B.G 2.24
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २-२४॥
acchēdyō'yamadāhyō'yamaklēdyō'śōṣya ēva ca। nityaḥ sarvagataḥ sthāṇuracalō'yaṁ 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.
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.
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:
"For different, different forms (of the lord), he became the corresponding reflected image." - Rig 6.47.18"
"He definitely is the reflection of the Lord." - bra.sū.2.3.50
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.)
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.
"In Brahman the lord ship exists without contradictions!" - bhāga.10.4.19
"Your lordship on all is not because of Yōga." - vārāhavacanam
"It is not at all surprising all this has come about by your cause and effects."- bhāga. 5.18.5
From these testimonials, we can infer that contradictory properties exist in Lordship without contradiction.
To convey greatness (in the lord) is the purport of scriptures. Among the goals to be pursued, liberation, 'moksha' is the highest.
"Even there, liberation is the meaning"
(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
"The world got by intentional deeds (i.e. heaven) shrinks."
- such are the testimonials from the scriptures and memories.
It is only with the grace of Lord Vishnu that this is achievable.
How can one get liberated without worshipping Lord Vāsudeva?
If the infinite lord is pleased, what is impossible to achieve in this world? - bhāga.7.6.25
Without a doubt, his grace leads to the ultimate goal.
"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
"Is there anything that can't be obtained with his divine grace? Dharma, wealth and desire pale in comparison to his grace."
"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
"When efforts yield results only with your grace, How else the liberation is possible? You are the most knowledgeable" - nr̥.pū.u.1.6
- are the testimonials from Srti and Smrti
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.
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
"He who knowns Me, without doubt, as supreme personality" - it is said so in B.G 15.19
" 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
At places other gods are praised and also their union is told.
"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
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:
"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
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.
"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
- are examples of such statements.
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:
"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."
"There is none who is ever equal or superior to you. By this true statement I enter you only."
- several such statements are present.
In this context, sage Mārkandeya instructs lord Shiva:
"Hey! One who is drowning in the ocean of transmigration, you will get liberated now!"
- 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.
"Oh Child! I grant material pleasures. It is only lord Janārdhana who can grant liberation."
- such statements are present.
Thus, there is opposition to claiming Shiva as equal to the ultimate Brahman.
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.
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.
It is widely accepted that the Āgamas uphold the supremacy of Vishnu, even when material wealth is the desired outcome (not just liberation).
"Vedas are conveying lord Nārāyaṇa only" - Bhāga.2.5.15
"All Vedas convey the essence of Him only" -Kaṭha.2.15
"Vedas are conveying lord Vāsudeva only." -Bhāga.1.2.29
- are the testimonials.
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.
"Material substance, action, and time are govenrned by Him" -Bhāga.2.10.12
-such testimonials are present.
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.
It is suitable to interpret His various activities and aspirations as emanating from his infinite power. It is not an illusion.
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)
From the point of action, there are statements:
"Practice is my heart, the Lord Brahma is my body, the Knowledge is my action and deed." - Bhāga.6.4.46
The word 'bhaga' that conveys all kinds of auspitious attributes and wealth is used to address the Lord in Upanishad statements -
"Oh lord, who are full of auspicious qualities" - Tai. u.1.11
There are such other statements as well. Thus, in its essence, they do not convey the illusory nature of the Lord.
"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
"From my infinite knowledge comes infinite auspicious qualities, from it comes infinite forms." - Bhāga.6.4.48
"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
- such testimonials exist as well.
