B.G 13.24

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह। सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥२४॥

ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha। sarvathā vartamāno'pi na sa bhūyo'bhijāyate ॥24॥

[यः (yaḥ) - who; एवम् (evam) - thus; वेत्ति (vetti) - knows; पुरुषम् (puruṣam) - the supreme person, the being; प्रकृतिम् (prakṛtim) - the Prakrti; च (ca) - and; गुणैः (guṇaiḥ) - with qualities; सह (saha) - together; सर्वथा (sarvathā) - in every way; वर्तमानः (vartamānaḥ) - situated; अपि (api) - even; न (na) - not; सः (saḥ) - he; भूयः (bhūyaḥ) - again; अभिजायते (abhijāyate) - is born;]

One who understands the Supreme Person, the being, and the Prakrti along with their qualities, despite being engaged in all ways, is not reborn.

Gīta Bhāshya 13.24

The ordinary being is described as 'puruṣaḥ sukhaduḥkhānām', i.e. person of happiness and sorrow in 13.21. The Lord and the ordinary beings are addressed together in the phrase 'puruṣaṃ prakṛtim', in the current verse. Not interpreting this way will result in a contradiction.
Denying the existence of reality and equating the identity of a living being with that of the Lord are not the right interpretations. Same is substantiated by quoting Brahma sutras and supporting Vedic scriptures. The words 'aikyam', i.e. merging with, 'ābhāsa', i.e. reflective appearance, 'pratibimbatva', i.e. reflection - analogies are explained providing context. To merge with the Lord is the goal. It is the same as realising the self as subservient to the Lord. The realization of 'I belong to Him' is described as 'ahaṅgrahaḥ'. Here, the word 'aikyam' i.e merger, means the worshipper attaining similarity and proximity to the Lord. The analogy of reflection portrays the thought that "I am similar, and also I am subservient". Because servants are under a master's control, they say, 'He is I'; it does not mean they are the same.

"पुरुषः सुखदुःखानाम्" इति जीव उक्तः। "पुरुषं प्रकृतिम्" इति जीवेश्वरौ सहैव उच्येते। अन्यत्र महातात्पर्यविरोधः। उत्कर्षे हि महातात्पर्यम्। तथाहि सौकरायणश्रुतिः -

"puruṣaḥ sukhaduḥkhānām" iti jīva uktaḥ। "puruṣaṃ prakṛtim" iti jīveśvarau sahaiva ucyete। anyatra mahātātparyavirodhaḥ। utkarṣe hi mahātātparyam। tathāhi saukarāyaṇaśrutiḥ -

[पुरुषः (puruṣaḥ) - man; सुखदुःखानाम् (sukhaduḥkhānām) - of happiness and sorrow; इति (iti) - thus; जीव (jīva) - the ordinary being; उक्तः (uktaḥ) - said; पुरुषं (puruṣaṃ) - man; प्रकृतिम् (prakṛtim) - nature; जीवेश्वरौ (jīveśvarau) - soul and God; सहैव (sahaiva) - together; उच्येते (ucyete) - are said; अन्यत्र (anyatra) - otherwise; महातात्पर्यविरोधः (mahātātparyavirodhaḥ) - contradiction to greater purport; उत्कर्षे (utkarṣe) - in excellence; हि (hi) - indeed; महातात्पर्यम् (mahātātparyam) - great significance; तथाहि (tathāhi) - thus indeed; सौकरायणश्रुतिः (saukarāyaṇaśrutiḥ) - Saukarayana scripture;]

The ordinary being is described as 'puruṣaḥ sukhaduḥkhānām', i.e. person of happiness and sorrow (13.21). The Lord and the ordinary beings are addressed together in the phrase 'puruṣaṃ prakṛtim'. Not interpreting this way will result in a contradiction to greater purport being conveyed. Praising the excellence (of the Lord) is always the greater purport. Same is stated in the Saukarayana scripture:

"अवाच्योत्कर्षे महत्त्वात् सर्ववाचां सर्वन्यायानां च महत्तत्परत्वम्। विष्णोरनन्तस्य परात्परस्य तच्चापि ह्यस्त्येव न चात्र शङ्का॥

