaṇḍeya) - Markandeya; कथा (kathā) - story; प्रबन्धे (prabandhe) - in the context; शिवान् (śivān) - Shiva; निषिद्ध्य (niṣiddhya) - having forbidden; विष्णोः (viṣṇoḥ) - of Vishnu; एव (eva) - only; मुक्तिम् (muktim) - liberation; आह (āha) - said;]
(In the Padma and Shiva Puranas, within the story of Markandeya, it is stated that liberation is granted only by Vishnu, having excluded Shiva.)
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"
"ahaṁ bhogaprado vatsa mokṣadastu janārdanaḥ"
[अहं (ahaṁ) - I am; भोगप्रदः (bhogapradaḥ) - giver of enjoyment; वत्स (vatsa) - dear one; मोक्षदः (mokṣadaḥ) - giver of liberation; तु (tu) - but; जनार्दनः (janārdanaḥ) - Janardana;]
(I am the provider of pleasures, dear one, but it is Janardana who grants liberation.)
"Oh Child! I grant material pleasures. It is only lord Janārdhana who can grant liberation."
इत्यादि।
ityādi।
[इति (iti) - thus; आदि (ādi) - beginning;]
-And so on.
समब्राह्मविरोधाच्च।
samabrāhmavirodhācca।
[सम (sama) - equal; ब्राह्म (brāhma) - of Brahman; विरोधात् (virodhāt) - from opposition; च (ca) - and;]
(And equally from the opposition to Brahman.)
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॥
vedaśca itihāsādyavirodhena yojyaḥ. "yadi vidyāt" iti vacanāt. anirṇayācca indrādiśaṅkayā anyathā. tatrāpīṣṭasiddhiḥ. nāmavaiśeṣyāt. ato bhagavadutkarṣa eva sarvāgamānāṃ mahātātparyam॥
[वेदः (vedaḥ) - Veda; च (ca) - and; इतिहास (itihāsa) - history; आद्य (ādya) - etc.; अविरोधेन (avirodhena) - without contradiction; योज्यः (yojyaḥ) - to be applied; यदि (yadi) - if; विद्यात् (vidyāt) - knows; इति (iti) - thus; वचनात् (vacanāt) - from the statement; अनिर्णयात् (anirṇayāt) - due to indecision; इन्द्र (indra) - Indra; आदि (ādi) - and others; शङ्कया (śaṅkayā) - due to doubt; अन्यथा (anyathā) - otherwise; तत्र (tatra) - there; अपि (api) - also; इष्ट (iṣṭa) - desired; सिद्धिः (siddhiḥ) - attainment; नाम (nāma) - name; वैशेष्यात् (vaiśeṣyāt) - due to distinction; अतः (ataḥ) - therefore; भगवत् (bhagavat) - of the Lord; उत्कर्षः (utkarṣaḥ) - excellence; एव (eva) - indeed; सर्व (sarva) - all; आगमानां (āgamānāṃ) - of scriptures; महातात्पर्यम् (mahātātparyam) - great purpose;]
(The Veda and historical texts should be applied without contradiction. The statement "if one knows" suggests this. Due to indecision and doubts about Indra and others, it is otherwise. There, too, the desired attainment is achieved. Due to the distinction of names, therefore, the excellence of the Lord is indeed the great purpose of all scriptures.)
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॥
tathāpi svataḥ prāmāṇyāt sannevocyate। avirodhāt। na ca pramāṇasiddhasya anyatrādṛṣṭyā apahnavo yuktaḥ। dharmavaicitryāt arthānām। svataḥ prāmāṇyānaṅgīkāre ca mānoktāvapi adoṣatvaṃ ca sādhayet ityatiprasaṅgaḥ॥
[तथापि (tathāpi) - even so; स्वतः (svataḥ) - by itself; प्रामाण्यात् (prāmāṇyāt) - from validity; सन् (san) - being; एव (eva) - indeed; उच्यते (ucyate) - is said; अविरोधात् (avirodhāt) - due to non-contradiction; न (na) - not; च (ca) - and; प्रमाणसिद्धस्य (pramāṇasiddhasya) - of the established authority; अन्यत्र (anyatra) - elsewhere; अदृष्ट्या (adṛṣṭyā) - by unseen; अपह्नवः (apahnavo) - denial; युक्तः (yuktaḥ) - appropriate; धर्मवैचित्र्यात् (dharmavaicitryāt) - due to the diversity of dharma; अर्थानाम् (arthānām) - of meanings; स्वतः (svataḥ) - by itself; प्रामाण्य (prāmāṇya) - validity; अनङ्गीकारे (anaṅgīkāre) - in non-acceptance; च (ca) - and; मानोक्तौ (mānoktau) - in the statement of authority; अपि (api) - also; अदोषत्वं (adoṣatvaṃ) - faultlessness; च (ca) - and; साधयेत् (sādhayet) - would establish; इति (iti) - thus; अतिप्रसङ्गः (atiprasaṅgaḥ) - excessive implication;]
(Even so, it is asserted that something is valid by itself due to non-contradiction. Denying the established authority elsewhere without evidence is inappropriate due to the diversity of meanings in dharma. If self-validity is not accepted, even the statement of authority would establish faultlessness, leading to excessive implications.)
