B.G 2.24
acchedyo'yamadāhyo'yamakledyo'śoṣya eva ca। nityaḥ sarvagataḥ sthāṇuracalo'yaṃ sanātanaḥ ॥2-24॥
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.
vartamānanishedhāt syāduttaratra ityata āha – 'acchedya' iti. vartamānadarśanāt yuktamayogyatvam iti sūcayati vartamānāpadeśena. kuto'yogyatā? nityasarvagatādi viśeṣaṇeśvarasvarūpatvāt.
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.
śāśvataḥ' ityekarūpatvam mātram uktam। sthāṇuśabdena naimittikamanyathātvaṃ nivārayati। nityatvaṃ sarvagatatvaviśeṣaṇam। anyathā punarukteḥ।
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.
aikyoktāvapi anuktaviśeṣaṇopādānāt na īśvaraikye punaruktiḥ। yuktāśca bimbadharmāḥ pratibimbe'virodhe। tattā ca -
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:
"rūpaṃ rūpaṃ pratirūpo babhūva।"
"For different, different forms (of the lord), (the living being) became the corresponding counter-form or reflected image."
(ṛ.6.47.18)
-Rigveda, 6th Mandala, 47th Hymn, 18th Verse
"ābhāsa eva ca"
"(Living being) definitely is the 'ābhāsa', i.e. semblance, of the Lord."
( bra.sū.2.3.50)
(-Brahma Sutra 2.3.50)
ityādi śrutismṛtisiddhā। na cāṃśatvavirodhaḥ। tasyaivāṃśatvāt। na caikarūpaivāṃśatā। pramāṇaṃ ca ubhayavidhavacanameva। na cāṃśasya pratibimbatvaṃ kalpyam। gādhyādiṣu aṃśabāhurūpyadṛṣṭeḥ। itaratrādṛṣṭeḥ।
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.)
sthāṇutve'pi 'aikṣata'(chāṃ.u.6.2.3) ityādyaviruddham īśvarasya। ubhaya vidhavākyāt। acintyaśakteśca। na ca māyayaikam।
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.
"tvayīśvare brahmaṇi no viruddhyate"
"In you, the Supreme Lord, who is Brahman, nothing stands opposing."
(bhāga.10.4.19)
- stated thus in Bhagavata Purāna 10.4.19)
"na yogitvādīśvaratvāt"
"Your lordship on all is not because of Yōga."
(bṛ.u.bhā.5.8.12.u. vārāhavacanam।)
(In the Brihadaranyaka Upanishad section 5.8.12, there are words attributed to Varaha.)
"citraṁ na caitat tvayi kāryakāraṇe"
"It is not at all surprising, all this has come about by your cause and effects."
(bhāga. 5.18.5.)
(Bhagavata Purāna 5.18.5.)
ityādyaiśvaryeṇaiva viruddhadharmāvirodhokteḥ।
Thus, indeed, these testimonials asserts that opposite properties exist in Lordship without contradiction.
mahātātparyācca। mokṣo hi mahāpuruṣārthaḥ।
To convey greatness (in the lord) is the purport of scriptures. Liberation (mokṣa) is indeed considered the supreme goal of human life.
"tatrāpi mokṣa evārthaḥ।"
"There, too, the purpose is indeed liberation."
"anteṣu remire dhīrā na te madhyeṣu remire। antaprāptiṃ sukhaṃ prāhuḥ duḥkha mantaramantayoḥ॥"
"(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."
(ma.bhā.12.317.34)
(Mahabharata 12.317.34)
"puṇyacito lokaḥ kṣīyate"
"The world got by accumulated merit (i.e. heaven), diminishes over time."
(chāṃ.u.)
(Chandogya Upanishad)
ityādi śrutismṛtibhyaḥ।
- such are the testimonials from the scriptures and tradition.
sa ca viṣṇuprasādādeva siddhyati।
One achieves success solely by the grace of Lord Viṣṇu.
"vāsudevam anārādhya ko mokṣaṃ samavāpnuyāt"
"Who can achieve liberation without worshiping Lord Vasudeva?"
