B.G 2.24
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २-२४॥
The eternally bound embedded particle (the Jīva) in the all pervading lord is uncuttable, unburnable, insolvable, undryable, and everlasting similar to the unchanging lord.
Gīta Bhāshya 2.24
Jīva's potential for destruction is denied, as they are a reflection of the everlasting God. Similarities between Jīva and the God are indicated by using the words 'part of' (amsha) and 'reflection' (pratibimba ). It does not mean they are non-distinct. Contradictory properties exist without contradiction in the Lordship. Liberation (mōkṣa) is the highest goal and is possible only with the lord's grace. Through a comprehensive analysis of the sacred texts, we come to know Lord Vishnu's supremacy to be above all other gods. The Lord is the controller of material energy as well. Thus, the world is not an illusion.
वर्तमाननिषेधात् स्यादुत्तरत्र इत्यत आह – 'अच्छेद्य' इति। वर्तमानादर्शनात् युक्तमयोग्यत्वम् इति सूचयति वर्तमानापदेशेन। कुतोऽयोग्यता? नित्यसर्वगतादि विशेषणेश्वरसरूपत्वात्। ‘शाश्वतः’ इत्येकरूपत्वम् मात्रम् उक्तम्। स्थाणुशब्देन नैमित्तिकमन्यथात्वं निवारयति । नित्यत्वं सर्वगतत्वविशेषणम् । अन्यथा पुनरुक्तेः।
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 -
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"(ऋ.६.४७.१८)।
"For different, different forms (of the lord), he became the corresponding reflected image." - Rig 6.47.18"
"आभास एव च" ( ब्र.सू.२.३.५०)
"He definitely is the reflection of the Lord." - bra.sū.2.3.50
इत्यादि श्रुतिस्मृतिसिद्धा। न चांशत्वविरोधः। तस्यैवांशत्वात्। न चैकरूपैवांशता। प्रमाणं च उभयविधवचनमेव। न चांशस्य प्रतिबिम्बत्वं कल्प्यम्। गाध्यादिषु अंशबाहुरूप्यदृष्टेः। इतरत्रादृष्टेः।
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।
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" (भाग.१०.४.१९)
"In Brahman the lord ship exists without contradictions!" - bhāga.10.4.19
"न योगित्वादीश्वरत्वात्" (बृ.उ.भा.५.८.१२.उ. वाराहवचनम् ।)
"Your lordship on all is not because of Yōga." - vārāhavacanam
"चित्रं न चैतत् त्वयि कार्यकारणे" (भाग. ५.१८.५.)
"It is not at all surprising all this has come about by your cause and effects."- bhāga. 5.18.5
इत्याद्यैश्वर्येणैव विरुद्धधर्माविरोधोक्तेः।
From these testimonials, we can infer that contradictory properties exist in Lordship without contradiction.
महातात्पर्याच्च। मोक्षो हि महापुरुषार्थः।
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"।
"Even there, liberation is the meaning"
"अन्तेषु रेमिरे धीरा न ते मध्येषु रेमिरे। अन्तप्राप्तिं सुखं प्राहुः दुःख मन्तरमन्तयोः॥" (म.भा.१२.३१७.३४)
(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" - ma. bhā.12.317.34
"पुण्यचितो लोकः क्षीयते"(छां.उ.)
"The world got by intentional deeds (i.e. heaven) shrinks."
इत्यादि श्रुतिस्मृतिभ्यः।
- such are the testimonials from the scriptures and memories.
स च विष्णुप्रसादादेव सिद्ध्यति।
It is only with the grace of Lord Vishnu that this is achievable.
"वासुदेवम् अनाराध्य को मोक्षं समवाप्नुयात्"
How can one get liberated without worshipping Lord Vāsudeva?