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।
ananyāpekṣayā ca tatparatvaṃ siddham āgamānām।
[अनन्यापेक्षया (ananyāpekṣayā) - without dependence; च (ca) - and; तत्परत्वं (tatparatvaṃ) - dedication; सिद्धम् (siddham) - established; आगमानाम् (āgamānām) - of the scriptures;]
(The scriptures are established through dedication without any dependence.)
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"
"nārāyaṇaparā vedāḥ"
[नारायण (nārāyaṇa) - Narayana; परा (parā) - supreme; वेदाः (vedāḥ) - Vedas;]
(The Vedas are dedicated to Narayana, the supreme being.)
"Vedas are conveying lord Nārāyaṇa only"
(भाग.२.५.१५)।
(bhāga.2.5.15)।
(-Bhāga.2.5.15)
"सर्वे वेदा यत्पदमामनन्ति"
"sarve vedā yat padam āmananti"
[सर्वे (sarve) - all; वेदा (vedā) - Vedas; यत् (yat) - which; पदम् (padam) - state; आमनन्ति (āmananti) - declare;]
(All the Vedas declare that ultimate state.)
"All Vedas convey the essence of Him only"
(कठ.२.१५)
(kaṭha.2.15)
(-Kaṭha.2.15)
वासुदेवपरा वेदाः
vāsudevapara vedāḥ
[वासुदेव (vāsudeva) - Vasudeva; परा (parā) - supreme; वेदाः (vedāḥ) - Vedas;]
(The Vedas are ultimately dedicated to Vasudeva.)
"Vedas are conveying lord Vāsudeva only."
(भाग.१.२.२९)
(bhāga.1.2.29)
(-Bhāga.1.2.29)
इति।
iti।
[इति (iti) - thus;]
- are the testimonials.
न चैतद्विरुद्धम्। ईश्वरनियमात्। अनादौ तत्सिद्धं।
na caitadviruddham। īśvaraniyamāt। anādau tatsiddhaṁ।
[न (na) - not; च (ca) - and; एतत् (etat) - this; विरुद्धम् (viruddham) - contradictory; ईश्वर (īśvara) - God; नियमात् (niyamāt) - by the rule; अनादौ (anādau) - in the beginningless; तत् (tat) - that; सिद्धं (siddhaṁ) - established;]
(This is not contradictory because it is established by the rule of God in the beginningless past.)
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
dravyaṁ karma ca kālaśca
[द्रव्यं (dravyaṁ) - substance; कर्म (karma) - action; च (ca) - and; कालः (kālaḥ) - time; च (ca) - and;]
(Substance, action, and time are interconnected.)
"Material substance, action, and time are govenrned by Him"
( भाग.२.१०.१२)
( bhāga.2.10.12)
(-Bhāga.2.10.12)
इत्यादौ।
ityādau।
[इति (iti) - thus; आदौ (ādau) - in the beginning / others;]
-such testimonials are present.
प्रयोजकत्वं तु पूर्वोक्त न्यायेन। अतः सिद्धमेतत्।
prayojakatvaṁ tu pūrvokta nyāyena। ataḥ siddhametat।
[प्रयोजकत्वं (prayojakatvaṁ) - causation; तु (tu) - but; पूर्वोक्त (pūrvokta) - previously mentioned; न्यायेन (nyāyena) - by logic; अतः (ataḥ) - therefore; सिद्धमेतत् (siddhametat) - this is established;]
(Causation is established by the previously mentioned logic. Therefore, it is confirmed.)
