B.G 2.18
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः । अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ २-१८॥
antavanta imē dēhā nityasyōktāḥ"śarīriṇaḥ । anāśinōpramēyasya tasmād yuddhyasva bhārata ॥18॥
[antavanta = perishable / those that have end; imē = all these; dēhā = bodies; nityasya = eternal; uktāḥ = said; śarīriṇaḥ = embodied beings, i.e. Jīva;। anāśinaḥ = without destruction; apramēyasya = having form similar to the Immeasurable one; tasmād = therefore; yuddhyasva = fight; bhārata = Oh decedent of Bharata;]
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॥
bhavatu dēhasyāpi kasyacinnityatvamiti। nētyāha–antavanta iti। astu tarhi darpaṇanāśāt pratibimbanāśavadātmanāśa ityata āha–nityasyēti। ‘śarīriṇaḥ’ iti īśvaravyāvr̥ttayē। naca naimittikanāśa ityāha– anāśina iti। kutaḥ? apramēyēśvarasarūpatvāt। nahyupādhibimbasannidhyanāśē pratibimbanāśaḥ, sati ca pradarśakē। svayamēvātra pradarśakaḥ। cittvāt। nityaścōpādhiḥ kaścidasti॥
G.B 2.18.1
[bhavatu = like soul; dēhasyāpi = body also; kasyacit = of someone; nityatvamiti = is eternal; । nētyāha = not so; antavanta iti = is conveyed by ‘antavanta' verse; astu tarhi = exists therefore; darpaṇanāśāt = with the destruction of mirror; pratibimbanāśavat = the reflection is destroyed; ātmanāśa = atman is destroyed; ityata āha = therefore is said; nityasyēti = is eternal; ‘śarīriṇaḥ' iti = by stating ‘sharirina' i.e one who is residing in the body; īśvaravyāvr̥ttayē = the divine god is excluded; । naca = not exists; naimittika = causal nāśa = destruction; ityāha = is said; anāśina iti = by using the word 'anashina', the indestructible; kutaḥ? = why? apramēya = immeasurable; īśvara = the Lord; svarūpatvāt = being its very nature; nahyupādhi = not limiting; bimbasannidhya = the source image; nāśē = by destruction of; pratibimbanāśaḥ = the destruction of the reflection; sati ca pradarśakē = commonly demonstrated; । svayamēvātra = self alone is here; pradarśakaḥ = is demonstrated; cittvāt = as it is spiritual is nature;। nityaścōpādhiḥ = as it is limiting and substitute for the eternal; kaścidasti = certainly exists;]
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॥
‘pratipattau vimōkṣasya nityōpādhyā svarūpayā। cidrūpayā yutō jīvaḥ kēśavapratibimbakaḥ।’ iti bhagavadvacanāt ॥18॥
"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।
śarīriṇāṁ tu dēhahānyādinā nāśō vidyatē ēva। 'yēna sarvamidaṁ tatam' iti tasyaiva lakṣaṇakathanāt na jīvānāṁ dēśataḥ guṇataśca pū'ṇatā। anicchayā da'hānyādērēva duḥkhāvāptiḥ siddhā। tasmādanāśinō apramēyasya viṣṇōḥ pūjārthaṁ yuddhyasva। tatprasādādhīnatvād duḥkhanivr̥ttēḥ sukhasya ca।
[śarīriṇāṁ tu = those with body; dēha = body; hānyādinā = being killed and other types; nāśō = destruction; vidyatē ēva = certainly occurs; 'yēna sarvamidaṁ tatam'' = ‘by which all this exists'; iti tasyaiva lakṣaṇakathanāt = here (2.17) His characteristics are described; na = not; jīvānāṁ = that of individual so'ls; dēśataḥ = space'guṇata'ca = and quality; pūrṇata' = completeness; anicchayā = without desiring; dēhahānyādērēva = obtaining body and its destruction; duḥkhāvāptiḥ = and associated misery; siddhā = is established; tasmādanāśinō = therefore the indestructible; apramēyasya = immeasurable; viṣṇōḥ = Lord Vishnu; pūjārthaṁ = for the sake of worshiping; yuddhyasva = fight the war; tatprasādādhīnatvād = by His grace alone; duḥkhanivr̥ttēḥ = freedom from misery; sukhasya ca = and also happiness; ]
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।
'yē tu sarvāṇi karmāṇi mayi saṁnyasya matparāḥ। tēṣāmahaṁ samuddhartā' (gītā 12-6) ityādēḥ।
"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।
jīvapakṣē 'nityasyōktāḥ' ityuktatvāt 'anāśinaḥ' iti punaruktiḥ। 'avināśi, yēna sarvamidaṁ tatam' ityuktasyaiva 'anāśinōpramēyasya' iti pratyabhijñānācca।
