Shloka
ऐक्यं तयोर्लक्षितयोर्न वाच्ययो -
र्निगद्यतेऽन्योन्यविरुद्धधर्मिणोः ।
खद्योतभान्वोरिव राजभृत्ययोः
कूपाम्बुराश्योः परमाणुमेर्वोः ॥ २४४ ॥
aikyaṃ tayorlakṣitayorna vācyayo -
rnigadyate’nyonyaviruddhadharmiṇoḥ ;
khadyotabhānvoriva rājabhṛtyayoḥ
kūpāmburāśyoḥ paramāṇumervoḥ . 244 .
Anvaya
- तयोःtayoḥ
- Of the two (jīva and Iswara)
- लक्षितयोःlakṣitayoḥ
- understood in a figurative (secondary) sense
- ऐक्यंaikyaṃ
- oneness
- निगद्यतेnigadyate
- is told
- न वाच्ययोःna vācyayoḥ
- not as understood in the literal sense
- अन्योन्य–विरुद्ध–धर्मिणोःanyonya–viruddha–dharmiṇoḥ
- of the two which have contradicting characteristics
- खद्योत–भानवोः इवkhadyota–bhānavoḥ iva
- like a glow worm and the sun
- राज–भृत्ययोःrāja–bhṛtyayoḥ
- (or like) the king and the servant
- कूप–अम्बुराश्योःkūpa–amburāśyoḥ
- (or like) a well and the ocean
- परमाणु–मेर्वोःparamāṇu–mervoḥ
- (or like) an atom and the Meru mountain
Translation
The oneness of jīva and Iswara has been told when the words are understood in a secondary sense but not in the primary (literal) sense because of their contradicting characteristics such as in the case of a glow worm and the sun, a king and a servant or a well and the ocean or an atom and the Meru mountain.
Annotation
1) jīva is of limited intelligence and Iswara is omniscient. This is told by the simile of glow worm and sun. 2) Iswara is the controller and jīva is the subject as seen in all scriptures. This is told by the simile of king and the servant. 3) jīva’s bliss is limited whereas the bliss of Iswara is unlimited. This is conveyed by the simile of well and the ocean. 4) jīva is spatially limited whereas Iswara is unlimited. This is conveyed by the simile of atom and mount Meru. Each example shows objects with contradicting characteristics but existence, consciousness and bliss which are common to both are understood when the secondary sense is taken (Jagadguru).