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विष्णोः कर्माणि पश्यत
यतो व्रतानि पस्पशे
इन्द्रस्य युज्यः सखा
“Look at the most important karma/function of vishNu, who by his presence ensures all deeds are done properly - for he is the “linked/coupled” (yujya) and (almost) inseparable sakhā of Indra.”
The phrase Indrasya yujyam sakhā - can be understood by example of KrishNārjuna duo.
Arjuna (Indra) and Krishna (vishNu)
Indra = Ātman/drashTā, Vishnu (one who is (almost) inseparably linked with the drashTa) share same space (ie co-exist together = sa + kha = same space)
This function is the most important and grandest function/feet/achievement (karma) of vishNu.
vishNoryat paramam padam (ॐ विष्णोर्यत् परमं पदम्)
That he pervaded everything and is (almost) inseparably linked with the seer Himself (drashTā, puruSha) - is his greatest achievement.
I have been using qualifier “almost” here. Because eventually puruSha/Indra/Arjuna has to let go of this “attachment” too to achieve kaivalyapada.
From where we see it - Arjuna/Indra/Seer is puruSha here. And vishNu is moola Prakriti. 😊🙏
Indra literally translates as “seer” (इदम् द्रमति स इंद्र:) one who sees it all, is Indra.
The whole point of sānkhyayoga (for that matter any adhyātmik journey) is to have the real drashTā established in his true self. Hence in Bhakti mārga, puruSha is imagined to plead prakriti (IshTadèvatā) to help Him escape. Imagined because it is only higher limbs of prakriti pleading lower ones.
रवीकुळ टिळका रे हीत माझे करावे
दुरित दुरी हरावे “स्वस्वरूपी” भरावे
Rāmdās swāmi pleading rāma (vishNu i.e Indrasya yujyam sakhā) to help “Him” be established in “His” true self. Aim of adhyātma is moksha/Kaivalya. Everything else is a tool of drashTā/puruSha towards reaching this end goal.