"तुष्टे तु तत्र किमलभ्यमनन्त ईशे" (भाग.७.६.२५)
If the infinite lord is pleased, what is impossible to achieve in this world? - bhāga.7.6.25
"तत्प्रसादादवाप्नोति परां सिद्धिं न संशयः"
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" (भाग.२. ७ .४२)
"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." - bhāga.2. 7 .42
"तस्मिन् प्रसन्ने किमिहास्त्यलभ्यं धर्मार्थकामैरलमल्पकास्ते"
"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" (भाग.३.६.१८)
"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." - bhāga.3.6.18
"ऋते भवत्प्रसादाद्धि कस्य मोक्षो भवेदिह। तमेवं विद्वान्" (नृ.पू.उ.१.६)
"When efforts yield results only with your grace, How else the liberation is possible? You are the most knowledgeable" - nr̥.pū.u.1.6
इत्यादि श्रुतिस्मृतिभ्यः।
- are the testimonials from Srti and Smrti
स चोत्कर्षज्ञानादेव भवति । लोकप्रसिद्धेः । लोकसिद्धम् अविरुद्धम् अत्रापि अङ्गीकार्यम् ॥
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 । ‘तस्य न लोम च न क्षीयते' (कौ.उ.३.२)। इति श्रुत्यन्तराच्च ।
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. "Not even your hair got impacted" (kau.u.3.2), are also the testimonials in this regard
'यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्' (१५.१९)इति तदुक्तेश्च।
"He who knowns Me, without doubt, as supreme personality" - it is said so in B.G 15.19
'सत्यं सत्यं पुनस्सत्यं शपथैश्चापि कोटिभिः। विष्णुमाहात्म्यलेशस्य विभक्तस्य च कोटिधा॥
पुनश्चानन्तधा तस्य पुनश्चापि ह्यनन्तधा। नैकांशसममाहात्म्याः श्रीशेषब्रह्मशङ्कराः॥' इति नारदीये।
" 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." - states Nāradīya Purāna
अन्योत्कर्ष ऐक्यं च -
At places other gods are praised and also their union is told.
'तथैव सर्वशास्त्रेषु महाभारतमुत्तमम्। को ह्यन्यः पुण्डरीकाक्षान्महाभारतकृद्भवेत्॥' (वि.पु.३.४.५)
"Similar to (superiority of Vishnu), among all scriptures Mahabharata is most superior. Therefore, who else can write Mahabharata other than lord Pundarikaksha!" - Vishnu Purāna 3.4.5
इत्यादि ग्रन्थान्तरसिद्धोत्कर्ष महाभारतविरुद्धम्॥ तत्र हि -
But such praises of other gods are against Mahabharata, which is considered as most authentic. In the most superior Mahabharata, we find the following references:
'नास्ति नारायणसमं न भूतं न भविष्यति। एतेन सत्यवाक्येन सर्वार्थान् साधयाम्यहम्॥' (म.भा.१.१.१८)
'यस्य प्रसादजो ब्रह्मा रुद्रश्च क्रोधसम्भवः।' (म.भा.१२.३४१.१२)
'न त्वत्समोऽस्त्यभ्यधिकः’ (११.४३)
"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." - Mahabharata 1.1.18
"From your pleasing disposition, lord Brahma was born. From your angry disposition, lord Rudra was born." - Mahabharata 12.341.12
"There exists none who is equal or superior to you." - B.G 11.43
इत्यादिषु साधारणप्रश्नावसरे एव महान्तमुत्कर्षं विष्णोर्वक्ति। अन्यत्र यत्किञ्चिदुक्तावपि असाधारण एव अवसरे। तद्धि अग्न्यादेरपि वेदादावस्ति-
Such statements praising lord Vishnu are part of normal conversational context, and not while praising lord Vishnu specifically. But other gods are praised in special circumstances where context required their praise. This is also the case in Vedas where Demi gods Agni and others are praised.
'त्वमग्न इन्द्रो वृषभः सतामसि त्वं विष्णुरुरुगायो नमस्यः’ (ऋ.२.१.३)
'विश्वस्माद् इन्द्र उत्तरः'(ऋ.१०.८६.१) ।
"Oh Agni, you are Indra, you are best among the elevated, you are also Vishnu who is always truthful and eligible for highest adoration" - Rig Vega 2.1.3
"Indra is the most superior in the universe" - Rig Veda 10.86.1
- इत्यादिषु
- are examples of such statements.