"tuṣṭe tu tatra kimalabhyamananta īśe"
"When the infinite Lord is pleased there, what is unattainable?"
(bhāga.7.6.25)
(- Bhagavata Purāna 7.6.25 )
"tatprasādād avāpnoti parāṃ siddhiṃ na saṃśayaḥ"
"By His grace, one undoubtedly attains supreme perfection."
"yeṣāṃ sa eva bhagavān dayayedanantaḥ sarvātmanā''śritapado yadi nirvyalīkam। te vai vidantyatitaraṃti ca deva māyāṃ naiṣāṃ mamāhamiti dhīḥ śvasṛgālabhakṣye"
"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."
(bhāga.2. 7 .42)
(-Bhagavata Purāna 2. 7 .42)
"tasmin prasanne kimihāstyalabhyaṁ dharmārthakāmairalamalpakāste"
"When He (the Lord) is pleased, what indeed is unattainable here? Righteousness, wealth, and desires — all these are insignificant."
"ṛte yadasmin bhava īśa jīvāḥ tāpatrayenopahatā na śarma। ātman labhante bhagavan tavāṅghricchāyāṁś vidyāmata āśrayema"
"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."
(bhāga.3.6.18)
(-Bhagavata Purāna 3.6.18 )
"ṛte bhavatprasādāddhi kasya mokṣo bhavediha। tamevaṃ vidvān"
"Without your grace, indeed, who can attain liberation here? Thus, the wise one understands."
(nṛ.pū.u.1.6)
(- nr̥.pū.u.1.6)
ityādi śrutismṛtibhyaḥ।
- are the testimonials from the Vedas and Smritis.
sa cotkarṣajñānādeva bhavati। lokaprasiddheḥ। lokasiddham aviruddham atrāpi aṅgīkāryam॥
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.
ahalyājāratvādyapi 'doṣakṛto'pi te na bahutaro lepa āsīt' iti utkarṣameva vakti। bahunarakaphalo hyasau।
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.
"tasya na loma ca na kṣīyate"
"Not even your hair got impacted"
(kau.u.3.2)। iti śrutyantarācca।
-(kau.u.3.2), are also the testimonials in this regard.
"yo mām evam asammūḍho jānāti puruṣottamam"
"He who knowns Me, without doubt, as supreme personality"
(15.19)iti tadukteśca।
- it is said so in B.G 15.19
"satyaṁ satyaṁ punassatyaṁ śapathaścāpi koṭibhiḥ। viṣṇumāhātmyaleśasya vibhaktasya ca koṭidhā॥ punaścānantadhā tasya punaścāpi hyanantadhā। naikāṁśasamamāhātmyāḥ śrīśeṣabrahmaśaṅkarāḥ॥"
"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."
iti nāradīye।
- states Nāradīya Purāna
anyotkarṣa aikyaṃ ca -
At places other gods are praised and also their union is told.
"tathaiva sarvaśāstreṣu mahābhāratamuttamam। ko hyanyaḥ puṇḍarīkākṣānmahābhāratakṛdbhavet॥"
"Similar to (superiority of Vishnu), among all scriptures Mahabharata is most superior. Therefore, who else can write Mahabharata other than lord Pundarikaksha!"
(vi.pu.3.4.5)
(- Vishnu Purāna 3.4.5)
ityādi granthāntarasiddhotkarṣa mahābhārataviruddham॥ tatra hi -
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:
"nāsti nārāyaṇasamaṁ na bhūtaṁ na bhaviṣyati। etena satyavākyena sarvārthān sādhayāmyaham॥"
"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."
(ma.bhā.1.1.18)
- Mahabharata 1.1.18
"yasya prasādajo brahmā rudraśca krodhasambhavaḥ।"
"From your pleasing disposition, lord Brahma was born. From your angry disposition, lord Rudra was born."
(ma.bhā.12.341.12)
(- Mahabharata 12.341.12)
"na tvatsamo'styabhyadhikaḥ"
"There exists none who is equal or superior to you."
(11.43)
(-B.G 11.43)
ityādiṣu sādhāraṇapraśnāvasare eva mahāntamutkarṣaṃ viṣṇorvakti। anyatra yatkiñciduktāvapi asādhāraṇa eva avasare। taddhi agnyāderapi vedādāvasti-
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.