[jīvapakṣē = if it is addressed to jiva; nityasyōktāḥ = the everlasting quality; ityuktatvāt = being indicated; 'anāśinaḥ' = indestructible quality; iti punaruktiḥ = becomes a repetition; । 'avināśi, = indestructible; yēna= means; sarvamidaṁ tatam = all this; ityuktasyaiva = thus being said; anāśinōpramēyasya = indestructible and immeasurable; iti pratyabhijñānācca = is to be recognized;]
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।
'imē dēhāḥ' iti viśēṣaṇānnityaścidānandātmakaḥ svarūpabhūtō dēhō muktānāmapi vidyata iti jñāyatē।
['imē dēhāḥ' iti = while stating 'ime dehaha' i.e 'in this body' in verse 2.18; viśēṣaṇa anityayaḥ ='indicates destructibility as a specially; cidānanda ātmakaḥ = blissful spirit; svarūpabhūtō = is the essence of being; dēhō = in the body; muktānāmapi = even for the liberated; vidyata = becomes apparent; iti jñāyatē = thus to be understood;]
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।
"na vartatē yatra rajastamastayōḥ satvaṁ ca miśraṁ na ca kālavikramaḥ। na yatra māyā kimutāparē harē- ranuvratā yatra surāsurārcitāḥ॥ śyāmāvadātāḥ śatapatralōcanāḥ piśaṅgavastrāḥ surucaḥ supēśasaḥ। sarvē caturbāhava unmiṣanmaṇi - pravēkaniṣkābharaṇāḥ suvarcasaḥ॥ pravālavaiḍūryamr̥ṇālavarcasāṁ parisphuratkuṇḍalamaulimālinām। bhrājiṣṇubhiryaḥ paritō virājatē lasadvimānāvalibhirmahātmanām॥ vidyōtamānapramadōttamābhiḥ savidyudabhrāvalibhiryathā nabhaḥ"॥ iti hi bhāgavatē।
[na vartatē = it does not act; yatra = where; rajastamastayōḥ satvaṁ ca miśraṁ = rajas, tamas, and satva qualities that are mixed; na 'kālavikramaḥ = and not the deformations because of time; na yatra = where, not; māyā = Maya, illusion, kimutāparē harē = What Lord Hari wants; ranuvratā = act in accordance; yatra = where; surāsurārcitāḥ = worshipped by both sura and asuras; śyāmāvadātāḥ = blue bodies; śatapatralōcanāḥ = eyes like thousand petal flowers; piśaṅgavastrāḥ surucaḥ supēśasaḥ = who are wearing exquisite cloths and pure; sarvē caturbāhava = all are four armed; unmiṣanmaṇi – pravēkaniṣkābharaṇāḥ = who are adorned with jewels and precious beads; suvarcasaḥ = who are glowing with essence; pravālavaiḍūryamr̥ṇālavarcasāṁ = it is effulgent and bright filled with jewels and precious stones; parisphuratkuṇḍalamaulimālinām = wearing ear ornaments and flower garlands; bhrājiṣṇubhiryaḥ = splendid and full of valour; paritō virājatē = they shine in various ways; lasadvimānāvalibhirmahātmanām = those superior beings dwell in planes; vidyōtamānapramadōttamābhiḥ = along with their consorts; savidyudabhrāvalibhiryathā nabhaḥ = effulgent like the lit up sky with smoky clouds; iti hi bhāgavatē ]
"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।
cidānandaśarīrēṇa sarvē muktā yathā hariḥ। bhuñjatē kāmatō bhōgāṁstadantarbahirēva ca॥ iti paramaśrutiḥ।
[cidānandaśarīrēṇa = have blissful joy as body; sarvē muktā = all liberated beings; yathā hariḥ = like Lord Hari; bhuñjatē = they eat; kāmatō = with lust; bhōgāṁstadantarbahirēva = enjoy both his inside and outside; ca = and; iti paramaśrutiḥ = thus states parama sruti;]
"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।
na ca jīvēśvaraikyaṁ muktāvapi।
[na ca jīvēśvaraikyaṁ = The union of individual being, and the God is not indicated; muktāvapi = even after liberation; ]
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)
'idaṁ jñānamupāśritya mama sādharmyamāgatāḥ। sargēpi nōpajāyantē pralayē na vyathanti ca'। (gītā, 14-2)
"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’।
'yō vēda nihitaṁ guhāyāṁ paramē vyōman। sōśnutē sarvānkāmānsaha brahmaṇā vipaścitā'।
"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'।
ētamānandamayamātmānamupasaṅkramya। imān lōkān kāmānnī kāmarūpyanusañjaran। ētatsāmagāyannāstē'
"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'।
'sarvē nandanti yaśasāgatēna sabhāsāhēna sakhyā sakhāyaḥ। kilbiṣaspr̥tpituṣaṇirhyēṣāmaraṁ hitō bhavati vājināya'।
