B.G 2.18
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः । अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ २-१८॥
These bodies have an end and are perishable, while they say the embodied beings, Jīva, are eternal, having a form similar to the Immeasurable One who is without destruction. Therefore, O Bharata, fight!
Gīta Bhāshya 2.18
Only Jīva can be addressed with the word 'śarīriṇaḥ', because only Jīva has a destroyable body.
भवतु देहस्यापि कस्यचिन्नित्यत्वमिति। नेत्याह– अन्तवन्त इति। अस्तु तर्हि दर्पणनाशात् प्रतिबिम्बनाशवदात्मनाश इत्यत आह– नित्यस्येति। 'शरीरिणः' इति ईश्वरव्यावृत्तये। नच नैमित्तिकनाश इत्याह– अनाशिन इति। कुतः? अप्रमेयेश्वरसरूपत्वात्। नह्युपाधिबिम्बसन्निध्यनाशे प्रतिबिम्बनाशः, सति च प्रदर्शके। स्वयमेवात्र प्रदर्शकः। चित्त्वात्। नित्यश्चोपाधिः कश्चिदस्ति॥
G.B 2.18.1
If someone doubts if the soul's body is also eternal, the verse 'antavanta', i.e. the one with the end, denies the same. The destruction of the mirror destroys the reflection. Similarly, if we doubt the destruction of the Soul, the word ‘nityasya’, i.e. eternal, rejects the same. The verse 'antavanta' excludes the divine God by using the word 'sharirina', i.e. one who resides in the body. The word 'anashina' shows there is no destruction for the causal body of the Lord. Why? Immeasurable lordship by his very nature is without limits. Common knowledge suggests that the destruction of the reflection does not destroy the source image. Consciousness activities show the self to be spiritual. The individual soul is the reflection of the eternal Super-soul, which certainly exists.
‘प्रतिपत्तौ विमोक्षस्य नित्योपाध्या स्वरूपया। चिद्रूपया युतो जीवः केशवप्रतिबिम्बकः।’ इति भगवद्वचनात् ॥१८॥
"Even after obtaining liberation, the individual being will ever remain an imitation of God (upādhi) in its essence. The individual being having got the liberated form will remain a reflected image of Lord Kēshava"–thus states testimonial spoken by Lord.
Gīta Tātparya 2.18
The indestructible and immeasurable properties stated in 2.17 and 2.18 are regarding God and not Jīva. The destructibility is the speciality of the physical body. But that does not mean a union of Jīva's identity with the Lord after liberation. Even the liberated continue to have a distinct identity with their non-physical body similar to the Lord. Upanishad statements emphasize the all pervading nature of God and not the union of distinct identities between the liberated and the God. They retain their distinct identity even after liberation. By experiencing one's own atman, one can know the God, the Īshwara. The insentient and the beings differ from the Lord. Nine examples in Chandogya Upanishad show a difference between Jīva and the lord only. They show His all pervading nature, not union with Jīva. The world is called 'pra-pancha' as it consists of the five types of eternal differences. The word 'īśvara' means the Lord, the owner. He owns both sentient and insentient. Both sentient and insentient ever depend on the Lord. Non-dualist thinking of considering the world and beings as illusion or non-different from the Lord is inconsistent with the Vēdic statements that convey speciality to the Lord. The concluding remarks of all branches of knowledge show distinct identity only. The non-dualistic hypothesis cannot explain how illusion arises again and again from the blissful defect free Brahman.
शरीरिणां तु देहहान्यादिना नाशो विद्यते एव। 'येन सर्वमिदं ततम्' इति तस्यैव लक्षणकथनात् न जीवानां देशतः गुणतश्च पू'्णता। अनिच्छया द'हान्यादेरेव दुःखावाप्तिः सिद्धा। तस्मादनाशिनो अप्रमेयस्य विष्णोः पूजार्थं युद्ध्यस्व। तत्प्रसादाधीनत्वाद् दुःखनिवृत्तेः सुखस्य च।
Those with a body certainly experience its destruction because of killing and other factors. The verse 2.17 describes the characteristics of God alone by stating 'by which all this exists'. Because individual souls are incomplete concerning space and quality. Despite not wanting it, individual souls still experience misery. This is consequent to their getting body and because of its subsequent destruction. Therefore, fight the war as the worship of Lord Vishnu, who is indestructible and immeasurable. By His grace alone, one gets freedom from misery and also happiness.
'ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः। तेषामहं समुद्धर्ता' (गीता १२-६) इत्यादेः।
"I uplift those who perform actions after giving up all attachments and who are devoted to me."–stated in Bhagavad Gita 12.6
जीवपक्षे 'नित्यस्योक्ताः' इत्युक्तत्वात् 'अनाशिनः' इति पुनरुक्तिः। 'अविनाशि, येन सर्वमिदं ततम्' इत्युक्तस्यैव 'अनाशिनोप्रमेयस्य' इति प्रत्यभिज्ञानाच्च।
In the verse 2.18, if the everlasting quality is being attributed to the individual soul, the indestructible quality becomes a repetition. Thus, the properties of indestructibility stated in 2.17 for 'all this', and indestructible and immeasurable properties stated in 2.18 are to be recognized (with God).
'इमे देहाः' इति विशेषणान्नित्यश्चिदानन्दात्मकः स्वरूपभूतो देहो मुक्तानामपि विद्यत इति ज्ञायते।
While stating 'ime dehahah' i.e. 'in this body' in the verse 2.18, the destructibility is the speciality of the physical body. From this it becomes apparent, the body of liberated individuals is of the form of a blissful spirit, the essence of being.
"न वर्तते यत्र रजस्तमस्तयोः सत्वं च मिश्रं न च कालविक्रमः। न यत्र माया किमुतापरे हरे- रनुव्रता यत्र सुरासुरार्चिताः॥ श्यामावदाताः शतपत्रलोचनाः पिशङ्गवस्त्राः सुरुचः सुपेशसः। सर्वे चतुर्बाहव उन्मिषन्मणि - प्रवेकनिष्काभरणाः सुवर्चसः॥ प्रवालवैडूर्यमृणालवर्चसां परिस्फुरत्कुण्डलमौलिमालिनाम्। भ्राजिष्णुभिर्यः परितो विराजते लसद्विमानावलिभिर्महात्मनाम्॥ विद्योतमानप्रमदोत्तमाभिः सविद्युदभ्रावलिभिर्यथा नभः"॥ इति हि भागवते।
"Where three qualities of 'satva', 'rajas', and 'tamas', and their mixture does not act; where there is no influence of Maya, the illusion born of ignorance; where both gods and demons worship Lord Hari and act under Him; where the liberated with blue bodies, sparkling eyes like the thousand petal flowers, wearing exquisite cloths, all having four arms, who are adorned with jewels and precious beads, who are glowing with essence, effulgent, wearing ear ornaments and flower garlands, splendid and full of valour, shine in various ways. Those superior beings dwell in planes along with their consorts in effulgent lit-up skies."–states Bhagavata.
चिदानन्दशरीरेण सर्वे मुक्ता यथा हरिः। भुञ्जते कामतो भोगांस्तदन्तर्बहिरेव च॥ इति परमश्रुतिः।
"All the liberated beings, similar to Lord Hari, having blissful joy as the body enjoys and partakes with lust both inside and outside."–states Parama Sruti.
न च जीवेश्वरैक्यं मुक्तावपि।
These do not show the union of an individual being with God even after liberation.
'इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः। सर्गेपि नोपजायन्ते प्रलये न व्यथन्ति च'। (गीता, १४-२)
"Having resorted to this knowledge and secured a form like mine, they are not born even at the time of creation, nor suffer pain at the time of dissolution of the world."–Bhagavad Gita 14.2
'यो वेद निहितं गुहायां परमे व्योमन्। सोश्नुते सर्वान्कामान्सह ब्रह्मणा विपश्चिता’।
"The one who knows and understands the Super soul in the cave of the heart stays with the all-knowing Brahman and enjoys all pleasures."
