B.G 2.50
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते। तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥२-५०॥
buddhiyukto jahātīha ubhe sukṛtaduṣkṛte। tasmādyogāya yujyasva yogaḥ karmasu kauśalam ॥2-50॥
[बुद्धियुक्तः (buddhiyuktaḥ) - endowed with wisdom; जहाति (jahāti) - abandons; इह (iha) - here; उभे (ubhe) - both; सुकृतदुष्कृते (sukṛtaduṣkṛte) - good and bad deeds; तस्मात् (tasmāt) - therefore; योगाय (yogāya) - for yoga; युज्यस्व (yujyasva) - engage; योगः (yogaḥ) - yoga; कर्मसु (karmasu) - in actions; कौशलम् (kauśalam) - skillfulness;]
(A wise person, by practicing yoga, transcends both good and bad deeds. Therefore, strive for yoga, as it is the art of skillful action.)
Possessed with the knowledge of the lord he renounces here and now the results of both the good and bad deeds. Therefore, engage yourself in Yōga. Yōga is skill in performing the actions for His sake.
Gīta Bhāshya 2.50
It is necessary to aspire towards liberation. The liberated do experience bliss after liberation, by the grace of the Lord. It is not an attribute less empty state. The unique individuality of the being, 'Upādi', continues even after liberation. Ēkībhūta, i.e. 'Becoming one', means togetherness with the Lord. The liberated have non-material bodies, similar to the lord. The liberated region, Mōksha, is one only, and all liberated, without exception, reach the same Mōksha. The undesirable imprints must be removed completely before one can attain liberation.
ज्ञानफलमाह – 'बुदि्धयुक्त' इति।
jñāna-phalam āha – 'buddhi-yukta' iti।
[ज्ञान (jñāna) - knowledge; फलम् (phalam) - fruit; आह (āha) - said; बुद्धि (buddhi) - intellect; युक्त (yukta) - united; इति (iti) - thus;]
(He stated that the result of knowledge is being 'united with intellect'.)
The outcome resulting from knowledge is stated in 'buddhiyukta' verse.
सुकृतमपि अप्रियं मानुष्यादिफलं जहाति न बृहत्फलम् उपासनादिनिमित्तम्।
sukṛtamapi apriyaṃ mānuṣyādiphalaṃ jahāti na bṛhatphalam upāsanādinimittam।
[सुकृतम् (sukṛtam) - good deed; अपि (api) - even; अप्रियं (apriyaṃ) - unpleasant; मानुष्यादिफलं (mānuṣyādiphalaṃ) - human-related fruit; जहाति (jahāti) - abandons; न (na) - not; बृहत्फलम् (bṛhatphalam) - great fruit; उपासनादिनिमित्तम् (upāsanādinimittam) - due to worship and others;]
(Even if a good deed seems unpleasant, it does not forsake the great results that come from worship and similar actions.)
Even the good deeds responsible for human birth are not dear to the knowledgeable, but they do not avoid the greater good obtained by the acts of worship.
"न हास्य कर्म क्षीयते", "अविदित्वास्मिन् लोके जुहोति यजते तपस्तप्यते बहूनि वर्षसहस्राण्यन्तवदेवास्य तद्भवति॥"
"na hāsya karma kṣīyate", "aviditvāsm̐n loke juhoti yajate tapastapyate bahūni varṣasahasrāṇyantavadevāsya tadbhavati॥"
[न (na) - not; हास्य (hāsya) - of laughter; कर्म (karma) - action; क्षीयते (kṣīyate) - is destroyed; अविदित्वा (aviditvā) - without knowing; अस्मिन् (asm̐n) - in this; लोके (loke) - world; जुहोति (juhoti) - offers oblations; यजते (yajate) - worships; तपः (tapaḥ) - austerity; तप्यते (tapyate) - performs; बहूनि (bahūni) - many; वर्षसहस्राणि (varṣasahasrāṇi) - thousands of years; अन्तवत् (antavat) - perishable; एव (eva) - indeed; अस्य (asya) - of this; तत् (tad) - that; भवति (bhavati) - becomes;]
(The action of laughter is never destroyed. Without true knowledge, people in this world perform rituals, worship, and austerities for thousands of years, but all these actions are ultimately perishable.)
"His (the knowledgeable) results of action do not decrease", "For one who is without knowledge, even the sacrifices and penances performed for several years ends in no time."
-इत्यादिश्रुतिभ्यः।
-ityādiśrutibhyaḥ।
[इति (iti) - thus; आदि (ādi) - beginning; श्रुतिभ्यः (śrutibhyaḥ) - from the scriptures;]
- there are such testimonials.
अतः कर्मक्षयश्रुतिः अज्ञानिविषया सर्वत्र। उभयक्षयश्रुतिरपि अनिष्टविषया । न हि इष्टपुण्यक्षये किञ्चित् प्रयोजनम्। न च इष्टनाशो ज्ञानिनो युक्तः। इष्टाश्च केचिद्विषयाः।
ataḥ karmakṣayaśrutiḥ ajñāniviṣayā sarvatra। ubhayakṣayaśrutirapi aniṣṭaviṣayā । na hi iṣṭapuṇyakṣaye kiñcit prayojanam। na ca iṣṭanāśo jñānino yuktaḥ। iṣṭāśca kecidviṣayāḥ।
[अतः (ataḥ) - therefore; कर्मक्षयश्रुतिः (karmakṣayaśrutiḥ) - the doctrine of the destruction of karma; अज्ञानिविषया (ajñāniviṣayā) - related to the ignorant; सर्वत्र (sarvatra) - everywhere; उभयक्षयश्रुतिः (ubhayakṣayaśrutiḥ) - the doctrine of the destruction of both; अपि (api) - also; अनिष्टविषया (aniṣṭaviṣayā) - related to the undesirable; न (na) - not; हि (hi) - indeed; इष्टपुण्यक्षये (iṣṭapuṇyakṣaye) - in the destruction of desired merits; किञ्चित् (kiñcit) - anything; प्रयोजनम् (prayojanam) - purpose; न (na) - not; च (ca) - and; इष्टनाशः (iṣṭanāśaḥ) - destruction of the desired; ज्ञानिनः (jñāninaḥ) - of the wise; युक्तः (yuktaḥ) - appropriate; इष्टाः (iṣṭāḥ) - desired; च (ca) - and; केचित् (kecit) - some; विषयाः (viṣayāḥ) - subjects;]
(Therefore, the teachings about the cessation of karma are relevant to the ignorant universally. Similarly, the teachings about the cessation of both are relevant to the undesirable. There is truly no purpose in the cessation of desired merits. Moreover, the cessation of what is desired is not suitable for the wise. Additionally, some subjects are indeed desirable.)
Therefore, the testimonials that speak to erosion of results of action are always addressed towards ignorant. Even those testimonials that speak to results of both good and bad actions getting eroded are directed towards undesirable material topics only. Certainly no purpose gets served by erosion of results of actions performed for the sake of desirable liberation. The wise do not agree with the destruction of the results required for liberation. It is necessary to aspire towards liberation.
