B.G 2.50
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते। तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥२-५०॥
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।
The outcome resulting from knowledge is stated in 'buddhiyukta' verse.
सुकृतमपि अप्रियं मानुष्यादिफलं जहाति न बृहत्फलम् उपासनादिनिमित्तम्।
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॥"
-इत्यादिश्रुतिभ्यः।
"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."
- there are such testimonials.
अतः कर्मक्षयश्रुतिः अज्ञानिविषया सर्वत्र। उभयक्षयश्रुतिरपि अनिष्टविषया । न हि इष्टपुण्यक्षये किञ्चित् प्रयोजनम्। न च इष्टनाशो ज्ञानिनो युक्तः। इष्टाश्च केचिद्विषयाः।
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।"
-इत्यादि श्रुतिभ्यः।
"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."
- such are the testimonials.
बहुत्वेप्यात्मसुखस्य पुनरिष्टत्वात् कर्मसुखे न विरोधः। अनुभवशक्तिश्च इश्वरप्रसादात्। श्रुतेश्च। न च शरीरपातात् पूर्वमेतत्-
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"
इत्याद्युत्तरत्र श्रवणात्।
"He travels there.", "This joy, of this self, after leaving the body."
Therefore, they indicate the experiences after leaving the body.
न च एकीभूत एव ब्रह्मणा सः।
Ēkībhūta, i.e. 'Becoming one', does not mean becoming brahman.
"मग्नस्य हि परेSज्ञाने किं न दुःखतरं भवेत्।"
"Having immersed himself in permanent ignorance of previous existence, why doesn't he become miserable?"
इत्यादि निन्दनात् मोक्षधर्मे। परिहारे पृथग् भोगाभिधानाच्च। शुकादीनां पृथक् दृष्टेश्च।
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"
"Governing of universal activities are excluded" - Brahma Sutra 4.4.17
इति ऐश्वर्यमर्यादोक्तेश्च।
Stating thus, limit is put on the abilities of the liberated.
"इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः।"
"By taking refuge in this knowledge they have come to be stationed in my nature." - Gita 14.2
इति च। उपाधिनाशे नाशाच्च प्रतिबिम्बस्य। न च एकीभूतस्य पृथक् ज्ञाने मानं पश्यामः।
-stated thus as well in Bhagavad Gita. 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।"
"I never exist with misery."
इति ज्ञानविरोधाच्च ईश्वरस्य। अनेन रूपेण इति च भेदाभावात्।
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।
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"
"Non-remembrance is certainly immersing oneself in ignorance." - (ancient proverb
)
इति दुःखात्मकत्वोक्तेश्च।
By stating thus a person with misery is only indicated.
"यावदात्मभावित्वात्" (यावदात्मभावित्वाच्च न दोषस्तद्दर्शनात् - Brahma Sutra 2.3.30)
"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)
इति उपाधि नित्यताSभिधानाच्च । अतः अन्यवचनं प्रतीयमानमपि औपचारिकम्।
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 -
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"
"The way the purificator water (shudhodaka), that is pure, purifies.", "The way rivers join the ocean."
इत्यादौ। तत्रापि अन्योन्यात्मकत्वे वृद्ध्यसम्भवः। अस्ति च ईषत् समुद्रेपि द्वारि। महत्त्वात् अन्यत्रादृष्टिः।
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।"
"That water only he gave from it, that sage who was engaged in praiseworthy vow."
इति महाकौर्मे समर्थानां भेदज्ञानाच्च।
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।"
"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–
-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"
"Where he sees nothing else (in liberation)."
इत्याद्यपि तदधीनसत्तादिवाचि। अन्यथा कथम् ऐश्वर्यादि स्यात्। न च तन्मायामयम् इत्युक्तम्। अन्यथा कथं तत्रैव "स एकधा" इत्यादि ब्रूयात्।
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–
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।"
"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-
-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"
"That body became unnatural"
इति। न हि तानि शीर्णानि भवन्ति।
thus are testimonials. The liberated don't get disintegrated.
"सर्गेपि नोपजायन्ते प्रलये न व्यथन्ति च।"
"They are not born during universal creation, and are not tormented during annihilation."
इत्यादिवचनात्। साम्यात् प्रयोगः। प्रयोगाच्च-
- such are the proverbs.
साम्यात् प्रयोगः। प्रयोगाच्च-
To show similarity, the word 'body' is used. Following are the usages:
"अनिंद्रिया अनाहारा अनिष्पन्दा स्सुगन्धिनः।"
"They are without senses, without food, without vibration, and without fragrance."
"देहेंद्रियासुहीनानां वैकुण्ठपुरवासिनाम्।"
"They are devoid of body and senses and live in the city of Vaikuntha."
इत्यादि दृष्टदेहेष्वेव।
Such statements are made regarding observed liberated bodies.
न चैषा अन्या गौणी मुक्तिः-
Nor is there another secondary liberation:
"बहुनात्र किमुक्तेन यावच्छ्वेतं न गच्छति। योगी तावन्न मुक्तः स्यादेष शास्त्रस्य निर्णयः॥"
"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 -
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॥"
"The way gods and demons enjoy the person, similarly the liberated enjoy the superior pleasures enjoyed by the Lord."
इति नारायणाष्टाक्षरकल्पे।
-states Nārāyan-Astāksarakalpa.
अतोनिष्टस्यैव वियोगः। सः अस्त्येव सर्वात्मना–
Therefore, the undesirable imprints only need to be removed. He, the lord, definitely exists with all beings.
"अदुःखम्", "सर्वदुःखविवर्जिताः", "अशोकमहिमम्", "यत्र गत्वा न शोचति"
"state without misery", "he is without any misery", "state without mourning", "going where there is no anxiety".
इत्यादिभ्यः। विशेषवचनाभावाच्च। येषां तु ईषत् दृश्यते न ते सायुज्यं प्राप्ताः। सामीप्याद्येव तेषाम्। अतः प्रारब्धकर्मशेषभावात् तद्भुक्त्वा सायुज्यं गच्छन्ति। तच्चोक्तम्-
- there are such statements. 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॥"
"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। अतः अनिष्टस्य सर्वात्मना वियोगः।
-states Vyāsa Yōga. Hence, the undesirable imprints must be removed for everyone.
"परब्रह्मत्वमिच्छामि परमात्मन् जनार्दन।"
"O supreme lord Janārdhana, I wish to attain that supreme Brahman!"
-इत्यादिना ब्रह्मादिभिरपि प्रार्थितत्वात्।
-such prayers are uttered by Brahma and other devas.
"न मोक्षसदृशं किञ्चिदधिकं वा सुखं क्वचित्। ऋते वैष्णवमानन्दं वाङ्मनोगोचरं महत्॥"
"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॥
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.