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।
tacca ananyāpekṣā acintyaśaktitve eva yuktam। ato na māyāmayam ekam।
[तत् (tat) - that; च (ca) - and; अनन्यापेक्षा (ananyāpekṣā) - without dependence on another; अचिन्त्यशक्तित्वे (acintyaśaktitve) - in inconceivable power; एव (eva) - indeed; युक्तम् (yuktam) - appropriate; अतः (ataḥ) - therefore; न (na) - not; मायामयम् (māyāmayam) - consisting of illusion; एकम् (ekam) - one;]
(That which is independent and possesses inconceivable power is indeed appropriate. Therefore, it is not merely an illusion.)
It is suitable to interpret His various activities and aspirations as emanating from his infinite power. It is not an illusion.
अचलत्वं तु -
acalattvaṃ tu -
[अचलत्वं (acalattvaṃ) - steadfastness; तु (tu) - but;]
From the point of steadfastness, there are statements:
"अप्रहर्षमनानन्दम्"
"apraharṣamanānandam"
[अप्रहर्षम् (apraharṣam) - without excitement; अनानन्दम् (anānandam) - without joy;]
(Without excitement and joy.)
"Without joy, without happiness"
"अदुःखमसुखम्"
"aduhkhamasukham"
[अ (a) - not; दुःखम् (duḥkham) - sorrow; अ (a) - not; सुखम् (sukham) - happiness;]
(Neither sorrow nor happiness.)
"Neither melancholic nor pleasurable"
"न प्रज्ञम्"
"na prajñam"
[न (na) - not; प्रज्ञम् (prajñam) - wisdom;]
(Not wisdom.)
"Without knowledge"
(माण्डूक-२.१)
(māṇḍūka-2.1)
(-Māṇḍūkya Upanishad, Chapter 2, Verse 1)
"असद्वै"
"asad vai"
[असत् (asat) - non-being; वै (vai) - indeed;]
"Indeed, it is non-being"
(तै.उ.२.७)
(tai.u.2.7)
(-Taittiriya Upanishad 2.7)
इत्यादिवत्।
ityādivat।
[इति (iti) - thus; आदि (ādi) - beginning / so on; वत् (vat) - like;]
- there are such statements.
क्रियादृष्टेः -
kriyādṛṣṭeḥ -
[क्रिया (kriyā) - action; दृष्टेः (dṛṣṭeḥ) - of vision;]
(Of the vision of action -)
From the point of action, there are statements:
"तपो मे हृदयं ब्रह्म तनुर्विद्या क्रिया कृतिः"
"tapo me hṛdayaṃ brahma tanurvidyā kriyā kṛtiḥ"
[तपः (tapaḥ) - austerity; मे (me) - my; हृदयं (hṛdayam) - heart; ब्रह्म (brahma) - the Absolute; तनुः (tanuḥ) - body; विद्या (vidyā) - knowledge; क्रिया (kriyā) - action; कृतिः (kṛtiḥ) - creation;]
(Austerity is at the core of my being, the Absolute forms my essence, knowledge translates into action and creation.)
"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)
(- Bhāga.6.4.46)
इत्याद्युक्तेः।
ityādyukteḥ।
[इति (iti) - thus; आद्य (ādya) - beginning / so on; उक्तेः (ukteḥ) - of the statement;]
- such statements are spoken.
अतश्च न मायामयं सर्वम्। ऐश्वर्यादिवाचि भगशब्देनैव सम्बोधनाच्च
ataśca na māyāmayaṃ sarvam। aiśvaryādivāci bhagaśabdenaiva sambodhanācca
[अतः (ataḥ) - therefore; च (ca) - and; न (na) - not; मायामयम् (māyāmayaṃ) - illusory; सर्वम् (sarvam) - all; ऐश्वर्यादिवाचि (aiśvaryādivāci) - in the word indicating lordship, etc.; भगशब्देन (bhagaśabdena) - by the word 'Bhaga'; एव (eva) - indeed; सम्बोधनाच्च (sambodhanācca) - and by addressing;]
(Therefore, not everything is illusory. It is indeed through the word 'Bhaga', which signifies lordship and other attributes, and through addressing.)
The word 'bhaga' that conveys all kinds of auspitious attributes and wealth is used to address the Lord in Upanishad statements -
"तं त्वा भग"
"taṁ tvā bhaga"
[तं (taṁ) - that; त्वा (tvā) - you; भग (bhaga) - fortune;]
(That you, O fortune.)