"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"।
"r̥cāṁ tvaḥ pōṣamāstē pupuṣvān gāyatraṁ tvō gāyati śakvarīṣu। brahmā tvō vadati jātavidyāṁ yajñasya mātrāṁ vimimīta u tvaḥ"।
"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।"
"paraṁ jyōtirupasampadya svēna rūpēṇābhiniṣpadyatē sa tatra paryēti jakṣan krīḍan ramamāṇaḥ। strībhirvā yānairvā … । tadā vidvānpuṇyapāpē vidhūya nirañjanaḥ paramaṁ sāmyamupaiti।"
"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"॥
"muktāḥ prāpya paraṁ viṣṇuṁ taddēhaṁ saṁśritā api। tāratamyēna tiṣṭhanti guṇairānandapūrvakaiḥ"॥
"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।
bhūpā manuṣyagandharvā dēvāḥ pitara ēva ca। ājānēyāḥ karmadēvāstattva(rūpāḥ)dēvāḥ purandaraḥ॥ śivō viriñcirityētē kramācchataguṇōttarāḥ । muktāvapi tadanyē yē bhūpācchataguṇāvarāḥ॥ na samō brahmaṇaḥ kaścinmuktāvapi kathañcana । tataḥ sahasraguṇitā śrīstataḥ paramō hariḥ॥ anantaguṇitatvēna tatsamaḥ paramōpi na।
"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॥
akṣaṇvantaḥ karṇavantaḥ sakhāyō manōjavēṣvasamā babhūvuḥ। ādaghnāsa upakakṣāsa u tvē hradā iva snātvā u tvē dadr̥śrē। kāmasya yatrāptāḥ kāmāstatra māmamr̥taṁ kr̥dhīndrāyēndrō parisrava॥
"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।
ityādi mōkṣānantaramapi bhēdavacanēbhyaḥ।
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'।
'yatra tvasya sarvamātmaivābhūttatkēna kaṁ paśyēt'। 'yadvai tanna paśyati paśyanvai tanna paśyati'। 'na hi draṣṭurdr̥ṣṭērviparilōpō vidyatē'। 'avināśitvānna tu taddvitīyamasti । tatōnyadvibhaktaṁ yatpaśyēt'।
"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'
'paramaṁ brahma vēda brahmaiva bhavati'। 'tat tvamasi' । 'ahaṁ brahmāsmi'
“The one who knows the Ultimate Brahman becomes brahman.” “Oh Shwetaketu,you are that!” “My existence is that of Brahman.”
न च इत्यादिवाक्यविरोधः।
na ca ityādivākyavirōdhaḥ।
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॥
sañjñānāśō yadi bhavētkimuktyā naḥ prayōjanam। mōhaṁ māṁ prāpayāmāsa bhavānatrēti cōditaḥ॥ yājñavalkyaḥ priyāmāha nāhaṁ mōhaṁ bravīmi tē। bhūtajajñānalōpaḥ syānnijaṁ jñānaṁ na lupyatē॥ na ca jñēyavināśaḥ syādātmanāśaḥ kutaḥ punaḥ॥
[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॥
vabhāvataḥ parādviṣṇōrviśvaṁ bhinnamapi sphuṭam। asvātantryādbhinnamiva sthitamēva yadēdr̥śam॥ tadā ghrāṇādibhōgaḥ syātsvarūpajñānaśaktitaḥ। tadātmānubhavōpi syādīśvarajñānamēva ca॥ yadānyaṁ na vijānāti nātmānaṁ nēśvaraṁ tathā। puruṣārthatā kutastu syāttadabhāvāya kō yatēt॥ tasmātsvabhāvajñānēna bhinnā viṣṇusamīpagāḥ। bhuñjatē sarvabhōgāṁśca muktirēṣā na cānyathā॥
[svabhāvataḥ parāt viṣṇōḥ viśvaṁ bhinnam api sphuṭam। = This universe being naturally different from the transcendental Vishnu is clearly visible; asvātantryāt bhinnamiva sthitamēva yadēdr̥śam॥ = Though it is different it has no independent existence; tadā ghrāṇādi bhōgaḥ syāt svarūpajñāna śaktitaḥ। = Then only it is possible to experience smell and other senses to know one's own being; tad ātma anubhavōpi syāt īśvara jñāna mēva ca॥ = By experiencing one's own atman, the essence, one can possibly know the God, Ishwara; yad anyaṁ na vijānāti na ātmānaṁ na īśvaraṁ tathā। = Otherwise it is not possible to have knowledge of either atman or Ishwara. puruṣārthatā kutastu syāt tadabhāvāya kō yatēt = What is the use of such a state (without knowledge of atman or Ishawara)? How can it be the ultimate goal of the human (purushartha)? tasmāt svabhāvajñānēna bhinnā viṣṇusamīpagāḥ। = Therefore by the knowledge of their own essence they will be different but near to lord Vishnu. bhuñjatē sarvabhōgāṁśca muktirēṣā na cānyathā॥ = The liberated enjoy all pleasures, not the other way;]
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॥