"स यदि पितृलोककामो भवति सङ्कल्पादेवास्य पितरः समुत्तिष्ठन्ति।", "प्रजापतेः सभां वेश्म प्रपद्ये।", "यशोहं भवामि ब्राह्मणानाम्।", "स्त्रीभिर्वा यानैर्वा।", "अस्मात् ह्येवात्मनो यद्यत् कामयते तत्तत् सृजते।", "कामान्नी काम रूप्यनुसञ्जरन्।", "स एकधा भवति।"
"sa yadi pitṛlokakāmo bhavati saṅkalpādevāsya pitaraḥ samuttiṣṭhanti।", "prajāpateḥ sabhāṃ veśma prapadye।", "yaśohaṃ bhavāmi brāhmaṇānām।", "strībhiḥ vā yānaiḥ vā।", "asmāt hyevātmano yadyat kāmayate tattat sṛjate।", "kāmānnī kāma rūpyanusañjaran।, ", "sa ekadhā bhavati।"
[स (sa) - he; यदि (yadi) - if; पितृलोककामः (pitṛlokakāmaḥ) - desiring the world of ancestors; भवति (bhavati) - becomes; सङ्कल्पात् (saṅkalpāt) - from the resolve; एव (eva) - indeed; अस्य (asya) - his; पितरः (pitaraḥ) - ancestors; समुत्तिष्ठन्ति (samuttiṣṭhanti) - arise;प्रजापतेः (prajāpateḥ) - of the lord of creatures; सभाम् (sabhām) - assembly; वेश्म (veśma) - house; प्रपद्ये (prapadye) - I enter; यशः (yaśaḥ) - fame; अहम् (aham) - I; भवामि (bhavāmi) - become; ब्राह्मणानाम् (brāhmaṇānām) - of the Brahmins; स्त्रीभिः (strībhiḥ) - by women; वा (vā) - or; यानैः (yānaiḥ) - by vehicles; वा (vā) - or; अस्मात् (asmāt) - from this; हि (hi) - indeed; एव (eva) - only; आत्मनः (ātmanaḥ) - of the self; यद्यत् (yadyat) - whatever; कामयते (kāmayate) - desires; तत्तत् (tattat) - that; सृजते (sṛjate) - creates; कामान्नी (kāmānnī) - desires; काम (kāma) - desire; रूप्यनुसञ्जरन् (rūpyanusañjaran) - moving in the form;स (sa) - he; एकधा (ekadhā) - one; भवति (bhavati) - becomes;]
(If a person desires to reach the world of ancestors, his ancestors rise up by his very resolve. I enter the house of the assembly of the lord of creatures. I am the fame among the Brahmins. Either by women or by vehicles. From this self, whatever it desires, it creates. Moving in the form of desires and longing. He becomes unified. )
[ityādi = such are the; śrutibhyaḥ = testimonials;]
"If he wishes to see the ancestral world, it happens just by mental determination. The ancestors stand in-front of him.",
"I enter the assembly hall of the creator.",
"I will become successful even compered to Brahmins.",
"They roam on cars with ladies.",
"Whatever he wishes from this very self, those get created.",
"He takes joy from whatever he wishes, taking forms that he wishes.",
"He becomes one essence."
-इत्यादि श्रुतिभ्यः।
-ityādi śrutibhyaḥ।
[इति (iti) - thus; आदि (ādi) - beginning; श्रुतिभ्यः (śrutibhyaḥ) - from the scriptures;]
- such are the testimonials.
बहुत्वेप्यात्मसुखस्य पुनरिष्टत्वात् कर्मसुखे न विरोधः। अनुभवशक्तिश्च इश्वरप्रसादात्। श्रुतेश्च। न च शरीरपातात् पूर्वमेतत्-
bahutve'pyātmasukhasya punariṣṭatvāt karmasukhe na virodhaḥ। anubhavaśaktiśca īśvaraprasādāt। śruteśca। na ca śarīrapātāt pūrvametat-
[बहुत्वे (bahutve) - in multiplicity; अपि (api) - even; आत्मसुखस्य (ātmasukhasya) - of self-happiness; पुनः (punaḥ) - again; इष्टत्वात् (iṣṭatvāt) - due to desirability; कर्मसुखे (karmasukhe) - in action-happiness; न (na) - not; विरोधः (virodhaḥ) - contradiction; अनुभवशक्तिः (anubhavaśaktiḥ) - power of experience; च (ca) - and; ईश्वरप्रसादात् (īśvaraprasādāt) - by the grace of God; श्रुतेः (śruteḥ) - of the scriptures; च (ca) - and; न (na) - not; च (ca) - and; शरीरपातात् (śarīrapātāt) - before the fall of the body; पूर्वम् (pūrvam) - before; एतत् (etat) - this;]
(Even amidst multiplicity, the desirability of self-happiness does not contradict the happiness derived from actions. This is due to the power of experience and the grace of God, as well as the authority of the scriptures. This realization does not occur before the fall of the body.)
The self-joy is of multiple types, agreeable, and derived repeatedly. This is not opposed to the joy derived from action (without expectations, to please the Lord). The capacity to experience joy is got by the grace of the Lord. These experiences are not before the destruction of the body, (but after liberation). This is showed by testimonials as well:
"स तत्र पर्येति", "एतमानन्दमयमात्मानमुपसङ्क्रम्य"
"sa tatra paryeti", "etamānandamayamātmānamupasaṅkramya"
[स (sa) - he; तत्र (tatra) - there; पर्येति (paryeti) - wanders; एतं (etam) - this; आनन्दमयम् (ānandamayam) - blissful; आत्मानम् (ātmānam) - self; उपसङ्क्रम्य (upasaṅkramya) - having approached;]
(He wanders there, having realized this blissful self.)
"He travels there.", "This joy, of this self, after leaving the body."
इत्याद्युत्तरत्र श्रवणात्।
ityādyuttaratra śravaṇāt।
[इति (iti) - thus; आद्य (ādya) - beginning; उत्तरत्र (uttaratra) - later; श्रवणात् (śravaṇāt) - from hearing;]
(Thus, it begins later from what is heard.)
Therefore, they indicate the experiences after leaving the body.
न च एकीभूत एव ब्रह्मणा सः।
na ca ekībhūta eva brahmaṇā saḥ।
[न (na) - not; च (ca) - and; एकीभूत (ekībhūta) - united; एव (eva) - indeed; ब्रह्मणा (brahmaṇā) - with Brahman; सः (saḥ) - he;]
(And he is not truly united with Brahman.)
Ēkībhūta, i.e. 'Becoming one', does not mean becoming brahman.
"मग्नस्य हि परेSज्ञाने किं न दुःखतरं भवेत्।"
"magnasya hi pare'jñāne kiṃ na duḥkhataraṃ bhavet।"
[मग्नस्य (magnasya) - of the immersed one; हि (hi) - indeed; परे (pare) - in another; अज्ञाने (ajñāne) - in ignorance; किं (kiṃ) - what; न (na) - not; दुःखतरं (duḥkhataraṃ) - more painful; भवेत् (bhavet) - would be;]
(Indeed, what could be more painful than being immersed in another's ignorance?)
"Having immersed himself in permanent ignorance of previous existence, why doesn't he become miserable?"