"avācyotkarṣe mahattvāt sarvavācāṃ sarvanyāyānāṃ ca mahattatparatvam। viṣṇoranantasya parātparasya taccāpi hyastyeva na cātra śaṅkā॥

[अवाच्य (avācya) - unspeakable; उत्कर्षे (utkarṣe) - excellence; महत्त्वात् (mahattvāt) - due to greatness; सर्ववाचां (sarvavācāṃ) - of all words; सर्वन्यायानां (sarvanyāyānāṃ) - of all principles; च (ca) - and; महत्तत्परत्वम् (mahattatparatvam) - great supremacy; विष्णोः (viṣṇoḥ) - of Vishnu; अनन्तस्य (anantasya) - of the infinite; परात्परस्य (parātparasya) - of the supreme beyond the supreme; तत् (tat) - that; च (ca) - and; अपि (api) - also; हि (hi) - indeed; अस्ति (asti) - exists; एव (eva) - certainly; न (na) - not; च (ca) - and; अत्र (atra) - here; शङ्का (śaṅkā) - doubt;]

"All the words and all the principles convey the unspeakable excellence, greatness, the infinite, the supreme beyond the supreme nature of the Lord Vishnu, and there is no doubt about this.

अतो विरुद्धं तु यदत्र मानं तदक्षजादावथवापि युक्तिः। न तत् प्रमाणं कवयो वदन्ति न चापि युक्तिर्ह्यूनमतिर्हि दृष्टेः॥"

ato viruddhaṁ tu yadatra mānaṁ tadakṣajā dāvathavāpi yuktiḥ। na tat pramāṇaṁ kavayo vadanti na cāpi yuktirhyūnamatirhi dṛṣṭeḥ॥"

[अतः (ataḥ) - therefore; विरुद्धं (viruddhaṁ) - contradictory; तु (tu) - but; यत् (yat) - that which; अत्र (atra) - here; मानं (mānaṁ) - measure; तत् (tat) - that; अक्षजादौ (akṣajā dau) - from the senses; अथवा (athavā) - or; अपि (api) - also; युक्तिः (yuktiḥ) - logic; न (na) - not; तत् (tat) - that; प्रमाणं (pramāṇaṁ) - proof; कवयः (kavayaḥ) - the wise; वदन्ति (vadanti) - say; न (na) - not; च (ca) - and; अपि (api) - also; युक्तिः (yuktiḥ) - logic; हीनमति (hīnamati) - inferior mind; हि (hi) - indeed; दृष्टेः (dṛṣṭeḥ) - of perception;]

Therefore, the wise say that the contradictory measure here, whether derived from the senses or logic, is not considered proof, as it is the logic perceived by an inferior mind."

इति।

iti।

[इति (iti) - thus;]

- stated thus.

अतो युक्तिभिरपि एतदपलापो न युक्तः। अतो यया युक्त्या अविद्यमानत्वादि कल्पयति सापि आभासरूपेति सदेव माहात्म्यं वेदैरुच्यते इति सिद्ध्यति।

ato yuktibhirapi etadapālāpo na yuktaḥ। ato yayā yuktyā avidyamānatvādi kalpayati sāpi ābhāsarūpeti sadeva māhātmyaṃ vedairucyate iti siddhyati।

[अतः (ataḥ) - therefore; युक्तिभिः (yuktibhiḥ) - by arguments; अपि (api) - even; एतत् (etat) - this; अपलापः (apalāpaḥ) - denial; न (na) - not; युक्तः (yuktaḥ) - proper; अतः (ataḥ) - therefore; यया (yayā) - by which; युक्त्या (yuktyā) - argument; अविद्यमानत्वादि (avidyamānatvādi) - non-existence, etc.; कल्पयति (kalpayati) - imagines; सा (sā) - that; अपि (api) - even; आभासरूपा (ābhāsarūpā) - of the nature of appearance; इति (iti) - thus; सदेव (sadeva) - truly; माहात्म्यम् (māhātmyam) - greatness; वेदैः (vedaiḥ) - by the Vedas; उच्यते (ucyate) - is said; इति (iti) - thus; सिद्ध्यति (siddhyati) - is established;]

Therefore, even by arguments, this denial (of the reality of existence) is inappropriate. The argument by which one imagines non-existence and other such things is also just an imagination. It is well established, the Vedas only proclaim His greatness.