'एतमानन्दमयमात्मानमुपसङ्क्रम्य। इमान् लोकान् कामान्नी कामरूप्यनुसञ्जरन्। एतत्सामगायन्नास्ते'।
"The liberated beings, having got the blissful super soul enjoys all their desires, assume forms they want, dwell as they wish in various worlds, and sing happily the sāman–'hā vuhā vuhā'!."
'सर्वे नन्दन्ति यशसागतेन सभासाहेन सख्या सखायः। किल्बिषस्पृत्पितुषणिर्ह्येषामरं हितो भवति वाजिनाय'।
"Liberated who will be mutual friends will always be satisfied with their friendly Lord, who governs the assembly. He takes care of their wellbeing without injustice and provides them with agreeable food."
"ऋचां त्वः पोषमास्ते पुपुष्वान् गायत्रं त्वो गायति शक्वरीषु। ब्रह्मा त्वो वदति जातविद्यां यज्ञस्य मात्रां विमिमीत उ त्वः"।
"The Liberated Brahmas, one is engaged in chanting the Vēdic hymns, the other is engaged singing the hymns of Gayatri and shakvārī meters, the third is narrating the knowledge of creation, the fourth is mediating on the order of sacrifice”.
"परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यते स तत्र पर्येति जक्षन् क्रीडन् रममाणः। स्त्रीभिर्वा यानैर्वा … । तदा विद्वान्पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति।"
"Attaining the super effulgent form, he experiences the true self. There he plays, travels, and enjoys as per his/her desire… There, devoid of the past impressions due to good and bad deeds, with pure disposition, he obtains the most exalted nearness to the Lord".
"मुक्ताः प्राप्य परं विष्णुं तद्देहं संश्रिता अपि। तारतम्येन तिष्ठन्ति गुणैरानन्दपूर्वकैः"॥
"The liberated obtain the supreme lord Vishnu. Though supported by his body, they live following their natural hierarchy based on qualities and bliss."
भूपा मनुष्यगन्धर्वा देवाः पितर एव च। आजानेयाः कर्मदेवास्तत्त्व(रूपाः)देवाः पुरन्दरः॥ शिवो विरिञ्चिरित्येते क्रमाच्छतगुणोत्तराः । मुक्तावपि तदन्ये ये भूपाच्छतगुणावराः॥ न समो ब्रह्मणः कश्चिन्मुक्तावपि कथञ्चन । ततः सहस्रगुणिता श्रीस्ततः परमो हरिः॥ अनन्तगुणितत्वेन तत्समः परमोपि न।
"Kings, Gandharvas, gods, ancestral gods, action-gods, principle-gods, Indra, god Rudra, and the creator Brahma are hundred-fold superior each in order, respectively. The humans who differ from these are a hundredfold lower compared to Kings. Even in Mokha, none will be equal to lord Brahma. Thousand times superior to Him is goddess Shri. Infinitely superior to her is Lord Hari. None can equal or surpass Him."
अक्षण्वन्तः कर्णवन्तः सखायो मनोजवेष्वसमा बभूवुः। आदघ्नास उपकक्षास उ त्वे ह्रदा इव स्नात्वा उ त्वे ददृश्रे। कामस्य यत्राप्ताः कामास्तत्र माममृतं कृधीन्द्रायेन्द्रो परिस्रव॥
"The liberated use fully the utility of eyes, ears, and other senses without any conflict and know according to their capacity”. “Give us the liberation in such worlds where all our wishes are fulfilled”.
इत्यादि मोक्षानन्तरमपि भेदवचनेभ्यः।
These statements clearly show the difference between liberated and the God even after liberation.