इत्यादि निन्दनात् मोक्षधर्मे। परिहारे पृथग् भोगाभिधानाच्च। शुकादीनां पृथक् दृष्टेश्च।
ityādi nindanāt mokṣadharme। parihāre pṛthag bhogābhidhānācca। śukādīnāṃ pṛthak dṛṣṭeśca।
[इत्यादि (ityādi) - thus; etc.; निन्दनात् (nindanāt) - from criticism; मोक्षधर्मे (mokṣadharme) - in the duty of liberation; परिहारे (parihāre) - in avoidance; पृथग् (pṛthag) - separately; भोगाभिधानाच्च (bhogābhidhānācca) - and from the mention of enjoyment; शुकादीनां (śukādīnāṃ) - of Śuka and others; पृथक् (pṛthak) - separately; दृष्टेश्च (dṛṣṭeśca) - and from the view;]
(Thus, in the context of liberation duties, criticism is avoided separately, and enjoyment is mentioned separately, as seen in the case of Śuka and others.)
Such statements condemn (the losing of previous identity) in Mokshadharma-parva of Mahabharata. Query is resolved by suggesting separate enjoyments of pleasures (for the liberated). Sage Shuka is seen and described as having a separate existence after attaining liberation.
"जगद्व्यापार वर्जम्"
"jagadvyāpāra varjam"
[जगत् (jagat) - world; व्यापार (vyāpāra) - activity; वर्जम् (varjam) - except;]
(Except for worldly activities.)
"Governing of universal activities are excluded" - Brahma Sutra 4.4.17
इति ऐश्वर्यमर्यादोक्तेश्च।
iti aiśvaryamaryādokteśca।
[इति (iti) - thus; ऐश्वर्य (aiśvarya) - prosperity; मर्यादा (maryādā) - limit; उक्तेः (ukteḥ) - of the statement; च (ca) - and;]
(Thus, it is said about the limit of prosperity.)
Stating thus, limit is put on the abilities of the liberated.
"इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः।"
"idaṁ jñānam upāśritya mama sādharmyam āgatāḥ।"
[इदं (idaṁ) - this; ज्ञानम् (jñānam) - knowledge; उपाश्रित्य (upāśritya) - having taken refuge; मम (mama) - my; साधर्म्यम् (sādharmyam) - similarity; आगताः (āgatāḥ) - have attained;]
(By taking refuge in this knowledge, they have become similar to me.)
"By taking refuge in this knowledge they have come to be stationed in my nature." - Gita 14.2
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and;]
-stated thus as well in Bhagavad Gita.
उपाधिनाशे नाशाच्च प्रतिबिम्बस्य। न च एकीभूतस्य पृथक् ज्ञाने मानं पश्यामः।
upādhināśe nāśācca pratibimbasya। na ca ekībhūtasya pṛthak jñāne mānaṃ paśyāmaḥ।
[उपाधिनाशे (upādhināśe) - upon the destruction of limitations; नाशात् (nāśāt) - from the destruction; च (ca) - and; प्रतिबिम्बस्य (pratibimbasya) - of the reflection; न (na) - not; च (ca) - and; एकीभूतस्य (ekībhūtasya) - of the unified; पृथक् (pṛthak) - separate; ज्ञाने (jñāne) - in knowledge; मानं (mānaṃ) - measure; पश्यामः (paśyāmaḥ) - we see;]
(When limitations and reflections are destroyed, we do not perceive separate knowledge of the unified entity.)
The reflected image gets destroyed by destruction of the 'upādi', i.e. its unique appearance. That does not mean we perceive and understand the separate as becoming one.
"आसं दुःखी नासम्।"
"āsaṃ duḥkhī nāsam।"
[आसं (āsaṃ) - I was; दुःखी (duḥkhī) - unhappy; न (na) - not; आसम् (āsam) - I was;]
(I was unhappy, I was not.)
"I never exist with misery."
इति ज्ञानविरोधाच्च ईश्वरस्य। अनेन रूपेण इति च भेदाभावात्।
iti jñānavirodhācca īśvarasya। anena rūpeṇa iti ca bhedābhāvāt।
[इति (iti) - thus; ज्ञान (jñāna) - knowledge; विरोधात् (virodhāt) - opposition; च (ca) - and; ईश्वरस्य (īśvarasya) - of the Lord; अनेन (anena) - by this; रूपेण (rūpeṇa) - form; इति (iti) - thus; च (ca) - and; भेद (bheda) - difference; अभावात् (abhāvāt) - absence;]
(Thus, because of the opposition to knowledge and to the Lord, in this form, and due to the absence of difference.)
Based on the above testimonial (lord experiencing misery) is opposed and does not align with knowledge characteristics of the lord. It cannot be because of different forms of the lord, as His forms are non-different, (he being defect less).
न च प्रतिबिम्बस्य बिम्बैक्यं लोके पश्यामः। उपाधिनाशे मानं वा।
na ca pratibimbasya bimbaikyaṁ loke paśyāmaḥ। upādhināśe mānaṁ vā।
[न (na) - not; च (ca) - and; प्रतिबिम्बस्य (pratibimbasya) - of the reflection; बिम्बैक्यं (bimbaikyaṁ) - identity with the original; लोके (loke) - in the world; पश्यामः (paśyāmaḥ) - we see; उपाधिनाशे (upādhināśe) - upon the destruction of the limiting adjunct; मानं (mānaṁ) - measurement; वा (vā) - or;]
(In the world, we do not perceive the reflection to be identical to the original. When the limiting adjunct is destroyed, or when measurement is considered.)
The reflection merging with the original is not seen in the world. There are no testemonials or evidence to substantiate the same.
"मग्नस्य हि परेSज्ञाने"
"magnasya hi pare'jñāne"
[मग्नस्य (magnasya) - of the immersed one; हि (hi) - indeed; परे (pare) - in the supreme; अज्ञाने (ajñāne) - in ignorance;]
(Indeed, the one who is immersed in the supreme is in ignorance.)
"Non-remembrance is certainly immersing oneself in ignorance." - (ancient proverb
)
इति दुःखात्मकत्वोक्तेश्च।
iti duḥkhātmakatvokteśca।
[इति (iti) - thus; दुःख (duḥkha) - suffering; आत्मकत्व (ātmakatva) - nature; उक्तेः (ukteḥ) - of the statement; च (ca) - and;]
By stating thus a person with misery is only indicated.
"यावदात्मभावित्वात्" (यावदात्मभावित्वाच्च न दोषस्तद्दर्शनात्)
"yāvad-ātma-bhāvitvāt" (yāvadātmabhāvitvācca na doṣastaddarśanāt)
[यावत् (yāvat) - as long as; आत्म (ātma) - self; भावित्वात् (bhāvitvāt) - due to the nature of; यावत् (yāvat) - as long as; आत्मभावित्वात् (ātmabhāvitvāt) - due to the nature of the self; च (ca) - and; न (na) - not; दोषः (doṣaḥ) - fault; तत् (tad) - that; दर्शनात् (darśanāt) - from the view;]
(As long as one is identified with the nature of the self. (As long as it is inherent in the nature of the self, there is no fault in that perspective.))
