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Sourceश्री-प्रीति-सन्दर्भः तौ सन्तोषयता सन्तौ श्रील-रूप-सनातनौ । दाक्षिणात्येन भट्टेन प्नुअर् एतद् विविच्यते ॥ओ॥ तस्याद्यं ग्रन्थनालेखं क्रान्तम् उत्क्रान्त-खण्डितम् । पर्यालोच्याथ पर्यायं कृत्वा लिखति जीवकः ॥ओ॥ [१] अथ प्रीति-सन्दर्भो लेख्यः । इह खलु शास्त्र-प्रतिपाद्यं परम-तत्त्वं सन्दर्भ-चतुष्टयेन पूर्वं सम्बद्धम् । तद्-उपासना च तद्-अनन्तर- सन्दर्भेणाभिहिता । तत्-क्रम-प्राप्तत्वेन प्रयोजनं खल्व् अधुना विविच्यते । पुरुष-प्रयोजनं तावत् सुख-प्राप्तिर् दुःख-निवृत्तिश् च । श्री-भगवत्- प्रीतौ तु सुखत्वं दुःख-निवर्तकत्वं चात्यन्तिकम् इति । एतद् उक्तं भवति यत् खलु परम-तत्त्वं शास्त्र-प्रतिपाद्यत्वेन पूर्वं निर्णीतं, तद् एव सद्- अनन्त-परमानन्दत्वेन सिद्धम् । श्रुताव् अपि सैषानन्दस्य मीमांसा भवति इत्य् आरभ्य मानुषानन्दतः प्राजात्यानन्द-पर्यन्तं दश-कृत्वः शत-गुणिततया क्रमेण तेषाम् आनन्दोत्कर्ष-परिमाणं प्रदर्श्य पुनश् च ततोऽपि शत-गुणत्वेन पर-ब्रह्मानन्दं प्रदर्श्याप्य् अपरितोषात् यतो वाचो निवर्तन्ते इत्य् आदि श्लोकेन तद्-आनन्दस्यानन्त्यत्वम् एव स्थापितं विलक्षणत्वं च । को ह्य् एवान्यात् कः प्राण्यात् यद् एष आकाश आनन्दो न स्याद् इत्य् अनेन नाना-स्वरूप-धर्मतोऽपि तस्य केवलानन्द-स्वरूपत्वम् एव च दर्शितम् । तथाभूत-मार्तण्डादि-मण्डलस्य केवल-ज्योतिष्ट्ववत् । अथ जीवश् च तदीयोऽपि तज्-ज्ञान-संसर्गाभाव-युक्तत्वेन तन्-माया- पराभूतः सन्न् आत्म-स्वरूप-ज्ञान-लोपान् माया-कल्पितोपाध्यावेशाच् चानादि-संसार-दुःखेन सम्बध्यत इति परमात्म-सन्दर्भादाव् एव निरूपितम् अस्ति । तत इदं लभ्यते परम-तत्त्व-साक्षात्कार-लक्षणं तज्- ज्ञानम् एव परमानन्द-प्राप्तिः । सैव परम-पुरुषार्थ इति । स्वात्माज्ञान-निवृत्तिः दुःखात्यन्त-निवृत्तिश् च निदाने तद्-अज्ञाने गते सति स्वत एव सम्पद्यते । पूर्वस्याः परम-तत्त्व-स्वप्रकाशताभिव्यक्ति- लक्षण-मात्रात्मकत्वाद् उत्तरस्याश् च ध्वंसाभाव-रूपत्वाद् अनश्वरत्वम् । उक्तं च पूर्वस्याः परम-पुरुषार्थत्वं धर्मस्य ह्य् अपवर्गस्य इत्य् आदिना [भ्प् १.२.९], तच्-छ्रद्दधाना मुनयो ज्ञान-वैराग्य-युक्तया । पश्यन्त्य् आत्मनि चात्मानं भक्त्या श्रुत-गृहीतया ॥ इत्य् अन्तेन [भ्प् १.२.१२] । स्वतः सर्व-दुःख-निवृत्तिश् च तत्रैवोक्ता - भिद्यते हृदय-ग्रन्थिर् [भ्प् १.२.१३] इत्य् आदिना । श्री-विष्णु-पुराणे च - निरस्तातिशयाह्लाद-सुख-भावैक-लक्षणा । भेषजं भगवत्-प्राप्तिर् एकान्तात्यन्तिकी मता ॥ [विप् ६.५.५९] इति । श्रुतौ च - आनन्दं ब्रह्मणो विद्वान् न बिभेति कुतश्चनेति [तैत्तु २.४.१] । एष एव च मुक्ति-शब्दार्थः । संसार-बन्ध-च्छेद-पूर्वकत्वात् । यथोक्तं श्री-सूतेन - यदैवम् एतेन विवेक-हेतिना माया-मयाहङ्करणात्म-बन्धनम् । छित्त्वाच्युतात्मानुभवो ऽवतिष्ठते तम् आहुर् आत्यन्तिकम् अङ्ग सम्प्लवम् ॥ [भ्प् १२.४.३४] इति । अच्युताख्ये आत्मनि परमात्मनि अनुभवो यस्य तथाभूतः सन् अवतिष्ठते यत् तम् आत्यन्तिकं सम्प्लवं मुक्तिम् आहुर् इत्य् अर्थः । अथ मुक्तिर् हित्वान्यथा-रूपं स्वरूपेण व्यवस्थितिर् इत्य् [भ्प् २.१०.६] एतद् अपि तत्-तुल्यार्थम् एव । यतः स्वरूपेण व्यवस्थितिर् नाम स्वरूप-साक्षात्कार उच्यते । तद्-अवस्थान-मात्रस्य संसार-दशायाम् अपि स्थितत्वात् । अन्यथा- रूपत्वस्य च तद्-अज्ञान-मात्रार्थत्वेन तद्-धानौ तज्-ज्ञान-पर्यवसानात् । स्वरूपं चात्र मुख्यं परमात्म-लक्षणम् एव । रश्मि-परमाणूनां सूर्य इव स एव हि जीवानां परमोऽंशि-स्वरूपः । यथोक्तं ब्रह्माणं प्रति श्रीमता गर्भोदशायिना - यदा रहितम् आत्मानं भूतेन्द्रिय-गुणाशयैः । स्वरूपेण मयोपेतं पश्यन् स्वाराज्यम् ऋच्छति ॥ [भ्प् ३.९.३३] इति । उपेतं युक्तम् इत्य् एवाक्लिष्टोऽर्थः । जीव-स्वरूपस्यैव गौणानन्दत्वं दर्शितम् । तस्मात् प्रियतमः स्वात्मेत्य् उक्त्वा [भ्प् १०.१४.५४] - कृष्णम् एनम् अवेहि त्वम् आत्मानम् अखिलात्मनाम् । जगद्-धिताय सोऽप्य् अत्र देहीवाभाति मायया ॥ इत्य् अनेन [भ्प् १०.१४.५५], जीव-परयोर् अभेद-वादस् तु परमात्म-सन्दर्भादौ विशेषतोऽपि परिहृतोऽस्ति । अतएव निरधारयच् छ्रुतिः रसो वै सः रसं ह्य् एवायं लब्ध्वानन्दी भवति [तैत्त् २.७.१] इति । अत्रांशेनांशि-प्राप्तिश् च द्विधा योजनीया । तत्राद्या ब्रह्म-प्राप्तिर् माया-वृत्त्य्-अविद्या-नाशानन्तरं केवल- तत्-स्वरूप-शक्ति-लक्षण-तद्-विज्ञानाविर्भाव-मात्रम् । सा च स्व-स्थान एव वा स्यात् । क्रमेण सर्व-लोक-सर्वावरणातिक्रमानन्तरं वा स्यात् । उपासना- विशेषानुसारेण । द्वितीया भगवत्-प्राप्तिश् च तस्य विभोर् अप्य् असर्व- प्रकटस्यतस्मिन्न् एवाविर्भावेन । विभुनापि वैकुण्ठे सर्व-प्रकटेन तेनाचिन्त्य-शक्तिना स्व-चरणारविन्द-सान्निध्य-प्रापणया च । तद् एवं स्थिते, सा च मुक्तिर् उत्क्रान्त-दशायां जीव-दशायाम् अपि भवति । उत्क्रान्तस्योपाध्य्-अभावेऽपि तदीय-स्वप्रकाशता-लक्षण- धर्माव्यवधानस्यैतत्-साक्षात्कार-रूपत्वात् । जीवतस् तत्-साक्षात्कारेण माया-कल्पितस्यान्यथा-भावस्य मिथात्वावभासात् सैषा मुक्तिर् एवात्यन्तिक-पुरुषार्थतयोपदिश्यते - तत्रापि मोक्ष एवार्थ आत्यन्तिकतयेष्यते । त्रैवर्ग्यो ऽर्थो यतो नित्यं कृतान्त-भय-संयुतः ॥ [भ्प् ४.२२.३५] इति श्री-पृथुं प्रति श्री-सनत्-कुमारेण । श्रुतिश् च - येनाहं नामृतः स्यां किम् अहं तेन कुर्याम् [बौ २.४.३] इति । तद् एवं परम-तत्त्व- साक्षात्कारात्मकस्य तस्य मोक्षस्य परम-पुरुषार्थत्वे स्थिते पुनर् विविच्यते । तच् च परमं तत्त्वं द्विधाविर्भवति । अस्पष्ट-विशेषत्वेन स्पष्ट-स्वरूप-भूत-विशेषत्वेन च । तत्र ब्रह्माख्यास्पष्ट-विशेष-पर- तत्त्व-साक्षात्कारतोऽपि भगवत्-परमात्माद्य्-आख्य-स्पष्ट-विशेष-तत्- साक्षात्कारस्योत्कर्षं भगवत्-सन्दर्भे [८७] - जिज्ञासितम् अधीतं च ब्रह्म यत् तत् सनातनम् । तथापि शोचस्य् आत्मानम् अकृतार्थ इव प्रभो ॥ [भ्प् १.५.४] इत्य् आदि-प्रकरण-प्रघट्टकेन दर्शितवान् अस्मि । अत्रापि वचनान्तरं दर्शयिष्यामि । तस्मात् परमात्मत्वादि-लक्षण-नानावस्थ-भगवत्- साक्षात्कार एव तत्रापि परमः । तत्र सत्य् अपि निरुपधि-प्रीत्य्-आस्पदत्व- स्वभावस्य तस्य स्वरूप-धर्मान्तर-वृन्द-साक्षात्कृतौ परमत्वे प्रीति- भक्त्य्-आदि-संज्ञं प्रियत्व-लक्षण-धर्म-विशेष-साक्षात्कारम् एव परमतमत्वेन मन्यन्ते । तया प्रीत्यैवात्यन्तिक-दुःख-निवृत्तिश् च । यां प्रीतिं विना तत्-स्वरूपस्य तद्-धर्मान्तर-वृन्दस्य च साक्सात्कारो न सम्पद्यते । यत्र सा तत्रावश्यम् एव सम्पद्यते । यावत्य् एव प्रीति-सम्पत्तिस् तावत्य् एव तत्-सम्पत्तिः । सम्पद्यमाने सम्पन्ने च तस्मिन् साधिकम् आविर्भवति । तद् एतत् सर्वम् अपि युक्तम् एव । परम-सुखं खलु भगवतस् तद्-गुण-वृन्दस्य च स्वरूपम् । सुखं च निरुपाधि-प्रीत्य्-आस्पदम् । ततस् तद्-अनुभवे प्रीतेर् एव मुख्यत्वम् इति । तस्मात् पुरुषेण सैव सर्वदान्वेषितव्येति पुरुष-प्रयोजनत्वं तत्रैव परमतमम् इति स्थितम् । क्रमेणोदाह्रियते । तत्र सत्य् अपीत्य् आदिकम् - सर्वं मद्-भक्ति-योगेन मद्-भक्तो लभते ऽञ्जसा स्वर्गापवर्गं मद्-धाम कथञ्चिद् यदि वाञ्छति ॥ [भ्प् ११.२०.३३] इत्य् आदि श्री-भगवद्-वाक्यादौ । तयेत्य् आदिकम् । प्रीतिर् न यावन् मयि वासुदेवे न मुच्यते देह-योगेन तावत् । [भ्प् ५.५.६] इति श्री-ऋषभदेव-वाक्ये । याम् इत्य् आदिकं - भक्त्याहम् एकया ग्राह्यः श्रद्धयात्मा प्रियः सताम् । [भ्प् ११.१४.२१] इति श्रीभगवद्-वाक्ये । सम्पद्यमाने इत्य् आदिकं - मद्-रूपम् अद्वयं ब्रह्म मध्याद्यन्त-विवर्जितम् । स्व-प्रभं सच्चिदानन्दं भक्त्या जानाति चाव्ययम् ॥ इति वासुदेवोपनिषदि । यत्रेत्यादिकं - भक्तिर् एवैनं नयति, भक्तिर् एवैनं दर्शयति भक्ति-वशः पुरुषो भक्तिर् एव भूयसी ॥ इति माठर-श्रुतौ । यावतीत्यादिकम् - भक्तिः परेशानुभवो विरक्तिर् अन्यत्र चैष त्रिक एक-कालः । प्रपद्यमानस्य यथाश्नतः स्युस् तुष्टिः पुष्टिः क्षुद्-अपायो ऽनु-घासम् ॥ कवि-योगेश्वर-वाक्ये [भ्प् ११.२.४२] एवं तत् त्वम् असि [छु ६.८.