"Oh lord, who are full of auspicious qualities"
( तै. उ.१.११)
( tai. u.1.11)
(-Taittiriya Upanishad 1.11)
इत्यादौ।
ityādau।
[इति (iti) - thus; आदौ (ādau) - in the beginning;]
- there are such other statements as well.
स्वरूपत्वात् न मायामयत्वं युक्तम्।
svarūpatvāt na māyāmayatvaṃ yuktam।
[स्वरूपत्वात् (svarūpatvāt) - due to the nature; न (na) - not; मायामयत्वं (māyāmayatvaṃ) - illusory nature; युक्तम् (yuktam) - appropriate;]
(It is not appropriate to consider it as having an illusory nature due to its inherent nature.)
Thus, in its essence, they do not convey the illusory nature of the Lord.
"विज्ञानशक्तिरहमासमनन्त शक्तेः"
"vijñānaśaktirahamāsamananta śakteḥ"
[विज्ञान (vijñāna) - knowledge; शक्ति (śakti) - power; अहम् (aham) - I; आसम् (āsam) - was; अनन्त (ananta) - infinite; शक्तेः (śakteḥ) - of power;]
(I was the infinite power of knowledge.)
"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)
(- Bhāga.3.10.24)
"मय्यनन्त गुणेऽनन्ते गुणतोऽनन्तविग्रहे"
"mayyananta guṇe'nante guṇato'nantavigrahe"
[मयि (mayi) - in me; अनन्त (ananta) - infinite; गुणे (guṇe) - qualities; अनन्ते (anante) - infinite; गुणतः (guṇataḥ) - from qualities; अनन्तविग्रहे (anantavigrahe) - in infinite form;]
(In me, who is infinite and possesses infinite qualities, with infinite form.)
"From my infinite knowledge comes infinite auspicious qualities, from it comes infinite forms."
(भाग.६.४.४८)।
(bhāga.6.4.48)।
(-Bhāga.6.4.48).
"पराऽस्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च"
"parā'sya śaktir vividhaiva śrūyate svābhāvikī jñānabalakriyā ca"
[पराऽस्य (parā'sya) - supreme; of him; शक्तिः (śaktiḥ) - power; विविधा (vividha) - various; एव (eva) - indeed; श्रूयते (śrūyate) - is heard; स्वाभाविकी (svābhāvikī) - natural; ज्ञान (jñāna) - knowledge; बल (bala) - strength; क्रिया (kriyā) - action; च (ca) - and;]
(His supreme power is naturally diverse, manifesting as knowledge, strength, and action.)
"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)।
( śve.u.6.8)।
(-Shvetashvatara Upanishad 6.8) .
इत्यादि वचनात्॥२४॥
ityādi vacanāt॥24॥
[इति (iti) - thus; आदि (ādi) - beginning / so on; वचनात् (vacanāt) - from the statement;]
- 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।
acchedyatvādikaṃ jīvasya api tat samam iti āha - acchedyo ayam iti। nityaṃ sarvagate sthitaḥ। aṇuḥ ca ayam iti sarvagata-sthāṇuḥ sarvagataḥ viṣṇuḥ tadadhīnatvādikaṃ tat-sthatvam। hetutaḥ api tat-sthatvāt na calati iti acalaḥ। nādena śabdena saha vartate iti sanādana eva sanātanaḥ।
[अच्छेद्यत्वादिकं (acchedyatvādikaṃ) - indestructibility, etc.; जीवस्यापि (jīvasya api) - of the soul also; तत्सममित्याह (tat samam iti āha) - equally, thus he says; अच्छेद्योयमिति (acchedyo ayam iti) - indestructible is this, thus; नित्यं (nityaṃ) - eternal; सर्वगते (sarvagate) - all-pervading; स्थितः (sthitaḥ) - situated; अणुश्चायमिति (aṇuḥ ca ayam iti) - atomic and this, thus; सर्वगतस्थाणुः (sarvagata-sthāṇuḥ) - all-pervading, immovable; सर्वगतो (sarvagataḥ) - all-pervading; विष्णुः (viṣṇuḥ) - Vishnu; तदधीनत्वादिकं (tadadhīnatvādikaṃ) - dependence, etc.; तत्स्थत्वम् (tat-sthatvam) - that state; हेतुतोपि (hetutaḥ api) - due to cause also; तत्स्थत्वात् (tat-sthatvāt) - from that state; न चलतीत्यचलः (na calati iti acalaḥ) - does not move, thus immovable; नादेन (nādena) - with sound; शब्देन (śabdena) - with word; सह (saha) - together; वर्तते (vartate) - exists; इति (iti) - thus; सनादन (sanādana) - eternal; एव (eva) - indeed; सनातनः (sanātanaḥ) - ancient;]
(The soul's indestructibility and other qualities are equally affirmed, saying it is indestructible, eternal, all-pervading, and situated. It is atomic yet all-pervading and immovable like Vishnu. Its dependence and state are due to cause, and it remains unmoving. It exists with sound and word, thus it is indeed eternal and ancient.)
