B.G 2.24
acchēdyō'yamadāhyō'yamaklēdyō'śōṣya ēva ca। nityaḥ sarvagataḥ sthāṇuracalō'yaṁ sanātanaḥ ॥ 2-24॥
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.
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।
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.
aikyōktāvapi anuktaviśēṣaṇōpādānāt na īśvaraikyē punaruktiḥ। yuktāśca bimbadharmāḥ pratibimbē'virōdhē।
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:
"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"
"ābhāsa ēva ca" ( bra.sū.2.3.50)
"He definitely is the reflection of the Lord." - bra.sū.2.3.50
ityādi śrutismr̥tisiddhā। na cāṁśatvavirōdhaḥ। tasyaivāṁśatvāt। na caikarūpaivāṁśatā। pramāṇaṁ ca ubhayavidhavacanamēva। na cāṁśasya pratibimbatvaṁ kalpyam। gādhyādiṣu aṁśabāhurūpyadr̥ṣṭēḥ। itaratrādr̥ṣṭēḥ।
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.)
sthāṇutvē'pi 'aikṣata'(chāṁ.u.6.2.3) ityādyaviruddham īśvarasya। ubhaya vidhavākyāt। acintyaśaktēśca। na ca māyayaikam।
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.
"tvayīśvarē brahmaṇi nō viruddhyatē" (bhāga.10.4.19)
"In Brahman the lord ship exists without contradictions!" - bhāga.10.4.19
"na yōgitvādīśvaratvāt" (br̥.u.bhā.5.8.12.u. vārāhavacanam ।)
"Your lordship on all is not because of Yōga." - vārāhavacanam
"citraṁ na caitat tvayi kāryakāraṇē" (bhāga. 5.18.5.)
"It is not at all surprising all this has come about by your cause and effects."- bhāga. 5.18.5
ityādyaiśvaryēṇaiva viruddhadharmāvirōdhōktēḥ।
From these testimonials, we can infer that contradictory properties exist in Lordship without contradiction.
mahātātparyācca। mōkṣō hi mahāpuruṣārthaḥ।
To convey greatness (in the lord) is the purport of scriptures. Among the goals to be pursued, liberation, 'moksha' is the highest.
"tatrāpi mōkṣa ēvārthaḥ"।
"Even there, liberation is the meaning"
"antēṣu rēmirē dhīrā na tē madhyēṣu rēmirē। antaprāptiṁ sukhaṁ prāhuḥ duḥkha mantaramantayōḥ॥" (ma.bhā.12.317.34)
(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
"puṇyacitō lōkaḥ kṣīyatē"(chāṁ.u.)
"The world got by intentional deeds (i.e. heaven) shrinks."
ityādi śrutismr̥tibhyaḥ।
- such are the testimonials from the scriptures and memories.
sa ca viṣṇuprasādādeva siddhyati।
It is only with the grace of Lord Vishnu that this is achievable.
"vāsudevam anārādhya ko mokṣaṁ samavāpnuyāt"
How can one get liberated without worshipping Lord Vāsudeva?
"tuṣṭe tu tatra kimalabhyamananta īśe" (bhāga.7.6.25)
If the infinite lord is pleased, what is impossible to achieve in this world? - bhāga.7.6.25
"tatprasādādavāpnoti parāṁ siddhiṁ na saṁśayaḥ"
Without a doubt, his grace leads to the ultimate goal.
"yeṣāṁ sa eva bhagavān dayayedanantaḥ sarvātmanā''śritapado yadi nirvyalīkam। te vai vidantyatitaranti ca deva māyāṁ naiṣāṁ mamāhamiti dhīḥ śvasr̥gālabhakṣye" (bhāga.2. 7 .42)
"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
"tasmin prasanne kimihāstyalabhyaṁ dharmārthakāmairalamalpakāste"
"Is there anything that can't be obtained with his divine grace? Dharma, wealth and desire pale in comparison to his grace."