अवान्तरं च तात्पर्यं तत्रास्ति। उक्तं च तत्रैव-

avāntaraṃ ca tātparyaṃ tatrāsti। uktaṃ ca tatraiva-

[अवान्तरं (avāntaram) - intermediate; च (ca) - and; तात्पर्यं (tātparyam) - meaning; तत्र (tatra) - there; अस्ति (asti) - is; उक्तं (uktam) - said; च (ca) - and; तत्रैव (tatraiva) - there itself;]

There is an intermediate meaning that is applicable as well. It is stated as follows:

"अवान्तरं तत्परत्वं च सत्त्वे महद्वाप्येकत्वात्तयोरनन्ते।"

"avāntaraṁ tatparatvaṁ ca sattve mahadvāpyekatvāttayoranante।"

[अवान्तरं (avāntaram) - intermediate; तत्परत्वं (tatparatvam) - dedication to beyond; च (ca) - and; सत्त्वे (sattve) - in existence; महत् (mahat) - great; वा (vā) - or; अपि (api) - also; एकत्वात् (ekatvāt) - due to oneness; तयोः (tayoḥ) - of those two; अनन्ते (anante) - in the infinite;]

"The intermediate interpretation and the principle describing reality - both describe the one principle only that is beyond, because of its greatness and infiniteness."

इति।

iti।

[इति (iti) - thus;]

- stated thus.

श्यामत्वाद्यभिधानाच्च। युक्तं च पुरुषमतिकल्पितयुक्त्यादेः आभासत्वम्। अज्ञानसम्भवात्। न तु स्वतः प्रमाणस्य वेदस्य आभासत्वम्। अदर्शनं च सम्भवत्येव। पुंसां बहूनामपि अज्ञानात्। तर्ह्यस्मदनधीतश्रुत्यादौ विपर्ययोपि स्यादिति न वाच्यम्। यतः तत्रैवाह -

śyāmatvādyabhidhānācca। yuktaṃ ca puruṣamatikalpitayuktyādeḥ ābhāsatvam। ajñānasambhavāt। na tu svataḥ pramāṇasya vedasya ābhāsatvam। adarśanaṃ ca sambhavatyeva। puṃsāṃ bahūnāmapi ajñānāt। tarhyasmadanadhītaśrutyādau viparyayopi syāditi na vācyam। yataḥ tatraivāha -

[श्यामत्वात् (śyāmatvāt) - from blackness; अभिधानात् (abhidhānāt) - from designation; च (ca) - and; युक्तम् (yuktam) - appropriate; च (ca) - and; पुरुष (puruṣa) - person; मति (mati) - mind; कल्पित (kalpita) - imagined; युक्ति (yukti) - reasoning; आदेः (ādeḥ) - of the beginning; आभासत्वम् (ābhāsatvam) - appearance; अज्ञान (ajñāna) - ignorance; सम्भवात् (sambhavāt) - from possibility; न (na) - not; तु (tu) - but; स्वतः (svataḥ) - by itself; प्रमाणस्य (pramāṇasya) - of the authority; वेदस्य (vedasya) - of the Veda; आभासत्वम् (ābhāsatvam) - appearance; अदर्शनम् (adarśanam) - non-appearance; च (ca) - and; सम्भवति (sambhavati) - occurs; एव (eva) - indeed; पुंसाम् (puṃsām) - of people; बहूनाम् (bahūnām) - of many; अपि (api) - even; अज्ञानात् (ajñānāt) - from ignorance; तर्हि (tarhi) - then; अस्मद् (asmad) - our; अनधीत (anadhīta) - not studied; श्रुति (śruti) - scripture; आदौ (ādau) - in the beginning; विपर्ययः (viparyayaḥ) - contradiction; अपि (api) - even; स्यात् (syāt) - might be; इति (iti) - thus; न (na) - not; वाच्यम् (vācyam) - to be said; यतः (yataḥ) - because; तत्र (tatra) - there; एव (eva) - indeed; आह (āha) - said;]