yanna paśyēt parō viṣṇuḥ dvitīyatvēna sa svataḥ। taddvitīyaṁ na bhavati prādurbhāvātmakaṁ vapuḥ॥ pradhānapuruṣādanyat yattasmāt bhinnamīśvaraḥ। vibhaktatvēna niyataṁ yasmāt paśyati sarvadā। paśyannēva yatō viṣṇuḥ tadabhēdaṁ na paśyati। cētanācētanasyāsya nābhēdōsti tatōmunā। na hi jñānavilōpōsti sarvajñasya parēśituḥ॥
[yanna paśyēt parō viṣṇuḥ dvitīyatvēna sa svataḥ । = That which the supreme Vishnu does not perceives as different from himself ; taddvitīyaṁ na bhavati prādurbhāvātmakaṁ vapuḥ ॥ = that does not become differentiated post manifestation; pradhānapuruṣādanyat yattasmāt bhinnamīśvaraḥ । = As he sees the unmanifest prakrti and the beings as different, they are different from the Lord; vibhaktatvēna niyataṁ yasmāt paśyati sarvadā । = Though different, He is seen control them always; paśyannēva yatō viṣṇuḥ tadabhēdaṁ na paśyati । cētanācētanasyāsya nābhēdōsti tatōmunā । = Thus some sages perceive the beings and the insentient as non-different from lord Vishnu; na hi jñānavilōpōsti sarvajñasya parēśituḥ ॥ = It is not possible for the knowledge of the omniscient Lord to get distorted;]
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॥
brahmāṇi jīvāḥ sarvēpi parabrahmāṇi muktigāḥ। prakr̥tiḥ paramaṁ brahma paramaṁ mahadacyutaḥ॥ naiva muktā na prakr̥tiḥ kvāpi hi brahmavaibhavam। prāpnuvantyapi tajjñānānnijaṁ brahmatvamāpyatē॥ yadyasya paramēśatvaṁ tadā syādduḥkhitā kutaḥ। duḥkhī cētkuta īśatvamanīśō hyēva duḥkhabhāk॥ kutaḥ sarvavidōjñatvaṁ kva bhramōpyajñatāṁ vinā। tasmānnaivēśvarō jīvastatprasādāttu mucyatē॥
[brahmāṇi jīvāḥ sarvēpi parabrahmāṇi muktigāḥ । = All living beings are addressed with the term 'Brahma', Similarly the beings who have attained liberation are addressed with the term 'para-brahma'; prakr̥tiḥ paramaṁ brahma paramaṁ mahadacyutaḥ ॥ = Prakrti is addressed as 'pramam brahma', but greater and more significant than that is Supreme Achyuta; naiva muktā na prakr̥tiḥ kvāpi hi brahmavaibhavam । = Never it is possible to attain the glory of Brahman by either liberated beings or Pakrti; prāpnuvantyapi tajjñānānnijaṁ brahmatvamāpyatē ॥ = When they are said to attain 'Brahmatva', it only means they attained the true knowledge of Brahman to their capacity; yadyasya paramēśatvaṁ tadā syādduḥkhitā kutaḥ । = If beings are Supreme Lords, then why do they experience misery?; duḥkhī cētkuta īśatvamanīśō hyēva duḥkhabhāk ॥ If he is suffering, how can he be the Supreme Lord? kutaḥ sarvavidōjñatvaṁ kva bhramōpyajñatāṁ vinā । = If he the all-knowing omniscient, how can illusion and ignorance arise in Him? tasmānnaivēśvarō jīvastatprasādāttu mucyatē ॥ = Therefore, the living entity is not God, but is liberated by His grace;]
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।
ahēyatvadahaṁnāmā bhagavānhariravyayaḥ। brahmāsau guṇapūrṇatvāt asmi asau asanānmitēḥ। asanādasināmāsau tējastvāt tvamitīritaḥ। sarvaiḥ kriyāpadaiścaiva sarvēḥ dravyapadairapi। sarvaiḥ guṇapadaiścaiva vācya ēkō hariḥ svayam। yuṣmatpadaiḥ prātiyōgyāt tadyutaiśca kriyāpadaiḥ। asmatpadairāntaratvāt kriyārthaiśca tadanvayaiḥ। parōkṣatvāttatpadaiśca mukhyavācyaḥ sa ēva tu।
[ahēyatvadahaṁnāmā bhagavānhariravyayaḥ। = As He can never be avoided (as both Prakrti and Jivas are dependent on him), The inexhaustible Supreme Lord Hari is called 'aham'; brahmāsau guṇapūrṇatvāt asmi asau asanānmitēḥ। = As all auspicious qualities are complete in mim, he is called 'Brahma'. As he is without limits, he is called 'Asmi'; asanādasināmāsau tējastvāt tvamitīritaḥ। = As he has insuppressible self-effulgence he is called 'tvam'; sarvaiḥ kriyāpadaiścaiva sarvēḥ dravyapadairapi । sarvaiḥ guṇapadaiścaiva vācya ēkō hariḥ svayam। = All the verbs, all the substantives, and all the qualitatives primarily only convey the Lord Hari himself; yuṣmatpadaiḥ prātiyōgyāt tadyutaiśca kriyāpadaiḥ। = As he represents capability in everyone that is of value, he is conveyed by the term 'yushmat' and all the verbs constituted by 'yushmat'; asmatpadairāntaratvāt kriyārthaiśca tadanvayaiḥ। = As he is stationed within everyone he is conveyed by the term 'asmat' and all verbs that are rooted in 'asmat'; parōkṣatvāt tatpadaiśca mukhyavācyaḥ sa ēva tu। = As he is the doer though he is invisible he only is conveyed primarily by the term 'tat'; ]
