2.1.11
मनसैवेदमाप्तव्यं नेह नानास्ति किञ्चन। मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ॥११॥
manasaivedamāptavyaṃ neha nānāsti kiñcana। mṛtyoḥ sa mṛtyuṃ gacchati ya iha nāneva paśyati ॥11॥
[मनसा (manasā) - by mind; एव (eva) - indeed; इदम् (idam) - this; आप्तव्यम् (āptavyam) - to be attained; न (na) - not; इह (iha) - here; नाना (nānā) - multiplicity; अस्ति (asti) - exists; किञ्चन (kiñcana) - anything; मृत्योः (mṛtyoḥ) - from death; सः (saḥ) - he; मृत्युम् (mṛtyum) - death; गच्छति (gacchati) - goes; यः (yaḥ) - who; इह (iha) - here; नाना (nānā) - multiplicity; इव (iva) - as if / like; पश्यति (paśyati) - sees;]
(This is to be attained by mind alone; here, there is no diversity whatsoever. He goes from death to death who sees diversity here.)
This truth is to be realized by the mind alone; Here, indeed, there is no multiplicity in anything (of the attributes of the Lord). He who sees multiplicity here goes from death to death.
Bhāṣya 2.1.01
No difference among words, parts, qualities, and actions are emphasized here by using the word 'kiñcana', i.e. anything. The grammatical clarification is provided regarding the use of the word 'iva' i.e. 'as if', and how it is used to indicate subtle difference or non-difference.
"तथैवावयवानां च गुणानां च परस्परम्। क्रियाणां तेन चैतेषां भेदविच्चोभयं विदः॥ यान्त्येवान्धन्तमो नात्र कार्या काचिद्विचारणा॥"
"tathaivāvayavānāṃ ca guṇānāṃ ca parasparam। kriyāṇāṃ tena caiteṣāṃ bhedaviccobhayaṃ vidaḥ॥ yāntyevādhnatamo nātra kāryā kācidvicāraṇā॥"
[तथैव (tathaiva) - in the same way; अवयवानां (avayavānāṃ) - of the parts; च (ca) - and; गुणानां (guṇānāṃ) - of the qualities; च (ca) - and; परस्परम् (parasparam) - mutually; क्रियाणां (kriyāṇāṃ) - of the actions; तेन (tena) - by that; च (ca) - and; एतेषां (caiteṣāṃ) - of these; भेदवित् (bhedavit) - knower of distinctions; च (ca) - and; उभयं (ubhayaṃ) - both; विदः (vidaḥ) - know; यान्ति (yānti) - go; एव (eva) - indeed; अन्धन्तमः (andhatamaḥ) - utter darkness; न (na) - not; अत्र (atra) - here; कार्या (kāryā) - to be done; काचित् (kācit) - any; विचारणा (vicāraṇā) - consideration;]
"In the same way, the knower understands both the parts and qualities mutually (as non-distinct from the Lord). Indeed, one who sees the distinction between His actions there, and here, without proper consideration, fall into utter darkness."
इति च।
iti ca।
[इति (iti) - thus; च (ca) - and / as well;]
- stated thus as well.
"भवेदेकत्र संयोगे इवशब्दोऽविरुद्धयोः। धर्मयोरुपमायां वा स्वल्पत्वे वा विवक्षिते॥"
"bhavedekatra saṁyoge ivaśabdo'viruddhayoḥ। dharmayorupamāyāṁ vā svalpatve vā vivakṣite॥"
[भवेत् (bhavet) - may be; एकत्र (ekatra) - together; संयोगे (saṁyoge) - in conjunction; इव (iva) - like; शब्दः (śabdaḥ) - word; अविरुद्धयोः (aviruddhayoḥ) - of non-contradictory; धर्मयोः (dharmayoḥ) - of qualities; उपमायाम् (upamāyām) - in comparison; वा (vā) - or; स्वल्पत्वे (svalpatve) - in smallness; वा (vā) - or; विवक्षिते (vivakṣite) - intended;]
"The word 'iva', i.e. like, may be used while presenting non-contradictory qualities, either in comparison or when smallness is intended."
इति शब्दनिर्णये।
iti śabdanirṇaye।
[इति (iti) - thus; शब्दनिर्णये (śabdanirṇaye) - in the determination of words;]
- stated in the ancient text of "śabdanirṇaye', concerning the determination of words.
अतो नानेव इतीवशब्दोऽत्यल्पविषयो भेदाभेदविषयश्च।
ato nāneva itīvaśabdo'tyalpaviṣayo bhedābhedaviṣayaśca।
[अतः (ataḥ) - therefore; न (na) - not; अन्य (anya) - another; इव (iva) - like; इति (iti) - thus; इव (iva) - like; शब्दः (śabdaḥ) - word; अत्यल्प (atyalpa) - very small; विषयः (viṣayaḥ) - subject; भेद (bheda) - difference; अभेद (abheda) - non-difference; विषयः (viṣayaḥ) - subject; च (ca) - and;]
Therefore, the term 'iva' i.e. like, is not used to mean 'another'; it pertains to a subtle subject of difference and non-difference.
प्रथमा य इह नानेव पश्यति इति स्वरूपभेद निषेधार्थम्। नेह नानास्ति किञ्चन इति किञ्चन शब्दादवयवानां गुणानां क्रियाणां च परस्परं तद्वतां च भेदनिषेधार्थम् ॥११॥
prathamā ya iha nāneva paśyati iti svarūpabheda niṣedhārtham। neha nānāsti kiñcana iti kiñcana śabdādavayavānāṃ guṇānāṃ kriyāṇāṃ ca parasparaṃ tadvatāṃ ca bhedaniṣedhārtham ॥11॥
[प्रथमा (prathamā) - first; य (ya) - who; इह (iha) - here; न (na) - not; अन्य (anya) - other; इव (iva) - like; पश्यति (paśyati) - sees; इति (iti) - thus; स्वरूप (svarūpa) - nature; भेद (bheda) - difference; निषेधार्थम् (niṣedhārtham) - for the purpose of negation; न (na) - not; इह (iha) - here; न (na) - not; अन्य (anya) - other; अस्ति (asti) - exists; किञ्चन (kiñcana) - anything; इति (iti) - thus; किञ्चन (kiñcana) - anything; शब्द (śabda) - word; अवयवानां (avayavānāṃ) - of parts; गुणानां (guṇānāṃ) - of qualities; क्रियाणां (kriyāṇāṃ) - of actions; च (ca) - and; परस्परं (parasparaṃ) - mutual; तद्वतां (tadvatāṃ) - of those having that; च (ca) - and; भेदनिषेधार्थम् (bhedaniṣedhārtham) - for the purpose of negation of difference;]
In the first case (2.1.10) by stating one who sees multiplicity, the difference in the various forms is rejected. By using the phrase "neha nānāsti kiñcana", i.e. "Here, indeed, there is no multiplicity in anything", the word 'kiñcana', i.e. anything, negates the difference among words, parts, qualities, actions, and mutual relations of those possessing them (by the Lord).