७] इत्य्-आदि-शास्त्रम् अपि तत्-प्रेम-परम् एव ज्ञेयम् । त्वम् एवामुक इतिवत् । किं च लोक-व्यवहारोऽपि तत्-पर एव दृश्यते । सर्वे हि प्राणिनः प्रीति-तात्पर्यका एव । तद्-अर्थम् आत्म-व्ययादेर् अपि दर्शनात् । किन्तु योग्य-विषयम् अलब्ध्वा तैस् तत्र तव सा परिवर्ज्यते । अतः सर्वैर् एव योग-तद्-विषयेऽन्वेष्टुम् इष्टे सति श्री-भगवत्य् एव तस्याः पर्यवसानं स्याद् इति । तद् एवं भगवत्-प्रीतेर् एव परम-पुरुषार्थत्वे समर्थिते साधूक्तं ôअथ प्रीति-सन्दर्भो लेख्यö इत्य् आदि । स एष एव परम-पुरुषार्थः क्रम-रीत्या सर्वोपरि दर्शयितुं संदृभ्यते । तत्रोक्त-लक्षणस्य मुक्ति-सामान्यस्य शास्त्र-प्रयोजनत्वम् आह - सर्व-वेदान्तेत्य् आदौ कैवल्यैक-प्रयोजनम् इति [भ्प् १२.१३.१२] । केवलः शुद्धः तस्य भावः कैवल्यम् । तद् एकम् एव प्रयोजनं परम- पुरुषार्थत्वेन प्रतिपाद्यं यस्य तद् इदं श्री-भागवतम् इति पूर्व- श्लोकस्थेनान्वयः । दोष-मूलं हि जीवस्य परम-तत्त्व-ज्ञानाभाव एवेत्य् उक्तम् - भयं द्वितीयाभिनिवेशतः स्याद् इत्य् आदौ [भ्प् १२.२.३७], ईशाद् अपेतस्येत्य् आदिभिः । अतस् तज्-ज्ञानम् एव शुद्धत्वम् इति कैवल्य-शब्दस्यात्र पूर्ववत् तद्-अनुभव एव तात्-पर्यम् । अथवा कैवल्य-शब्देन परमस्य स्वभाव एवोच्यते । यथा स्कान्दे - ब्रह्मेशानादिभिर् देवैर् यत् प्राप्तुं नैव शक्यते । स यत् स्वभावः कैवल्यं स भवान् केवलो हरे ॥ इति । क्वचित् स्वार्थिक-तद्-धितान्तेन कैवल्य-शब्देनापि परम उच्यते । यथा श्री- दत्तात्रेय-शिक्षायां - परावराणां परम आस्ते कैवल्य-संज्ञितः । केवलानुभवानन्द-सन्दोहो निरुपाधिकः ॥ इति [भ्प् ११.९.१८] । तथाप्य् उभयथैव तद्-अनुभव एव तात्-पर्यम् । तत्-स्वभावम् एव वा । तम् एवानुभावयितुम् इदं शास्त्रं प्रवृत्तम् इत्य् अर्थः । ॥ १२.१३ ॥ श्री-सूतः ॥ १ ॥
śrī-prīti-sandarbhaḥ tau santoṣayatā santau śrīla-rūpa-sanātanau | dākṣiṇātyena bhaṭṭena pnuar etad vivicyate ||o|| tasyādyaṃ granthanālekhaṃ krāntam utkrānta-khaṇḍitam | paryālocyātha paryāyaṃ kṛtvā likhati jīvakaḥ ||o|| [1] atha prīti-sandarbho lekhyaḥ | iha khalu śāstra-pratipādyaṃ parama-tattvaṃ sandarbha-catuṣṭayena pūrvaṃ sambaddham | tad-upāsanā ca tad-anantara- sandarbheṇābhihitā | tat-krama-prāptatvena prayojanaṃ khalv adhunā vivicyate | puruṣa-prayojanaṃ tāvat sukha-prāptir duḥkha-nivṛttiś ca | śrī-bhagavat- prītau tu sukhatvaṃ duḥkha-nivartakatvaṃ cātyantikam iti | etad uktaṃ bhavati yat khalu parama-tattvaṃ śāstra-pratipādyatvena pūrvaṃ nirṇītaṃ, tad eva sad- ananta-paramānandatvena siddham | śrutāv api saiṣānandasya mīmāṃsā bhavati ity ārabhya mānuṣānandataḥ prājātyānanda-paryantaṃ daśa-kṛtvaḥ śata-guṇitatayā krameṇa teṣām ānandotkarṣa-parimāṇaṃ pradarśya punaś ca tato'pi śata-guṇatvena para-brahmānandaṃ pradarśyāpy aparitoṣāt yato vāco nivartante ity ādi ślokena tad-ānandasyānantyatvam eva sthāpitaṃ vilakṣaṇatvaṃ ca | ko hy evānyāt kaḥ prāṇyāt yad eṣa ākāśa ānando na syād ity anena nānā-svarūpa-dharmato'pi tasya kevalānanda-svarūpatvam eva ca darśitam | tathābhūta-mārtaṇḍādi-maṇḍalasya kevala-jyotiṣṭvavat | atha jīvaś ca tadīyo'pi taj-jñāna-saṃsargābhāva-yuktatvena tan-māyā- parābhūtaḥ sann ātma-svarūpa-jñāna-lopān māyā-kalpitopādhyāveśāc cānādi-saṃsāra-duḥkhena sambadhyata iti paramātma-sandarbhādāv eva nirūpitam asti | tata idaṃ labhyate parama-tattva-sākṣātkāra-lakṣaṇaṃ taj- jñānam eva paramānanda-prāptiḥ | saiva parama-puruṣārtha iti | svātmājñāna-nivṛttiḥ duḥkhātyanta-nivṛttiś ca nidāne tad-ajñāne gate sati svata eva sampadyate | pūrvasyāḥ parama-tattva-svaprakāśatābhivyakti- lakṣaṇa-mātrātmakatvād uttarasyāś ca dhvaṃsābhāva-rūpatvād anaśvaratvam | uktaṃ ca pūrvasyāḥ parama-puruṣārthatvaṃ dharmasya hy apavargasya ity ādinā [BhP 1.2.9], tac-chraddadhānā