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॥
sarvān vēdānadhītyaiva prajñādhikyēna hētunā। śvētakēturahaṅkārāt prāyaśō nāsmi mānuṣaḥ॥ dēvō vā kēśavāṁśō vā naiṣā prajñānyathā bhavēt। ēvaṁ mahattvabuddhyaiva darpapūrṇōbhyagāt pituḥ॥ sakāśamakr̥tācāraṁ taṁ dr̥ṣṭvā stabdhamajñavat। pitōvāca kutaḥ putra stabdhatā tvāmupāgatā॥ prāyō nārāyaṇaṁ dēvaṁ naiva tvaṁ pr̥ṣṭavānasi। yasmin jñātē tu avijñātajñānādīnāṁ phalaṁ bhavēt॥ prādhānyāt sadr̥śatvācca tadadhīnamiti sphuṭam। tatsr̥ṣṭaṁ cēti vijñātaṁ phalavadidha bhavējjagat। svātantryēṇāsya vijñānaṁ mithyājñānamanarthakr̥t॥
[sarvān vēdānadhītyaiva prajñādhikyēna hētunā। śvētakēturahaṅkārāt prāyaśō nāsmi mānuṣaḥ ॥ = Shvetaketu, having studied all the Vedas, being proud of his intelligence, with a false ego started thinking that he may not be human. dēvō vā kēśavāṁśō vā naiṣā prajñānyathā bhavēt । = I must be a Deva or part of God; else how can I be so intelligent? ēvaṁ mahattvabuddhyaiva darpapūrṇōbhyagāt pituḥ ॥ = Thinking so, proud of his intelligence, with arrogance he came to see his father. sakāśamakr̥tācāraṁ taṁ dr̥ṣṭvā stabdhamajñavat । pitōvāca kutaḥ putra stabdhatā tvāmupāgatā ॥ Observing the misbehaviour of his son filled with ignorance Father enquired – "Hey Son, why are you filled with false ego?"; prāyō nārāyaṇaṁ dēvaṁ naiva tvaṁ pr̥ṣṭavānasi। = Probably you have not enquired about the all-pervading lord Narayana. yasmin jñātē tu avijñātajñānādīnāṁ phalaṁ bhavēt॥ = If you understand him, you will get a deep understanding of other things as well that are not studied directly. prādhānyāt sadr̥śatvācca tadadhīnamiti sphuṭam । = It becomes clear that He is the primary and everything else is similar to Him with His presence and being always under His control. tatsr̥ṣṭaṁ cēti vijñātaṁ phalavadidha bhavējjagat । svātantryēṇāsya vijñānaṁ mithyājñānamanarthakr̥t ॥ = The firm understanding that the world is His creation results in better understanding of the world. To understand oneself or the world as independent is wrong knowledge and results in downfall;]
[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।
yathā caivaikamr̥tpiṇḍa jñānādēḥ sadr̥śatvataḥ। mr̥ṇmayaṁ tadakāryaṁ ca jñātaṁ mr̥diti vai bhavēt। yathaiva mr̥ttikētyādinityanāmapravēdanāt। vācārabdhamanityaṁ tu jñātaṁ tanmūlamityapi। ēvaṁ kāraṇabhūtōsau bhagavān puruṣōttamaḥ। pradhānaśca svatantraśca tanmūlamakhilaṁ jagat। tadādhāraṁ vimuktau ca tadadhīnaṁ sadā sthitam। sa sūkṣmō vyāpakaḥ pūrṇaḥ tadīyamakhilaṁ jagat । tasmāt tadīyaḥ tvamasi naiva sōsi kathañcana।
[yathā caivaikamr̥tpiṇḍa jñānādēḥ sadr̥śatvataḥ। mr̥ṇmayaṁ tadakāryaṁ ca jñātaṁ mr̥diti vai bhavēt। = By studying a lump of clay and by the knowledge of its properties it is possible to understand and know the clay and objects made of clay elsewhere. yathaiva mr̥ttikētyādinityanāmapravēdanāt। vācārabdhamanityaṁ tu jñātaṁ tanmūlamityapi। = Similarly by understanding the meaning of the eternal root word 'mrutika', we come to know the meaning of noneternal, derived words meaning as well. ēvaṁ kāraṇabhūtōsau bhagavān puruṣōttamaḥ। pradhānaśca svatantraśca tanmūlamakhilaṁ jagat। = In a similar way, by knowing the Lord Purushottama, the supreme among beings, as the primary cause, as independent, as the root, one can know the universe as well. tadādhāraṁ vimuktau ca tadadhīnaṁ sadā sthitam। = The liberated beings are also supported by Him, they are dependent on Him, they are stationed in Him. sa sūkṣmō vyāpakaḥ pūrṇaḥ tadīyamakhilaṁ jagat । = He is subtle, all pervading, complete, and from Him is the entire universe. tasmāt tadīyaḥ tvamasi naiva sōsi kathañcana। = Therefore, you are His and can never become Him;]