"It persists as long as the sentient exists" (it persists as long as the sentient exists, there is no error in perceiving it.)
(Brahma Sutra 2.3.30)
(Brahma Sutra 2.3.30)
- Brahma Sutra 2.3.30
इति उपाधि नित्यताSभिधानाच्च । अतः अन्यवचनं प्रतीयमानमपि औपचारिकम्।
iti upādhi nityatā'bhidhānācca । ataḥ anyavacanaṃ pratīyamānamapi aupacārikam।
[इति (iti) - thus; उपाधि (upādhi) - limitation; नित्यता (nityatā) - permanence; अभिधानाच्च (abhidhānācca) - from designation; अतः (ataḥ) - therefore; अन्यवचनं (anyavacanaṃ) - other expression; प्रतीयमानमपि (pratīyamānamapi) - even if perceived; औपचारिकम् (aupacārikam) - formal;]
(Thus, because of the designation of permanence as a limitation, any other expression, even if perceived, is considered formal.)
By stating thus in Brahma Sutras, 'Upādi', i.e. the uniqueness of the sentient, is asserted as everlasting. Therefore, other statements, though perceived as conveying union, are superficial.
दृष्टाश्च ते भगवतो भिन्नाः नारदेन। प्रतिशाखं च "स एकधा" इत्यादिषु भेदेन प्रतीयन्ते। विरोधे तु युक्तिमताम् एव बलवत्त्वम्। युक्तयश्चात्रोक्ताः "मग्नस्य हि" इत्यादयः। अतो जले जलैकीभाववत् एकीभावः। उक्तं च -
dṛṣṭāśca te bhagavato bhinnāḥ nāradena। pratiśākhaṃ ca "sa ekadhā" ityādiṣu bhedena pratīyante। virodhe tu yuktimatām eva balavattvam। yuktayaścātroktāḥ "magnasya hi" ityādayaḥ। ato jale jalīkībhāvavat ekībhāvaḥ। uktaṃ ca -
[दृष्टाः (dṛṣṭāḥ) - seen; च (ca) - and; ते (te) - those; भगवतः (bhagavataḥ) - of the Lord; भिन्नाः (bhinnāḥ) - divided; नारदेन (nāradena) - by Nārada; प्रतिशाखं (pratiśākhaṃ) - each branch; च (ca) - and; स (sa) - he; एकधा (ekadhā) - one; इत्यादिषु (ityādiṣu) - in the statements; भेदेन (bhedena) - by difference; प्रतीयन्ते (pratīyante) - are perceived; विरोधे (virodhe) - in opposition; तु (tu) - but; युक्तिमताम् (yuktimatām) - of the wise; एव (eva) - only; बलवत्त्वम् (balavattvam) - strength; युक्तयः (yuktayaḥ) - arguments; च (ca) - and; अत्र (atra) - here; उक्ताः (uktāḥ) - are mentioned; मग्नस्य (magnasya) - of the immersed; हि (hi) - indeed; इत्यादयः (ityādayaḥ) - and so forth; अतः (ataḥ) - therefore; जले (jale) - in water; जलैकीभाववत् (jalīkībhāvavat) - like the unity of water; एकीभावः (ekībhāvaḥ) - unity; उक्तं (uktaṃ) - is said; च (ca) - and;]
(Those aspects of the Lord seen as divided by Nārada are perceived in each branch as "he is one" through differences in statements. In opposition, the strength lies only with the wise. The arguments mentioned here include "of the immersed" and others. Therefore, unity is like the unity of water. It is said that -)
There are testimonials stating sage Narada has seen the liberated different from the Lord. In every branch of Vedas, by stating "he is together (with the lord)", separate identity is only indicated. When there are contrary views, the one that is logical and experiential has more strength. The earlier stated examples are logical and experiential, i.e., the sentient experiencing misery because of ignorance, and the lord never experiencing misery. Thus, the water becoming water (when rivers join the ocean) is stated in terms of acquiring similar quality. It is said-
"यथोदकं शुद्धे शुद्धम्", "यथा नद्यः"
"yathodakaṁ śuddhe śuddham", "yathā nadyaḥ"
[यथा (yathā) - just as; उदकम् (udakam) - water; शुद्धे (śuddhe) - in pure; शुद्धम् (śuddham) - pure; यथा (yathā) - just as; नद्यः (nadyaḥ) - rivers;]
(Just as pure water in pure, just as rivers.)
"The way the purificator water (shudhodaka), that is pure, purifies.", "The way rivers join the ocean."
इत्यादौ।
ityādau।
[इति (iti) - thus; आदौ (ādau) - in the beginning;]
- such statements.
तत्रापि अन्योन्यात्मकत्वे वृद्ध्यसम्भवः। अस्ति च ईषत् समुद्रेपि द्वारि। महत्त्वात् अन्यत्रादृष्टिः।
tatrāpi anyonyātmakatve vṛddhyasambhavaḥ। asti ca īṣat samudrepi dvāri। mahattvāt anyatrādṛṣṭiḥ।
[तत्रापि (tatrāpi) - there also; अन्योन्यात्मकत्वे (anyonyātmakatve) - in mutual nature; वृद्ध्यसम्भवः (vṛddhyasambhavaḥ) - growth impossibility; अस्ति (asti) - there is; च (ca) - and; ईषत् (īṣat) - slightly; समुद्रेपि (samudrepi) - in the ocean also; द्वारि (dvāri) - at the gate; महत्त्वात् (mahattvāt) - due to importance; अन्यत्र (anyatra) - elsewhere; अदृष्टिः (adṛṣṭiḥ) - invisibility;]
(In mutual nature, growth is impossible there as well. There is a slight presence at the gate of the ocean. Due to its importance, it is invisible elsewhere.)
Even in such statements, we see an increase in the quantity as the elements get mixed, and they do not lose their individuality. Increased water only is seen near estuaries where rivers enters ocean. It is not visible elsewhere due to the large size of the ocean.
"ता एवापो ददौ तस्य स ऋषिः शंसितव्रतः।"
"tā evāpo dadau tasya sa ṛṣiḥ śaṃsitavrataḥ।"
[ता (tā) - those; एव (eva) - indeed; अपः (apaḥ) - waters; ददौ (dadau) - gave; तस्य (tasya) - his; सः (saḥ) - he; ऋषिः (ṛṣiḥ) - sage; शंसितव्रतः (śaṃsitavrataḥ) - of firm vows;]
(The sage of firm vows gave those waters to him.)
"That water only he gave from it, that sage who was engaged in praiseworthy vow."
इति महाकौर्मे समर्थानां भेदज्ञानाच्च।
iti mahākaurme samarthānāṃ bhedajñānācca।
[इति (iti) - thus; महाकौर्मे (mahākaurme) - in the great Kaurma; समर्थानां (samarthānāṃ) - of the capable ones; भेदज्ञानाच्च (bhedajñānācca) - and from the knowledge of distinctions;]
(Thus, in the great Kaurma Purana, the knowledge of distinctions among the capable ones is described.)
This episode from Mahākaurma Purāna (where sage Vasishtha extracted his pure water from the water container of Indra) vindicates the knowledge to differentiate (i.e., the mixed water does not lose its identity).
