B.G 2.24
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २-२४॥
acchēdyō'yamadāhyō'yamaklēdyō'śōṣya ēva ca। nityaḥ sarvagataḥ sthāṇuracalō'yaṁ sanātanaḥ ॥ 2-24॥
[अच्छेध्यः अयम् अदाह्यः अयम् अक्लेध्यः अशोष्य एव च। नित्यः सर्वगतः स्थाणुः अचलः अयं सनातनः॥
acchedhyaḥ ayam = he is uncuttable; adāhyaḥ ayam = = he is unburnable; akledhyaḥ = insoluble; aśoṣya = undryable; eva ca = even so; nityaḥ = he is everlasting; sarvagataḥ = all pervading; sthāṇuḥ = embedded minute particle; acalaḥ ayaṁ = unchanging; sanātanaḥ = eternally bound;]
The eternally bound embedded particle (the Jīva) in the all pervading lord is uncuttable, unburnable, insolvable, undryable, and everlasting similar to the unchanging lord.
Gīta Bhāshya 2.24
Jīva's potential for destruction is denied, as they are a reflection of the everlasting God. Similarities between Jīva and the God are indicated by using the words 'part of' (amsha) and 'reflection' (pratibimba ). It does not mean they are non-distinct. Contradictory properties exist without contradiction in the Lordship. Liberation (mōkṣa) is the highest goal and is possible only with the lord's grace. Through a comprehensive analysis of the sacred texts, we come to know Lord Vishnu's supremacy to be above all other gods. The Lord is the controller of material energy as well. Thus, the world is not an illusion.
वर्तमाननिषेधात् स्यादुत्तरत्र इत्यत आह – 'अच्छेद्य' इति। वर्तमानादर्शनात् युक्तमयोग्यत्वम् इति सूचयति वर्तमानापदेशेन। कुतोऽयोग्यता? नित्यसर्वगतादि विशेषणेश्वरसरूपत्वात्। ‘शाश्वतः’ इत्येकरूपत्वम् मात्रम् उक्तम्। स्थाणुशब्देन नैमित्तिकमन्यथात्वं निवारयति । नित्यत्वं सर्वगतत्वविशेषणम् । अन्यथा पुनरुक्तेः।
vartamānaniṣēdhāt syāduttaratra ityata āha – 'acchēdya' iti। vartamānādarśanāt yuktamayōgyatvam iti sūcayati vartamānāpadēśēna। kutō'yōgyatā? nityasarvagatādi viśēṣaṇēśvarasarūpatvāt। ‘śāśvataḥ' ityēkarūpatvam mātram uktam। sthāṇuśabdēna naimittikamanyathātvaṁ nivārayati । nityatvaṁ sarvagatatvaviśēṣaṇam । anyathā punaruktēḥ।
[vartamānaniṣēdhāt = its destruction is rejected in present tense; syāduttaratra = can it be destroyed in the future? ityata āha = it is said; 'acchēdya' iti = in the verse 'acchedya", it is not possible to pierce; । vartamānādarśanāt = from the perspective of present tense; yuktamayōgyatvam = its capacity is said; iti sūcayati vartamānāpadēśēna = by the instructions in present tense; । kutō'yōgyatā? = how such a potential? nityasarvagatādi = all the time, all pervading; viśēṣaṇēśvarasarūpatvāt = special adjectives show lords' essential form; । ‘śāśvataḥ' = permanent; ityēkarūpatvam = single unwavering form; mātram uktam = is only indicated; sthāṇuśabdēna = by using the word 'sthāṇuḥ' = stable/firm/unchangable; naimittikamanyathātvaṁ = by external causes as well; nivārayati = is clarified; । nityatvaṁ sarvagatatvaviśēṣaṇam = the word 'nityaḥ' is an adjective to 'sarvagataḥ'; । anyathā punaruktēḥ = else it results in repetition error; ]
Already the lord's destruction is rejected in the present tense. Can it be destroyed in the future? It is denied in the verse 'acchēdya'. By instructing in the present tense (in 2.23), its potential for destruction at present is denied. How such a potential? All the time, having omnipresence are the specialities that indicates the Lord's essential form. (This gives Him indestructible property). The word 'śāśvataḥ' indicates single unwavering form. By using the word 'sthāṇuḥ', firm and stable, it is clarified there is no change to the lord by external causes as well. The word 'nityaḥ', permeance, is an adjective to 'sarvagataḥ', omnipresence. Else, it results in repetition error.
ऐक्योक्तावपि अनुक्तविशेषणोपादानात् न ईश्वरैक्ये पुनरुक्तिः। युक्ताश्च बिम्बधर्माः प्रतिबिम्बेऽविरोधे। तत्ता च -
aikyōktāvapi anuktaviśēṣaṇōpādānāt na īśvaraikyē punaruktiḥ। yuktāśca bimbadharmāḥ pratibimbē'virōdhē।
[ aikyōktāvapi = even if the similarities are being told; anuktaviśēṣaṇōpādānāt = the unstated adjectives being a proxy; na īśvaraikyē punaruktiḥ = similarities with the Lord do not cause repetition error; yuktāśca bimbadharmāḥ = the properties of the original image; pratibimbē'virōdhē = stay in the reflected image as well, where there is no conflict; tattā ca = therefore it is said:]
Even if the various adjectives are being stated here for the Jīva, the Jīva being the proxy for the Lord (upādi); it does not attract repetition error. The properties of the original object stay in the reflected image as well, where there is no conflict. [E.g. The Jīva is 'nitya' i.e. reflected image of the Lord who is permanent, 'sthānu' i.e. the reflected image of the Lord who is unchanging, etc.] Therefore it is said:
"रूपं रूपं प्रतिरूपो बभूव"(ऋ.६.४७.१८)।
"rūpaṁ rūpaṁ pratirūpō babhūva"(r̥.6.47.18)
"For different, different forms (of the lord), he became the corresponding reflected image." - Rig 6.47.18"
"आभास एव च" ( ब्र.सू.२.३.५०)
"ābhāsa ēva ca" ( bra.sū.2.3.50)
"He definitely is the reflection of the Lord." - bra.sū.2.3.50
इत्यादि श्रुतिस्मृतिसिद्धा। न चांशत्वविरोधः। तस्यैवांशत्वात्। न चैकरूपैवांशता। प्रमाणं च उभयविधवचनमेव। न चांशस्य प्रतिबिम्बत्वं कल्प्यम्। गाध्यादिषु अंशबाहुरूप्यदृष्टेः। इतरत्रादृष्टेः।
ityādi śrutismr̥tisiddhā। na cāṁśatvavirōdhaḥ। tasyaivāṁśatvāt। na caikarūpaivāṁśatā। pramāṇaṁ ca ubhayavidhavacanamēva। na cāṁśasya pratibimbatvaṁ kalpyam। gādhyādiṣu aṁśabāhurūpyadr̥ṣṭēḥ। itaratrādr̥ṣṭēḥ।
[ityādi śrutismr̥tisiddhā = these tenets (that Jīva is a reflection of God) are famous as per these testimonials as well; na cāṁśatvavirōdhaḥ = it is not in conflict with the tenet that Jīva is a part of ('amsha') God; tasyaivāṁśatvāt = Jīva is considered part of God ('amsha') only because he is a reflection of God; na caikarūpaivāṁśatā = It does not mean it has a form that is non distinct; pramāṇaṁ ca ubhayavidhavacanamēva = both aspects (part of, and reflection) are proved with testimonials; na cāṁśasya pratibimbatvaṁ kalpyam = it is not to be assumed mearly that Jīva is a reflection, because it is a part of; gādhyādiṣu aṁśabāhurūpyadr̥ṣṭēḥ = "Gadhi has a presence ('amsha') of Indra", "hand is a part of ('amsha') body"; itaratrādr̥ṣṭēḥ = , thus 'amsha' has varied meaning based on context; ]
These tenets (that Jīva is a reflection of God) are famous as per these testimonials as well. It is not in conflict with the tenet that Jīva is a part of ('amsha') God. Jīva is considered a part of God ('amsha') only because he is a reflection of God. It does not mean Jīva is non-distinct from God. Both aspects, i.e. part of, and reflection, are proved with testimonials. We are not trying to assume Jīva is a reflection merely because it is a part of. "Gādhi has a presence ('amsha') of Indra", "Hand is a part of ('amsha') body", In these examples 'amsha' has varied meaning based on context. (It does not indicate a non-distinct identity.)