"r̥tē yadasmin bhava īśa jīvāḥ tāpatrayēṇōpahatā na śarma। ātman labhantē bhagavan tavāṅghricchāyāṁśa vidyāmata āśrayēma" (bhāga.3.6.18)
"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
"r̥te bhavatprasādāddhi kasya mokṣo bhavediha। tamevaṁ vidvān" (nr̥.pū.u.1.6)
"When efforts yield results only with your grace, How else the liberation is possible? You are the most knowledgeable" - nr̥.pū.u.1.6
ityādi śrutismr̥tibhyaḥ।
- are the testimonials from Srti and Smrti
sa cotkarṣajñānādeva bhavati । lokaprasiddheḥ । lokasiddham aviruddham atrāpi aṅgīkāryam ॥
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.
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 ।
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
'yo māmevamasammūḍho jānāti puruṣottamam' (15.19)iti tadukteśca ।
"He who knowns Me, without doubt, as supreme personality" - it is said so in B.G 15.19
'satyaṁ satyaṁ punassatyaṁ śapathaiścāpi koṭibhiḥ। viṣṇumāhātmyaleśasya vibhaktasya ca koṭidhā॥
punaścānantadhā tasya punaścāpi hyanantadhā। naikāṁśasamamāhātmyāḥ śrīśeṣabrahmaśaṅkarāḥ॥' iti nāradīye।
" 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
anyotkarṣa aikyaṁ ca
At places other gods are praised and also their union is told.
'tathaiva sarvaśāstreṣu mahābhāratamuttamam। ko hyanyaḥ puṇḍarīkākṣānmahābhāratakr̥dbhavet॥' (vi.pu.3.4.5)
"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
ityādi granthāntarasiddhotkarṣa mahābhārataviruddham॥ tatra hi -
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:
'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)
"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
ityādiṣu sādhāraṇapraśnāvasare eva mahāntamutkarṣaṁ viṣṇorvakti। anyatra yatkiñciduktāvapi asādhāraṇa eva avasare। taddhi agnyāderapi vedādāvasti -
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.
'tvamagna indro vr̥ṣabhaḥ satāmasi tvaṁ viṣṇururugāyo namasyaḥ' (r̥.2.1.3)
'viśvasmād indra uttaraḥ'(r̥.10.86.1)
"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
- ityādiṣu
- are examples of such statements.
tadgranthavirodhācca। tathā hi skānde śaive।
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:
'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 ॥'
"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."
'tatsamo hyadhiko vāpi nāsti kaścit kadācana। etena satyavākyena tameva praviśāmyaham॥'
"There is none who is ever equal or superior to you. By this true statement I enter you only."
ityādyāha। tatraiva śivaṁ prati mārkaṇḍeyavacanam
- several such statements are present.
In this context, sage Mārkandeya instructs lord Shiva:
'saṁsārārṇavanirmagna idānīṁ muktimeṣyasi'
"Hey! One who is drowning in the ocean of transmigration, you will get liberated now!"
ityādi। pādme śaive mārkaṇḍeyakathāprabandhe śivānniṣiddhya viṣṇoreva muktimāha
- 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.
'ahaṁ bhogaprado vatsa mokṣadastu janārdanaḥ'
"Oh Child! I grant material pleasures. It is only lord Janārdhana who can grant liberation."
ityādi। samabrāhmavirodhācca।
- such statements are present.
Thus, there is opposition to claiming Shiva as equal to the ultimate Brahman.
vedaśca itihāsādyavirodhena yojyaḥ। "yadi vidyāt" iti vacanāt। anirṇayācca indrādiśaṅkayā anyathā। tatrāpīṣṭasiddhiḥ। nāmavaiśeṣyāt। ato bhagavadutkarṣa eva sarvāgamānāṁ mahātātparyam॥
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.
tathāpi svataḥ prāmāṇyāt sannevocyate। avirodhāt। na ca pramāṇasiddhasya anyatrādr̥ṣṭyā apahnavo yuktaḥ। dharmavaicitryāt arthānām। svataḥ prāmāṇyānaṅgīkāre ca mānoktāvapi adoṣatvaṁ ca sādhayet ityatiprasaṅgaḥ॥
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.
ananyāpekṣayā ca tatparatvaṁ siddham āgamānām।
It is widely accepted that the Āgamas uphold the supremacy of Vishnu, even when material wealth is the desired outcome (not just liberation).