तद्ग्रन्थविरोधाच्च। तथा हि स्कान्दे शैवे।
In the same composition, there are self-contradictory statements (regarding supremacy of Shiva). It is stated as follows in Skānda purana, where Shiva is praised:
"यदन्तरं व्याघ्रहरीन्द्रयोर्वने यदन्तरं मेरुगिरीन्द्रविन्ध्ययोः। यदन्तरं सूर्यसुरेड्यबिम्बयोः तदन्तरं रुद्र महेन्द्रयोरपि। यदन्तरं सिंहगजेन्द्रयोर्वने यदन्तरं सूर्य शशाङ्कयोर्दिवि। यदन्तरं जाह्नविसूर्यकन्ययोः तदन्तरं ब्रह्मगिरीशयोरपि॥ यदन्तरं प्रलयजवारिविप्लुषोः यदन्तरं स्तम्ब हिरण्यगर्भयोः। स्फुलिङ्गसंवर्तकयोर्यदन्तरं तदन्तरं विष्णु हिरण्यगर्भयोः। अनन्तत्वान्महाविष्णोः तदन्तरमनन्तकम्। माहात्म्यसूचनार्थाय ह्युदारणमीरितम् ॥"
"The gap that exists between a lion and tiger in the forest, the gap that exists between the mountain ranges of Meru (Himalayas) and the mountain ranges of Vindya, the gap that exists between the sun and the planet Jupiter, that gap exists between Rudra and Indra. The gap that exists between the lion and the elephant, the gap that exists between the Sun and the Moon, the gap that exists between the rivers Ganga and Yamuna, that gap exists between Brahma and Rudra. The gap that exists between the raging ocean during universal destruction and a drop of water, the gap that exists between the 'hiranya-garbha' i.e., the womb of the Bigbang and a blade of grass, the gap that exists between the fire during universal destruction and a spark, such gap exists between lord Vishnu and lord Brahma, the womb of big bang. Infinite are the principles embedded in the great lord Vishnu. The gap between his superiority with others is infinite. Just to illustrate his glory above examples are given."
'तत्समो ह्यधिको वापि नास्ति कश्चित् कदाचन। एतेन सत्यवाक्येन तमेव प्रविशाम्यहम्॥'
"There is none who is ever equal or superior to you. By this true statement I enter you only."
इत्याद्याह। तत्रैव शिवं प्रति मार्कण्डेयवचनम् -
- several such statements are present.
In this context, sage Mārkandeya instructs lord Shiva:
'संसारार्णवनिर्मग्न इदानीं मुक्तिमेष्यसि'
"Hey! One who is drowning in the ocean of transmigration, you will get liberated now!"
इत्यादि। पाद्मे शैवे मार्कण्डेयकथाप्रबन्धे शिवान्निषिद्ध्य विष्णोरेव मुक्तिमाह -
- with such statements.
In Padma Purana, where it glorifies Shiva, while narrating the story of Markandeya, denies the possibility of liberation through Shiva. It is only Vishnu who can grant liberation.
'अहं भोगप्रदो वत्स मोक्षदस्तु जनार्दनः'
"Oh Child! I grant material pleasures. It is only lord Janārdhana who can grant liberation."
इत्यादि। समब्राह्मविरोधाच्च।
- such statements are present.
Thus, there is opposition to claiming Shiva as equal to the ultimate Brahman.
वेदश्च इतिहासाद्यविरोधेन योज्यः। "यदि विद्यात्" इति वचनात्। अनिर्णयाच्च इन्द्रादिशङ्कया अन्यथा। तत्रापीष्टसिद्धिः। नामवैशेष्यात्। अतो भगवदुत्कर्ष एव सर्वागमानां महातात्पर्यम्॥
In accordance with the "yadi vidyāt" (to be known) rule, Vedas must be interpreted without contradicting historical texts. Otherwise, it is not feasible to determine, since gods like Indra are extolled also as supreme. Interpretations can be distorted depending on what one wants. Lord Vishnu is the only one with the speciality that - "all names convey Him". Therefore, praising the only lord is the greater purport of all scriptures.