"नैव तत् प्राप्नुवन्त्येते ब्रह्मेशानादयः सुराः। यत् ते पदं हि कैवल्यम्।"
"naiva tat prāpnuvantyete brahmeśānādayaḥ surāḥ। yat te padaṃ hi kaivalyam।"
[न (na) - not; एव (eva) - indeed; तत् (tat) - that; प्राप्नुवन्ति (prāpnuvanti) - attain; एते (ete) - these; ब्रह्म (brahma) - Brahma; ईशान (īśāna) - Ishana; आदयः (ādayaḥ) - and others; सुराः (surāḥ) - gods; यत् (yat) - which; ते (te) - your; पदं (padaṃ) - abode; हि (hi) - indeed; कैवल्यम् (kaivalyam) - liberation;]
(Even gods like Brahma and Ishana do not attain the state of liberation, which is your true abode.)
"Certainly, none of them, neither Brahma nor Rudra, nor gods, attain that supreme position that is only yours."
इति निषेधाच्च नारदीये। सविचारश्च निर्णयः कृतः मोक्षधर्मेषु। बलवांश्च सविचारो निर्णयो वाक्यमात्रात्। अतो–
iti niṣedhācca nāradīye। savicāraśca nirṇayaḥ kṛtaḥ mokṣadharmeṣu। balavāṃśca savicāro nirṇayo vākyamātrāt। ato–
[इति (iti) - thus; निषेधात् (niṣedhāt) - from prohibition; च (ca) - and; नारदीये (nāradīye) - in the Naradiya; सविचारः (savicāraḥ) - with consideration; च (ca) - and; निर्णयः (nirṇayaḥ) - decision; कृतः (kṛtaḥ) - made; मोक्षधर्मेषु (mokṣadharmeṣu) - in the Moksha Dharma; बलवान् (balavān) - strong; च (ca) - and; सविचारः (savicāraḥ) - with consideration; निर्णयः (nirṇayaḥ) - decision; वाक्यमात्रात् (vākyamātrāt) - from mere words; अतः (ataḥ) - therefore;]
(Thus, as prohibited in the Naradiya, a thoughtful decision is made in the Moksha Dharma. A strong decision is derived from mere words. Therefore—)
-thus, there is objection as well for merging of identities, based on the testimonials from Nāradiya Purāna. Similar conclusion is arrived at in Mōkshadharma testimonial on this topic. The analysed conclusion has more strength than just one statement. Therefore -
"यत्र नान्यत् पश्यति"
"yatra nānyat paśyati"
[यत्र (yatra) - where; न (na) - not; अन्यत् (anyat) - other; पश्यति (paśyati) - sees;]
(Where one perceives no other.)
"Where he sees nothing else (in liberation)."
इत्याद्यपि तदधीनसत्तादिवाचि। अन्यथा कथम् ऐश्वर्यादि स्यात्। न च तन्मायामयम् इत्युक्तम्। अन्यथा कथं तत्रैव "स एकधा" इत्यादि ब्रूयात्।
ityādyapi tadadhīnasattādivāci। anyathā katham aiśvaryādi syāt। na ca tanmāyāmayam ityuktam। anyathā kathaṁ tatraiva "sa ekadhā" ityādi brūyāt।
[इत्यादि (ityādi) - thus etc.; अपि (api) - also; तत् (tat) - that; अधीन (adhīna) - dependent; सत्ता (sattā) - existence; आदि (ādi) - etc.; वाचि (vāci) - in speech; अन्यथा (anyathā) - otherwise; कथम् (katham) - how; ऐश्वर्य (aiśvarya) - sovereignty; आदि (ādi) - etc.; स्यात् (syāt) - would be; न (na) - not; च (ca) - and; तत् (tat) - that; मायामयम् (māyāmayam) - illusory; इति (iti) - thus; उक्तम् (uktam) - said; अन्यथा (anyathā) - otherwise; कथम् (katham) - how; तत्र (tatra) - there; एव (eva) - indeed; सः (saḥ) - he; एकधा (ekadhā) - one; इत्यादि (ityādi) - thus etc.; ब्रूयात् (brūyāt) - would say;]
(Thus, even in speech dependent on that existence, etc., otherwise, how could there be sovereignty, etc.? And it is not said to be illusory. Otherwise, how could he say there "he is one," etc.?)
Such statements are indicating dependence on the lord only. Otherwise, how can we reconcile statements that attribute infinite wealth to the lord? The stated facts are not an illusion. Else, how is it that statements like - "the liberated is together with (the lord)", are made in the same context?
न च "न ह वै सशरीरस्य" इत्यादि विरोधः। वैलक्षण्यात् तच्छरीराणाम्। अभौतिकानि हि तानि नित्योपाधिविनिर्मितानि ईश्वरशक्त्या। तथा चोक्तम्–
na ca "na ha vai saśarīrasya" ityādi virodhaḥ। vailakṣaṇyāt taccharīrāṇām। abhautikāni hi tāni nityopādhivinirmitāni īśvaraśaktyā। tathā coktam–
[न (na) - not; च (ca) - and; न (na) - not; ह (ha) - indeed; वै (vai) - truly; सशरीरस्य (saśarīrasya) - of the embodied; इत्यादि (ityādi) - and so on; विरोधः (virodhaḥ) - contradiction; वैलक्षण्यात् (vailakṣaṇyāt) - due to distinction; तच्छरीराणाम् (taccharīrāṇām) - of those bodies; अभौतिकानि (abhautikāni) - non-material; हि (hi) - indeed; तानि (tāni) - they; नित्योपाधिविनिर्मितानि (nityopādhivinirmitāni) - eternally created by adjuncts; ईश्वरशक्त्या (īśvaraśaktyā) - by the power of God; तथा (tathā) - thus; च (ca) - and; उक्तम् (uktam) - it is said;]
(There is no contradiction in the statement "not indeed of the embodied" and so on, because those bodies are distinct. They are non-material and are eternally created by the adjuncts through the power of God. Thus it is said.)
This doesn't mean it is opposed to testimonials that states - "those who have a body do not get liberated". The body of the liberated is different. Certainly it is not material in nature. It is made up of eternal 'upādhi', i.e. the uniqueness of the Jīva, by the power of the lord. Therefore, it is said:
"शरीरं जायते तेषां षोडश्या कलयैव च।"
"śarīraṃ jāyate teṣāṃ ṣoḍaśyā kalayaiva ca।"
[शरीरं (śarīraṃ) - body; जायते (jāyate) - is born; तेषां (teṣāṃ) - of them; षोडश्या (ṣoḍaśyā) - sixteenth; कलया (kalayā) - by the part; एव (eva) - indeed; च (ca) - and;]
(The body is indeed born from them by the sixteenth part.)
"The body of the liberated is created by the sixteenth skill."