'यत्र त्वस्य सर्वमात्मैवाभूत्तत्केन कं पश्येत्'। 'यद्वै तन्न पश्यति पश्यन्वै तन्न पश्यति'। 'न हि द्रष्टुर्दृष्टेर्विपरिलोपो विद्यते'। 'अविनाशित्वान्न तु तद्द्वितीयमस्ति । ततोन्यद्विभक्तं यत्पश्येत्'।
"In liberation, when everything will be of the essence, the atman; who should see? What can we see? The person in a deep sleep sees nothing, even though he knows his essence. Here, it does not indicate a defect to his knowledge of existence, because he is without destruction (avinashi). In deep sleep, there are no objects different from himself."
'परमं ब्रह्म वेद ब्रह्मैव भवति'। 'तत् त्वमसि' । 'अहं ब्रह्मास्मि'
“The one who knows the Ultimate Brahman becomes brahman.” “Oh Shwetaketu,you are that!” “My existence is that of Brahman.”
न च इत्यादिवाक्यविरोधः।
The above statements do not oppose the earlier quoted testimonials.
सञ्ज्ञानाशो यदि भवेत्किमुक्त्या नः प्रयोजनम्। मोहं मां प्रापयामास भवानत्रेति चोदितः॥ याज्ञवल्क्यः प्रियामाह नाहं मोहं ब्रवीमि ते। भूतजज्ञानलोपः स्यान्निजं ज्ञानं न लुप्यते॥ न च ज्ञेयविनाशः स्यादात्मनाशः कुतः पुनः॥
[The conversation between Yajnavalkya and Maitreyi in Brihadaranyaka Upanishad is clarified] Maitreyi objects to Yajnavalkya's teaching saying–"What is the use of liberation if liberated are going to experience the destruction of their knowledge, because of which they cannot differentiate?" Then Yajnavalkya clarifies–"I have not misled you. The liberated will not have action-oriented becoming-knowledge (bhūtaja-jnāna), but they will continue to have existential-being-knowledge (nija-jnāna). Will destruction of existential knowledge not lead to destruction of the atman itself? How can that be?"
वभावतः पराद्विष्णोर्विश्वं भिन्नमपि स्फुटम्। अस्वातन्त्र्याद्भिन्नमिव स्थितमेव यदेदृशम्॥ तदा घ्राणादिभोगः स्यात्स्वरूपज्ञानशक्तितः। तदात्मानुभवोपि स्यादीश्वरज्ञानमेव च॥ यदान्यं न विजानाति नात्मानं नेश्वरं तथा। पुरुषार्थता कुतस्तु स्यात्तदभावाय को यतेत्॥ तस्मात्स्वभावज्ञानेन भिन्ना विष्णुसमीपगाः। भुञ्जते सर्वभोगांश्च मुक्तिरेषा न चान्यथा॥
We can grasp that the universe is naturally different from the transcendental Vishnu. Though the universe is different, it has no independent existence. So, it is possible to smell and experience through senses alone, because of which we can know one's being. By experiencing one's atman, the essence, one can know the God, Īshwara. Otherwise, it is not possible to know either atman or Īshwara. What is the use of such a hypothetical liberated state (without knowledge of atman or Īshawara)? How can it be the ultimate goal of the human pursuit (purushartha)? Therefore, by the knowledge of their essence liberated will be distinct, but near to lord Vishnu. They enjoy all pleasures, not the other way.
यन्न पश्येत् परो विष्णुः द्वितीयत्वेन स स्वतः। तद्द्वितीयं न भवति प्रादुर्भावात्मकं वपुः॥ प्रधानपुरुषादन्यत् यत्तस्मात् भिन्नमीश्वरः। विभक्तत्वेन नियतं यस्मात् पश्यति सर्वदा। पश्यन्नेव यतो विष्णुः तदभेदं न पश्यति। चेतनाचेतनस्यास्य नाभेदोस्ति ततोमुना। न हि ज्ञानविलोपोस्ति सर्वज्ञस्य परेशितुः॥
That which the supreme Vishnu does not perceive as different from himself, that does not become differentiated post manifestation. As he sees the unmanifest prakrti and the beings as different, they differ from the Lord. Though different, He is seen to control them always. Thus, some sages perceive the beings and the insentient as non-different from the lord Vishnu. The knowledge of the omniscient Lord can't get distorted.