स्थाणुत्वेऽपि 'ऐक्षत'(छां.उ.६.२.३) इत्याद्यविरुद्धम् ईश्वरस्य। उभय विधवाक्यात्। अचिन्त्यशक्तेश्च। न च माययैकम्।
sthāṇutvē'pi 'aikṣata'(chāṁ.u.6.2.3) ityādyaviruddham īśvarasya। ubhaya vidhavākyāt। acintyaśaktēśca। na ca māyayaikam।
[sthāṇutvē'pi = he is indicated as unchanging; 'aikṣata' = in chandogya 6.2.3, 'aiksata', he is indicated as the all doer; ityādyaviruddham īśvarasya = such opposing properties are found in the Lord; ubhaya vidhavākyāt = both kinds of statements are there; acintyaśaktēśca = it is because of his infinite power; na ca māyayaikam = it is not an illusion;]
He is indicated as unchanging (sthānu), but in chandogya 6.2.3, 'aiksata', he is indicated as "the all doer". Such opposing properties are found in the Lord, as there are both kinds of testimonials. Such contradictions are possible in Him because of His infinite power and are not an illusion.
"त्वयीश्वरे ब्रह्मणि नो विरुद्ध्यते" (भाग.१०.४.१९)
"tvayīśvarē brahmaṇi nō viruddhyatē" (bhāga.10.4.19)
[tvayīśvarē = the lordship; brahmaṇi = in Brahman; nō viruddhyatē = there are no contradictions;] (bhāga.10.4.19)
"In Brahman the lord ship exists without contradictions!" - bhāga.10.4.19
"न योगित्वादीश्वरत्वात्" (बृ.उ.भा.५.८.१२.उ. वाराहवचनम् ।)
"na yōgitvādīśvaratvāt" (br̥.u.bhā.5.8.12.u. vārāhavacanam ।)
[na = not yōgitvāt = because of Yōga; īśvaratvāt = the lordship;]
"Your lordship on all is not because of Yōga." - vārāhavacanam
"चित्रं न चैतत् त्वयि कार्यकारणे" (भाग. ५.१८.५.)
"citraṁ na caitat tvayi kāryakāraṇē" (bhāga. 5.18.5.)
[citraṁ na = it is not surprizing; caitat = all this; tvayi = from your; kāryakāraṇē = cause and effect;]
"It is not at all surprising all this has come about by your cause and effects."- bhāga. 5.18.5
इत्याद्यैश्वर्येणैव विरुद्धधर्माविरोधोक्तेः।
ityādyaiśvaryēṇaiva viruddhadharmāvirōdhōktēḥ।
[ityādyaiśvaryēṇaiva = from these testimonials we infer, in the lordship; viruddhadharma = contradictory properties exist; avirōdhōktēḥ = without conflict;]
From these testimonials, we can infer that contradictory properties exist in Lordship without contradiction.
महातात्पर्याच्च। मोक्षो हि महापुरुषार्थः।
mahātātparyācca। mōkṣō hi mahāpuruṣārthaḥ।
[mahātātparyācca = to convey greatness (in lord) is the purport of scriptures; mōkṣō hi mahāpuruṣārthaḥ = among the goals to be pursued, liberation, 'moksha' is the highest;]
To convey greatness (in the lord) is the purport of scriptures. Among the goals to be pursued, liberation, 'moksha' is the highest.
"तत्रापि मोक्ष एवार्थः"।
"tatrāpi mōkṣa ēvārthaḥ"।
[tatrāpi = even there; mōkṣa ēvārthaḥ = liberation is the meaning;]
"Even there, liberation is the meaning"
"अन्तेषु रेमिरे धीरा न ते मध्येषु रेमिरे। अन्तप्राप्तिं सुखं प्राहुः दुःख मन्तरमन्तयोः॥" (म.भा.१२.३१७.३४)
"antēṣu rēmirē dhīrā na tē madhyēṣu rēmirē। antaprāptiṁ sukhaṁ prāhuḥ duḥkha mantaramantayōḥ॥" (ma.bhā.12.317.34)
[antēṣu = in the ends; rēmirē = take pleasure dwelling; dhīrā = the brave; na tē madhyēṣu rēmirē = not those which are in the middle; antaprāptiṁ = getting the ends; sukhaṁ prāhuḥ = results in happiness; duḥkha mantaramantayōḥ = middle ones are filled with misery;]
(Among the four human goals to be pursued: righteousness [dharma], wealth [artha], desire [kāma], and liberation [mōksha].) The brave take glee dwelling on the ends (i.e. righteousness and liberation), not those which are in the middle (i.e. wealth and desires). Getting those in the ends results in happiness while those in the middle are filled with misery" - ma. bhā.12.317.34
"पुण्यचितो लोकः क्षीयते"(छां.उ.)
"puṇyacitō lōkaḥ kṣīyatē"(chāṁ.u.)
[puṇyacitō = got with intentional deeds; lōkaḥ = the world; kṣīyatē = shrinks;]
"The world got by intentional deeds (i.e. heaven) shrinks."
इत्यादि श्रुतिस्मृतिभ्यः।
ityādi śrutismr̥tibhyaḥ।
[ityādi = such others are; śrutismr̥tibhyaḥ = the testimonials from the scriptures and memories;]
- such are the testimonials from the scriptures and memories.
स च विष्णुप्रसादादेव सिद्ध्यति।
sa ca viṣṇuprasādādeva siddhyati।
[sa ca viṣṇuprasādādeva = it is because of the grace of the lord Vishnu only; siddhyati = is achieved;]
It is only with the grace of Lord Vishnu that this is achievable.
"वासुदेवम् अनाराध्य को मोक्षं समवाप्नुयात्"
"vāsudevam anārādhya ko mokṣaṁ samavāpnuyāt"
[vāsudevam = Lord Vasudeva; anārādhya = without worshipping; ko = who; mokṣaṁ = liberation; samavāpnuyāt = possible to obtain]
How can one get liberated without worshipping Lord Vāsudeva?
"तुष्टे तु तत्र किमलभ्यमनन्त ईशे" (भाग.७.६.२५)
"tuṣṭe tu tatra kimalabhyamananta īśe" (bhāga.7.6.25)
[tuṣṭe = satisfied; tu = you; tatra = here; kim = what; alabhyam = can't be obtained; ananta = infinite; īśe = lord;]
If the infinite lord is pleased, what is impossible to achieve in this world? - bhāga.7.6.25
"तत्प्रसादादवाप्नोति परां सिद्धिं न संशयः"
"tatprasādādavāpnoti parāṁ siddhiṁ na saṁśayaḥ"
[tat = from his; prasādāt = grace; avāpnoti = one gets; parāṁ siddhiṁ = the ultimate goal; na saṁśayaḥ = there is no doubt;]
Without a doubt, his grace leads to the ultimate goal.
"येषां स एव भगवान् दययेदनन्तः सर्वात्मनाऽऽश्रितपदो यदि निर्व्यलीकम्। ते वै विदन्त्यतितरन्ति च देव मायां नैषां ममाहमिति धीः श्वसृगालभक्ष्ये" (भाग.२. ७ .४२)
"yeṣāṁ sa eva bhagavān dayayedanantaḥ sarvātmanā''śritapado yadi nirvyalīkam। te vai vidantyatitaranti ca deva māyāṁ naiṣāṁ mamāhamiti dhīḥ śvasr̥gālabhakṣye" (bhāga.2. 7 .42)
[yeṣāṁ = those; sa = he; eva = only; bhagavān = lord; dayayet = showes mercy; anantaḥ = the infinite; sarva = all; ātmanā = the beings; āśritapado = who are sheltered; yadi = if he; nirvyalīkam = willingly; । te vai vidantyatitaranti = they know and transcend; ca deva = and the lord; māyāṁ = illusion; naiṣāṁ = not in these; mama = mine; ahamiti = I, me; dhīḥ = think; śva sr̥gāla bhakṣye = eaten by dogs and jackals]
"If the infinite Lord who shelters all beings is willing to show mercy, those individuals can rise above the illusory nature of the world with its feelings of me and mine in this body that will be devoured by dogs and jackals." - bhāga.2. 7 .42
"तस्मिन् प्रसन्ने किमिहास्त्यलभ्यं धर्मार्थकामैरलमल्पकास्ते"
"tasmin prasanne kimihāstyalabhyaṁ dharmārthakāmairalamalpakāste"
[tasmin prasanne = by his grace; kim = what; iha = here; astya = exists; labhyaṁ = obtain; dharma = dharma; artha = wealth; kāma = desire; viralam = is rare; alpakāste = is inferior;]
"Is there anything that can't be obtained with his divine grace? Dharma, wealth and desire pale in comparison to his grace."