इत्यादि नारायणाष्टाक्षरकल्पे। वदन्ति च लौकिकात् वैलक्षण्ये अभावशब्दम्। "अप्रहर्षमनानन्दम्", "सुखदुःखबाह्यः" इत्यादिषु। निरुक्त्यभावाच्च न तानि शरीराणि। तथाहि श्रुतिः-
ityādi nārāyaṇāṣṭākṣarakalpe। vadanti ca laukikāt vailakṣaṇye abhāvaśabdam। "apraharṣamanānandam", "sukhaduḥkhabāhyaḥ" ityādiṣu। niruktyabhāvācca na tāni śarīrāṇi। tathāhi śrutiḥ-
[इत्यादि (ityādi) - and so on; नारायणाष्टाक्षरकल्पे (nārāyaṇāṣṭākṣarakalpe) - in the context of the eight-lettered mantra of Narayana; वदन्ति (vadanti) - they say; च (ca) - and; लौकिकात् (laukikāt) - from the worldly; वैलक्षण्ये (vailakṣaṇye) - in distinction; अभावशब्दम् (abhāvaśabdam) - the word 'absence'; अप्रहर्षमनानन्दम् (apraharṣamanānandam) - without excitement and without joy; सुखदुःखबाह्यः (sukhaduḥkhabāhyaḥ) - beyond happiness and sorrow; निरुक्त्यभावाच्च (niruktyabhāvācca) - and due to the absence of etymology; न (na) - not; तानि (tāni) - those; शरीराणि (śarīrāṇi) - bodies; तथाहि (tathāhi) - thus indeed; श्रुतिः (śrutiḥ) - the scripture;]
(In the context of the eight-lettered mantra of Narayana, it is said that the word 'absence' is distinct from the worldly. Expressions like "without excitement and without joy" and "beyond happiness and sorrow" illustrate this. Due to the lack of etymology, these are not considered bodies. Thus, the scripture states.)
-is the statement from Nārāyanaashtāksharakalpa. It is stated thus because the body of the liberated is different from the material world, and the vocabulary is inadequate to describe it. Hence, we have statements such as - "He is without delight or happiness", "He is beyond pleasure and misery" . They are said to have no bodies as they are undescribable. Hence, it is stated:
"अशारीती तच्छरीर मभवत्"
"aśārītī taccharīra mabhavat"
[अशारीती (aśārītī) - without body; तच्छरीर (taccharīra) - that body; मभवत् (mabhavat) - became;]
("That body became without form.")
"That body became unnatural"
इति। न हि तानि शीर्णानि भवन्ति।
iti। na hi tāni śīrṇāni bhavanti।
[इति (iti) - thus; न (na) - not; हि (hi) - indeed; तानि (tāni) - those; शीर्णानि (śīrṇāni) - withered; भवन्ति (bhavanti) - become;]
(Thus, those things do not wither away.)
thus are testimonials. The liberated don't get disintegrated.
"सर्गेपि नोपजायन्ते प्रलये न व्यथन्ति च।"
"sarge'pi nopajāyante pralaye na vyathanti ca।"
[सर्गे (sarge) - in creation; अपि (api) - even; न (na) - not; उपजायन्ते (upajāyante) - are born; प्रलये (pralaye) - in dissolution; न (na) - not; व्यथन्ति (vyathanti) - are disturbed; च (ca) - and;]
(They are neither born during creation nor disturbed during dissolution.)
"They are not born during universal creation, and are not tormented during annihilation."
इत्यादिवचनात्।
ityādivacanāt।
[इति (iti) - thus; आदि (ādi) - beginning; वचनात् (vacanāt) - from the statement;]
- such are the proverbs.
साम्यात् प्रयोगः। प्रयोगाच्च-
sāmyāt prayōgaḥ। prayōgācca
[साम्यात् (sāmyāt) - from equality; प्रयोगः (prayogaḥ) - application; प्रयोगात् (prayogāt) - from application; च (ca) - and;]
(From equality, application. And from application-)
To show similarity, the word 'body' is used. Following are the usages:
"अनिंद्रिया अनाहारा अनिष्पन्दा स्सुगन्धिनः।"
"anindriyā anāhārā aniṣpandā ssugandhinaḥ।"
[अनिंद्रिया (anindriyā) - without senses; अनाहारा (anāhārā) - without food; अनिष्पन्दा (aniṣpandā) - motionless; स्सुगन्धिनः (ssugandhinaḥ) - fragrant;]
(They are without senses, without food, motionless, yet fragrant.)
"They are without senses, without food, without vibration, and without fragrance."
"देहेंद्रियासुहीनानां वैकुण्ठपुरवासिनाम्।"
"dehendriyāsuhīnānāṃ vaikuṇṭhapuravāsinām।"
[देह (deha) - body; इन्द्रिय (indriya) - senses; असु (asu) - life force; हीनानां (hīnānāṃ) - devoid of; वैकुण्ठ (vaikuṇṭha) - Vaikuntha; पुर (pura) - city; वासिनाम् (vāsinām) - residents;]
(The residents of Vaikuntha are devoid of physical bodies, senses, and life force.)
"They are devoid of body and senses and live in the city of Vaikuntha."
इत्यादि दृष्टदेहेष्वेव।
ityādi dṛṣṭadeheṣveva।
[इति (iti) - thus; आदि (ādi) - beginning; दृष्ट (dṛṣṭa) - seen; देहेषु (deheṣu) - in bodies; एव (eva) - only;]
(Thus, it begins with what is seen in the bodies only.)
Such statements are made regarding observed liberated bodies.
न चैषा अन्या गौणी मुक्तिः-
na caiṣā anyā gauṇī muktiḥ-
[न (na) - not; च (ca) - and; एषा (eṣā) - this; अन्या (anyā) - other; गौणी (gauṇī) - secondary; मुक्तिः (muktiḥ) - liberation;]
(This is not another secondary liberation.)
Nor is there another secondary liberation:
"बहुनात्र किमुक्तेन यावच्छ्वेतं न गच्छति। योगी तावन्न मुक्तः स्यादेष शास्त्रस्य निर्णयः॥"
"bahunātra kimuktena yāvacchvetaṃ na gacchati। yogī tāvanna muktaḥ syādeṣa śāstrasya nirṇayaḥ॥"
[बहुना (bahunā) - by much; अत्र (atra) - here; किम् (kim) - what; उक्तेन (uktena) - by what is said; यावत् (yāvat) - as long as; श्वेतम् (śvetam) - white; न (na) - not; गच्छति (gacchati) - goes; योगी (yogī) - a yogi; तावत् (tāvat) - so long; न (na) - not; मुक्तः (muktaḥ) - liberated; स्यात् (syāt) - may be; एषः (eṣaḥ) - this; शास्त्रस्य (śāstrasya) - of the scripture; निर्णयः (nirṇayaḥ) - the conclusion;]
(The essence here is that until ignorance (symbolized by 'white') is dispelled, a yogi cannot attain liberation. This is the definitive conclusion of the scripture.)
"There is not much to be said here other than that he goes nowhere. The Yōgi is not liberated till then is the determined conclusion of scriptures."
