B.G 2.50
buddhiyuktō jahātīha ubhē sukr̥taduṣkr̥tē। tasmādyōgāya yujyasva yōgaḥ karmasu kauśalam ॥2-50॥
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.
jñānaphalamāha – 'budidhayukta' iti।
The outcome resulting from knowledge is stated in 'buddhiyukta' verse.
sukr̥tamapi apriyaṁ mānuṣyādiphalaṁ jahāti na br̥hatphalam upāsanādinimittam।
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.
"na hāsya karma kṣīyatē", "aviditvāsmin lōkē juhōti yajatē tapastapyatē bahūni varṣasahasrāṇyantavadēvāsya tadbhavati॥"
-ityādiśrutibhyaḥ।
"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.
ataḥ karmakṣayaśrutiḥ ajñāniviṣayā sarvatra। ubhayakṣayaśrutirapi aniṣṭaviṣayā । na hi iṣṭapuṇyakṣayē kiñcit prayōjanam। na ca iṣṭanāśō jñāninō yuktaḥ। iṣṭāśca kēcidviṣayāḥ।
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.
"sa yadi pitr̥lōkakāmō bhavati saṅkalpādēvāsya pitaraḥ samuttiṣṭhanti।", "prajāpatēḥ sabhāṁ vēśma prapadyē।" "yaśōhaṁ bhavāmi brāhmaṇānām।", "strībhirvā yānairvā।", "asmāt hyēvātmanō yadyat kāmayatē tattat sr̥jatē।", "kāmānnī kāma rūpyanusañjaran।", "sa ēkadhā bhavati।"
-ityādi śrutibhyaḥ।
"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.
bahutvēpyātmasukhasya punariṣṭatvāt karmasukhē na virōdhaḥ। anubhavaśaktiśca iśvaraprasādāt। śrutēśca। na ca śarīrapātāt pūrvamētat-
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:
"sa tatra paryēti", "ētamānandamayamātmānamupasaṅkramya"
ityādyuttaratra śravaṇāt।
"He travels there.", "This joy, of this self, after leaving the body."
Therefore, they indicate the experiences after leaving the body.
na ca ēkībhūta ēva brahmaṇā saḥ।
Ēkībhūta, i.e. 'Becoming one', does not mean becoming brahman.
"magnasya hi parēSjñānē kiṁ na duḥkhataraṁ bhavēt।"
"Having immersed himself in permanent ignorance of previous existence, why doesn't he become miserable?"
ityādi nindanāt mōkṣadharmē। parihārē pr̥thag bhōgābhidhānācca। śukādīnāṁ pr̥thak dr̥ṣṭēśca।
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.
"jagadvyāpāra varjam" - Brahma Sutra 4.4.17
"Governing of universal activities are excluded" - Brahma Sutra 4.4.17
iti aiśvaryamaryādōktēśca।
Stating thus, limit is put on the abilities of the liberated.
"idaṁ jñānamupāśritya mama sādharmyamāgatāḥ। - Gita 14.2"
"By taking refuge in this knowledge they have come to be stationed in my nature." - Gita 14.2
iti ca। upādhināśē nāśācca pratibimbasya। na ca ēkībhūtasya pr̥thak jñānē mānaṁ paśyāmaḥ।
-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.
"āsaṁ duḥkhī nāsam।"
"I never exist with misery."
iti jñānavirōdhācca īśvarasya। anēna rūpēṇa iti ca bhēdābhāvāt।
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).
na ca pratibimbasya bimbaikyaṁ lōkē paśyāmaḥ। upādhināśē mānaṁ vā।
The reflection merging with the original is not seen in the world. There are no testemonials or evidence to substantiate the same.
"magnasya hi parēSjñānē"
"Non-remembrance is certainly immersing oneself in ignorance." - (ancient proverb
)
iti duḥkhātmakatvōktēśca।
By stating thus a person with misery is only indicated.
"yāvadātmabhāvitvāt" (yāvadātmabhāvitvācca na dōṣastaddarśanāt - 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)
iti upādhi nityatāSbhidhānācca । ataḥ anyavacanaṁ pratīyamānamapi aupacārikam।
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.
dr̥ṣṭāśca tē bhagavatō bhinnāḥ nāradēna। pratiśākhaṁ ca "sa ēkadhā" ityādiṣu bhēdēna pratīyantē। virōdhē tu yuktimatām ēva balavattvam। yuktayaścātrōktāḥ "magnasya hi" ityādayaḥ। atō jalē jalaikībhāvavat ēkībhāvaḥ। uktaṁ ca-
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-
"yathōdakaṁ śuddhē śuddham", "yathā nadyaḥ"
"The way the purificator water (shudhodaka), that is pure, purifies.", "The way rivers join the ocean."
ityādau। tatrāpi anyōnyātmakatvē vr̥ddhyasambhavaḥ। asti ca īṣat samudrēpi dvāri। mahattvāt anyatrādr̥ṣṭiḥ।
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.
"tā ēvāpō dadau tasya sa r̥ṣiḥ śaṁsitavrataḥ।"
"That water only he gave from it, that sage who was engaged in praiseworthy vow."
iti mahākaurmē samarthānāṁ bhēdajñānācca।
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).