munayo jñāna-vairāgya-yuktayā | paśyanty ātmani cātmānaṃ bhaktyā śruta-gṛhītayā || ity antena [BhP 1.2.12] | svataḥ sarva-duḥkha-nivṛttiś ca tatraivoktā - bhidyate hṛdaya-granthir [BhP 1.2.13] ity ādinā | śrī-viṣṇu-purāṇe ca - nirastātiśayāhlāda-sukha-bhāvaika-lakṣaṇā | bheṣajaṃ bhagavat-prāptir ekāntātyantikī matā || [ViP 6.5.59] iti | śrutau ca - ānandaṃ brahmaṇo vidvān na bibheti kutaścaneti [TaittU 2.4.1] | eṣa eva ca mukti-śabdārthaḥ | saṃsāra-bandha-ccheda-pūrvakatvāt | yathoktaṃ śrī-sūtena - yadaivam etena viveka-hetinā māyā-mayāhaṅkaraṇātma-bandhanam | chittvācyutātmānubhavo 'vatiṣṭhate tam āhur ātyantikam aṅga samplavam || [BhP 12.4.34] iti | acyutākhye ātmani paramātmani anubhavo yasya tathābhūtaḥ san avatiṣṭhate yat tam ātyantikaṃ samplavaṃ muktim āhur ity arthaḥ | atha muktir hitvānyathā-rūpaṃ svarūpeṇa vyavasthitir ity [BhP 2.10.6] etad api tat-tulyārtham eva | yataḥ svarūpeṇa vyavasthitir nāma svarūpa-sākṣātkāra ucyate | tad-avasthāna-mātrasya saṃsāra-daśāyām api sthitatvāt | anyathā- rūpatvasya ca tad-ajñāna-mātrārthatvena tad-dhānau taj-jñāna-paryavasānāt | svarūpaṃ cātra mukhyaṃ paramātma-lakṣaṇam eva | raśmi-paramāṇūnāṃ sūrya iva sa eva hi jīvānāṃ paramo'ṃśi-svarūpaḥ | yathoktaṃ brahmāṇaṃ prati śrīmatā garbhodaśāyinā - yadā rahitam ātmānaṃ bhūtendriya-guṇāśayaiḥ | svarūpeṇa mayopetaṃ paśyan svārājyam ṛcchati || [BhP 3.9.33] iti | upetaṃ yuktam ity evākliṣṭo'rthaḥ | jīva-svarūpasyaiva gauṇānandatvaṃ darśitam | tasmāt priyatamaḥ svātmety uktvā [BhP 10.14.54] - kṛṣṇam enam avehi tvam ātmānam akhilātmanām | jagad-dhitāya so'py atra dehīvābhāti māyayā || ity anena [BhP 10.14.55], jīva-parayor abheda-vādas tu paramātma-sandarbhādau viśeṣato'pi parihṛto'sti | ataeva niradhārayac chrutiḥ raso vai saḥ rasaṃ hy evāyaṃ labdhvānandī bhavati [Taitt 2.7.1] iti | atrāṃśenāṃśi-prāptiś ca dvidhā yojanīyā | tatrādyā brahma-prāptir māyā-vṛtty-avidyā-nāśānantaraṃ kevala- tat-svarūpa-śakti-lakṣaṇa-tad-vijñānāvirbhāva-mātram | sā ca sva-sthāna eva vā syāt | krameṇa sarva-loka-sarvāvaraṇātikramānantaraṃ vā syāt | upāsanā- viśeṣānusāreṇa | dvitīyā bhagavat-prāptiś ca tasya vibhor apy asarva- prakaṭasyatasminn evāvirbhāvena | vibhunāpi vaikuṇṭhe sarva-prakaṭena tenācintya-śaktinā sva-caraṇāravinda-sānnidhya-prāpaṇayā ca | tad evaṃ sthite, sā ca muktir utkrānta-daśāyāṃ jīva-daśāyām api bhavati | utkrāntasyopādhy-abhāve'pi tadīya-svaprakāśatā-lakṣaṇa- dharmāvyavadhānasyaitat-sākṣātkāra-rūpatvāt | jīvatas tat-sākṣātkāreṇa māyā-kalpitasyānyathā-bhāvasya mithātvāvabhāsāt saiṣā muktir evātyantika-puruṣārthatayopadiśyate - tatrāpi mokṣa evārtha ātyantikatayeṣyate | traivargyo 'rtho yato nityaṃ kṛtānta-bhaya-saṃyutaḥ || [BhP 4.22.35] iti śrī-pṛthuṃ prati śrī-sanat-kumāreṇa | śrutiś ca - yenāhaṃ nāmṛtaḥ syāṃ kim ahaṃ tena kuryām [BAU 2.4.3] iti | tad evaṃ parama-tattva- sākṣātkārātmakasya tasya mokṣasya parama-puruṣārthatve sthite punar vivicyate | tac ca paramaṃ tattvaṃ dvidhāvirbhavati | aspaṣṭa-viśeṣatvena spaṣṭa-svarūpa-bhūta-viśeṣatvena ca | tatra brahmākhyāspaṣṭa-viśeṣa-para- tattva-sākṣātkārato'pi bhagavat-paramātmādy-ākhya-spaṣṭa-viśeṣa-tat- sākṣātkārasyotkarṣaṃ bhagavat-sandarbhe [87] - jijñāsitam adhītaṃ ca brahma yat tat sanātanam | tathāpi śocasy ātmānam akṛtārtha iva prabho || [BhP 1.5.4] ity ādi-prakaraṇa-praghaṭṭakena darśitavān asmi | atrāpi vacanāntaraṃ darśayiṣyāmi | tasmāt