तथापि स्वतः प्रामाण्यात् सन्नेवोच्यते। अविरोधात्। न च प्रमाणसिद्धस्य अन्यत्रादृष्ट्या अपह्नवो युक्तः। धर्मवैचित्र्यात् अर्थानाम्। स्वतः प्रामाण्यानङ्गीकारे च मानोक्तावपि अदोषत्वं च साधयेत् इत्यतिप्रसङ्गः॥
Supremecy of the lord is self evidential by various testimonials. There is no opposition to it. It is inappropriate to reject what is already proved without taking an overall survey of the scriptures. One should interpret taking into consideration the natural property of the object in question (The omniscient, omnipotent, and omnipresence are known as the attributes of lord alone). If scriptural evidence is not accepted, and one begins to think however they please, it is flawed and can lead to over thinking.
अनन्यापेक्षया च तत्परत्वं सिद्धम् आगमानाम्।
It is widely accepted that the Āgamas uphold the supremacy of Vishnu, even when material wealth is the desired outcome (not just liberation).
"नारायणपरा वेदाः" (भाग.२.५.१५)।
"Vedas are conveying lord Nārāyaṇa only" - Bhāga.2.5.15
"सर्वे वेदा यत्पदमामनन्ति" (कठ.२.१५)
"All Vedas convey the essence of Him only" -Kaṭha.2.15
"वासुदेवपरा वेदाः" (भाग.१.२.२९)
"Vedas are conveying lord Vāsudeva only." -Bhāga.1.2.29
इति।
- are the testimonials.
न चैतद्विरुद्धम्। ईश्वरनियमात्। अनादौ तत्सिद्धं
There is no contradiction in having liberation and material wellbeing under the authority of the Lord. It is in accordance with the governance established by the Lord. Thus, his supremacy is established with either liberation or material prosperity as the aim.
"द्रव्यं कर्म च कालश्च" ( भाग.२.१०.१२)
"Material substance, action, and time are govenrned by Him" -Bhāga.2.10.12
इत्यादौ।
-such testimonials are present.
प्रयोजकत्वं तु पूर्वोक्त न्यायेन। अतः सिद्धमेतत्।
The ability of the lord to govern the material aspect of the universe is previously conveyed (by stating he is omnipotent). It is widely recognized as well.
तच्च अनन्यापेक्षा अचिन्त्यशक्तित्वे एव युक्तम्। अतो न मायामयम् एकम्।
It is suitable to interpret His various activities and aspirations as emanating from his infinite power. It is not an illusion.
अचलत्वं तु - ‘अप्रहर्षमनानन्दम्’, ‘अदुःखमसुखम्’, ‘न प्रज्ञम्’, (माण्डूक-२.१), ‘असद्वै’ (तै.उ.२.७) इत्यादिवत्।
God is said to be 'unmoved'. Similarly there are Upanishad statements stating He is - "without joy", "without happiness", "neither melancholic nor pleasurable", "without knowledge", "not truth", etc.(māṇḍūka-2.1,tai.u.2.7)
क्रियादृष्टेः -
From the point of action, there are statements:
"तपो मे हृदयं ब्रह्म तनुर्विद्या क्रिया कृतिः" (भाग.६.४.४६)
"Practice is my heart, the Lord Brahma is my body, the Knowledge is my action and deed." - Bhāga.6.4.46
इत्याद्युक्तेः । अतश्च न मायामयं सर्वम् । ऐश्वर्यादिवाचि भगशब्देनैव सम्बोधनाच्च
The word 'bhaga' that conveys all kinds of auspitious attributes and wealth is used to address the Lord in Upanishad statements -
"तं त्वा भग"( तै. उ.१.११)
"Oh lord, who are full of auspicious qualities" - Tai. u.1.11
इत्यादौ। स्वरूपत्वात् न मायामयत्वं युक्तम्।
There are such other statements as well. Thus, in its essence, they do not convey the illusory nature of the Lord.
"विज्ञानशक्तिरहमासमनन्त शक्तेः" ( भाग.३.१०.२४)
"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
"मय्यनन्त गुणेऽनन्ते गुणतोऽनन्तविग्रहे" (भाग.६.४.४८) ।
"From my infinite knowledge comes infinite auspicious qualities, from it comes infinite forms." - Bhāga.6.4.48
"पराऽस्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च" ( श्वे.उ.६.८) ।
"We have heard that Transcendental One's power is of varied types with its varied knowledge effort and action, which naturally exist within Him." - Shve.u.6.8
इत्यादि वचनात् ॥२४ ॥
- such testimonials exist as well.