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॥"
"nityaṁ sarvagate viṣṇāvaṇurjīvo vyavasthitaḥ। na cāsya tadadhīnatvaṁ hetutopi vicālyate। niṣedhavidhipātratvāt sanātana iti smṛtaḥ॥"
[नित्यं (nityaṁ) - eternally; सर्वगते (sarvagate) - all-pervading; विष्णौ (viṣṇau) - in Viṣṇu; अणुः (aṇuḥ) - the atomic soul; जीवः (jīvaḥ) - the living entity; व्यवस्थितः (vyavasthitaḥ) - situated; न (na) - not; च (ca) - and; अस्य (asya) - his; तत् (tat) - that; अधीनत्वं (adhīnatvaṁ) - subordination; हेतुता (hetutā) - cause; उपि (upi) - even; विचाल्यते (vicālyate) - is disturbed; निषेध (niṣedha) - prohibition; विधि (vidhi) - injunction; पात्रत्वात् (pātratvāt) - due to being the subject; सनातनः (sanātanaḥ) - eternal; इति (iti) - thus; स्मृतः (smṛtaḥ) - is remembered;]
(The atomic soul is eternally situated in the all-pervading Viṣṇu, and his subordination to that cause remains undisturbed by any prohibition or injunction, thus he is remembered as eternal.)
"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।
iti mahāviṣṇupurāṇe।
[इति (iti) - thus; महाविष्णुपुराणे (mahāviṣṇupurāṇe) - in the Mahavishnu Purana;]
- states Mahā-Vishnu Purāna
अच्छेद्योयमित्यादिपुनरुक्तिश्चान्यथा।
acchedyoyamityādipunaruktiścānyathā।
[अच्छेद्यः (acchedyaḥ) - unbreakable; अयम् (ayam) - this; इति (iti) - thus; आदि (ādi) - beginning; पुनरुक्तिः (punaruktiḥ) - repetition; च (ca) - and; अन्यथा (anyathā) - otherwise;]
(This is an unbreakable repetition, starting with 'thus', and otherwise.)
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।
yasmin ayaṁ sthitaḥ saḥ avyaktācintyādirūpaḥ। evaṁ jñātaḥ parameśvaraḥ sarvaduḥkhanāśaṁ karotīti - 'nānuśocitumarhasi'। 'teṣāmahaṁ samuddhartā' ityādeḥ।
[यस्मिन् (yasmin) - in which; अयं (ayaṁ) - this; स्थितः (sthitaḥ) - situated; सः (saḥ) - he; अव्यक्त (avyakta) - unmanifest; अचिन्त्य (acintya) - inconceivable; आदि (ādi) - beginning; रूपः (rūpaḥ) - form; एवं (evaṁ) - thus; ज्ञातः (jñātaḥ) - known; परमेश्वरः (parameśvaraḥ) - Supreme Lord; सर्व (sarva) - all; दुःख (duḥkha) - suffering; नाशं (nāśaṁ) - destruction; करोति (karoti) - does; इति (iti) - thus; न (na) - not; अनुशोचितुम् (anuśocitum) - to lament; अर्हसि (arhasi) - you should; तेषाम् (teṣām) - of them; अहम् (aham) - I; समुद्धर्ता (samuddhartā) - deliverer; इत्यादेः (ityādeḥ) - and so on;]
(The Supreme Lord, who is unmanifest, inconceivable, and of primordial form, resides in this. Knowing thus, He removes all suffering, and therefore, "you should not lament." As stated, "I am the deliverer of them," and so forth.)
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।
'na tvevāhaṃ jātu nāsaṃ na tvam' ityubhayorapi prastutatvāt. 'dehinaḥ', 'śarīriṇaḥ', 'dehi', iti viśeṣitatvācca jīvasya tatra tatra.