"nārāyaṇaparā vedāḥ" (bhāga.2.5.15)।
"Vedas are conveying lord Nārāyaṇa only" - Bhāga.2.5.15
"sarve vedā yatpadamāmananti" (kaṭha.2.15)
"All Vedas convey the essence of Him only" -Kaṭha.2.15
"vāsudevaparā vedāḥ" (bhāga.1.2.29)
"Vedas are conveying lord Vāsudeva only." -Bhāga.1.2.29
iti।
- are the testimonials.
na caitadviruddham। īśvaraniyamāt। anādau tatsiddhaṁ
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.
"dravyaṁ karma ca kālaśca" ( bhāga.2.10.12)
"Material substance, action, and time are govenrned by Him" -Bhāga.2.10.12
ityādau।
-such testimonials are present.
prayojakatvaṁ tu pūrvokta nyāyena। ataḥ siddhametat।
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.
tacca ananyāpekṣā acintyaśaktitve eva yuktam। ato na māyāmayam ekam।
It is suitable to interpret His various activities and aspirations as emanating from his infinite power. It is not an illusion.
acalatvaṁ tu - ‘apraharṣamanānandam', ‘aduḥkhamasukham', ‘na prajñam', (māṇḍūka-2.1), ‘asadvai' (tai.u.2.7) ityādivat
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)
kriyādr̥ṣṭeḥ -
From the point of action, there are statements:
"tapo me hr̥dayaṁ brahma tanurvidyā kriyā kr̥tiḥ" (Bhāga.6.4.46)
"Practice is my heart, the Lord Brahma is my body, the Knowledge is my action and deed." - Bhāga.6.4.46
ityādyukteḥ। ataśca na māyāmayaṁ sarvam। aiśvaryādivāci bhagaśabdenaiva sambodhanācca
The word 'bhaga' that conveys all kinds of auspitious attributes and wealth is used to address the Lord in Upanishad statements -
"taṁ tvā bhaga" (tai. u.1.11)
"Oh lord, who are full of auspicious qualities" - Tai. u.1.11
ityādau। svarūpatvāt na māyāmayatvaṁ yuktam।
There are such other statements as well. Thus, in its essence, they do not convey the illusory nature of the Lord.
"vijñānaśaktirahamāsamananta śakteḥ" ( 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
"mayyananta guṇe'nante guṇato'nantavigrahe" (bhāga.6.4.48) ।
"From my infinite knowledge comes infinite auspicious qualities, from it comes infinite forms." - Bhāga.6.4.48
"parā'sya śaktirvividhaiva śrūyate svābhāvikī jñānabalakriyā ca" ( 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
ityādi vacanāt ॥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.
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।
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'.
"nityaṁ sarvagate viṣṇāvaṇurjīvo vyavasthitaḥ। na cāsya tadadhīnatvaṁ hetutopi vicālyate। niṣedhavidhipātratvāt sanātana iti smr̥'taḥ॥" iti mahāviṣṇupurāṇe।
"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
acchedyoyamityādipunaruktiścānyathā।
The indestructibility and other properties in this verse need to be attributed to Jīva. Else it leads to repetition error.
yasmin ayaṁ sthitaḥ saḥ avyaktācintyādirūpaḥ। evaṁ jñātaḥ parameśvaraḥ sarvaduḥkhanāśaṁ karotīti nānuśocitumarhasi। "teṣāmahaṁ samuddhartā" ityādeḥ।
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'.
"na tvevāhaṁ jātu nāsaṁ na tvam" ityubhayorapi prastutatvāt। 'dehinaḥ', 'śarīriṇaḥ', 'dehi', iti viśeṣitatvācca jīvasya tatra tatra।
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.
"avināśi tu", "yena sarvamidaṁ tatam", "anāśinoprameyasya", "na mriyate", "bhūtvā bhavitā na" "avināśinam", "avyayam", "avyaktoyamacintyoyamavikāryoyam" - ityādi paramātmanaśca।
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.
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।
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.
yasmādevaṁ bhūtaḥ tasmāt sa eva svatantraḥ। tadadhīnamanyat sarvam। ataḥ sa eva puruṣārthadaḥ। ataḥ tatpūjā satkarmaiva। ataḥ tadarthaṁ yudhyasva।
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.
anyeṣāṁ tu antavanta eva dehāḥ। prākr̥tadehinaśca। ataḥ asvatantrāt na hantuṁ teṣāṁ sāmarthyam nityatvāt na hanyate ca। tasmāt hantā hata iti manyamānau na vijānītaḥ।
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.
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।
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?
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॥
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.