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।
yathā pakṣī ca sūtraṁ ca nānā vr̥kṣarasā api। yathā nadyaḥ samudraśca yathā vr̥kṣaparāvapi। yathā dhānāḥ paraścaiva yathaiva lavaṇōdakē। yathā puruṣadēśau ca yathājñajñānadāvapi। yathā stēnāpahāryau ca tathā tvaṁ ca parastathā। bhinnau svabhāvatō nityaṁ nānayōrēkatā kvacit। ēvaṁ bhēdōkhilasyāpi svatantrāt paramēśvarāt। paratantraṁ svatantrēṇa kathamaikyamavāpnuyāt। sa jīvanāmā bhagavān prāṇadhāraṇahētutaḥ। upacārēṇa jīvākhyā saṁsāriṇi nigadyatē। tadadhīnamidaṁ sarvaṁ nānyādhīnaḥ sa īśvaraḥ।
[yathā pakṣī ca sūtraṁ ca nānā vr̥kṣarasā api। = As between a bird and the thread, between nectar and various trees; yathā nadyaḥ samudraśca yathā vr̥kṣaparāvapi। = As between rivers and ocean, between the tree and the God; yathā dhānāḥ paraścaiva yathaiva lavaṇōdakē। = As between grains and the invisible, between salt and water; yathā puruṣadēśau ca yathājñajñānadāvapi। = As between purusha and the country in which he dwells, between ignorant person and the giver of knowledge; yathā stēnāpahāryau ca tathā tvaṁ ca parastathā। = As between the robber and the stolen object, between you and the other; bhinnau svabhāvatō nityaṁ nānayōrēkatā kvacit। = In the above said examples there is always difference between entities by nature. There is never a union between them anywhere. ēvaṁ bhēdōkhilasyāpi svatantrāt paramēśvarāt। = Similarly the entire universe is different from the independent supreme lord. paratantraṁ svatantrēṇa kathamaikyamavāpnuyāt। = How is it possible for the dependent to merge with the independent? sa jīvanāmā bhagavān prāṇadhāraṇahētutaḥ। = That Lord is called 'Jīva' because He sustains life. upacārēṇa jīvākhyā saṁsāriṇi nigadyatē। = For the sake of worldly transactions the being is addressed as ‘Jīva'. tadadhīnamidaṁ sarvaṁ nānyādhīnaḥ sa īśvaraḥ। = These examples show, the Lord, Īshwara, is under the control of none. Everything is under His control;]
(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।
jīvēśvarabhidā caiva jaḍēśvarabhidā tathā। jīvabhēdō mithaścaiva jaḍajīvabhidā tathā। jaḍabhēdō mithaścēti prapañcō bhēdapañcakaḥ। viṣṇōḥ prajñāmitaṁ yasmāt dvaitaṁ na bhrāntikalpitam। advaitaḥ paramārthōsau bhagavān viṣṇuravyayaḥ। paramatvaṁ svatantratvaṁ sarvaśaktitvamēva ca। sarvajñatvaṁ parānandaḥ sarvasya tadadhīnatā। ityādayō guṇā viṣṇōḥ naivānyasya kathañcana। abhāvaḥ paramadvaitē santyēva hyaparāṇi tu। vikalpō vinivartēta kalpitō yadi kēnacit। advaitaṁ jñānināṁ pakṣē na tasmāt vidyatē kvacit। ityādiśrutibhyaḥ arthāntarasyaiva avagatatvāt।
[jīvēśvarabhidā caiva jaḍēśvarabhidā tathā। = Difference between the being and the supreme lord, and difference between the insentient and the supreme lord; jīvabhēdō mithaścaiva jaḍajīvabhidā tathā। = difference between the beings, and difference between the insentient and the beings; jaḍabhēdō mithaścēti prapañcō bhēdapañcakaḥ। = difference between various insentient are the five types of eternal differences with which the world called ‘pra-pancha' (literally to mean five-fold difference) is made up of. viṣṇōḥ prajñāmitaṁ yasmāt dvaitaṁ na bhrāntikalpitam। = As Lord Vishnu is aware of these five differences, they are not illusionary in nature; advaitaḥ paramārthōsau bhagavān viṣṇuravyayaḥ। = As that Lord Vishnu is the supreme purpose and unchanging, he is called ‘advaita', the one without a second. paramatvaṁ svatantratvaṁ sarvaśaktitvamēva ca। = as he has the qualities of supremacy, independence, all powerful. sarvajñatvaṁ parānandaḥ sarvasya tadadhīnatā। = all knowing, transcendental bliss, all under his control; ityādayō guṇā viṣṇōḥ naivānyasya kathañcana। = all these qualities are in Lord Vishnu and can never reside at once in others. abhāvaḥ paramadvaitē santyēva hyaparāṇi tu। = There are no lacuna in the supreme ‘advaita' that exists in others. vikalpō vinivartēta kalpitō yadi kēnacit। = Even such characters are imagined in others, they will finally be corrected. advaitaṁ jñānināṁ pakṣē na tasmāt vidyatē kvacit। = non-duality is not on the side of the wise, therefore it does not come to light anywhere. ityādiśrutibhyaḥ arthāntarasyaiva avagatatvāt। = All this can be deciphered by understanding the Vēdas;]