ब्रह्माणि जीवाः सर्वेपि परब्रह्माणि मुक्तिगाः। प्रकृतिः परमं ब्रह्म परमं महदच्युतः॥ नैव मुक्ता न प्रकृतिः क्वापि हि ब्रह्मवैभवम्। प्राप्नुवन्त्यपि तज्ज्ञानान्निजं ब्रह्मत्वमाप्यते॥ यद्यस्य परमेशत्वं तदा स्याद्दुःखिता कुतः। दुःखी चेत्कुत ईशत्वमनीशो ह्येव दुःखभाक्॥ कुतः सर्वविदोज्ञत्वं क्व भ्रमोप्यज्ञतां विना। तस्मान्नैवेश्वरो जीवस्तत्प्रसादात्तु मुच्यते॥
All living beings are addressed with the term 'Brahma'. Similarly, the beings who have attained liberation are addressed by the term 'para-brahma'. Prakrti is addressed as 'pramam-brahma'. But more significant than that is Supreme Achyuta. Never it is possible to attain the glory of Brahman by either liberated beings or Pakrti. When they are said to attain 'Brahmatva', it only means they attained the accurate knowledge of Brahman to their capacity. If beings are Supreme Lords, then why do they experience misery? If a being is suffering, how can he be the Supreme Lord? If being is the all-knowing omniscient, how can illusion and ignorance arise in Him? Therefore, the living entity is not God, and God's grace liberates him.
अहेयत्वदहंनामा भगवान्हरिरव्ययः। ब्रह्मासौ गुणपूर्णत्वात् अस्मि असौ असनान्मितेः। असनादसिनामासौ तेजस्त्वात् त्वमितीरितः। सर्वैः क्रियापदैश्चैव सर्वेः द्रव्यपदैरपि। सर्वैः गुणपदैश्चैव वाच्य एको हरिः स्वयम्। युष्मत्पदैः प्रातियोग्यात् तद्युतैश्च क्रियापदैः। अस्मत्पदैरान्तरत्वात् क्रियार्थैश्च तदन्वयैः। परोक्षत्वात्तत्पदैश्च मुख्यवाच्यः स एव तु।
As He can never be avoided (as both Prakrti and Jivas depend on him), the inexhaustible Supreme Lord Hari is called 'aham'. As all auspicious qualities are complete in him, he is called 'Brahma'. As he is without limits, he is called 'Asmi'. As he has self-effulgence, he is called 'tvam'. All the verbs, all the substantives, and all the qualitative primarily only convey Lord Hari himself. As he represents capability in everyone that is of value, the term 'yushmat' and all the verbs constituted by 'yushmat' convey Him. As he is stationed within everyone, the term 'asmat' and all verbs that are rooted in 'asmat' convey Him. As he is the doer, though he is invisible, the term 'tat' primarily conveys Him.