"ऋते यदस्मिन् भव ईश जीवाः तापत्रयेणोपहता न शर्म। आत्मन् लभन्ते भगवन् तवाङ्घ्रिच्छायांश विद्यामत आश्रयेम" (भाग.३.६.१८)
"r̥tē yadasmin bhava īśa jīvāḥ tāpatrayēṇōpahatā na śarma। ātman labhantē bhagavan tavāṅghricchāyāṁśa vidyāmata āśrayēma" (bhāga.3.6.18)
[r̥tē = exertion; yadasmin = in this; bhava = changing world īśa = Oh lord; jīvāḥ = the being; tāpatrayēṇōpahatā = consumed by difficulties; na śarma = will not be happy;। ātman =the essence; labhantē = to obtain; bhagavan = the lord; tavāṅghricchāyāṁśa = in the shadow of your feet; vidyāmata = therefore; āśrayēma = take refuge]
"Oh Lord, in this ever-changing world, the one who labors and is overwhelmed by hardships will not find joy. So, to know the ātman, one should seek refuge in the shadow of the lord's feet." - bhāga.3.6.18
"ऋते भवत्प्रसादाद्धि कस्य मोक्षो भवेदिह। तमेवं विद्वान्" (नृ.पू.उ.१.६)
"r̥te bhavatprasādāddhi kasya mokṣo bhavediha। tamevaṁ vidvān" (nr̥.pū.u.1.6)
[r̥te bhavatprasādāddhi = Efforts yield results with your grace only; kasya = how else; mokṣo = liberation; bhavediha = is possible; tamevaṁ = you are the; vidvān = the most knowledgeable;]
"When efforts yield results only with your grace, How else the liberation is possible? You are the most knowledgeable" - nr̥.pū.u.1.6
इत्यादि श्रुतिस्मृतिभ्यः।
ityādi śrutismr̥tibhyaḥ।
[ityādi = these; śrutismr̥tibhyaḥ = are sruti and smrutis;]
- are the testimonials from Srti and Smrti
स चोत्कर्षज्ञानादेव भवति । लोकप्रसिद्धेः । लोकसिद्धम् अविरुद्धम् अत्रापि अङ्गीकार्यम् ॥
sa cotkarṣajñānādeva bhavati । lokaprasiddheḥ । lokasiddham aviruddham atrāpi aṅgīkāryam ॥
[sa = that; cotkarṣajñānādeva = by the trasendental knowledge only; bhavati = results; lokaprasiddheḥ = it is well known in the world; lokasiddham = what is generally accepted in the world; aviruddham = as it is not in conflict; atrāpi aṅgīkāryam = is agreeable here as well;]
It is well known in the world, by that (grace) only transcendental knowledge is possible. What is generally accepted in the world is agreeable here as well, as there is no conflict.
अहल्याजारत्वाद्यपि 'दोषकृतोऽपि ते न बहुतरो लेप आसीत् ' इति उत्कर्षमेव वक्ति। बहुनरकफलो ह्यसौ । ‘तस्य न लोम च न क्षीयते' (कौ.उ.३.२)। इति श्रुत्यन्तराच्च ।
ahalyājāratvādyapi 'doṣakr̥to'pi te na bahutaro lepa āsīt ' iti utkarṣameva vakti। bahunarakaphalo hyasau । ‘tasya na loma ca na kṣīyate' (kau.u.3.2)। iti śrutyantarācca ।
[ahalyājāratvādyapi = the statement regarding Ahalya's infidelities; 'doṣakr̥to'pi te na bahutaro lepa āsīt ' = "even though your actions were defective, it did not affect much"; iti utkarṣameva vakti = states His praise only; bahunarakaphalo hyasau = it indicates overcoming the severe sins resulting in hell; tasya = your; na = not; loma ca = even the hair; na kṣīyate = did not get impacted' (kau.u.3.2)। iti śrutyantarācca = are also the testimonials in this regard;]
The statement regarding Indra and Ahalya's infidelities - "Even though your actions were defective, it did not affect you", conveys Indra's praise only. It shows overcoming the severe sins that could have resulted in hell. "Not even your hair got impacted" (kau.u.3.2), are also the testimonials in this regard
'यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्' (१५.१९)इति तदुक्तेश्च।
'yo māmevamasammūḍho jānāti puruṣottamam' (15.19)iti tadukteśca ।
[yo = one who; māmevamasammūḍho = Me, without any misunderstanding; jānāti= knows; puruṣottamam = as the supreme personality; iti tadukteśca = it is said so;]
"He who knowns Me, without doubt, as supreme personality" - it is said so in B.G 15.19
'सत्यं सत्यं पुनस्सत्यं शपथैश्चापि कोटिभिः। विष्णुमाहात्म्यलेशस्य विभक्तस्य च कोटिधा॥
पुनश्चानन्तधा तस्य पुनश्चापि ह्यनन्तधा। नैकांशसममाहात्म्याः श्रीशेषब्रह्मशङ्कराः॥' इति नारदीये।
'satyaṁ satyaṁ punassatyaṁ śapathaiścāpi koṭibhiḥ। viṣṇumāhātmyaleśasya vibhaktasya ca koṭidhā॥
punaścānantadhā tasya punaścāpi hyanantadhā। naikāṁśasamamāhātmyāḥ śrīśeṣabrahmaśaṅkarāḥ॥' iti nāradīye।
[satyaṁ satyaṁ = it is true, it is true; punassatyaṁ = It is definitely true; śapathaiścāpi= by oath; koṭibhiḥ = by millions; viṣṇumāhātmyaleśasya = even the minute piece of lord Vishnu's significance; vibhaktasya ca koṭidhā = divided into million times
punaścānantadhā = then again infinite times; tasya punaścāpi hyanantadhā = then again an infinite times; naikāṁśasamamāhātmyāḥ = even then, one particle significance of what remains is not equal to; śrīśeṣabrahmaśaṅkarāḥ = that of Shri, Shesha, Brahma and Sankkara putogether; iti nāradīye = so states Nāradīya Purāna;]
" It is true, it is true! It is definitely true! If we divide the greatness of Lord Vishnu million times, then million times, then infinite times, and then infinite times, what remains is not equal to the greatness of Shri, Shesha, Brahma, and Sankara put together." - states Nāradīya Purāna
अन्योत्कर्ष ऐक्यं च -
anyotkarṣa aikyaṁ ca
[anyotkarṣa = other gods are praised; aikyaṁ ca = also their union is told;]
At places other gods are praised and also their union is told.