paramātmatvādi-lakṣaṇa-nānāvastha-bhagavat- sākṣātkāra eva tatrāpi paramaḥ | tatra saty api nirupadhi-prīty-āspadatva- svabhāvasya tasya svarūpa-dharmāntara-vṛnda-sākṣātkṛtau paramatve prīti- bhakty-ādi-saṃjñaṃ priyatva-lakṣaṇa-dharma-viśeṣa-sākṣātkāram eva paramatamatvena manyante | tayā prītyaivātyantika-duḥkha-nivṛttiś ca | yāṃ prītiṃ vinā tat-svarūpasya tad-dharmāntara-vṛndasya ca sāksātkāro na sampadyate | yatra sā tatrāvaśyam eva sampadyate | yāvaty eva prīti-sampattis tāvaty eva tat-sampattiḥ | sampadyamāne sampanne ca tasmin sādhikam āvirbhavati | tad etat sarvam api yuktam eva | parama-sukhaṃ khalu bhagavatas tad-guṇa-vṛndasya ca svarūpam | sukhaṃ ca nirupādhi-prīty-āspadam | tatas tad-anubhave prīter eva mukhyatvam iti | tasmāt puruṣeṇa saiva sarvadānveṣitavyeti puruṣa-prayojanatvaṃ tatraiva paramatamam iti sthitam | krameṇodāhriyate | tatra saty apīty ādikam - sarvaṃ mad-bhakti-yogena mad-bhakto labhate 'ñjasā svargāpavargaṃ mad-dhāma kathañcid yadi vāñchati || [BhP 11.20.33] ity ādi śrī-bhagavad-vākyādau | tayety ādikam | prītir na yāvan mayi vāsudeve na mucyate deha-yogena tāvat | [BhP 5.5.6] iti śrī-ṛṣabhadeva-vākye | yām ity ādikaṃ - bhaktyāham ekayā grāhyaḥ śraddhayātmā priyaḥ satām | [BhP 11.14.21] iti śrībhagavad-vākye | sampadyamāne ity ādikaṃ - mad-rūpam advayaṃ brahma madhyādyanta-vivarjitam | sva-prabhaṃ saccidānandaṃ bhaktyā jānāti cāvyayam || iti vāsudevopaniṣadi | yatretyādikaṃ - bhaktir evainaṃ nayati, bhaktir evainaṃ darśayati bhakti-vaśaḥ puruṣo bhaktir eva bhūyasī || iti māṭhara-śrutau | yāvatītyādikam - bhaktiḥ pareśānubhavo viraktir anyatra caiṣa trika eka-kālaḥ | prapadyamānasya yathāśnataḥ syus tuṣṭiḥ puṣṭiḥ kṣud-apāyo 'nu-ghāsam || kavi-yogeśvara-vākye [BhP 11.2.42] evaṃ tat tvam asi [ChU 6.8.7] ity-ādi-śāstram api tat-prema-param eva jñeyam | tvam evāmuka itivat | kiṃ ca loka-vyavahāro'pi tat-para eva dṛśyate | sarve hi prāṇinaḥ prīti-tātparyakā eva | tad-artham ātma-vyayāder api darśanāt | kintu yogya-viṣayam alabdhvā tais tatra tava sā parivarjyate | ataḥ sarvair eva yoga-tad-viṣaye'nveṣṭum iṣṭe sati śrī-bhagavaty eva tasyāḥ paryavasānaṃ syād iti | tad evaṃ bhagavat-prīter eva parama-puruṣārthatve samarthite sādhūktaṃ ôatha prīti-sandarbho lekhyaö ity ādi | sa eṣa eva parama-puruṣārthaḥ krama-rītyā sarvopari darśayituṃ saṃdṛbhyate | tatrokta-lakṣaṇasya mukti-sāmānyasya śāstra-prayojanatvam āha - sarva-vedāntety ādau kaivalyaika-prayojanam iti [BhP 12.13.12] | kevalaḥ śuddhaḥ tasya bhāvaḥ kaivalyam | tad ekam eva prayojanaṃ parama- puruṣārthatvena pratipādyaṃ yasya tad idaṃ śrī-bhāgavatam iti pūrva- ślokasthenānvayaḥ | doṣa-mūlaṃ hi jīvasya parama-tattva-jñānābhāva evety uktam - bhayaṃ dvitīyābhiniveśataḥ syād ity ādau [BhP 12.2.37], īśād apetasyety ādibhiḥ | atas taj-jñānam eva śuddhatvam iti kaivalya-śabdasyātra pūrvavat tad-anubhava eva tāt-paryam | athavā kaivalya-śabdena paramasya svabhāva evocyate | yathā skānde - brahmeśānādibhir devair yat prāptuṃ naiva śakyate | sa yat svabhāvaḥ kaivalyaṃ sa bhavān kevalo hare || iti | kvacit svārthika-tad-dhitāntena kaivalya-śabdenāpi parama ucyate | yathā śrī- dattātreya-śikṣāyāṃ - parāvarāṇāṃ parama āste kaivalya-saṃjñitaḥ | kevalānubhavānanda-sandoho nirupādhikaḥ || iti [BhP 11.9.18] | tathāpy ubhayathaiva tad-anubhava eva tāt-paryam | tat-svabhāvam eva vā | tam evānubhāvayitum idaṃ śāstraṃ pravṛttam ity arthaḥ | || 12.13 || śrī-sūtaḥ || 1 ||