"tvam agna indro vṛṣabhaḥ satāmasi tvaṃ viṣṇururugāyo namasyaḥ"
"Oh Agni, you are Indra, you are best among the elevated, you are also Vishnu who is always truthful and eligible for highest adoration"
(ṛ.2.1.3)
(-Rigveda 2.1.3)
"viśvasmād indra uttaraḥ।"
"Indra is the most superior in the universe"
(ṛ.10.86.1)
(-Rig Veda 10.86.1)
ityādiṣu
- are examples of such statements.
tadgranthavirodhācca। tathā hi skānde śaive।
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:
"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॥"
"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."
"tatsamo hyadhiko vāpi nāsti kaścit kadācana। etena satyavākyena tameva praviśāmyaham॥"
"There is none who is ever equal or superior to you. By this true statement I enter you only."
ityādyāha।
- several such statements are present.
tatraiva śivaṃ prati mārkaṇḍeyavacanam -
In this context, sage Mārkandeya instructs lord Shiva:
"saṁsārārṇavanirmagna idānīṁ muktimeṣyasi"
"Hey! One who is drowning in the ocean of transmigration, you will get liberated now!"
ityādi।
"-And so on."
pādme śaive mārkaṇḍeyakathāprabandhe śivānniṣiddhya viṣṇoreva muktimāha -
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.
"ahaṁ bhogaprado vatsa mokṣadastu janārdanaḥ"
"Oh Child! I grant material pleasures. It is only lord Janārdhana who can grant liberation."
ityādi।
-And so on.
samabrāhmavirodhācca।
Thus, there is opposition to claiming Shiva as equal to the ultimate Brahman.
vedaśca itihāsādyavirodhena yojyaḥ. "yadi vidyāt" iti vacanāt. anirṇayācca indrādiśaṅkayā anyathā. tatrāpīṣṭasiddhiḥ. nāmavaiśeṣyāt. ato bhagavadutkarṣa eva sarvāgamānāṃ mahātātparyam॥
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.
tathāpi svataḥ prāmāṇyāt sannevocyate। avirodhāt। na ca pramāṇasiddhasya anyatrādṛṣṭyā apahnavo yuktaḥ। dharmavaicitryāt arthānām। svataḥ prāmāṇyānaṅgīkāre ca mānoktāvapi adoṣatvaṃ ca sādhayet ityatiprasaṅgaḥ॥
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.
ananyāpekṣayā ca tatparatvaṃ siddham āgamānām।
It is widely accepted that the Āgamas uphold the supremacy of Vishnu, even when material wealth is the desired outcome (not just liberation).
"nārāyaṇaparā vedāḥ"
"Vedas are conveying lord Nārāyaṇa only"
(bhāga.2.5.15)।
(-Bhāga.2.5.15)
"sarve vedā yat padam āmananti"
"All Vedas convey the essence of Him only"
(kaṭha.2.15)
(-Kaṭha.2.15)
vāsudevapara vedāḥ
"Vedas are conveying lord Vāsudeva only."
(bhāga.1.2.29)
(-Bhāga.1.2.29)
iti।
- are the testimonials.
na caitadviruddham। īśvaraniyamāt। anādau tatsiddhaṁ।
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.
dravyaṁ karma ca kālaśca
"Material substance, action, and time are govenrned by Him"
( bhāga.2.10.12)
(-Bhāga.2.10.12)
ityādau।
-such testimonials are present.
prayojakatvaṁ tu pūrvokta nyāyena। ataḥ siddhametat।
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.
tacca ananyāpekṣā acintyaśaktitve eva yuktam। ato na māyāmayam ekam।
It is suitable to interpret His various activities and aspirations as emanating from his infinite power. It is not an illusion.
acalattvaṃ tu -
From the point of steadfastness, there are statements:
"apraharṣamanānandam"
"Without joy, without happiness"
"aduhkhamasukham"
"Neither melancholic nor pleasurable"
"na prajñam"
"Without knowledge"
(māṇḍūka-2.1)
(-Māṇḍūkya Upanishad, Chapter 2, Verse 1)
"asad vai"
"Indeed, it is non-being"
(tai.u.2.7)
(-Taittiriya Upanishad 2.7)
ityādivat।
- there are such statements.
kriyādṛṣṭeḥ -
From the point of action, there are statements:
"tapo me hṛdayaṃ brahma tanurvidyā kriyā kṛtiḥ"
"Practice is my heart, the Lord Brahma is my body, the Knowledge is my action and deed."