'तथैव सर्वशास्त्रेषु महाभारतमुत्तमम्। को ह्यन्यः पुण्डरीकाक्षान्महाभारतकृद्भवेत्॥' (वि.पु.३.४.५)
'tathaiva sarvaśāstreṣu mahābhāratamuttamam। ko hyanyaḥ puṇḍarīkākṣānmahābhāratakr̥dbhavet॥' (vi.pu.3.4.5)
[tathaiva = in the same way; sarvaśāstreṣu = among all scriptures; mahābhāratamuttamam = Mahabharata is the most superior; ko hyanyaḥ = who else can write; puṇḍarīkākṣānmahābhāratakr̥dbhavet = mahabharata other than lord Pundarikaksha;]
"Similar to (superiority of Vishnu), among all scriptures Mahabharata is most superior. Therefore, who else can write Mahabharata other than lord Pundarikaksha!" - Vishnu Purāna 3.4.5
इत्यादि ग्रन्थान्तरसिद्धोत्कर्ष महाभारतविरुद्धम्॥ तत्र हि -
ityādi granthāntarasiddhotkarṣa mahābhārataviruddham॥ tatra hi -
[ityādi = but such; granthāntarasiddhotkarṣa = praises by other texts; mahābhārataviruddham = against the opinion of Mahabharata; ॥ tatra = in such superior mahabharata; hi = itself there are following references;]
But such praises of other gods are against Mahabharata, which is considered as most authentic. In the most superior Mahabharata, we find the following references:
'नास्ति नारायणसमं न भूतं न भविष्यति। एतेन सत्यवाक्येन सर्वार्थान् साधयाम्यहम्॥' (म.भा.१.१.१८)
'यस्य प्रसादजो ब्रह्मा रुद्रश्च क्रोधसम्भवः।' (म.भा.१२.३४१.१२)
'न त्वत्समोऽस्त्यभ्यधिकः’ (११.४३)
'nāsti nārāyaṇasamaṁ na bhūtaṁ na bhaviṣyati। etena satyavākyena sarvārthān sādhayāmyaham॥' (ma.bhā.1.1.18)
'yasya prasādajo brahmā rudraśca krodhasambhavaḥ।' (ma.bhā.12.341.12)
'na tvatsamo'styabhyadhikaḥ' (11.43)
[nāsti = does not exist; nārāyaṇasamaṁ = one equal to Narayana; bhūtaṁ na bhaviṣyati = in the present or in future; etena satyavākyena = from such a true statement; sarvārthān sādhayāmyaham = from it I derive meaning of everything;
yasya prasādajo = when you were pleased; brahmā = brahma; rudraśca = and Rudra; krodhasambhavaḥ = were born when you were angry;
na = not; tvatsamo'styabhyadhikaḥ = exist one who is equal or superior;]
"No one has ever been, nor currently is, nor will ever be equal to Lord Nārāyana. By using this truthful statement as a basis, I can comprehend all scriptures and all situations." - Mahabharata 1.1.18
"From your pleasing disposition, lord Brahma was born. From your angry disposition, lord Rudra was born." - Mahabharata 12.341.12
"There exists none who is equal or superior to you." - B.G 11.43
इत्यादिषु साधारणप्रश्नावसरे एव महान्तमुत्कर्षं विष्णोर्वक्ति। अन्यत्र यत्किञ्चिदुक्तावपि असाधारण एव अवसरे। तद्धि अग्न्यादेरपि वेदादावस्ति-
ityādiṣu sādhāraṇapraśnāvasare eva mahāntamutkarṣaṁ viṣṇorvakti। anyatra yatkiñciduktāvapi asādhāraṇa eva avasare। taddhi agnyāderapi vedādāvasti -
[ityādiṣu = such statements; sādhāraṇapraśnāvasare = is told as part of normal conversation; eva = only; mahāntamutkarṣaṁ = not while praising; viṣṇorvakti = lord Vishnu; anyatra = else where; yatkiñciduktāvapi = even it is told; asādhāraṇa eva avasare = is told in extraordinary cercumstances; taddhi agnyāderapi vedādāvasti = this is also the case with Vedas where they praise Agni and other demigods;]
Such statements praising lord Vishnu are part of normal conversational context, and not while praising lord Vishnu specifically. But other gods are praised in special circumstances where context required their praise. This is also the case in Vedas where Demi gods Agni and others are praised.
'त्वमग्न इन्द्रो वृषभः सतामसि त्वं विष्णुरुरुगायो नमस्यः’ (ऋ.२.१.३)
'विश्वस्माद् इन्द्र उत्तरः'(ऋ.१०.८६.१) ।
'tvamagna indro vr̥ṣabhaḥ satāmasi tvaṁ viṣṇururugāyo namasyaḥ' (r̥.2.1.3)
'viśvasmād indra uttaraḥ'(r̥.10.86.1)
['tvamagna indro = Oh Agni, you are Indra; vr̥ṣabhaḥ = you are best among the good; satāmasi tvaṁ viṣṇururugāyo = you are also Vishnu who is always truthful and eligible for; namasyaḥ = highest adoration;
'viśvasmād = in the universe; indra = Indra is; uttaraḥ = most superior;]
"Oh Agni, you are Indra, you are best among the elevated, you are also Vishnu who is always truthful and eligible for highest adoration" - Rig Vega 2.1.3
"Indra is the most superior in the universe" - Rig Veda 10.86.1
- इत्यादिषु
- ityādiṣu
[ityādiṣu = such statements]
- are examples of such statements.
तद्ग्रन्थविरोधाच्च। तथा हि स्कान्दे शैवे।
tadgranthavirodhācca। tathā hi skānde śaive।
[tadgranthavirodhācca = in the same work they are self contradictory; tathā hi skānde śaive = It is stated as follows in Skānda purana, where Shiva is praised:]
In the same composition, there are self-contradictory statements (regarding supremacy of Shiva). It is stated as follows in Skānda purana, where Shiva is praised:
"यदन्तरं व्याघ्रहरीन्द्रयोर्वने यदन्तरं मेरुगिरीन्द्रविन्ध्ययोः। यदन्तरं सूर्यसुरेड्यबिम्बयोः तदन्तरं रुद्र महेन्द्रयोरपि। यदन्तरं सिंहगजेन्द्रयोर्वने यदन्तरं सूर्य शशाङ्कयोर्दिवि। यदन्तरं जाह्नविसूर्यकन्ययोः तदन्तरं ब्रह्मगिरीशयोरपि॥ यदन्तरं प्रलयजवारिविप्लुषोः यदन्तरं स्तम्ब हिरण्यगर्भयोः। स्फुलिङ्गसंवर्तकयोर्यदन्तरं तदन्तरं विष्णु हिरण्यगर्भयोः। अनन्तत्वान्महाविष्णोः तदन्तरमनन्तकम्। माहात्म्यसूचनार्थाय ह्युदारणमीरितम् ॥"
'yadantaraṁ vyāghraharīndrayorvane yadantaraṁ merugirīndravindhyayoḥ। yadantaraṁ sūryasureḍyabimbayoḥ tadantaraṁ rudra mahendrayorapi। yadantaraṁ siṁhagajendrayorvane yadantaraṁ sūrya śaśāṅkayordivi। yadantaraṁ jāhnavisūryakanyayoḥ tadantaraṁ brahmagirīśayorapi॥ yadantaraṁ pralayajavārivipluṣoḥ yadantaraṁ stamba hiraṇyagarbhayoḥ। sphuliṅgasaṁvartakayoryadantaraṁ tadantaraṁ viṣṇu hiraṇyagarbhayoḥ। anantatvānmahāviṣṇoḥ tadantaramanantakam। māhātmyasūcanārthāya hyudāraṇamīritam ॥'
[yadantaraṁ = the gap that exists between; vyāghraharīndrayorvane = a lion and tiger in the forest; yadantaraṁ = the gap that exists between; merugirīndravindhyayoḥ = the mountain ranges of Meru (Himalayas) and Mountain ranges of Vindya; yadantaraṁ = the gap that exists between; sūryasureḍyabimbayoḥ = the sun and the planet jupiters image; tadantaraṁ = that gap exists; rudra mahendrayorapi = between Rudra and Indra; yadantaraṁ = the gap that exists between; siṁhagajendrayorvane = the lion and the elephant; yadantaraṁ = the gap that exists between; sūrya śaśāṅkayordivi = the Sun and the moon; yadantaraṁ = the gap that exists between; jāhnavisūryakanyayoḥ = the river Ganga and Yamuna; tadantaraṁ = that gap exists between; brahmagirīśayorapi = Brahma and Rudra; yadantaraṁ = the gap that exists between; pralayajavārivipluṣoḥ = the raging ocean during universal destruction and a drop of water; yadantaraṁ = the gap that exists between; stamba hiraṇyagarbhayoḥ = the hiranya-garbha, the womb of the bigbang and a blade of grass; sphuliṅgasaṁvartakayor = the fire during universal destruction and a spark; yadantaraṁ = the gap that exists between; tadantaraṁ = such gap exists between; viṣṇu hiraṇyagarbhayoḥ = lord Vishnu and lord Brahma, the womb of big bang; anantatvānmahāviṣṇoḥ = infinite are the principles embedded in the great lord Vishnu; tadantaramanantakam = the gap from him is infinite; māhātmyasūcanārthāya = just to illustrate his glory; hyudāraṇamīritam = examples are given;]
"The gap that exists between a lion and tiger in the forest, the gap that exists between the mountain ranges of Meru (Himalayas) and the mountain ranges of Vindya, the gap that exists between the sun and the planet Jupiter, that gap exists between Rudra and Indra. The gap that exists between the lion and the elephant, the gap that exists between the Sun and the Moon, the gap that exists between the rivers Ganga and Yamuna, that gap exists between Brahma and Rudra. The gap that exists between the raging ocean during universal destruction and a drop of water, the gap that exists between the 'hiranya-garbha' i.e., the womb of the Bigbang and a blade of grass, the gap that exists between the fire during universal destruction and a spark, such gap exists between lord Vishnu and lord Brahma, the womb of big bang. Infinite are the principles embedded in the great lord Vishnu. The gap between his superiority with others is infinite. Just to illustrate his glory above examples are given."