English translation
English witness · section(s) 1
Srila Jiva Gosvami's
Sri Priti-sandarbha
Introduction
tau santosayata santau srila-rupa-sanatanau daksinatyena bhattena punar etad vivicyate
tasyadyam granthana-lekham kranta-vyutkranta-khanditam paryalocyatha paryayam krtva likhati jivakah
srila Gopala Bhatta Gosvami, the great philosopher from the southern provinces who greatly pleased srila Rupa Gosvami and srila Sanatana Gosvami, left many valuable notes that defeat various philosophical misconceptions. Systematically arranging these notes, and considering their content, Jiva Gosvami writes this book.
Anuccheda 1
Now the Priti-sandarbha will be written. The Supreme Truth, as He is revealed in the scriptures, was described in the first four sandarbhas. The worship of the Supreme Truth was described in the next, the fifth sandarbha. Those topics already explained, the true need of mankind will be now described. The need of mankind is to end suffering and attain happiness. When the Supreme Personality of Godhead is pleased, then one attains happiness and ends all sufferings. In the previous sandarbhas many passages from scripture were quoted to describe the nature of the Supreme Truth. There it was proved that the Supreme Truth is perfect with eternal, limitless, transcendental bliss. In Taittiriya Upanisad (2.8.1) it is said that the Prajapatis enjoy happiness thousands of times greater than the happiness of human beings, and the great souls who know the Supreme enjoy happiness hundreds of times greater still. In Taittiriya Upanisad (2.4.1) it is said that happiness is limitless and very extraordinary. In Taittiriya Upanisad (2.7.1) it is said that the Supreme is the source of all bliss experienced by the living entities. In the same way the Supreme is also the source of the sun's light and all other light also. When he is ignorant of the Supreme Lord, the individual soul finds himself defeated by maya (material illusion). In that condition, his awareness of his original form is taken away from him and he is covered by an external form created by maya. In this way he is imprisoned in the world of birth and death and shackled by a host of material sufferings. This was already explained in the Paranmatma- sandarbha. Therefore when one has direct knowledge of the Supreme Truth, one attains the greatest bliss. Attaining that bliss is the true goal of life. When ignorance is dispelled, one understands his true spiritual nature. Then sufferings end. The first (understanding one's true spiritual nature) of these is attained when the Supreme Truth is directly manifest before one. The second (the end of sufferings) of these is attained when one attains his spiritual form, which never dies. Then one is situated in eternity. The first of these is the highest goal of life. It is described in these words of srimad-Bhagavatam (1.2.9- 12):
dharmasya hy apavargasya. . .
tac chraddadhana munayo jnana-vairagya-yuktaya pasyanty atmani catmanam bhaktya sruta-grhitaya
"All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification. "Life's desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one's works. "Learned transcendentalists who know the Absolute Truth call the non0dual substance Brahman, Paramatma, or Bhagavan. "The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedanta-sruti."
