22. Sthulavrukshe jivaatmaa suparnah.
Translation: In Vedic statement, the gross body is the tree and Jivaatman, the composite of subtle and causal bodies is said to be the bird.
Explanation: Veda says that two birds exist on the tree. Here the inert gross body is the tree. The two birds are God and the Jivaatman of the tree. Here the Jivaatman is the composite of subtle and causal bodies, being the owner of the gross body. Here the tree and bird are mentioned as two items. The tree stands for gross body. The bird stands for both subtle and causal bodies, because these two bodies cannot be isolated like water and its wave.
23. Apruthak karanam tayorna kaamya atmaa.
Translation: Jiva and Atman cannot be isolated from each other. Though Atman can exist without Jiva, it is not desirable.
Explanation: Jiva cannot exist without Atman as the wave cannot exist without water. Hence, when Jiva is mentioned, Atman is simultaneously mentioned. According to Advaita, in a realized soul, the Atman can exist without Jiva. But here also, the qualities of the world are subsided and the water (soul) is without worldly qualities (waves). However, the divine qualities (waves) must exist in the realized soul also. A soul without any quality is not the real salvation and such salvation of monism (Advaita) is only useless inert state of a stone that is obtained in deep sleep every day. Hence, though the soul without any quality can be achieved by effort, such a state is meaningless and hence the soul also should not exist without any quality in salvation. Salvation is only liberation from the worldly qualities and simultaneous achievement of divine qualities.
24. Parabrahma taadaatmyaat suparnavat.
Translation: God is also said to be a bird in Veda. Here the unimaginable God charged the Jivaatman, the bird. Hence, God is also treated as bird.
Explanation: Here God is also said to be a bird. This does not mean that God is also another composite of subtle and causal bodies. God is unimaginable and cannot be said as any known item. The subtle and causal bodies are known items and hence God cannot be said as the composite of other subtle and causal bodies. Hence, God cannot be said as the bird. But here God is said to be another bird, because, when God entered the human being, God charged Jivaatman and hence God is also treated as another Jivaatman. When current enters a wire, the current is treated as the wire itself. In this way, the unimaginable God is treated as the imaginable Jivaatman or bird.
25. Anirdeshaat suparno dvitiyah paramaatmaa.
Translation: Since the unimaginable God cannot be mentioned directly and hence is mentioned as the bird or Jivaatman, since God charged the same Jivaatman. Since God is different from the Jivaatman or bird, the second bird stands for denoting the different God.
Explanation: The unimaginable God cannot be mentioned directly. Since, the unimaginable God charged the Jivaatman or bird, God has to be mentioned as Jivaatman or bird only. Whenever God enters a medium, God has to be mentioned in the name of that medium only. The live wire stands for current. Hence, here God is mentioned as Jivaatman or bird. But the doubt comes about mentioning God as second bird. When God charged the bird, the bird itself stands as God and there is no need of second bird. But here the second bird is mentioned. This means that God is not the bird actually and is quite different from the bird or Jivaatman. Hence, the second bird means that God is not actually bird and mentioned as the bird since God charged the bird. The word ‘second’ denotes the separate existence of the original God.
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