(bhāga.6.4.46)
(- Bhāga.6.4.46)
ityādyukteḥ।
- such statements are spoken.
ataśca na māyāmayaṃ sarvam। aiśvaryādivāci bhagaśabdenaiva sambodhanācca
The word 'bhaga' that conveys all kinds of auspitious attributes and wealth is used to address the Lord in Upanishad statements -
"taṁ tvā bhaga"
"Oh lord, who are full of auspicious qualities"
( tai. u.1.11)
(-Taittiriya Upanishad 1.11)
ityādau।
- there are such other statements as well.
svarūpatvāt na māyāmayatvaṃ yuktam।
Thus, in its essence, they do not convey the illusory nature of the Lord.
"vijñānaśaktirahamāsamananta śakteḥ"
"I (Brahma) who is blessed with transcendental knowledge and power is born from that power which is beyond mind's capacity."
( bhāga.3.10.24)
(- Bhāga.3.10.24)
"mayyananta guṇe'nante guṇato'nantavigrahe"
"From my infinite knowledge comes infinite auspicious qualities, from it comes infinite forms."
(bhāga.6.4.48)।
(-Bhāga.6.4.48).
"parā'sya śaktir vividhaiva śrūyate svābhāvikī jñānabalakriyā ca"
"We have heard that Transcendental One's power is of varied types with its varied knowledge effort and action, which naturally exist within Him."
( śve.u.6.8)।
(-Shvetashvatara Upanishad 6.8) .
ityādi vacanāt॥24॥
- 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.
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।
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'.
"nityaṁ sarvagate viṣṇāvaṇurjīvo vyavasthitaḥ। na cāsya tadadhīnatvaṁ hetutopi vicālyate। niṣedhavidhipātratvāt sanātana iti smṛtaḥ॥"
"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."
iti mahāviṣṇupurāṇe।
- states Mahā-Vishnu Purāna
acchedyoyamityādipunaruktiścānyathā।
The indestructibility and other properties in this verse need to be attributed to Jīva. Else it leads to repetition error.
yasmin ayaṁ sthitaḥ saḥ avyaktācintyādirūpaḥ। evaṁ jñātaḥ parameśvaraḥ sarvaduḥkhanāśaṁ karotīti - 'nānuśocitumarhasi'। 'teṣāmahaṁ samuddhartā' ityādeḥ।
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'.
'na tvevāhaṃ jātu nāsaṃ na tvam' ityubhayorapi prastutatvāt. 'dehinaḥ', 'śarīriṇaḥ', 'dehi', iti viśeṣitatvācca jīvasya tatra tatra.
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.
"avināśi tu", "yena sarvamidaṁ tatam", "anāśinoprameyasya", "na mriyate", "bhūtvā bhavitā na" "avināśinam", "avyayam", "avyaktoyamacintyoyamavikāryoyam" - ityādi paramātmanaśca।
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.
-ityādi paramātmaṇaśca।
- these statements convey the Lord, the Supreme Ātmān.
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।
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.
yasmādevaṃ bhūtaḥ tasmāt sa eva svatantraḥ। tadadhīnamanyat sarvam। ataḥ sa eva puruṣārthadaḥ। ataḥ tatpūjā satkarmaiva। ataḥ tadarthaṃ yudhyasva।
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.
anyeṣāṃ tu antavanta eva dehāḥ। prākṛtadehinaśca। ataḥ asvatantrāt na hantuṃ teṣāṃ sāmarthyam nityatvāt na hanyate ca। tasmāt hantā hata iti manyamānau na vijānītaḥ।
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.
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.
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?
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॥
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.