इत्यादित्यपुराणे तदन्यमुक्तिनिषेधात्। ये तु अत्रैव भगवन्तं प्रविशन्ति तेSपि पश्चात् तत्रैव यान्ति। योग्यत्वं चात्र विवक्षितम्। युधिष्ठिरप्रश्ने इतरनिन्दनाच्च। सायुज्यं च ग्रहवत्। तदुक्तेश्च -
ityādityapurāṇe tadanyamuktiniṣedhāt। ye tu atraiva bhagavantaṃ praviśanti te'pi paścāt tatraiva yānti। yogyatvaṃ cātra vivakṣitam। yudhiṣṭhirapraśne itaranindanācca। sāyujyaṃ ca grahavat। tadukteśca -
[इति (iti) - thus; आदित्यपुराणे (ādityapurāṇe) - in the Aditya Purana; तत् (tat) - that; अन्य (anya) - other; मुक्ति (mukti) - liberation; निषेधात् (niṣedhāt) - from prohibition; ये (ye) - those who; तु (tu) - but; अत्र (atra) - here; एव (eva) - indeed; भगवन्तं (bhagavantaṃ) - the Lord; प्रविशन्ति (praviśanti) - enter; ते (te) - they; अपि (api) - also; पश्चात् (paścāt) - afterwards; तत्र (tatra) - there; एव (eva) - indeed; यान्ति (yānti) - go; योग्यत्वं (yogyatvaṃ) - fitness; च (ca) - and; अत्र (atra) - here; विवक्षितम् (vivakṣitam) - is intended; युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; प्रश्ने (praśne) - in the question; इतर (itara) - other; निन्दनात् (nindanāt) - from criticism; च (ca) - and; सायुज्यं (sāyujyaṃ) - union; च (ca) - and; ग्रहवत् (grahavat) - like the planets; तदुक्तेः (tadukteḥ) - from that statement; च (ca) - and;]
(Thus, in the Aditya Purana, it is stated that due to the prohibition of other forms of liberation, those who enter the Lord here will also go there afterwards. The intended meaning here is fitness. In Yudhishthira's question, it is about the criticism of others. Union is like that of the planets. And from that statement -)
This statement from Āditya Purāna rejects existence of other liberated regions. Those who enter the lord here (like Shishupala), even they, finally go to the same liberated region. The eligibility is determined by the deeds performed here. For the question asked by King Yudhisthira, other liberated states are rejected. The united state of the liberated ('sāyujyaṁ') means being possessed (by the Lord). Therefore, it is said:
"भुञ्जते पुरुषं प्राप्य यथा देवग्रहादयः। तथा मुक्तावुत्तमायां बाह्यान् भोगांस्तु भुञ्जते॥"
"bhuñjate puruṣaṃ prāpya yathā devagrahādayaḥ। tathā muktāvuttamāyāṃ bāhyān bhogāṃstu bhuñjate॥"
[भुञ्जते (bhuñjate) - enjoy; पुरुषम् (puruṣam) - man; प्राप्य (prāpya) - having attained; यथा (yathā) - as; देवग्रहादयः (devagrahādayaḥ) - celestial beings; तथा (tathā) - so; मुक्ता (muktā) - liberated; उत्तमायाम् (uttamāyām) - in the highest; बाह्यान् (bāhyān) - external; भोगान् (bhogān) - pleasures; तु (tu) - but; भुञ्जते (bhuñjate) - enjoy;]
(Just as celestial beings enjoy a man upon attaining him, so do the liberated enjoy external pleasures in the highest state.)
"The way gods and demons enjoy the person, similarly the liberated enjoy the superior pleasures enjoyed by the Lord."
इति नारायणाष्टाक्षरकल्पे।
iti nārāyaṇāṣṭākṣarakalpe।
[इति (iti) - thus; नारायण (nārāyaṇa) - Narayana; अष्टाक्षर (aṣṭākṣara) - eight-syllable; कल्पे (kalpe) - in the ritual;]
-states Nārāyan-Astāksarakalpa.
अतो निष्टस्यैव वियोगः। सः अस्त्येव सर्वात्मना–
ato niṣṭasyaiva viyogaḥ। saḥ astyeva sarvātmanā–
[अतः (ataḥ) - therefore; निष्टस्य (niṣṭasya) - of the fixed one; एव (eva) - indeed; वियोगः (viyogaḥ) - separation; सः (saḥ) - he; अस्ति (asti) - is; एव (eva) - indeed; सर्वात्मना (sarvātmanā) - in every way;]
(Therefore, the separation from the fixed one is indeed present in every aspect.)
Therefore, the undesirable imprints only need to be removed. He, the lord, definitely exists with all beings.
"अदुःखम्", "सर्वदुःखविवर्जिताः", "अशोकमहिमम्", "यत्र गत्वा न शोचति"
"aduhkham", "sarvaduhkhavivarjitāḥ", "aśokamahimam", "yatra gatvā na śocati"
[अदुःखम् (aduhkham) - without sorrow; सर्वदुःखविवर्जिताः (sarvaduhkhavivarjitāḥ) - free from all sorrow; अशोकमहिमम् (aśokamahimam) - glory of being without grief; यत्र (yatra) - where; गत्वा (gatvā) - having gone; न (na) - not; शोचति (śocati) - grieves;]
(Without sorrow, free from all sorrow, glory of being without grief, where having gone, one does not grieve.)
"state without misery", "he is without any misery", "state without mourning", "going where there is no anxiety".
इत्यादिभ्यः।
ityādibhyaḥ।
[इति (iti) - thus; आदि (ādi) - beginning; -भ्यः (-bhyaḥ) - to;]
- there are such statements.
विशेषवचनाभावाच्च। येषां तु ईषत् दृश्यते न ते सायुज्यं प्राप्ताः। सामीप्याद्येव तेषाम्। अतः प्रारब्धकर्मशेषभावात् तद्भुक्त्वा सायुज्यं गच्छन्ति। तच्चोक्तम्-
viśeṣavacanābhāvācca। yeṣāṃ tu īṣat dṛśyate na te sāyujyaṃ prāptāḥ। sāmīpyādyeva teṣām। ataḥ prārabdhakarmaśeṣabhāvāt tadbhuktvā sāyujyaṃ gacchanti। taccoktam-
[विशेष (viśeṣa) - special; वचन (vacana) - statement; अभावात् (abhāvāt) - due to absence; च (ca) - and; येषाम् (yeṣām) - whose; तु (tu) - but; ईषत् (īṣat) - slightly; दृश्यते (dṛśyate) - is seen; न (na) - not; ते (te) - they; सायुज्यं (sāyujyaṃ) - union; प्राप्ताः (prāptāḥ) - attained; सामीप्यात् (sāmīpyāt) - from proximity; एव (eva) - only; तेषाम् (teṣām) - their; अतः (ataḥ) - therefore; प्रारब्ध (prārabdha) - begun; कर्म (karma) - actions; शेष (śeṣa) - remaining; भावात् (bhāvāt) - due to state; तत् (tad) - that; भुक्त्वा (bhuktvā) - having enjoyed; सायुज्यं (sāyujyaṃ) - union; गच्छन्ति (gacchanti) - go; तत् (tad) - that; च (ca) - and; उक्तम् (uktam) - said;]
(Due to the absence of a specific statement, those who are slightly seen do not attain union; it is only from their proximity. Therefore, because of the remaining actions that have begun, after experiencing them, they attain union. And it is said-)
There are special proverbs that show, even if a little misery is observed, such people have not attained togetherness with the Lord. Only with the nearness of the Lord one can attain liberation. Therefore, after experiencing the remaining undesirable imprints, they attain togetherness with the lord. Hence, it is said:
सङ्कर्षणादयः सर्वे स्वाधिकारादनन्तरम्। प्रविशन्ति परं देवं विष्णुं नास्त्यत्र संशयः॥
saṅkarṣaṇādayaḥ sarve svādhikārādanantaram। praviśanti paraṃ devaṃ viṣṇuṃ nāstyatra saṃśayaḥ॥
[सङ्कर्षण (saṅkarṣaṇa) - Saṅkarṣaṇa; आदयः (ādayaḥ) - and others; सर्वे (sarve) - all; स्व (sva) - own; अधिकारात् (adhikārāt) - from authority; अनन्तरम् (anantaram) - after; प्रविशन्ति (praviśanti) - enter; परम् (param) - supreme; देवम् (devam) - god; विष्णुम् (viṣṇum) - Viṣṇu; न (na) - not; अस्ति (asti) - is; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt;]
(There is no doubt that Saṅkarṣaṇa and all others, after fulfilling their own duties, enter the supreme deity, Viṣṇu.)