The stage where all sufferings end is described in these words of srimad-Bhagavatam (1.2.21):
bhidyate hrdaya-granthih. . .
"Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees the self as the master."
This is also described in these words of sri Visnu Purana (6.5.59):
nirastatisayahlada- sukha-bhavaika-laksana bhesajam bhagavat-praptir ekantatyantiki mata
"Attaining the Supreme Lord is the medicine to cure the suffering soul. That medicine fills the taker with transcendental bliss."
In the Taittiriya Upnaisad (2.4.1) it is said:
anandam brahmano vidvan na bibheti kutascana
"A soul who knows the bliss that comes from the Supreme Brahman never fears."
The word "mukti" (liberation) is defined as: The state that comes after the shakcles of birth and death are cut". srila Suta Gosvami describes liberation in these words of srimad-Bhagavatam (12.4.34):
yadaivam etena viveka-hetina maya-mayahankaranatma-bandhanam chittvacyutatmanubhavo 'vatisthate tam ahur atyantikam anga samplavam
"Cutting the bonds of false ego with the sword of knowledge, the soul sees the infallible Supreme Personality of Godhead. My dear friend, then the soul's bondage in matter is completely destroyed."
This verse means, "When the soul sees the infallible Supreme Personality of Godhead, that state is called liberation."
The same explanation is given in these words of srimad- Bhagavatam (2.10.6):
muktir hitvanyatha-rupam svarupena vyavasthitih
"Liberation is the permanent situation of the form of the living entity after he gives up the changeable gross and subtle material bodies."
These words mean that even though the soul may still reside in the world of birth and death, he may still directly see his original spiritual form. These words also mean that the soul's misidentification with the external material body (anyatha- rupam) is then destroyed. In this verse the primary meaning of the word "svarupa" is "the form of the Supreme Personality of Godhead". However, because the individual spirit souls are fragmental parts of the Supreme Personality of Godhead in the same way rays of sunlight are fragmental parts of the sun planet, the word "svarupa" may also refer to the individual soul.
In srimad-Bhagavatam (3.9.33) Lord Garbhodakasayi Visnu tells the demigod Brahma:
yada rahitam atmanam bhutendriya-gunasayaih svarupena mayopetam pasyan svarajyam rcchati
"When you are free from the conception of gross and subtle bodies, and when your senses are free from all influences of the modes of material nature, you will realize your pure form in My association. At that time you will be situated in pure consciousness."
In this verse the word "upetam": means "it is attained without any trouble". The happiness of the Supreme Personality of Godhead is most important. The happiness of the individual souls is secondary. The individual souls' relationship with the Supreme is described in these words of srimad-Bhagavatam (10.14.55):
tasmat priyatamah svatma. . . .
krsnam enam avehi tvam atmanam akhilatmanam jagad-dhitaya so 'py atra dehiva. . . .
"Therefore it is his own self that is most dear to every embodied living being, and it is simply for the satisfaction of this self that the whole material creation of moving and nonmoving entities exists. "You should knowe Krsna as the original soul of all atmas (living entities). For the benefit of the whole universe He has, out of His causeless mercy, appeared as an ordinary human being."
The idea that the individual souls are not in any way different from the Supreme has already been refuted in the Paramatma-sandarbha. The Taittiriya Upanisad (2.7.1) gives this conclusive opinion:
raso vai sah. rasam hy evayam labdhvanandi bhavati.
"When one understands the Personality of God, the reservoir of pleasure, Krsna, he actually becomes transcendentally blissful."
The individual souls are the fragmental parts and the Supreme is whole, within which the parts are contained. That is their relationship. This relationship is manifested in two ways. In the first manifestation one becomes free from the illusions presented by maya and attains the impersonal Brahman. In this way one attains knowledge of the power of impersonal Brahman manifested in the material world. Then one gradually passes beyond the coverings of the material world. Then one very intently worships the impersonal Brahman. In the second manifestation of liberation one attains the Supreme Personality of Godhead. One attains Him because, even though He is not openly present everywhere in the material world, by His inconceivable potency the Supreme Personality of Godhead is openly present everywhere in the spiritual world of Vaikuntha, and then one also attains Him because one is able to stay near His lotus feet. One may attain liberation at the moment of death, and one may also be liberated even during the time one lives in the material world. At the time of death one may become free from having to take another material body and one may directly see the Supreme Personality of Godhead. Also, even as one lives in the material world, one may know that he is not the external material body created by maya and one may also see the Supreme Personality of Godhead directly. That liberation is the highest goal of life is explained in these words of srimad-Bhagavatam (4.22.35), where Sanatkumara tells KIng Prthu:
tatrapi moksa evartha atyatikatayesyate traivargyo 'rtho yato nityam krtanta-bhaya-samyutah
"Out of the four principles - namely religion, economic development, sense gratification, and liberation - liberation has to be taken very seriously. The other three are subject to destruction by the stringent law of nature - death."
In the Brhad-aranyaka Upanisad (2.4.3) it is also said:
yenaham namrtah syam kim aham tena kuryam
"What shall I do to become free of death?"