"naiva tat prāpnuvantyētē brahmēśānādayaḥ surāḥ। yat tē padaṁ hi kaivalyam।"
"Certainly, none of them, neither Brahma nor Rudra, nor gods, attain that supreme position that is only yours."
iti niṣēdhācca nāradīyē। savicāraśca nirṇayaḥ kr̥taḥ mōkṣadharmēṣu। balavāṁśca savicārō nirṇayō vākyamātrāt। atō–
-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 -
"yatra nānyat paśyati"
"Where he sees nothing else (in liberation)."
ityādyapi tadadhīnasattādivāci। anyathā katham aiśvaryādi syāt। na ca tanmāyāmayam ityuktam। anyathā kathaṁ tatraiva "sa ēkadhā" ityādi brūyāt।
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?
na ca "na ha vai saśarīrasya" ityādi virōdhaḥ। vailakṣaṇyāt taccharīrāṇām। abhautikāni hi tāni nityōpādhivinirmitāni īśvaraśaktyā। tathā cōktam–
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:
"śarīraṁ jāyatē tēṣāṁ ṣōḍaśyā kalayaiva ca।"
"The body of the liberated is created by the sixteenth skill."
ityādi nārāyaṇāṣṭākṣarakalpē। vadanti ca laukikāt vailakṣaṇyē abhāvaśabdam। "apraharṣamanānandam", "sukhaduḥkhabāhyaḥ" ityādiṣu। niruktyabhāvācca na tāni śarīrāṇi। tathāhi śrutiḥ -
-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:
"aśārītī taccharīra mabhavat"
"That body became unnatural"
iti। na hi tāni śīrṇāni bhavanti।
thus are testimonials. The liberated don't get disintegrated.
"sargēpi nōpajāyantē pralayē na vyathanti ca।"
"They are not born during universal creation, and are not tormented during annihilation."
ityādivacanāt। sāmyāt prayōgaḥ। prayōgācca
- such are the proverbs.
sāmyāt prayōgaḥ। prayōgācca
To show similarity, the word 'body' is used. Following are the usages:
"aniṁdriyā anāhārā aniṣpandā ssugandhinaḥ।"
"They are without senses, without food, without vibration, and without fragrance."
"dēhēṁdriyāsuhīnānāṁ vaikuṇṭhapuravāsinām।"
"They are devoid of body and senses and live in the city of Vaikuntha."
ityādi dr̥ṣṭadēhēṣvēva।
Such statements are made regarding observed liberated bodies.
na caiṣā anyā gauṇī muktiḥ -
Nor is there another secondary liberation:
"bahunātra kimuktēna yāvacchvētaṁ na gacchati। yōgī tāvanna muktaḥ syādēṣa śāstrasya nirṇayaḥ॥"
"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."
ityādityapurāṇē tadanyamuktiniṣēdhāt। yē tu atraiva bhagavantaṁ praviśanti tēSpi paścāt tatraiva yānti। yōgyatvaṁ cātra vivakṣitam। yudhiṣṭhirapraśnē itaranindanācca। sāyujyaṁ ca grahavat। taduktēśca-
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:
"bhuñjatē puruṣaṁ prāpya yathā dēvagrahādayaḥ। tathā muktāvuttamāyāṁ bāhyān bhōgāṁstu bhuñjatē॥"
"The way gods and demons enjoy the person, similarly the liberated enjoy the superior pleasures enjoyed by the Lord."
iti nārāyaṇāṣṭākṣarakalpē।
-states Nārāyan-Astāksarakalpa.
atōniṣṭasyaiva viyōgaḥ। saḥ astyēva sarvātmanā–
Therefore, the undesirable imprints only need to be removed. He, the lord, definitely exists with all beings.
"aduḥkham", "sarvaduḥkhavivarjitāḥ", "aśōkamahimam", "yatra gatvā na śōcati"
"state without misery", "he is without any misery", "state without mourning", "going where there is no anxiety".
ityādibhyaḥ। viśēṣavacanābhāvācca। yēṣāṁ tu īṣat dr̥śyatē na tē sāyujyaṁ prāptāḥ। sāmīpyādyēva tēṣām। ataḥ prārabdhakarmaśēṣabhāvāt tadbhuktvā sāyujyaṁ gacchanti। taccōktam-
- 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:
"saṅkarṣaṇādayaḥ sarvē svādhikārādanantaram। praviśanti paraṁ dēvaṁ viṣṇuṁ nāstyatra saṁśayaḥ॥"
"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."
iti vyāsayōgē। ataḥ aniṣṭasya sarvātmanā viyōgaḥ।
-states Vyāsa Yōga. Hence, the undesirable imprints must be removed for everyone.
"parabrahmatvamicchāmi paramātman janārdana।"
"O supreme lord Janārdhana, I wish to attain that supreme Brahman!"
-ityādinā brahmādibhirapi prārthitatvāt।
-such prayers are uttered by Brahma and other devas.
"na mōkṣasadr̥śaṁ kiñcidadhikaṁ vā sukhaṁ kvacit। r̥tē vaiṣṇavamānandaṁ vāṅmanōgōcaraṁ mahat॥"
"There is no happiness anywhere greater than liberation. The bliss obtained by the practice of Vaishnavism is observed by the intellect to be greatest."
ityādēśca brahmādipadādapyadhikatamaṁ sukhaṁ ca mōkṣa iti siddham। atō yōgāya yujyasva। jñānōpāyāya। tadidha karmakauśalam ॥50॥
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.