सर्वान् वेदानधीत्यैव प्रज्ञाधिक्येन हेतुना। श्वेतकेतुरहङ्कारात् प्रायशो नास्मि मानुषः॥ देवो वा केशवांशो वा नैषा प्रज्ञान्यथा भवेत्। एवं महत्त्वबुद्ध्यैव दर्पपूर्णोभ्यगात् पितुः॥ सकाशमकृताचारं तं दृष्ट्वा स्तब्धमज्ञवत्। पितोवाच कुतः पुत्र स्तब्धता त्वामुपागता॥ प्रायो नारायणं देवं नैव त्वं पृष्टवानसि। यस्मिन् ज्ञाते तु अविज्ञातज्ञानादीनां फलं भवेत्॥ प्राधान्यात् सदृशत्वाच्च तदधीनमिति स्फुटम्। तत्सृष्टं चेति विज्ञातं फलवदि्ध भवेज्जगत्। स्वातन्त्र्येणास्य विज्ञानं मिथ्याज्ञानमनर्थकृत्॥
[Clarification is provided regarding 'tatvamasi' statement from Upanishad.] Shvetaketu, having studied all the Vedas, being proud of his intelligence, with a false ego, started thinking after all he may not be human. “I must be a Deva or part of God! Else, how can I be so intelligent?” Thinking so, proud of his intelligence, with arrogance, he came to see his father. Observing the misbehaviour of his son filled with ignorance, Father enquired–"Hey Son, why are you filled with false ego"? Probably you have not enquired about the all-pervading lord Narayana. If you understand Him, you will gain a deep understanding of other things as well that are not studied directly. From the study, it becomes clear that He is the primary and everything else is always under His control. The firm understanding that the world is His creation results in a better understanding of the world. To understand oneself or the world as independent is wrong knowledge and results in downfall.
यथा चैवैकमृत्पिण्ड ज्ञानादेः सदृशत्वतः। मृण्मयं तदकार्यं च ज्ञातं मृदिति वै भवेत्। यथैव मृत्तिकेत्यादिनित्यनामप्रवेदनात्। वाचारब्धमनित्यं तु ज्ञातं तन्मूलमित्यपि। एवं कारणभूतोसौ भगवान् पुरुषोत्तमः। प्रधानश्च स्वतन्त्रश्च तन्मूलमखिलं जगत्। तदाधारं विमुक्तौ च तदधीनं सदा स्थितम्। स सूक्ष्मो व्यापकः पूर्णः तदीयमखिलं जगत् । तस्मात् तदीयः त्वमसि नैव सोसि कथञ्चन।
By studying a lump of clay and by knowledge of its properties, it is possible to understand and know the clay and objects made of clay elsewhere. Similarly, by understanding the meaning of the eternal root word 'mrutika', we come to know the meaning of non-eternal, derived words meaning as well. Similarly, by knowing Lord Purushottama, the supreme among beings, as the primary cause, as independent, as the root, one can know the universe as well. He supports even the liberated beings. They depend on Him, and they are stationed in Him. He is subtle, all-pervading, and complete, and from Him is the entire universe. Therefore, you are His and can never become Him.
यथा पक्षी च सूत्रं च नाना वृक्षरसा अपि। यथा नद्यः समुद्रश्च यथा वृक्षपरावपि। यथा धानाः परश्चैव यथैव लवणोदके। यथा पुरुषदेशौ च यथाज्ञज्ञानदावपि। यथा स्तेनापहार्यौ च तथा त्वं च परस्तथा। भिन्नौ स्वभावतो नित्यं नानयोरेकता क्वचित्। एवं भेदोखिलस्यापि स्वतन्त्रात् परमेश्वरात्। परतन्त्रं स्वतन्त्रेण कथमैक्यमवाप्नुयात्। स जीवनामा भगवान् प्राणधारणहेतुतः। उपचारेण जीवाख्या संसारिणि निगद्यते। तदधीनमिदं सर्वं नान्याधीनः स ईश्वरः।
(Examples from Chandogya Upanishad chapter 6 are explained) As between a bird and the thread, between nectar and various trees; As between rivers and ocean, between the tree and the God; As between seeds and the invisible, between salt and water; As between Purusha and the country in which he dwells, between an ignorant person and the giver of knowledge; As between the robber and the stolen object, between you and the other; In the above said examples, there is always a difference between entities based on their very nature. There is never a union between them anywhere. Similarly, the entire universe differs from the independent supreme lord. How is it possible for the dependent to merge with the independent? The word 'Jīva' is primarily addressed to the Lord as He sustains life. For the sake of worldly transactions, the being is addressed as 'Jīva' secondarily. These examples show that the Lord, Īshwara, is never under the control of anyone. Everything is under His control.