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।
ēkapiṇḍanāmadhēyētiśabdānāṁ vaiyarthyaṁ cānyathā। na ca ēkavijñānēna sarvavijñānaṁ tatpakṣē। na hi śuktijñō rajatajña iti vyavahāraḥ। navakr̥tvōpi bhēdē ēva dr̥ṣṭāntōktēśca। tasmādatattvamasītyēvōcyatē।
[ēkapiṇḍanāmadhēyētiśabdānāṁ vaiyarthyaṁ cānyathā। = Otherwise, the statements such as 'One egg', 'One body form' are not required (as one is used to indicate the difference with the other). na ca ēkavijñānēna sarvavijñānaṁ tatpakṣē। = 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). na hi śuktijñō rajatajña iti vyavahāraḥ। = Also it is not a norm in the world that a knower of purity of silver is also the knower of silvery illusion. navakr̥tvōpi bhēdē ēva dr̥ṣṭāntōktēśca। = In all the nine examples we can decipher differences only. tasmādatattvamasītyēvōcyatē। = Therefore what is said is "atatva masi", i.e., you are different in the Upanishad;]
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?
aitadātmyamityētadātmasambandhi, tatsvāmikam। tvamapi tadaitadātma mēvāsi na sōsīti vā। taditi liṅgasāmyaṁ cātra। avidyamānamēva īśvaraṁ sr̥ṣṭyādikaṁ ca aprāptamēva ātmanō bhinnatvēna prāpayitvā tanniṣēdhē kathaṁ śrutēḥ unmattavākyatvaṁ na syāt? anuvādōpi 'yadidaṁ vadanti tanna yujyatē'ityādivākyaṁ parihārē viśēṣayuktiṁ ca vinā na dr̥ṣṭaḥ। atiprasaṅgaścānyathā। abhēdānuvādēna bhēdōpadēśaḥ kimiti na syāt?
[aitadātmyamityētadāta"masambandhi, tatsvāmikam। 'This does not conflict with the previous phrase "ēṣō'ṇim aitadātmyamidaṁ sarvaṁ", as it only indicates everything is related to "atman" and is owned by Him. tvamapi tadaitadātma mēvāsi na sōsīti vā। So the entire sente"ce means "You are having the"all-pervading 'atman' as your owner, and you are"not s"me as Him". taditi liṅgasāmyaṁ cātra। = This interpretation is grammatically compliant wi"h 'tat' being a neutral gender as'well.'avidyamānamēva = it is not existent; īśvaraṁ ="the lord; sr̥ṣṭyādikaṁ = creation and other things; ca = and aprāptamēva = not obt'ina'le; ātmanō bhinnatvēna = being different from 'atman'; prāpayitvā = having delivered; tanniṣēdhē kathaṁ śrutēḥ = How can the rejection of the same in scriptures; unmattavākyatvaṁ na syāt? = can be a sane statem'nt? ('therwise, 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, sever"l Ve"ic statements loses sanity.) anuvādōpi = It has been self-translated; "yadidaṁ vadanti tanna yujyatē'' = to reject those statements is not appropriate; ityādivākyaṁ = such statements; parihārē = do not resolve; viśēṣayuktiṁ = becomes of "ver thinking; ca vinā na dr̥'ṭaḥ = and is not observed as well।(If one argues these statements are paraphrased initially to reject them, it is inappropriate. Such statements do not provide resolution and adds unwanted special logic) atiprasaṅgaścānyathā। = becomes over thinking as well; abhēdānuvādēna bhēdōpadēśaḥ kimiti na syāt? = Why would an interpretation trying to teach non-duality end up teaching difference? ]
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।
sarvaśākhāntē bhēdōktēśca ētadēva yuktam।
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"
"na asaṁvatsaravāsinē prabra"yāt na apravaktrē ityācāryāḥ ācāryāḥ"
"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"
"ahaṁ viśvaṁ bhuvanamabhyabhavām"
"I transcend the universe and am far superior in quality."