His attributes have been already declared in the testimonial 'śyāmatvāt' (12.1- dark-hued, he is in the heart, eight-armed, of infinite strength, endless power, the Ancient One). It is appropriate to consider as appearance (ābhāsa), that which is reasoned and imagined by the mind of the person. It is possible that it is associated with ignorance (ajñāna). Thus, it cannot, by itself, be considered as authority when it is contrary to the Vedas, because of mere appearance. Indeed, it is possible that it (i.e. the subject of discussion) has not come into view. Larger populations, in general, are ignorant. Therefore, it should not be said that contradictions might exist in our unstudied scriptures that have existed from time immemorial. Indeed, it is stated:

"नैतद्विरुद्धा वाचो नैतद्विरुद्धा युक्तयः इति ह प्रजापतिरुवाच।"

"naitadviruddhā vāco naitadviruddhā yuktayaḥ iti ha prajāpatiḥ uvāca।"

[न (na) - not; एतद् (etad) - this; विरुद्धा (viruddhā) - contradictory; वाचः (vācaḥ) - words; न (na) - not; एतद् (etad) - this; विरुद्धा (viruddhā) - contradictory; युक्तयः (yuktayaḥ) - arguments; इति (iti) - thus; ह (ha) - indeed; प्रजापतिः (prajāpatiḥ) - Prajapati; उवाच (uvāca) - said;]

("These words are not contradictory, these arguments are not contradictory," thus indeed Prajapati said.)

"Prajapati said, - 'These words are not contradictory, these arguments are not contradictory'."

इति।

iti।

[इति (iti) - thus;]

- stated thus.

तद्विरुद्धं च जीवसाम्यम्।

tad-viruddhaṃ ca jīva-sāmyam।

[तत् (tat) - that; विरुद्धम् (viruddham) - opposed; च (ca) - and; जीवसाम्यम् (jīva-sāmyam) - equating the living being with the Brahman;]

Equating the identity of a living being (with the Brahman) is contradictory to that (Vedas) as well.

"आभास एव च" - इति चोक्तम्।

"ābhāsa eva ca" - iti coktam।

[आभास (ābhāsa) - reflection; एव (eva) - indeed; च (ca) - and; इति (iti) - thus; उक्तम् (uktam) - said;]

It is said, "Indeed, it (i.e. the living being) is merely an 'ābhāsa', i.e. reflection (of the lord)." (Br.Su 2.3.50)

"जनमेजय उवाच -

"janamejaya uvāca -

[जनमेजय (janamejaya) - Janamejaya; उवाच (uvāca) - said;]

"Janamejaya said -

बहवः पुरुषा ब्रह्मन् उताहो एक एव तु। को ह्यत्र पुरुषश्रेष्ठः तम् भवान् वक्तुमर्हति।

bahavaḥ puruṣā brahman utāho eka eva tu। ko hyatra puruṣaśreṣṭhaḥ tam bhavān vaktumarhati।

[बहवः (bahavaḥ) - many; पुरुषाः (puruṣāḥ) - men; ब्रह्मन् (brahman) - O Sage ; उताहो (utāho) - or; एकः (ekaḥ) - one; एव (eva) - indeed; तु (tu) - but; कः (kaḥ) - who; हि (hi) - indeed; अत्र (atra) - here; पुरुषश्रेष्ठः (puruṣaśreṣṭhaḥ) - best among men; तम् (tam) - him; भवान् (bhavān) - you; वक्तुम् (vaktum) - to speak; अर्हति (arhati) - deserve;]

O Sage, are there many men, or is there only one? Who is the best of the men here? You should speak about him.

श्रि वैशंपायन उवाच -

śri vaiśaṁpāyana uvāca -

[श्रि (śri) - revered; वैशंपायन (vaiśaṁpāyana) - Vaiśaṁpāyana; उवाच (uvāca) - said;]

Revered Vaiśaṁpāyana spoke -

नैतदिच्छन्ति पुरुषं एकं कुरुकुलोद्भव। बहूनां पुरुषाणां हि यथैका योनिरुच्यते। तथा तं पुरुषं विश्वमाख्यास्यामि गुणाधिकम्॥

naitadicchanti puruṣaṃ ekaṃ kurukulodbhava। bahūnāṃ puruṣāṇāṃ hi yathaikā yonirucyate। tathā taṃ puruṣaṃ viśvamākhyāsyāmi guṇādhikam॥