'तत्समो ह्यधिको वापि नास्ति कश्चित् कदाचन। एतेन सत्यवाक्येन तमेव प्रविशाम्यहम्॥'
'tatsamo hyadhiko vāpi nāsti kaścit kadācana। etena satyavākyena tameva praviśāmyaham॥'
['tatsamo = one who is equal; hyadhiko = superior; vāpi nāsti = exists not; kaścit kadācana = at no point in time; etena satyavākyena = by this true statement; tameva praviśāmyaham = I enter you only; ]
"There is none who is ever equal or superior to you. By this true statement I enter you only."
इत्याद्याह। तत्रैव शिवं प्रति मार्कण्डेयवचनम् -
ityādyāha। tatraiva śivaṁ prati mārkaṇḍeyavacanam
[ityādyāha = such other statements are present as well. tatraiva = in the same contxt; śivaṁ prati = addressed to lord Shiva; mārkaṇḍeyavacanam = Sage Mārkandeya says;]
- several such statements are present.
In this context, sage Mārkandeya instructs lord Shiva:
'संसारार्णवनिर्मग्न इदानीं मुक्तिमेष्यसि'
'saṁsārārṇavanirmagna idānīṁ muktimeṣyasi'
[saṁsārārṇavanirmagna = who is drowned in the ocean of transmigration; idānīṁ = now; muktimeṣyasi = you will get liberated]
"Hey! One who is drowning in the ocean of transmigration, you will get liberated now!"
इत्यादि। पाद्मे शैवे मार्कण्डेयकथाप्रबन्धे शिवान्निषिद्ध्य विष्णोरेव मुक्तिमाह -
ityādi। pādme śaive mārkaṇḍeyakathāprabandhe śivānniṣiddhya viṣṇoreva muktimāha
[ityādi = with such statements. pādme = In padma purana; śaive = where it is pro Shiva; mārkaṇḍeyakathāprabandhe = while narrating the Markandeya story; śivānniṣiddhya = possibility by Shiva is rejected; viṣṇoreva = It is only Vishnu; muktimāha = who can grant liberation; ]
- with such statements.
In Padma Purana, where it glorifies Shiva, while narrating the story of Markandeya, denies the possibility of liberation through Shiva. It is only Vishnu who can grant liberation.
'अहं भोगप्रदो वत्स मोक्षदस्तु जनार्दनः'
'ahaṁ bhogaprado vatsa mokṣadastu janārdanaḥ'
[ahaṁ = I; bhogaprado = give material pleasures; vatsa = Oh dear child; mokṣadastu = liberation is only granted; janārdanaḥ = by Janārdhana ]
"Oh Child! I grant material pleasures. It is only lord Janārdhana who can grant liberation."
इत्यादि। समब्राह्मविरोधाच्च।
ityādi। samabrāhmavirodhācca।
[ityādi = - such statements are present. samabrāhmavirodhācca = Thus, there is opposition to claiming Shiva as equal to the ultimate Brahman.]
- such statements are present.
Thus, there is opposition to claiming Shiva as equal to the ultimate Brahman.
वेदश्च इतिहासाद्यविरोधेन योज्यः। "यदि विद्यात्" इति वचनात्। अनिर्णयाच्च इन्द्रादिशङ्कया अन्यथा। तत्रापीष्टसिद्धिः। नामवैशेष्यात्। अतो भगवदुत्कर्ष एव सर्वागमानां महातात्पर्यम्॥
vedaśca itihāsādyavirodhena yojyaḥ। "yadi vidyāt" iti vacanāt। anirṇayācca indrādiśaṅkayā anyathā। tatrāpīṣṭasiddhiḥ। nāmavaiśeṣyāt। ato bhagavadutkarṣa eva sarvāgamānāṁ mahātātparyam॥
[vedaśca = Veda to be; itihāsādyavirodhena = without opposition to historical texts; yojyaḥ = to be applied; "yadi vidyāt" = to be known; iti vacanāt = as per the stated rule; anirṇayācca = not possible to conclude; indrādiśaṅkayā anyathā = as there will be doubt, if God Indra is (the highest); tatrāpīṣṭasiddhiḥ = interpretations can be twisted based on one's desires; nāmavaiśeṣyāt = there is speciality regarding name (only for lord Vishnu); ato = therefore; bhagavadutkarṣa = praising the lord; eva = only; sarvāgamānāṁ = all scriptures; mahātātparyam = greater purport;]
In accordance with the "yadi vidyāt" (to be known) rule, Vedas must be interpreted without contradicting historical texts. Otherwise, it is not feasible to determine, since gods like Indra are extolled also as supreme. Interpretations can be distorted depending on what one wants. Lord Vishnu is the only one with the speciality that - "all names convey Him". Therefore, praising the only lord is the greater purport of all scriptures.
तथापि स्वतः प्रामाण्यात् सन्नेवोच्यते। अविरोधात्। न च प्रमाणसिद्धस्य अन्यत्रादृष्ट्या अपह्नवो युक्तः। धर्मवैचित्र्यात् अर्थानाम्। स्वतः प्रामाण्यानङ्गीकारे च मानोक्तावपि अदोषत्वं च साधयेत् इत्यतिप्रसङ्गः॥
tathāpi svataḥ prāmāṇyāt sannevocyate। avirodhāt। na ca pramāṇasiddhasya anyatrādr̥ṣṭyā apahnavo yuktaḥ। dharmavaicitryāt arthānām। svataḥ prāmāṇyānaṅgīkāre ca mānoktāvapi adoṣatvaṁ ca sādhayet ityatiprasaṅgaḥ॥
[tathāpi = even then; svataḥ = by itself; prāmāṇyāt = it is evidential; sannevocyate = it is said about him only; avirodhāt = without any opposition; na = not; ca = and; pramāṇasiddhasya = established by evidence; anyatrādr̥ṣṭyā = by observing elsewhere; apahnavo yuktaḥ = rejection is appropriate;। dharmavaicitryāt = as per the natural dharma, property; arthānām = one should interpret; । svataḥ = by self; prāmāṇyānaṅgīkāre = if scriptural evidence are not agreed; ca and; mānoktāvapi = as one thinks; adoṣatvaṁ = error; ca = and; sādhayet = occurs; ityatiprasaṅgaḥ = it becomes overthinking as well;]
Supremecy of the lord is self evidential by various testimonials. There is no opposition to it. It is inappropriate to reject what is already proved without taking an overall survey of the scriptures. One should interpret taking into consideration the natural property of the object in question (The omniscient, omnipotent, and omnipresence are known as the attributes of lord alone). If scriptural evidence is not accepted, and one begins to think however they please, it is flawed and can lead to over thinking.
अनन्यापेक्षया च तत्परत्वं सिद्धम् आगमानाम्।
ananyāpekṣayā ca tatparatvaṁ siddham āgamānām।
[ananyāpekṣayā = even with respect to other aspirations; ca = also; tatparatvaṁ = it supports (lord Vishnu's supremecy); siddham = is well known; āgamānām = with the āgamās]
It is widely accepted that the Āgamas uphold the supremacy of Vishnu, even when material wealth is the desired outcome (not just liberation).
"नारायणपरा वेदाः" (भाग.२.५.१५)।
"nārāyaṇaparā vedāḥ" (bhāga.2.5.15)।
[nārāyaṇaparā = are conveying lord Nārāyaṇa; vedāḥ = the Vedas;]
"Vedas are conveying lord Nārāyaṇa only" - Bhāga.2.5.15
"सर्वे वेदा यत्पदमामनन्ति" (कठ.२.१५)
"sarve vedā yatpadamāmananti" (kaṭha.2.15)
[sarve vedā = all Vedas; yatpadamāmananti = convey the essence of Him only;]
"All Vedas convey the essence of Him only" -Kaṭha.2.15
"वासुदेवपरा वेदाः" (भाग.१.२.२९)
"vāsudevaparā vedāḥ" (bhāga.1.2.29)
[vāsudevaparā = are conveying lord Vāsudeva; vedāḥ = the Vedas;]
"Vedas are conveying lord Vāsudeva only." -Bhāga.1.2.29
इति।
iti।
[iti = are the testimonials;]
- are the testimonials.
न चैतद्विरुद्धम्। ईश्वरनियमात्। अनादौ तत्सिद्धं
na caitadviruddham। īśvaraniyamāt। anādau tatsiddhaṁ
[na = not; caitadviruddham = and, opposed; īśvaraniyamāt = it is as per the governance of the Lord; anādau = in both ways; tatsiddhaṁ = thus it is established;]
There is no contradiction in having liberation and material wellbeing under the authority of the Lord. It is in accordance with the governance established by the Lord. Thus, his supremacy is established with either liberation or material prosperity as the aim.