"अनन्ते स्वर्गे लोके ज्येये प्रतितिष्ठति प्रतितिष्ठति इति ब्रह्मविदो विदुः"
"anantē svargē lōkē jyēyē pratitiṣṭhati pratitiṣṭhati iti brahmavidō viduḥ"
"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"
"namō viṣṇavē mahatē karōmi"
"Offer my obeisances to Vishnu, the great!"
"पश्यन्त्यात्मन्यवस्थितम्"
paśyantyātmanyavasthitam
"They see Him stationed in their heart."
इत्यादि॥
ityādi॥
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।
na cēśvaraḥ tadbhēdō vā pratyakṣādisiddhaḥ। tatpakṣē tu aikyādērapi mithyātvāt svarūpasya ca siddhatvāt vyarthaiva śrutiḥ। lakṣitasvarūpasyāpi na svarūpāt viśēṣaḥ। nirviśēṣatvōktēḥ। mithyāviśēṣōktau ca aprāmāṇyaṁ śrutēḥ। mithyātvaṁ ca mithyaiva tēṣām। ataḥ satyatvaṁ satyaṁ syāt ca।
[na cēśvaraḥ tadbhēdō vā pratyakṣādisiddhaḥ। = Nor God, nor his identity being different is proven with direct perception; tatpakṣē tu aikyādērapi mithyātvāt svarūpasya ca siddhatvāt vyarthaiva śrutiḥ। = in that case, even if identity is same, due to reality being false, the srutis are rendered useless; lakṣitasvarūpasyāpi na svarūpāt viśēṣaḥ। = The perceived form is not special and not distinct from its natural form; nirviśēṣatvōktēḥ। = Then it advocates non-speciality; mithyāviśēṣōktau ca aprāmāṇyaṁ śrutēḥ। = statements that advocate speciality are rendered false and Vedic statements lose significance as valid source of knowledge; mithyātvaṁ ca mithyaiva tēṣām। = thus the illusionary nature of reality is false; ataḥ satyatvaṁ satyaṁ syāt ca। = Therefore, reality of the world is the real truth, and remans so;]
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 ॥
upādhikr̥tabhēdē pi upādhēḥ mithyātvē tu aprāptamēva upādhibhēdaṁ prāpayitvā punaḥ niṣiddhyatē iti sa ēva dōṣaḥ। satyōpādhipakṣēpi hastapādādyupādhibhēdēpi bhōkatuḥ ēkatvadr̥ṣṭēḥ ēkēnaiva īśvarēṇa sarvōpādhigataṁ sukhaṁ duḥkhaṁ bhujyētētyēvamādayō dōṣāḥ samā ēva। acētanānāmanubhavābhāvāt na tatsāmyam। atō jīvēśvarayōḥ bhēda ēvēti siddham ॥ 18 ॥
[upādhikr̥tabhēdē pi = even by the difference due to appearance; upādhēḥ mithyātvē tu = due to appearance being false; aprāptamēva upādhibhēdaṁ = it is not possible to obtain differenc in the appearance; prāpayitvā punaḥ niṣiddhyatē = to obtain again is rejected; iti sa ēva dōṣaḥ। = this is the defect; satyōpādhipakṣēpi = even if we consider the appearance to be true (form of God); hastapādādyupādhibhēdēpi bhōkatuḥ = the difference in the appearance of hand and legs of the enjoyer; ēkatvadr̥ṣṭēḥ = to see the visoun of non-duality; ēkēnaiva īśvarēṇa= by the single, same god; sarvōpādhigataṁ sukhaṁ duḥkhaṁ bhujyētētyēvamādayō = enjoys both pleasure and pain in all its appearing forms; dōṣāḥ samā ēva। = this attached defect; acētanānāmanubhavābhāvāt na tatsāmyam। = it is not equivalent to incesntients absence of experiencing; atō jīvēśvarayōḥ bhēda ēvēti siddham = Hence it is proved that there is a difference between the Lord and the living beings; ]
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.