[न (na) - not; एतत् (etat) - this; इच्छन्ति (icchanti) - desired argument; पुरुषम् (puruṣam) - man; एकम् (ekam) - one; कुरुकुलोद्भव (kurukulodbhava) - born in the Kuru dynasty; बहूनाम् (bahūnām) - of many; पुरुषाणाम् (puruṣāṇām) - of men; हि (hi) - indeed; यथा (yathā) - as; एका (ekā) - one; योनिः (yoniḥ) - womb; उच्यते (ucyate) - is said; तथा (tathā) - so; तम् (tam) - that; पुरुषम् (puruṣam) - man; विश्वम् (viśvam) - universe; आख्यास्यामि (ākhyāsyāmi) - I will declare; गुणाधिकम् (guṇādhikam) - superior in qualities;]

O One born in the Kuru dynasty, "the being (Puruṣa) is One" - is not the desired argument. Indeed, many are the beings (Puruṣas), born from a single womb. Among all the several beings in the universe, I shall declare to you about One Being (Purusha) who is superior in qualities."

इति मोक्षधर्मे।

iti mokṣadharme।

[इति (iti) - thus; मोक्षधर्मे (mokṣadharme) - in the Moksha Dharma;]

- stated thus in the Moksha Dharma section (of the Mahabharata).

न च तत्सर्वं स्वप्नेन्द्रजालवत्।

na ca tatsarvaṃ svapnendrajālavat।

[न (na) - not; च (ca) - and; तत्सर्वं (tatsarvaṃ) - all that; स्वप्नेन्द्रजालवत् (svapnendrajālavat) - like a dream illusion;]

Not everything is an illusion, like that in a dream.

"वैधर्म्याच्च न स्वप्नादिवत्"

"vaidharmyācca na svapnādivat"

[वैधर्म्याच्च (vaidharmyācca) - due to dissimilarity; न (na) - not; स्वप्नादिवत् (svapnādivat) - like a dream, etc.;]

इति हि भगवद्वचनम्।

iti hi bhagavadvacanam।

[इति (iti) - thus; हि (hi) - indeed; भगवद्वचनम् (bhagavadvacanam) - the word of the Lord;]

- as stated by the Lord (Vyāsa) himself (in Br.Su 2.2.29)

न च स्वप्नवत् एकजीवकल्पितत्वे मानं पश्यामः। विपर्यये माश्चोक्ता द्वितीये। उक्तं च आयास्यशाखायाम् -

na ca svapnavat ekajīvakalpitatve mānaṃ paśyāmaḥ। viparyaye māścoktā dvitīye। uktaṃ ca āyāsyaśākhāyām -

[न (na) - not; च (ca) - and; स्वप्नवत् (svapnavat) - like a dream; एकजीवकल्पितत्वे (ekajīvakalpitatve) - in the concept of a single being's imagination; मानं (mānaṃ) - evidence; पश्यामः (paśyāmaḥ) - we see; विपर्यये (viparyaye) - in the opposite case; माश्चोक्ता (māścoktā) - by me, mentioned; द्वितीये (dvitīye) - in the second; उक्तं (uktaṃ) - said; च (ca) - and; आयास्यशाखायाम् (āyāsyaśākhāyām) - in the branch of Ayasya;]

And we do not perceive any evidence that supports the idea that everything is imagined by a single being, as if in a dream. On the contrary, we have given substantiation in the second chapter to the contrary. It is also stated in the Ayasya branch of the Vedas:

"स्वप्नो ह वा अयं चञ्चलत्वान्न च स्वप्नो न हि विच्छेदो एतदिति॥"

"svapno ha vā ayaṃ cañcalatvānna ca svapno na hi vicchedo etaditi॥"

[स्वप्नः (svapnaḥ) - dream; ह (ha) - indeed; वा (vā) - or; अयम् (ayam) - this; चञ्चलत्वात् (cañcalatvāt) - due to restlessness; न (na) - not; च (ca) - and; स्वप्नः (svapnaḥ) - dream; न (na) - not; हि (hi) - indeed; विच्छेदः (vicchedaḥ) - interruption; एतत् (etat) - this; इति (iti) - thus;]

"This (the world) is indeed stated as a dream due to its restlessness, but is not a dream, as there is no interruption here."