"द्रव्यं कर्म च कालश्च" ( भाग.२.१०.१२)
"dravyaṁ karma ca kālaśca" ( bhāga.2.10.12)
[dravyaṁ = material substance; karma = action; ca kālaśca = and time;]
"Material substance, action, and time are govenrned by Him" -Bhāga.2.10.12
इत्यादौ।
ityādau।
[ityādau = such other;]
-such testimonials are present.
प्रयोजकत्वं तु पूर्वोक्त न्यायेन। अतः सिद्धमेतत्।
prayojakatvaṁ tu pūrvokta nyāyena। ataḥ siddhametat।
[prayojakatvaṁ = utility of governing (material aspect); tu = is; pūrvokta = earlier said; nyāyena = based on the judjement; ataḥ = thus; siddhametat = it is established already;]
The ability of the lord to govern the material aspect of the universe is previously conveyed (by stating he is omnipotent). It is widely recognized as well.
तच्च अनन्यापेक्षा अचिन्त्यशक्तित्वे एव युक्तम्। अतो न मायामयम् एकम्।
tacca ananyāpekṣā acintyaśaktitve eva yuktam। ato na māyāmayam ekam।
tacca = His; ananyāpekṣā = various activities and aspirations; acintyaśaktitve = emanate from his infinite power; eva = only; yuktam = to be interpreted;। ato = therefore; na māyāmayam = it is not illusionery; ekam = one;।
It is suitable to interpret His various activities and aspirations as emanating from his infinite power. It is not an illusion.
अचलत्वं तु - ‘अप्रहर्षमनानन्दम्’, ‘अदुःखमसुखम्’, ‘न प्रज्ञम्’, (माण्डूक-२.१), ‘असद्वै’ (तै.उ.२.७) इत्यादिवत्।
acalatvaṁ tu - ‘apraharṣamanānandam', ‘aduḥkhamasukham', ‘na prajñam', (māṇḍūka-2.1), ‘asadvai' (tai.u.2.7) ityādivat
[acalatvaṁ = unmoved; tu = He is said to be; apraharṣamanānandam = without joy, without happiness; aduḥkhamasukham = neither melonchaly nor pleasurable; na prajñam = without knowledge; (Māṇḍūka-2.1), ‘asadvai' = non truth; (Tai.u.2.7) ityādivat = are the upanishad statements;]
God is said to be 'unmoved'. Similarly there are Upanishad statements stating He is - "without joy", "without happiness", "neither melancholic nor pleasurable", "without knowledge", "not truth", etc.(māṇḍūka-2.1,tai.u.2.7)
क्रियादृष्टेः -
kriyādr̥ṣṭeḥ -
[kriyādr̥ṣṭeḥ = from the point of action;]
From the point of action, there are statements:
"तपो मे हृदयं ब्रह्म तनुर्विद्या क्रिया कृतिः" (भाग.६.४.४६)
"tapo me hr̥dayaṁ brahma tanurvidyā kriyā kr̥tiḥ" (Bhāga.6.4.46)
"tapo = practice; me = is my; hr̥dayaṁ = heart; brahma = the lord Brahma; tanurvidyā = is body and knowledge; kriyā kr̥tiḥ = action and deed;]
"Practice is my heart, the Lord Brahma is my body, the Knowledge is my action and deed." - Bhāga.6.4.46
इत्याद्युक्तेः । अतश्च न मायामयं सर्वम् । ऐश्वर्यादिवाचि भगशब्देनैव सम्बोधनाच्च
ityādyukteḥ। ataśca na māyāmayaṁ sarvam। aiśvaryādivāci bhagaśabdenaiva sambodhanācca
ityādyukteḥ = there are such statements as well; ataśca = therefore; na = not; māyāmayaṁ = illusiory; sarvam = all are; aiśvaryādivāci = that conveys all kinds of wealth, auspitious attributes; bhagaśabdenaiva = the word 'bhaga'; sambodhanācca = is used to address the lord;
The word 'bhaga' that conveys all kinds of auspitious attributes and wealth is used to address the Lord in Upanishad statements -
"तं त्वा भग"( तै. उ.१.११)
"taṁ tvā bhaga" (tai. u.1.11)
["taṁ tvā = that you; bhaga = are wealthy, full of auspicious qualities;]
"Oh lord, who are full of auspicious qualities" - Tai. u.1.11
इत्यादौ। स्वरूपत्वात् न मायामयत्वं युक्तम्।
ityādau। svarūpatvāt na māyāmayatvaṁ yuktam।
ityādau = there are such statements; svarūpatvāt = in its essential form/ essence; na māyāmayatvaṁ = not convey illusory nature; yuktam = does not convey;
There are such other statements as well. Thus, in its essence, they do not convey the illusory nature of the Lord.
"विज्ञानशक्तिरहमासमनन्त शक्तेः" ( भाग.३.१०.२४)
"vijñānaśaktirahamāsamananta śakteḥ" ( bhāga.3.10.24)
vijñāna śaktiraham = I who is blessed with transcendental knowledge and power; āsamananta śakteḥ = is born from that power that is beyond conceptualization; ( bhāga.3.10.24)
"I (Brahma) who is blessed with transcendental knowledge and power is born from that power which is beyond mind's capacity." - Bhāga.3.10.24
"मय्यनन्त गुणेऽनन्ते गुणतोऽनन्तविग्रहे" (भाग.६.४.४८) ।
"mayyananta guṇe'nante guṇato'nantavigrahe" (bhāga.6.4.48) ।
[mayyananta = from my infinite knowedge; guṇe'nante = comes infinite auspicious qualities; guṇato'nantavigrahe = from it comes infinite forms;]
"From my infinite knowledge comes infinite auspicious qualities, from it comes infinite forms." - Bhāga.6.4.48
"पराऽस्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च" ( श्वे.उ.६.८) ।
"parā'sya śaktirvividhaiva śrūyate svābhāvikī jñānabalakriyā ca" ( śve.u.6.8) ।
"parā'sya = the transcendental one's; śaktirvividhaiva = power is of various types; śrūyate = we have heard; svābhāvikī = is natural to him; jñānabalakriyā = knowledge, effort, action; ca = and" ( śve.u.6.8) ।
"We have heard that Transcendental One's power is of varied types with its varied knowledge effort and action, which naturally exist within Him." - Shve.u.6.8
इत्यादि वचनात् ॥२४ ॥
ityādi vacanāt ॥24 ॥
ityādi = such other; vacanāt = statements exist; ॥24 ॥
- such testimonials exist as well.
Gīta Tātparya 2.24
Based on testimonials from Vishnu Purāna: "sarvagatasthāṇuḥ" - the being embedded as a particle in the all pervading lord. "sanātanaḥ" - the being who is eternally bound. Lord delivers those who understand themselves as embedded-minute-particles in the unmanifest, immeasurable lord. Sarting from 2.17 both the Jīva and the lord are topics of discussion. Words associated with the physical body relate to the being. The words such as all-pervading, unmanifest, immeasurable etc. refer to the lord. It is not possible for the dependent being to be all pervading and immeasurable. It is only the independent Lord who has the capacity to grant dharma, artha, kama, and mōksha.