[न (na) - not; तुः (tuḥ) - but; एव (eva) - indeed; अहम् (aham) - I; जातु (jātu) - ever; न (na) - not; आस (āsa) - was; न (na) - not; त्वम् (tvam) - you; इति (iti) - thus; उभयोः (ubhayor) - of both; अपि (api) - also; प्रस्तुतत्वात् (prastutatvāt) - due to being presented; देहिनः (dehinaḥ) - of the embodied; शरीरिणः (śarīriṇaḥ) - of the body; देहि (dehi) - give; इति (iti) - thus; विशेषितत्वात् (viśeṣitatvāt) - due to specification; च (ca) - and; जीवस्य (jīvasya) - of the soul; तत्र (tatra) - there; तत्र (tatra) - there;]
("I was never not existing, nor were you," thus it is presented for both. Due to the specification of 'dehinaḥ' (of the embodied), 'śarīriṇaḥ' (of the body), and 'dehi' (give), the soul exists there and there.)
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"
"avināśi tu", "yena sarvamidaṁ tatam", "anāśinoprameyasya", "na mriyate", "bhūtvā bhavitā na" "avināśinam", "avyayam", "avyaktoyamacintyoyamavikāryoyam" - ityādi paramātmanaśca।
[अविनाशि (avināśi) - indestructible; तु (tu) - but ("avināśi tu" = 2.17); येन (yena) - by which; सर्वम् (sarvam) - all; इदम् (idam) - this; ततम् (tatam) - pervaded ("yena sarvamidaṁ tatam" = 2.17); अनाशिनः (anāśinaḥ) - of the indestructible; अप्रमेयस्य (aprameyasya) - of the immeasurable ("anāśinoprameyasya" = 2.18); न (na) - not; म्रियते (mriyate) - dies ("na mriyate" = 2.20); भूत्वा (bhūtvā) - having become; भविता (bhavitā) - will become; न (na) - not ("bhūtvā bhavitā na" = 2.20); अविनाशिनम् (avināśinam) - indestructible ("avināśinam" = 2.21); अव्ययम् (avyayam) - indestructible ("avyayam" = 2.15); अव्यक्तः (avyaktaḥ) - unmanifested; अयम् (ayam) - this; अचिन्त्यः (acintyaḥ) - inconceivable; अयम् (ayam) - this; अविकार्यः (avikāryaḥ) - unchangeable; अयम् (ayam) - this ("avyaktoyamacintyoyamavikāryoyam"=2.18);]
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।
-ityādi paramātmaṇaśca।
[इति (iti) - thus; आदि (ādi) - beginning; परमात्मनः (paramātmaṇaḥ) - of the Supreme Ātmān; च (ca) - and / as well;]
- 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।
nahi jīvena tataṃ sarvam। na ca mukhyatoprameyosau। na ca na mriyate। na ca avināśinaṃ nityamiti nityatvātiriktaṃavināśitvaṃ tasya। na ca avyaktatvamavikāryatvaṃ ca mukhyam। na ca bhūtvā bhavitā vā neti dehasyāpyanutpattiḥ। paramātmanastu dehavigogādikamapi nāstītyavināśitvādi viśeṣaṇam।
[नहि (nahi) - not; जीवेन (jīvena) - by life; ततं (tataṃ) - pervaded; सर्वम् (sarvam) - all; न (na) - not; च (ca) - and; मुख्यतः (mukhyataḥ) - primarily; अप्रमेयः (aprameyaḥ) - immeasurable; असौ (asau) - this; न (na) - not; च (ca) - and; न (na) - not; म्रियते (mriyate) - dies; न (na) - not; च (ca) - and; अविनाशिनं (avināśinaṃ) - indestructible; नित्यम् (nityam) - eternal; इति (iti) - thus; नित्यत्वातिरिक्तम् (nityatvātiriktam) - beyond eternity; अविनाशित्वं (avināśitvaṃ) - indestructibility; तस्य (tasya) - of it; न (na) - not; च (ca) - and; अव्यक्तत्वम् (avyaktatvam) - unmanifestedness; अविकार्यत्वं (avikāryatvaṃ) - unchangeability; च (ca) - and; मुख्यम् (mukhyam) - primary; न (na) - not; च (ca) - and; भूत्वा (bhūtvā) - having been; भविता (bhavitā) - will be; वा (vā) - or; न (na) - not; इति (iti) - thus; देहस्य (dehasya) - of the body; अपि (api) - also; अनुत्पत्तिः (anutpattiḥ) - non-origination; परमात्मनः (paramātmanaḥ) - of the Supreme Self; तु (tu) - but; देहवियोगादिकम् (dehavigogādikam) - separation from the body, etc.; अपि (api) - also; न (na) - not; अस्ति (asti) - is; इति (iti) - thus; अविनाशित्वादि (avināśitvādi) - indestructibility, etc.; विशेषणम् (viśeṣaṇam) - attribute;]
(Not everything is pervaded by life, nor is it primarily immeasurable. It does not die, nor is it eternally indestructible; its indestructibility is beyond eternity. Unmanifestedness and unchangeability are not primary. The body does not originate, having been or will be. However, for the Supreme Self, there is no separation from the body, etc., thus indestructibility and similar attributes are inherent.)