जीवेश्वरभिदा चैव जडेश्वरभिदा तथा। जीवभेदो मिथश्चैव जडजीवभिदा तथा। जडभेदो मिथश्चेति प्रपञ्चो भेदपञ्चकः। विष्णोः प्रज्ञामितं यस्मात् द्वैतं न भ्रान्तिकल्पितम्। अद्वैतः परमार्थोसौ भगवान् विष्णुरव्ययः। परमत्वं स्वतन्त्रत्वं सर्वशक्तित्वमेव च। सर्वज्ञत्वं परानन्दः सर्वस्य तदधीनता। इत्यादयो गुणा विष्णोः नैवान्यस्य कथञ्चन। अभावः परमद्वैते सन्त्येव ह्यपराणि तु। विकल्पो विनिवर्तेत कल्पितो यदि केनचित्। अद्वैतं ज्ञानिनां पक्षे न तस्मात् विद्यते क्वचित्। इत्यादिश्रुतिभ्यः अर्थान्तरस्यैव अवगतत्वात्।
The difference between the being and the supreme lord, the difference between the insentient and the supreme lord, the difference between the beings, the difference between the insentient and the beings, and the difference between various insentient - are the five types of eternal differences with which the world called 'pra-pancha' (literally to mean five-fold difference) comprises. As Lord Vishnu is aware of these five differences, they are not illusionary. As Lord Vishnu is the supreme purpose and unchanging, he is called 'advaita', the one without a second. He has the qualities of supremacy, independence, omnipotence, omniscience, and transcendental bliss, and all are under his control. All these qualities are in Lord Vishnu and can never reside at once in others. There are no lacunas in the supreme 'advaita', the one without a second, that exist in others. Even if such characters are imagined by others, they will finally be corrected. Non-duality is not on the side of the wise, therefore, it is not exhibited anywhere. Thus, from these Vedic sentences, the difference only can be deciphered.
एकपिण्डनामधेयेतिशब्दानां वैयर्थ्यं चान्यथा। न च एकविज्ञानेन सर्वविज्ञानं तत्पक्षे। न हि शुक्तिज्ञो रजतज्ञ इति व्यवहारः। नवकृत्वोपि भेदे एव दृष्टान्तोक्तेश्च। तस्मादतत्त्वमसीत्येवोच्यते।
Otherwise, the statements such as "One egg", and "One body from another" are not required (as the word 'one' is used to show the difference with the other). Also, it will be inappropriate to state, by knowing one item, knowledge of all items is possible (as there is only one item as per non-dualists). Also, it is not a norm in the world that a knower of the purity of silver is also the knower of silvery illusion. In all nine examples, we can decipher differences only. Therefore, what is said is "atatva masi", i.e., "You are different" in the Upanishad.
Note: The Upanishad statement "सर्वं तत्सत्यं स आत्मातत्त्वमसि श्वेतकेतो(6.9.4) as per Madhav needs to be split as "सर्वं तत्सत्यं स आत्म अतत्त्वमसि श्वेतकेतो”
ऐतदात्म्यमित्येतदात्मसम्बन्धि, तत्स्वामिकम्। त्वमपि तदैतदात्म मेवासि न सोसीति वा। तदिति लिङ्गसाम्यं चात्र। अविद्यमानमेव ईश्वरं सृष्ट्यादिकं च अप्राप्तमेव आत्मनो भिन्नत्वेन प्रापयित्वा तन्निषेधे कथं श्रुतेः उन्मत्तवाक्यत्वं न स्यात्? अनुवादोपि 'यदिदं वदन्ति तन्न युज्यते'इत्यादिवाक्यं परिहारे विशेषयुक्तिं च विना न दृष्टः। अतिप्रसङ्गश्चान्यथा। अभेदानुवादेन भेदोपदेशः किमिति न स्यात्?