अच्छेद्यत्वादिकं जीवस्यापि तत्सममित्याह - अच्छेद्योयमिति। नित्यं सर्वगते स्थितः। अणुश्चायमिति सर्वगतस्थाणुः सर्वगतो विष्णुः तदधीनत्वादिकं तत्स्थत्वम्। हेतुतोपि तत्स्थत्वात् न चलतीत्यचलः। नादेन शब्देन सह वर्तते इति सनादन एव सनातनः।
acchedyatvādikaṁ jīvasyāpi tatsamamityāha acchedyoyamiti nityaṁ sarvagate sthitaḥ। aṇuścāyamiti sarvagatasthāṇuḥ sarvagato viṣṇuḥ tadadhīnatvādikaṁ tatsthatvam। hetutopi tatsthatvāt na calatītyacalaḥ। nādena śabdena saha vartate iti sanādana eva sanātanaḥ।
[acchedyatvādikaṁ = indestructible property; jīvasyāpi = even for the being; tatsamamityāha = is similar, so is stated; acchedyoyamiti = it is 'achedyyo'; nityaṁ = everlasting; sarvagate = in all pervading; sthitaḥ = he is established; aṇuścāyamiti = as a minute particle, hence the word; sarvagatasthāṇuḥ = 'sarvagatasthanuh'; sarvagato = 'sarvagata' means all pervading; viṣṇuḥ = lord Vishnu; tadadhīnatvādikaṁ = as the being is dependent on him; tatsthatvam = 'sthanu'= 'tatsthatvam', i.e established there; hetutopi = even by external cause; tatsthatvāt = having established; na = not; calatītyacalaḥ = moves, hence, 'achala'; nādena = by 'nāda' i.e. sound i.e Veda; śabdena = word; saha vartate = he is bound; iti = there fore he is; sanādana = ever bound by the rules and restrictions as per Vedas; eva sanātanaḥ = thus he is called 'sanatanah';]
As Jīva also has an indestructible property like the Lord, the word 'achedyo' is used. The being is established in everlasting all pervading lord as a minute particle. Hence the word 'sarvagatasthāṇuḥ' is used. 'sarvagata' means all pervading lord Vishnu. As the being is embedded in Him, it is called 'sthanu'. Even with external cause it is not possible to destabilize the being from its dependent nature. Hence, it is called 'achala' i.e un-moving. 'nādaa' means sound, which means, Veda. As being is ever subjected to rules and regulation as stated in Vedas, it is called 'sanātana'.
"नित्यं सर्वगते विष्णावणुर्जीवो व्यवस्थितः। न चास्य तदधीनत्वं हेतुतोपि विचाल्यते। निषेधविधिपात्रत्वात् सनातन इति स्मृऽतः॥" इति महाविष्णुपुराणे।
"nityaṁ sarvagate viṣṇāvaṇurjīvo vyavasthitaḥ। na cāsya tadadhīnatvaṁ hetutopi vicālyate। niṣedhavidhipātratvāt sanātana iti smr̥'taḥ॥" iti mahāviṣṇupurāṇe।
["nityaṁ = everlasting; sarvagate = omnipresent; viṣṇāvaṇurjīvo = in Vishnu, in the form of minute particle, the being; vyavasthitaḥ = is established; na cāsya = not his; tadadhīnatvaṁ = dependent nature; hetutopi = even with cause; vicālyate = can be destabilized; niṣedhavidhipātratvāt = to restrictions and rules, it is bound; sanātana = eternally; iti smr̥'taḥ = thus it is remembered; iti =thus it states; mahāviṣṇupurāṇe = in Mahā Vishnu Purāna;]
"The being which is a minute particle is established in the everlasting, omnipresent lord Vishnu. His dependent nature cannot be destabilised, even by a cause. We remember it as eternally bound to rules and restrictions." - states Mahā Vishnu Purāna
अच्छेद्योयमित्यादिपुनरुक्तिश्चान्यथा।
acchedyoyamityādipunaruktiścānyathā।
[acchedyoyam = indestructible property; ityādi = and others; punaruktiścānyathā = othervise leads to repetition error;]
The indestructibility and other properties in this verse need to be attributed to Jīva. Else it leads to repetition error.
यस्मिन् अयं स्थितः सः अव्यक्ताचिन्त्यादिरूपः। एवं ज्ञातः परमेश्वरः सर्वदुःखनाशं करोतीति - 'नानुशोचितुमर्हसि'। 'तेषामहं समुद्धर्ता' इत्यादेः।
yasmin ayaṁ sthitaḥ saḥ avyaktācintyādirūpaḥ। evaṁ jñātaḥ parameśvaraḥ sarvaduḥkhanāśaṁ karotīti nānuśocitumarhasi। "teṣāmahaṁ samuddhartā" ityādeḥ।
[yasmin = in whom; ayaṁ = the being; sthitaḥ = is stationed; saḥ = that person is; avyaktācintyādirūpaḥ = of the unmanifest form that is beyond imagination; evaṁ = one who; jñātaḥ = knows this; parameśvaraḥ = about the supreme lord; sarvaduḥkhanāśaṁ = destroys all misery; karotīti = he does; nānuśocitumarhasi = hence, it is not befitting for you to lament (2.25); "teṣāmahaṁ samuddhartā" ityādeḥ = also verses like 'teṣāmahaṁ samuddhartā' (12.7), i.e., 'them I deliver' assure in the subsequent chapters of Gita;]
That person in whom the being is stationed is of the unmanifest form and is beyond imagination. The supreme lord destroys all suffering of those who recognize him as such. Hence, it is said, 'nānuśocitumarhasi' (2.25), i.e., it is not befitting for you to lament. Similarly, verses like 'teṣāmahaṁ samuddhartā' (12.7), assure in the subsequent chapters of Gita stating 'I deliver them'.
"न त्वेवाहं जातु नासं न त्वम्" इत्युभयोरपि प्रस्तुतत्वात्। 'देहिनः', 'शरीरिणः', 'देहि', इति विशेषितत्वाच्च जीवस्य तत्र तत्र।
"na tvevāhaṁ jātu nāsaṁ na tvam" ityubhayorapi prastutatvāt। 'dehinaḥ', 'śarīriṇaḥ', 'dehi', iti viśeṣitatvācca jīvasya tatra tatra।
["na tvevāhaṁ jātu nāsaṁ na tvam" = From 2.12; ityubhayorapi = here both (the lord and the being); prastutatvāt = are referenced; 'dehinaḥ', 'śarīriṇaḥ', 'dehi', = as these are references to the physical body; iti = therefore; viśeṣitatvācca = adjectives; jīvasya tatra tatra = in these cases the being, Jīva is referenced;]
Starting from the verse 2.12, both the being (Jīva) and the lord are topics of discussion. The words 'dehinaḥ' (2.13), 'śarīriṇaḥ' (2.18), and 'dehi' (2.22) reference the being with a physical body.
"अविनाशि तु", "येन सर्वमिदं ततम्", "अनाशिनोप्रमेयस्य", "न म्रियते", "भूत्वा भविता न" "अविनाशिनम्", "अव्ययम्", "अव्यक्तोयमचिन्त्योयमविकार्योयम्" - इत्यादि परमात्मनश्च।
"avināśi tu", "yena sarvamidaṁ tatam", "anāśinoprameyasya", "na mriyate", "bhūtvā bhavitā na" "avināśinam", "avyayam", "avyaktoyamacintyoyamavikāryoyam" - ityādi paramātmanaśca।
["avināśi tu" = 2.17; "yena sarvamidaṁ tatam" = 2.17, "anāśinoprameyasya" = 2.18, "na mriyate" = 2.20, "bhūtvā bhavitā na" = 2.20; "avināśinam" = 2.21, "avyayam" = 2.15; "avyaktoyamacintyoyamavikāryoyam"=2.18; ityādi = these; paramātmanaśca = convey the supreme lord;]
The expressions, "avināśi tu" (2.17), one without destruction, "yena sarvamidaṁ tatam" (2.17), by which all this is pervaded, "anāśinoprameyasya" (2.18), without destruction and immeasurable, "na mriyate" (2.20) without destruction, "bhūtvā bhavitā na" (2.20), who has not come into being, and does not come into being, "avināśinam" (2.21), the indestructible, "avyayam" (2.15), the unmanifest, "avyaktoyamacintyoyamavikāryoyam" (2.25), the unmanifest, the unthinkable, the incorruptible - these convey the supreme lord.