"The god Sankarshana, owner of principle of gravity and other gods, after performing their respective roles, enters the supreme lord Vishnu. There is no doubt about it."
इति व्यासयोगे।
iti vyāsayoge।
[इति (iti) - thus; व्यासयोगे (vyāsayoge) - in Vyasa's yoga;]
-states Vyāsa Yōga.
अतः अनिष्टस्य सर्वात्मना वियोगः।
ataḥ aniṣṭasya sarvātmanā viyogaḥ।
[अतः (ataḥ) - therefore; अनिष्टस्य (aniṣṭasya) - of the undesirable; सर्वात्मना (sarvātmanā) - completely; वियोगः (viyogaḥ) - separation;]
(Therefore, one should completely separate from all that is undesirable.)
Hence, the undesirable imprints must be removed for everyone.
"परब्रह्मत्वमिच्छामि परमात्मन् जनार्दन।"
"parabrahmatvam icchāmi paramātman janārdanaḥ।"
[परब्रह्मत्वम् (parabrahmatvam) - supreme divinity; इच्छामि (icchāmi) - I desire; परमात्मन् (paramātman) - O Supreme Soul; जनार्दन (janārdanaḥ) - Janardana;]
(I seek the supreme divinity, O Supreme Soul, Janardana.)
"O supreme lord Janārdhana, I wish to attain that supreme Brahman!"
-इत्यादिना ब्रह्मादिभिरपि प्रार्थितत्वात्।
-ityādinā brahmādibhirapi prārthitatvāt।
[इति (iti) - thus; आदिना (ādinā) - by the beginning; ब्रह्मादिभिः (brahmādibhiḥ) - by Brahma and others; अपि (api) - also; प्रार्थितत्वात् (prārthitatvāt) - due to being requested;]
(Thus, by the beginning, also by Brahma and others, due to being requested.)
-such prayers are uttered by Brahma and other devas.
"न मोक्षसदृशं किञ्चिदधिकं वा सुखं क्वचित्। ऋते वैष्णवमानन्दं वाङ्मनोगोचरं महत्॥"
"na mokṣasadṛśaṃ kiñcidadhikaṃ vā sukhaṃ kvacit। ṛte vaiṣṇavamānandaṃ vāṅmanogocaraṃ mahat॥"
[न (na) - not; मोक्षसदृशं (mokṣasadṛśaṃ) - like liberation; किञ्चित् (kiñcit) - anything; अधिकं (adhikaṃ) - greater; वा (vā) - or; सुखं (sukhaṃ) - happiness; क्वचित् (kvacit) - anywhere; ऋते (ṛte) - except; वैष्णवमानन्दं (vaiṣṇavamānandaṃ) - the bliss of Vishnu; वाङ्मनोगोचरं (vāṅmanogocaraṃ) - beyond words and mind; महत् (mahat) - great;]
(There is no happiness anywhere greater than liberation, except for the great bliss of Vishnu, which transcends words and mind.)
"There is no happiness anywhere greater than liberation. The bliss obtained by the practice of Vaishnavism is observed by the intellect to be greatest."
इत्यादेश्च ब्रह्मादिपदादप्यधिकतमं सुखं च मोक्ष इति सिद्धम्। अतो योगाय युज्यस्व। ज्ञानोपायाय। तदि्ध कर्मकौशलम् ॥५०॥
ityādeśca brahmādipadādapyadhikatamaṃ sukhaṃ ca mokṣa iti siddham। ato yogāya yujyasva। jñānopāyāya। tadidhi karmakauśalam ॥50॥
[इति (iti) - thus; आदेश्च (ādeśca) - command and; ब्रह्मादिपदात् (brahmādipadāt) - from the word 'Brahma' and others; अपि (api) - also; अधिकतमं (adhikatamaṃ) - most superior; सुखं (sukhaṃ) - happiness; च (ca) - and; मोक्षः (mokṣaḥ) - liberation; सिद्धम् (siddham) - established; अतः (ataḥ) - therefore; योगाय (yogāya) - for yoga; युज्यस्व (yujyasva) - engage; ज्ञानोपायाय (jñānopāyāya) - for the means of knowledge; तत् (tat) - that; इधि (idhi) - indeed; कर्मकौशलम् (karmakauśalam) - skill in action;]
(Thus, it is established that the command and the word 'Brahma' and others signify the most superior happiness and liberation. Therefore, engage in yoga and the means of knowledge, for that indeed is skill in action.)
The are such statements as well. Hence definitely the bliss experienced in the liberation is greater than that of Brahma's role. Hence, get established in Yōga. It is the solution to obtain knowledge as well. It is nothing but skill in the performance of actions.
Gīta Tātparya 2.50
'karmakauśala' - performing action for the lord's sake. 'budidhaḥ' - one who possesses the knowledge of the lord.
यथावत् विष्णुं ज्ञात्वा तदर्थत्वेन कर्मकरण मित्येतत् कर्मकौशलमेव योगः। भगवज्झानमेव बुदि्धः ॥५०, ५१॥
yathāvat viṣṇuṃ jñātvā tadarthatvena karmakaraṇa mityetat karmakauśalameva yogaḥ। bhagavajjñānameva buddhiḥ ॥50, 51॥
[यथावत् (yathāvat) - as it is; विष्णुं (viṣṇuṃ) - Viṣṇu; ज्ञात्वा (jñātvā) - having known; तदर्थत्वेन (tadarthatvena) - for that purpose; कर्मकरण (karmakaraṇa) - action performance; इति (iti) - thus; एतत् (etat) - this; कर्मकौशलमेव (karmakauśalameva) - skill in action; योगः (yogaḥ) - yoga; भगवज्झानमेव (bhagavajjñānameva) - knowledge of the divine; बुदि्धः (buddhiḥ) - intelligence;]
(Understanding Viṣṇu in His true form and acting for that purpose is the skill in action known as yoga. The knowledge of the divine is indeed intelligence.)
The Yōga is 'karmakauśala' which is nothing but knowing lord Vishnu properly and performing action for His sake. The word 'budidhaḥ' means one who possesses the knowledge of the lord.