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।
yasmādevaṃ bhūtaḥ tasmāt sa eva svatantraḥ। tadadhīnamanyat sarvam। ataḥ sa eva puruṣārthadaḥ। ataḥ tatpūjā satkarmaiva। ataḥ tadarthaṃ yudhyasva।
[यस्मात् (yasmāt) - because; एवं (evaṃ) - thus; भूतः (bhūtaḥ) - being; तस्मात् (tasmāt) - therefore; सः (saḥ) - he; एव (eva) - indeed; स्वतन्त्रः (svatantraḥ) - independent; तत् (tat) - that; अधीनम् (adhīnam) - dependent; अन्यत् (anyat) - other; सर्वम् (sarvam) - all; अतः (ataḥ) - thus; सः (saḥ) - he; एव (eva) - indeed; पुरुषार्थदः (puruṣārthadaḥ) - giver of purpose; अतः (ataḥ) - thus; तत् (tat) - that; पूजा (pūjā) - worship; सत्कर्म (satkarma) - good deeds; एव (eva) - indeed; अतः (ataḥ) - thus; तदर्थम् (tadartham) - for that purpose; युध्यस्व (yudhyasva) - fight;]
(Because he is of such a nature, he alone is independent. Everything else is dependent on him. Therefore, he alone is the giver of purpose. Hence, worshiping him is indeed performing good deeds. Therefore, fight for that purpose.)
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।
anyeṣāṃ tu antavanta eva dehāḥ। prākṛtadehinaśca। ataḥ asvatantrāt na hantuṃ teṣāṃ sāmarthyam nityatvāt na hanyate ca। tasmāt hantā hata iti manyamānau na vijānītaḥ।
[अन्येषां (anyeṣām) - of others; तु (tu) - but; अन्तवन्त (antavant) - perishable; एव (eva) - indeed; देहाः (dehāḥ) - bodies; प्राकृतदेहिनः (prākṛtadehinaḥ) - natural bodies; च (ca) - and; अतः (ataḥ) - therefore; अस्वतन्त्रात् (asvatantrāt) - from the dependent; न (na) - not; हन्तुं (hantuṃ) - to kill; तेषां (teṣām) - their; सामर्थ्यम् (sāmarthyam) - ability; नित्यत्वात् (nityatvāt) - due to eternity; न (na) - not; हन्यते (hanyate) - is killed; च (ca) - and; तस्मात् (tasmāt) - therefore; हन्ता (hantā) - the killer; हत (hata) - killed; इति (iti) - thus; मन्यमानौ (manyamānau) - thinking; न (na) - not; विजानीतः (vijānītaḥ) - understand;]
(The bodies of others are indeed perishable, being natural. Therefore, those who are dependent have no ability to kill them, as they are eternal and not killed. Thus, those who think that the killer is killed do not understand.)
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।
kintu yasmādayameva parameśvaraḥ śarīraviyogarūpeṇāpi na mriyate tatsaṃyogarūpeṇāpi na jāyate jīvavat kadāpi ataḥ sa eva svatantratvāt sarvasya hantā. jīvastu tena śarīre hanyamāne svayaṃ na hanyate ityetāvat. ata evamavināśitvādeḥ svātantryāt sarvakartāraṃ paramātmānaṃ yo veda sa kathaṃ ghātayati hanti vā.