नहि जीवेन ततं सर्वम्। न च मुख्यतोप्रमेयोसौ। न च न म्रियते। न च अविनाशिनं नित्यमिति नित्यत्वातिरिक्तमविनाशित्वं तस्य। न च अव्यक्तत्वमविकार्यत्वं च मुख्यम्। न च भूत्वा भविता वा नेति देहस्याप्यनुत्पत्तिः। परमात्मनस्तु देहवियोगादिकमपि नास्तीत्यविनाशित्वादि विशेषणम्।
nahi jīvena tataṁ sarvam। na ca mukhyatoprameyosau। na ca na mriyate। na ca avināśinaṁ nityamiti nityatvātiriktamavināśitvaṁ tasya। na ca avyaktatvamavikāryatvaṁ ca mukhyam। na ca bhūtvā bhavitā vā neti dehasyāpyanutpattiḥ। paramātmanastu dehaviyogādikamapi nāstītyavināśitvādi viśeṣaṇam।
[nahi = not possible; jīvena = for the being; tataṁ sarvam = to be all pervading; na ca mukhyatoprameyosau = and he can't be immeasurable; na ca na mriyate = indestructible property is also not his; na ca avināśinaṁ nityamiti = he does not have an indestructible nature that is for ever continuous; nityatvātiriktamavināśitvaṁ tasya = his indestructible nature is without being continuous; na ca avyaktatvamavikāryatvaṁ ca mukhyam = the unmanifest nature and being undistorted are not his primary property; na ca bhūtvā bhavitā vā = he does not have the property of not becoming; neti dehasyāpyanutpattiḥ = also the attachment with the body does not align; paramātmanastu = for the lord; dehaviyogādikamapi = even in the form of leaving body; nāstītyavināśitvādi = not there, hence in Him indestructible; viśeṣaṇam = is the speciality;]
It is not possible for the being to be all pervading and immeasurable. Jīva is also not completely indestructible. Jīva does not have an indestructible nature that is for ever continuous (i.e Jīva undergoes change, though he is eternal). The unmanifest nature and being undistorted are not the primary property of Jīva (Jīva has distortions in terms of acquiring a physical body, variance in his knowledge, etc.). Jīva does not have the property of not becoming, as he undergoes manifestations in terms of taking up physical bodies. The Lord does not have separation from his body (as his body is of the form of knowledge, and not physical). Hence, the eternal-indestructible property is a speciality in the Lord.
यस्मादेवं भूतः तस्मात् स एव स्वतन्त्रः। तदधीनमन्यत् सर्वम्। अतः स एव पुरुषार्थदः। अतः तत्पूजा सत्कर्मैव। अतः तदर्थं युध्यस्व।
yasmādevaṁ bhūtaḥ tasmāt sa eva svatantraḥ। tadadhīnamanyat sarvam। ataḥ sa eva puruṣārthadaḥ। ataḥ tatpūjā satkarmaiva। ataḥ tadarthaṁ yudhyasva।
[yasmādevaṁ = he alone is; bhūtaḥ = the existent principle of past, present, and future; tasmāt sa eva = therefore, he alone is; svatantraḥ = independent; tadadhīnamanyat sarvam = dependent on Him is everything else; ataḥ sa eva puruṣārthadaḥ = thus, he alone can grant the (four) goals of human existence; ataḥ tatpūjā satkarmaiva = therefore, his worship is the right action; ataḥ tadarthaṁ yudhyasva = so as His worship fight in the war;]
He alone is the existent principle of past, present, and future. Therefore, he alone is independent. Everything else depends on Him. Thus, he alone can grant the goals of human existence (dharma, artha, kama, and mōksha). Therefore, his worship is the right action. So, as His worship, fight in the war.
अन्येषां तु अन्तवन्त एव देहाः। प्राकृतदेहिनश्च। अतः अस्वतन्त्रात् न हन्तुं तेषां सामर्थ्यम् नित्यत्वात् न हन्यते च। तस्मात् हन्ता हत इति मन्यमानौ न विजानीतः।
anyeṣāṁ tu antavanta eva dehāḥ। prākr̥tadehinaśca। ataḥ asvatantrāt na hantuṁ teṣāṁ sāmarthyam nityatvāt na hanyate ca। tasmāt hantā hata iti manyamānau na vijānītaḥ।
[anyeṣāṁ tu = the others; antavanta eva dehāḥ = body is subjected to destruction only; prākr̥tadehinaśca = they have material body; ataḥ asvatantrāt = therefore they are not independent; na hantuṁ teṣāṁ sāmarthyam = they do not have the capacity to kill others; nityatvāt na hanyate ca = as they are eternal they do not get killed as well; tasmāt = hence; hantā hata iti manyamānau = those who consider the Jiva as killer or as being killed; na vijānītaḥ = do not have the right knowledge;]
The being's body is definitely subject to destruction. As the beings have material body, they are not independent. They do not have the capacity to kill others. They do not get killed as they are eternal entities. Hence, those who consider the Jīva as killer or as being killed do not have the right understanding.
किन्तु यस्मादयमेव परमेश्वरः शरीरवियोगरूपेणापि न म्रियते तत्संयोगरूपेणापि न जायते जीववत् कदापि अतः स एव स्वतन्त्रत्वात् सर्वस्य हन्ता। जीवस्तु तेन शरीरे हन्यमाने स्वयं न हन्यते इत्येतावत्। अत एवमविनाशित्वादेः स्वातन्त्र्यात् सर्वकर्तारं परमात्मानं यो वेद स कथं घातयति हन्ति वा।
kintu yasmādayameva parameśvaraḥ śarīraviyogarūpeṇāpi na mriyate tatsaṁyogarūpeṇāpi na jāyate jīvavat kadāpi ataḥ sa eva svatantratvāt sarvasya hantā। jīvastu tena śarīre hanyamāne svayaṁ na hanyate ityetāvat। ata evamavināśitvādeḥ svātantryāt sarvakartāraṁ paramātmānaṁ yo veda sa kathaṁ ghātayati hanti vā।
[kintu = but; yasmādayameva = these kind of; parameśvaraḥ = for the supreme being; śarīraviyogarūpeṇāpi = is the form of seperation of the body; na mriyate = the death is denied; tatsaṁyogarūpeṇāpi = bodily form of union; na jāyate = there is no birth; jīvavat = like the being; kadāpi = ever; ataḥ sa eva svatantratvāt = therefore he alone is independent; sarvasya hantā = and has the capacity to destroy everthing else; jīvastu = even Jīva; tena śarīre hanyamāne = by the destruction of its body; svayaṁ na hanyate ityetāvat = its essence is not destroyed; ata = therefore; evamavināśitvādeḥ = one without destruction; svātantryāt = independent; sarvakartāraṁ = one who is responsible for all actions; paramātmānaṁ = the supreme being; yo veda = who understands this; sa kathaṁ = how can he?; ghātayati hanti vā = kill or get killed;]
For the supreme being, however, there is no such thing as death through the separation of the body or birth through the union with the body. Therefore, he alone is independent and has the capability to destroy everything else. Even when Jīva's body is destroyed, Jīva itself does not get destroyed. Consequently, how can the one who comprehends the supreme being as indestructible, independent, and the cause of all actions, even think of killing others or of getting killed?
वाससो जरावत् स्वशरीरजरादौ अस्वातन्त्र्यदर्शनात् सर्वत्र अस्वातन्त्र्यं ज्ञातव्यं जीवस्य । ईश्वरस्य तु देहस्यापि च्छेदादेरभावात् स्वातन्त्र्यम्। नैनं छिन्दन्तीति च्छेदनाद्यभावः साक्षादेव दर्शयितुं शक्यते स्वदेहस्य इति वर्तमानापदेशः। छेदादिकं तु ईश्वरः मोहाय मृषैव दर्शयति ॥२४॥
vāsaso jarāvat svaśarīrajarādau asvātantryadarśanāt sarvatra asvātantryaṁ jñātavyaṁ jīvasya । īśvarasya tu dehasyāpi cchedāderabhāvāt svātantryam। nainaṁ chindantīti cchedanādyabhāvaḥ sākṣādeva darśayituṁ śakyate svadehasya iti vartamānāpadeśaḥ। chedādikaṁ tu īśvaraḥ mohāya mr̥ṣaiva darśayati ॥24॥
[vāsaso jarāvat = the way cloths wear out; svaśarīrajarādau = similarly, the physical body also wears out; asvātantryadarśanāt = indicating the non freedom of; sarvatra = everywhere; asvātantryaṁ = non freedom; jñātavyaṁ jīvasya = Jiva's comes to light; īśvarasya tu dehasyāpi cchedāderabhāvāt svātantryam = the lord is free from the notion of destruction of the body; nainaṁ chindantīti cchedanādyabhāvaḥ sākṣādeva darśayituṁ śakyate svadehasya iti vartamānāpadeśaḥ = In the verse 'nainaṁ chindantīti' the present continuous tense is used to demonstrate that the lord's body cannot be destroyed; chedādikaṁ tu īśvaraḥ mohāya mr̥ṣaiva darśayati = thinking of cutting the body of Ishwara indicates disillusioned state (of Arjuna);]
The way clothes wear out, similarly the physical body of the Jīva also wears out. This serves to demonstrate the bound nature of Jīva everywhere. The lord is free from such a notion of destruction of the body. In the verse 'nainaṁ chindanti' the present continuous tense is used to demonstrate that the lord's body cannot be destroyed. Any thought of cutting the body of Ishwara, the lord, shows a disillusioned state of mind.