This does not conflict with the previous phrase "एषोऽणिम् ऐतदात्म्यमिदं सर्वं", as it only indicates everything is related to "atman" and is owned by Him. So, the entire sentence means "You are having the all-pervading 'atman' as your owner, and you are not the same as Him". This interpretation is grammatically compliant with 'tat' being a neutral gender as well. Otherwise, we have to interpret the "Lord" who does creation and other activities as non-existent, as his existence as Lord is possible only if He is different from the beings. By rejecting it (creation activity of the Lord), several Vedic statements lose their sanity. If one argues these earlier statements are paraphrased initially to reject them, it is inappropriate. Such statements do not provide a resolution and add unwanted special logic. It becomes overthinking as well. Why would an interpretation trying to teach non-duality end up teaching difference as well?
सर्वशाखान्ते भेदोक्तेश्च एतदेव युक्तम्।
In the concluding remarks, all branches of knowledge advocated the distinct identity only. So, it is prudent to interpret accordingly.
"न असंवत्सरवासिने प्रब्र"यात् न अप्रवक्त्रे इत्याचार्याः आचार्याः"
"Until one stays for one year, demonstrates good conduct, and exhibits the ability to teach others, one should not teach the secret knowledge."
"अहं विश्वं भुवनमभ्यभवाम्"
"I transcend the universe and am far superior in quality."
"अनन्ते स्वर्गे लोके ज्येये प्रतितिष्ठति प्रतितिष्ठति इति ब्रह्मविदो विदुः"
"In the infinite heavenly world, in the victory, He is stationed, He is stationed" - thus conclude those who have realised Brahman.
"नमो विष्णवे महते करोमि"
"Offer my obeisances to Vishnu, the great!"
"पश्यन्त्यात्मन्यवस्थितम्"
"They see Him stationed in their heart."
इत्यादि॥
So, states various testimonials.
न चेश्वरः तद्भेदो वा प्रत्यक्षादिसिद्धः। तत्पक्षे तु ऐक्यादेरपि मिथ्यात्वात् स्वरूपस्य च सिद्धत्वात् व्यर्थैव श्रुतिः। लक्षितस्वरूपस्यापि न स्वरूपात् विशेषः। निर्विशेषत्वोक्तेः। मिथ्याविशेषोक्तौ च अप्रामाण्यं श्रुतेः। मिथ्यात्वं च मिथ्यैव तेषाम्। अतः सत्यत्वं सत्यं स्यात् च।
Perhaps (as per non-dualist), direct perception neither proves God nor his identity as distinct. With that assumption, as per non-dualist, the reality is false, an illusion. It renders the Vedic statements useless. Non-dualists must consider the perceived form (of God) as not special and not distinct from its natural form. It ends up advocating non-speciality (to God). This falsifies the Vedic statements that advocate speciality. then, Vedic statements lose significance as a valid source of knowledge. Hence, the illusionary nature of reality is false. The reality of the world is the truth and shall remain so.
उपाधिकृतभेदे पि उपाधेः मिथ्यात्वे तु अप्राप्तमेव उपाधिभेदं प्रापयित्वा पुनः निषिद्ध्यते इति स एव दोषः। सत्योपाधिपक्षेपि हस्तपादाद्युपाधिभेदेपि भोकतुः एकत्वदृष्टेः एकेनैव ईश्वरेण सर्वोपाधिगतं सुखं दुःखं भुज्येतेत्येवमादयो दोषाः समा एव। अचेतनानामनुभवाभावात् न तत्साम्यम्। अतो जीवेश्वरयोः भेद एवेति सिद्धम् ॥ १८ ॥
If variance and distinct identities (in the world) are created because of illusion, appearance being false, and resulting from ignorance, it is forbidden to obtain a distinct appearance again and again (as ignorance must have been born from knowledge). This is the defect in the argument. Even if we consider the appearance to be real (a form of God), then one must see the vision of the same god, non-duality, in the different appearances of the hand and legs of the enjoyer. The enjoyer not only experiences pleasure but also misery in all its appearing forms. This attaches defect (to the Lord). It is not equivalent to the insentient's absence of experiencing. Hence, it is proved that there is a difference between the Lord and living beings.