[किन्तु (kintu) - but; यस्मात् (yasmāt) - because; अयम् (ayam) - this; एव (eva) - indeed; परमेश्वरः (parameśvaraḥ) - Supreme Lord; शरीर (śarīra) - body; वियोग (viyoga) - separation; रूपेण (rūpeṇa) - in the form of; अपि (api) - even; न (na) - not; म्रियते (mriyate) - dies; तत् (tat) - that; संयोग (saṃyoga) - union; रूपेण (rūpeṇa) - in the form of; अपि (api) - even; न (na) - not; जायते (jāyate) - is born; जीववत् (jīvavat) - like a living being; कदापि (kadāpi) - ever; अतः (ataḥ) - therefore; स (sa) - he; एव (eva) - indeed; स्वतन्त्रत्वात् (svatantratvāt) - due to independence; सर्वस्य (sarvasya) - of all; हन्ता (hantā) - destroyer; जीवः (jīvaḥ) - the soul; तु (tu) - but; तेन (tena) - by that; शरीरे (śarīre) - in the body; हन्यमाने (hanyamāne) - being killed; स्वयम् (svayam) - itself; न (na) - not; हन्यते (hanyate) - is killed; इति (iti) - thus; एतावत् (etāvat) - this much; अतः (ataḥ) - therefore; एवम् (evam) - thus; अविनाशित्वादेः (avināśitvādeḥ) - due to imperishability, etc.; स्वातन्त्र्यात् (svātantryāt) - due to independence; सर्वकर्तारम् (sarvakartāram) - the doer of all; परमात्मानम् (paramātmānam) - the Supreme Soul; यः (yaḥ) - who; वेद (veda) - knows; स (sa) - he; कथम् (katham) - how; घातयति (ghātayati) - causes to kill; हन्ति (hanti) - kills; वा (vā) - or;]
(However, since the Supreme Lord neither dies when separated from the body nor is born like a living being when united, he alone, due to his independence, is the destroyer of all. The soul, on the other hand, is not killed even when the body is slain. Therefore, understanding the imperishable and independent nature of the Supreme Soul, how can one who knows this truth cause harm or kill?)
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॥
vāsaso jarāvat svaśarīrajarādau asvātantryadarśanāt sarvatra asvātantryaṃ jñātavyaṃ jīvasya। īśvarasya tu dehasyāpi chchedāderabhāvāt svātantryam। nainaṃ chindantīti chchedanādyabhāvaḥ sākṣādeva darśayituṃ śakyate svadehasya iti vartamānāpadeśaḥ। chedādikaṃ tu īśvaraḥ mohāya mṛṣaiva darśayati॥24॥
[वाससो (vāsaso) - of the cloth; जरावत् (jarāvat) - like old; स्वशरीरजरादौ (svaśarīrajarādau) - in one's own body and old age; अस्वातन्त्र्यदर्शनात् (asvātantryadarśanāt) - from the observation of lack of independence; सर्वत्र (sarvatra) - everywhere; अस्वातन्त्र्यं (asvātantryaṃ) - lack of independence; ज्ञातव्यं (jñātavyaṃ) - to be known; जीवस्य (jīvasya) - of the living being; ईश्वरस्य (īśvarasya) - of the Lord; तु (tu) - but; देहस्यापि (dehasyāpi) - even of the body; च्छेदादेरभावात् (chchedāderabhāvāt) - due to the absence of cutting, etc.; स्वातन्त्र्यम् (svātantryam) - independence; न (na) - not; एनं (enaṃ) - this; छिन्दन्ति (chindanti) - cut; इति (iti) - thus; च्छेदनाद्यभावः (chchedanādyabhāvaḥ) - absence of cutting, etc.; साक्षादेव (sākṣādeva) - directly indeed; दर्शयितुं (darśayituṃ) - to show; शक्यते (śakyate) - is possible; स्वदेहस्य (svadehasya) - of one's own body; इति (iti) - thus; वर्तमानापदेशः (vartamānāpadeśaḥ) - present statement; छेदादिकं (chedādikaṃ) - cutting, etc.; तु (tu) - but; ईश्वरः (īśvaraḥ) - the Lord; मोहाय (mohāya) - for delusion; मृषा (mṛṣā) - falsely; एव (eva) - indeed; दर्शयति (darśayati) - shows;]
(Just as clothes become worn out, the lack of independence is observed in one's own body and old age, and it should be understood that this lack of independence is present everywhere for living beings. However, the Lord's independence is due to the absence of any harm, such as cutting, even to His body. The statement that 'this cannot be cut' directly demonstrates the absence of harm to one's own body. Yet, the Lord may show acts like cutting as mere illusion for the purpose of delusion.)
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.
