saṅghātān na vivicyate

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jyotir-ādir ivābhāti

saṅghātān na vivicyate

vidanty ātmānam ātma-sthaṁ

mathitvā kavayo 'ntataḥ

The Lord resides in all beings just as fire resides in wood, water in a cup or ether in a pot, but he is not perceived from seeing the material bodies. The wise know the Paramātmā situated in all beings by inferring through the effects, after discarding false doctrines.

An example is given to show how, with the increase or decrease of a guṇa, the bodies suitable to the guṇa increase or decrease. Fire is latent in wood, water is in a cup and ether is in a pot. When there is more wood there is more fire and when there is less wood there is less fire. One does not call this inequality. Similarly, when there is more sattva, encouraging to devatās, there are more forms of devatās. At that time, rajas favoring demons decreases, and there are less demons. If the demons are suppressed and the devatās are the suppressors, one can say that the Lord favors the devatās and disfavors the demons. When rajas increases, then one can say the Lord favors the demons and disfavors the devatās. From the common viewpoint this may seem like favoritism but it is not, for when sattva becomes prominent the Lord favors the devatās and when sattva is not prominent, he does not favor them.

 “In the example, we can understand that fire resides in wood by our intelligence. Do we perceive the Lord in the bodies of the devatās, demons and Rākṣasas?” From the bodies of the devatās and others he is not perceived. The Lord is not perceived like others. “Then how do we know that he favors some?” The skilful people (kavayaḥ) know the Paramātmā (ātma-stham) by inferring through the effects (mathitvā). They know at the end (antantah), after rejecting theories like svabhāva-vāda or karma-vāda.  Instead of vidanti there is a version with vindanti, but the meaning is the same.

“The Lord, favoring Indra, sometimes kills the demons in sight of everyone. When rajas and tamas increase, sometimes the Lord favors the demons and rejects the devatās. If that were so, it would make his equality perfect.” The answer to this is found in another meaning of the verse. Jyotirādiḥ iva means “just as elements like fire which have the sense objects of form, taste, smell and touch existing within them.” These are visible in objects, but because of the combination they are not clearly visible, though they are still present within. The Lord is visible to various degrees in this world in the devatās and asuras. And he resides internally. Because of a predominance of sattva, and not being covered by it, the sense object called form (or color) is perceived in the light. At a slight distance we see whiteness in milk. At a distance of 200,000 yojanas we see the white moon. This is clearly perceived by the eye. Because of the prominence of sattva in the devatās, and not being hidden by sattva, the Supreme Lord within them manifests as the form of Upendra clearly.

Because of the prominence of tamas and rajas in water and other elements, and being covered by those guṇas, sound, touch, smell and taste are not clearly visible in them. Because of the existence of some sattva with rajas and tamas, and thus the impossibility of being completely covered over, there is perception of the sense object when the object comes in contact with the gross sense organ (but not at a great distance.) Thus an object with taste in contact with the tongue gives experience of taste. An object with sound in ether, in contact with the ear, gives experience of sound. An object with coolness in contact with the skin gives the sensation of touch. A fragrant object in the air in contact with the nose gives the experience of smell.

Similarly because the predominance of rajas and tamas in the demons and Rākṣasas, and being covered by those guṇas, the Lord within them is not clearly seen as favoring them. If the sun is covered by clouds and not by sunshine, then it is not very visible. If it is not covered by clouds and is covered with sunshine, it is very visible. Similarly if the Lord is covered by tamas, then he is not visible, and if covered by sattva, he is visible. “Well, with lack of clear perception of the Lord’s partiality to the demons, how can we know it exists?” The wise understand its existence by seeing the effects--such as the devatās being defeated.

|| 7.1.10 ||

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