इति।

iti।

[इति (iti) - thus;]

- stated thus.

नायं दोषः। न हि ईश्वरस्य जीवैक्यम् उच्यते। जीवस्य हि ईश्वरैक्यं ध्येयम्। तदपि न निरुपाधिकम्। अतो न प्रतिबिम्बत्वस्य विरोधि ऐक्यम्। तथा हि माधुच्छन्दसश्रुतिः -

nāyaṃ doṣaḥ। na hi īśvarasya jīvaikyam ucyate। jīvasya hi īśvaraikyaṃ dhyeyam। tadapi na nirupādhikam। ato na pratibimbatvasya virodhi aikyam। tathā hi mādhucchandasaśrutiḥ -

[न (na) - not; अयम् (ayam) - this; दोषः (doṣaḥ) - fault; न (na) - not; हि (hi) - indeed; ईश्वरस्य (īśvarasya) - of the Lord; जीवैक्यम् (jīvaikyam) - unity with the soul; उच्यते (ucyate) - is said; जीवस्य (jīvasya) - of the being; हि (hi) - indeed; ईश्वरैक्यं (īśvaraikyaṃ) - unity with the Lord; ध्येयम् (dhyeyam) - is the objective; तदपि (tadapi) - that also; न (na) - not; निरुपाधिकम् (nirupādhikam) - without condition; अतः (ataḥ) - therefore; न (na) - not; प्रतिबिम्बत्वस्य (pratibimbatvasya) - of reflection; विरोधि (virodhi) - opposed to; ऐक्यम् (aikyam) - unity; तथा (tathā) - thus; हि (hi) - indeed; माधुच्छन्दसश्रुतिः (mādhucchandasaśrutiḥ) - the scripture of Mādhucchandas;]

The statement (i.e. 'ahaṁ brahmāsmi') is not a defect. It does not state the unity of identity of the being with the Lord. To become one with the Lord is the goal. That too is not without conditions. Therefore, the "concept of reflection" (pratibimbatva) is not opposed to the concept of "merging with" (aikyam). Indeed, same is the teaching of the Vedic testimonial from Mādhucchandas:

"ऐक्यं चापि प्रातिबिम्ब्येन विष्णोः र्जीवस्यैतद्रुषयो वदन्ति।"

"aikyaṃ cāpi prātibimbyena viṣṇoḥ rjīvasyaitadṛṣayo vadanti।"

[ऐक्यं (aikyaṃ) - merging; च (ca) - and; अपि (api) - also; प्रातिबिम्ब्येन (prātibimbyena) - by reflection; विष्णोः (viṣṇoḥ) - of Vishnu; जीवस्य (jīvasya) - of the soul; एतद् (etad) - this; ऋषयः (ṛṣayaḥ) - sages; वदन्ति (vadanti) - say;]

"The sages see - the merging of the being with the Lord Vishnu, same as realising the self as a reflected image of the Lord."

इति।

iti।

[इति (iti) - thus;]

- stated thus.

अहङ्ग्रहोपासने च फलाधिक्यं अग्निवेश्यश्रुतिसिद्धम् -

ahaṅgrahopāsane ca phalādhikyaṃ agniveśyaśrutisiddham -

[अहङ्ग्रहोपासने (ahaṅgrahopāsane) - meditation on the identity of self (who am I?); च (ca) - and; फलाधिक्यं (phalādhikyaṃ) - abundance of results; अग्निवेश्यश्रुतिसिद्धम् (agniveśyaśrutisiddham) - established by the teachings of Agniveshya;]

The teachings of Agniveshya establish abundance of results in the practice of meditating on the identity of the self (who am I?):

"अहङ्ग्रहोपासकस्तस्य साम्यं अभ्याशो ह वा अश्नुते नात्र शङ्का।"

"ahaṅgrahopāsakastasya sāmyaṃ abhyāśo ha vā aśnute nātra śaṅkā।"

[अहङ्ग्रहोपासकः (ahaṅgrahopāsakaḥ) - worshipper of self as supreme; तस्य (tasya) - his; साम्यं (sāmyaṃ) - similarity, qualitative equality; अभ्याशः (abhyāśaḥ) - proximity; ह (ha) - indeed; वा (vā) - or; अश्नुते (aśnute) - attains; न (na) - not; अत्र (atra) - here; शङ्का (śaṅkā) - doubt;]

(The worshipper of self as supreme indeed attains his equality or proximity; here there is no doubt.)

