तदेजति तन्नैजति तद्दूरे तद्वन्तिके ।
तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः ॥५॥
thadejathi thannaijathi – thaddUre thadvanthike|
thadantharasya sarvasya thadu sarvasyAsya bAhyathah||
पदविभाग
तत् एजति तत् न एजति तत् दूरे तत् उ अन्तिके तत् अन्तः अस्य तत् उ सर्वस्य अस्य बाह्यतः
तदेजति तन्नैजति
- Word Meanings –
- tat = that Brahman (tasmaat -from him)
- ejati = moves (vibheti or fears)
- tat u = that Brahman again
- na ejati = does not move
‘Tat’ refers to Parabrahman
‘ओं तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः ।’ (BG 17.23)
किं यत्त्पदमनुत्तमम् ।( विष्णुसहस्त्रनाम श्लोक ६१ )
He moves, he doesn’t move.
How can the contradictory characteristics of moving but at the same time non-moving be there in the same Brahman?
The explanation is that Brahman is all-pervading. Like space, He is present everywhere and therefore does not need to move from one place to another to reach any destination. He is naturally present everywhere. At the same time, Brahman can manifest Himself in His Divya Maṅgala Vigraha at different places, even simultaneously, to bless and protect His devotees. To an observer, this may appear as though He has moved instantaneously from one place to another. Thus, although He is non-moving by His all-pervading nature, He manifests Himself wherever He wishes.
There is also another interpretation of the word Ejati. If it is understood as trembling or being moved, it can indicate that Bhagavān is deeply moved by compassion when He witnesses the suffering of His devotees. Conversely, He does not tremble before anyone, because there is no power superior to Him.
2. Dvaita :
Tatejati – every one fears Paramatama
Tat na ejati – Paramatma fears no one.
The words “tad ejat” do not mean either that Brahman is agitated or active Himself; or that He is afraid. In fack the word ‘tad’ is an indeclinable here, and means ‘from him’ or ‘on account of Him.’ we have to understand that the ‘Tat’ is an ‘Avyaya’. An Avyaya can be used in all the 7 cases. Here, the ‘Tat’ is Panchamyantam. So, we have to say ‘Tatejati’, which means, fear from HIM.
3. Advaita :
It’ means ‘the entity of the Atman which is being treated of.’ ’ The meaning is that though motionless in itself, it seems to move. It is naturally motionless and changeless, yet it appears to move.
तद्दूरे तद्वन्तिके
tat dUre = that (Brahman) is very far
tat u antike = that (Brahman) again is very near
In Vedic literature, उ means ‘eva’. So, ‘Tat u’ means, the same Paramatma.
‘तदेवाग्निस्तदादित्यस्तद्वायुस्तदु चन्द्रमाः।’ (श्वे० अ०४ श्रु०२)
For those who are indifferent towards Bhagavān and whose minds are constantly attached to worldly pleasures and activities, Brahman remains very difficult to realise. This idea is expressed by Sage Śaunaka in the following verse:
पराङ्मुखानां गोविन्दे विषयासक्तचेतसाम्।
तेषां तत्परमं ब्रह्म दूराद् दूरतरं स्थितम्॥
Meaning: For those who turn away from Govinda and whose minds remain attached to worldly objects and pleasures, the Supreme Brahman remains extremely distant and difficult to attain.
On the other hand, for those devotees who have completely surrendered their minds to Govinda, remain absorbed in His contemplation and have given up attachment to worldly pleasures, Brahman is easily approachable and very near.
Sage Śaunaka expresses this through another verse:
तन्मयत्वेन गोविन्दे ये नराः न्यस्तचेतसः।
विषयत्यागिनस्तेषां विज्ञेयं च तदन्तिके॥
Meaning: For those who have fixed their minds upon Govinda and become completely absorbed in Him, giving up attachment to worldly objects, the Supreme Brahman is very near and easily realised.
2. He is very far off (He exists even at infinite distances). Even Chaturmukha Brahma cannot fully know all the qualities of Paramatma.,
He is also very close by (because He is omnipresent).
3. it is distant, i.e., it seems to be far removed, because it is not attainable by the ignorant, even in the course of hundreds of millions of ages. Tadvantike is split into tad, u and antike. It is very near to the knowing; for, it is their Atman.
तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः
- tat u = that (Brahman) is
- antah = inside
- asya sarvasya = this entire universe
- tat u = that (Brahman) again is
- bAhyatah = outside
- asya sarvasya = this entire universe
Some entities can permeate – have antharvyApthy, in some objects. There is no pervasion – bahirvyApthi for those entities. Similarly, some entities can pervade or cover some objects– have bahirvyApthi. There is no permeation for those entities. They can simply pervade those objects only and cannot have the antharvyApthy.
On the other hand, Brahman permeates and pervades every entity – all sentient and insentient, in universe – starting from the atomic entity to the vast universe – the BrahmANda. This is the extra-ordinary characteristic of the Brahman.
अन्तर्बहिश्च तत्सर्वं व्याप्य नारायणः स्थितः ॥ (महाना ० १३।२)
Q. A philosophical question arises here: How can Brahman pervade an extremely minute entity such as an atomic Jīva, which has no physical space within it? Similarly, how can Brahman pervade Ākāśa (space), Kāla (time) and other all-pervading entities that have no outer boundary or surface?
Ans: The answer is found in the Śruti description of Brahman as:
अणोरणीयान्
Brahman is subtler and smaller than the smallest entity. Therefore, His presence within an atomic Jīva is not restricted by the limitations that apply to other physical entities. Although there is no room within an atomic Jīva for other subtle material elements (Bhūtasūkṣmas) to enter, Brahman can nevertheless be present within it.
This can be understood through the example of a subtle form of fire entering a dense iron ball. Other physical entities may not be able to penetrate the iron ball, but fire can enter it and make the iron hot. Similarly, Brahman can be present within the atomic Jīva even though other subtle material entities cannot enter it.
The relationship between Brahman and the Jīva is also explained through the Śruti doctrine of Śarīra–Śarīribhāva (शरीर-शरीरिभाव), according to which the Jīva is the body and Brahman is its indwelling Self.
The following Śruti passage establishes this relationship:
य आत्मनि तिष्ठन्नात्मनोऽन्तरो यमात्मा न वेद। यस्यात्मा शरीरम्।
Even space, which is itself all-pervading, is included within Brahman’s pervasion because it forms part of His body.
अथवा बहुनैतेन किं ज्ञातेन तवार्जुन।
विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत्॥ (भगवद्गीता १०.४२ )
Meaning: O Arjuna! What is the need for knowing all these details? I sustain this entire universe by a single portion of Myself.
इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम्।
मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि॥ (भगवद्गीता ११.७)
Meaning: O Arjuna! Behold the entire universe, consisting of all moving and non-moving entities, together in one place within My body.
