na tasya kaścid dayitaḥ pratīpo
na tasya kaścid dayitaḥ pratīpo
na jñāti-bandhur na paro na ca svaḥ
samasya sarvatra nirañjanasya
sukhe na rāgaḥ kuta eva roṣaḥ
The Lord, uncontaminated by māyā, equal in all circumstances, has no favored person and no enemy, no relative by marriage, and no relative by paternal relationship, no person he considers as other than himself and no person he considers his own. Not being attached to happiness, what is the question of his showing anger?
“The Lord then favors some jīvas and hates other jīvas because he binds up some, liberates others and gives others happiness.” That is not so. He does not have favorites or enemies because he regards all equally at all times, because he is not affected by māyā (nirañjanasya). He has no attachment to material happiness, what then to speak of hatred for anything opposing material happiness. It is said:
indriyasyendriyasyārthe rāga-dveṣau vyavasthitau |
tayor na vaśam āgacchet tau hy asya paripanthinau ||34||
Attachment and repulsion are firmly fixed in each of the sense objects. One should not come under control of attachment and repulsion. They are the two obstacles. BG 3.34
Thus he does not have favorites or enemies caused by attachment or repulsion.
|| 6.17.23 ||
tathāpi tac-chakti-visarga eṣāṁ
sukhāya duḥkhāya hitāhitāya
bandhāya mokṣāya ca mṛtyu-janmanoḥ
śarīriṇāṁ saṁsṛtaye 'vakalpate
The transformations of his māyā-śakti create the happiness, distress, good fortune and bad fortune, bondage, liberation and the repetition of birth and death of the living beings.
“But if the Lord is equal, why does he make one person happy and cause grief to another?” Even though he is equal in all circumstances, by the transformations of his māyā-śakti, the sequence of beginningless karmas arising from piety and sin creates happiness and distress. The meaning is this. Even though the Lord creates happiness and distress since the māyā-śakti belongs to him, and in that sense he shows inequality, he does not create happiness and distress since māyā is not his svarūpa-śakti. Thus the Lord is actually equal to all. Similarly, the universe of māyā is a form of the Lord, but because it does not arise from his svarūpa, it is different from him. Though the sun appears to be unequal because he gives sorrow to the owl and the night lotus by its rays, and gives happiness to the cakravāka bird and the day lotus, no one says the sun is partial.
|| 6.17.24 ||
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