"The worshipper who meditates on the self-identity (who am I?) attains similarity and proximity to it (the Lord); there is no doubt about this."

इति।

iti।

[इति (iti) - thus;]

- stated thus.

"तदीयोऽहमिति ज्ञानमहङ्ग्रह इतीरितः।"

"tadīyo'hamiti jñānamahaṅgraha itīritaḥ।"

[तदीयः (tadīyaḥ) - belonging to Him; अहम् (aham) - I; इति (iti) - thus; ज्ञानम् (jñānam) - knowledge; अहङ्ग्रहः (ahaṅgrahaḥ) - the word 'ahaṅgrahaḥ'; इति (iti) - thus; ईरितः (īritaḥ) - is said;]

"The realization of 'I belong to Him' is described as 'ahaṅgrahaḥ'".

इति वामने।

iti vāmane।

[इति (iti) - thus; वामने (vāmane) - to Vamana;]

- stated thus in the Vamana Purana.

"तद्वशत्वात् तु सोऽस्मीति भृत्यैरेव न तु स्वतः॥"

"tadvaśatvāt tu so'smīti bhṛtyaireva na tu svataḥ॥"

[तद्वशत्वात् (tadvaśatvāt) - due to being under his control; तु (tu) - but; सः (saḥ) - he; अस्मि (asmi) - I am; इति (iti) - thus; भृत्यैः (bhṛtyaiḥ) - by servants; एव (eva) - only; न (na) - not; तु (tu) - but; स्वतः (svataḥ) - by oneself;]

"Because servants are under his (master's) control, they say, 'He is I'; it does not mean they are the same."

इति च।

iti ca।

[इति (iti) - thus; च (ca) - and/ as well;]

(thus and.)

- stated thus as well.

प्रातिबिम्ब्येन सोऽस्मि भृत्यश्च इति भावना। तथा हि अयास्य शाखायाम् -

prātibimbyena so'smi bhṛtyaśca iti bhāvanā। tathā hi ayāsya śākhāyām -

[प्रातिबिम्ब्येन (prātibimbyena) - by reflection; सः (saḥ) - he; अस्मि (asmi) - am; भृत्यः (bhṛtyaḥ) - servant; च (ca) - and; इति (iti) - thus; भावना (bhāvanā) - thought; तथा (tathā) - thus; हि (hi) - indeed; अयास्य (ayāsya) - of this; शाखायाम् (śākhāyām) - in the branch;]

The analogy of reflection portrays the thought that "I am similar, and also I am subservient". Same is stated in the Ayāsya branch of the Vedas:

"भृत्यश्चाहं प्रातिबिम्ब्येन सोस्मीत्येवं ह्युपास्यः परमः पुमान् सः॥"

"bhṛtyaścāhaṃ prātibimbyena sosmītyevaṃ hyupāsyaḥ paramaḥ pumān saḥ॥"

[भृत्यः (bhṛtyaḥ) - servant; च (ca) - and; अहम् (aham) - I; प्रातिबिम्ब्येन (prātibimbyena) - by reflection; सः (saḥ) - he; अस्मि (asmi) - am; इति (iti) - thus; एवम् (evam) - in this way; हि (hi) - indeed; उपास्यः (upāsyaḥ) - to be worshipped; परमः (paramaḥ) - supreme; पुमान् (pumān) - person; सः (saḥ) - he;]

" 'The servant and I, by reflection, am he;' - indeed, this way, he is to be worshipped as the supreme person."

इति।

iti।

[इति (iti) - thus;]

- stated thus.

प्रातिबिम्ब्यं च तत्साम्यमेव ॥२४॥

prātibimbyaṃ ca tatsāmyameva ॥24॥

[प्रातिबिम्ब्यं (prātibimbyaṃ) - reflection; च (ca) - and; तत्साम्यमेव (tatsāmyameva) - that similarity only;]

The analogy of reflection depicts nothing but similarity to it (the Lord).