Attaining the liberation where one directly sees the Supreme Truth is the highest goal of life. This is explained again and again. The Supreme Truth has two features. In one feature He is seen indistinctly, and in the other feature He is seen distinctly. In His feature as the impersonal Brahman He is seen indistinctly, and in His feature as Paramatma (the Supersoul) and Bhagavan (the Supreme Personality of Godhead) He is seen distinctly. Thus His feature as Bhagavan and Paramatma is superior to His feature of impersonal Brahman. This I have already explained in Bhagavat-sandarbha (anuccheda 80) in my explanation of this verse of srimad-Bhagavatam (1.5.4):
jijnasitam adhitam ca brahma yat tat sanatanam tathapi socasy atmanam akrtartha iva prabho
"You have fully delineated the subject of impersonal Brahman as well as the knowledge derived therefrom. Why should you be despondent in spite of all this, thinking that you are undone, my dear prabbu?"
With further explanations I will now again show how that is true. Direct perception of Bhagavan, who appears as Paramatma and in many other forms also, is the highest kind of liberation. In that highest liberation the most exalted spiritual activities are known by names like "bhakti" (devotional service) and "priti" (spiritual love). Spiritual love is considered the highest of all spiritual sentiments. Priti completely ends all sufferings. Without priti the highest stage of spiritual life is not attained. Priti is not dependent on anything else. To the extent one has priti, one is fortunate. Priti is present as one is making progress toward liberation and it is also present when one has attained liberation. That is the correct understanding. The form of the Supreme Personality of Godhead is full of transcendental bliss. transcendental bliss is the abode of priti. Therefore priti is most important in experiencing transcendental bliss. Therefore, the spirit souls should always try to attain priti. Priti is the greatest need, the highest goal of the spirit souls. Some examples of the exalted nature of priti will now be given. In srimad-Bhagavatam (11.20.33) the Supreme Personality of Godhead explains:
sarvam mad-bhakti-yogena mad-bhakto labhate 'njasa svargapavargam mad-dhama kathancid yadi vanchati
"If he desires them, by serving Me with devotion My devotee easily attains Svargaloka, liberation, or My own abode."
In srimad-Bhagavatam (5.5.6) Lord Rsabhadeva explains:
pritir na yavan mayi vasudeve na mucyate deha-yogena tavat
"Therefore, until one has love for Lord Vasudeva, who is none other than Myself, he is certainly not delivered from having to accept a material body again and again."
In srimad-Bhagavatam (11.14.21) the Supreme Personality of Godhead explains:
bhaktyaham ekaya grahyah sraddhayatma priyah satam
"Being very dear to the devotees and sadhus, I am attained through unflinching faith and devotional service."
In the Mathara-sruti it is said:
bhaktir evainam nayati. bhaktir evainam darsayati. bhakti- vasah puruso bhaktir eva bhuyasi.
ΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑ In srimad-Bhagavatam (11.2.42) Kavi-yogesvara explains:
bhaktih paresanubhavo viraktir anyatra caisa trika eka-kalah Α "Devotion, direct perception of the Supreme Personality of Godhead, and detachment from the material world, these three appear simultaneously."
Priti manifest as one makes progress toward liberation is described in these words of Vasudeva Upanisad:
ΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑmadhyady-anta-vivarjitam sva-prabham sac-cid-anandam bhaktya janati cavyayam
"Only by devotional service can one understand my glorious, eternal, blissful, all-knowing spiritual form."
ΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑIn this sandarbha will be shown, one after another, many proofs that love for the Supreme Personality of Godhead is the highest goal of life. The scriptures declare that liberation is the true goal of life. for example, in srimad-Bhagavatam (12.13.12) it is said:
sarva-vedanta. . .kaivalyaika-prayojanam
ΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑ This verse means: "srimad-Bhagavatam explains that liberation is the true goal of life." Ignorance of the Supreme Truth, the Supreme Lord, is the root of all problems that beset the individual soul. This is explained in these words of srimad- Bhagavatam (11.2.37):
bhayam dvitiyabhinivesatah syad isad apetasya. . . Α "When the living entity is attracted by the material energy, which is separate from Krsna, he is overpowered by fear."
The word "kaivalya" used in the previously quoted verse of srimad-Bhagavatam (12.13.12) thus means "the purity that comes from knowing the Supreme Personality of Godhead". Or, the world "kaivalya" may also mean, the highest state of liberation, which is manifested in the Supreme Personality of Godhead Himself". This second meaning is seen in these words of Skanda Purana:
brahmesanadibhir devair yat praptum naiva sakyate sa yat-svabhavam kaivalyam sa bhavan kevalo hare
Α "O Lord Hari, Your exalted position is far above the material world. Even Brahma, siva, and all the demigods cannot attain Your exalted position of the highest liberation."
Sometimes the world "kaivalya" means, "the Supreme Personality of Godhead, whi is situated in the highest state of liberation. In srimad-Bhagavatam (11.9.1), in the teachings of Dattatreya, the word is used in that way:
paravaranam parama ΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑΑsandoho nirupadhikah
"The Supreme Personality of Godhead is greater than all other beings, both high and low. His form is not material. He is filled with spiritual bliss. He is situated in the highest stage of liberation."
Thus the word "kaivalya" may mean either directly seeing the Supreme Personality of Godhead" or the Supreme Personality of Godhead, who is situated in the highest state of liberation". Both meanings are employed in the scriptures. The verse quoted in the beginning of this anuccheda was spoken by srila Suta Gosvami. Α
Prīti · Sanskrit §2 · English §2–3
Source[२] तथा चान्यत्र - एतावान् एव मनुजैर् योग-नैपुण्य-बुद्धिभिः । स्वार्थः सर्वात्मना ज्ञेयो यत्-परात्मैक-दर्शनम् ॥ [भ्प् ६.१६.६३] टीका च - न चातः परः पुरुषोऽस्तीत्याह एतावान् इति । परस्यात्मन एकं दर्शनम् इति यत् एतावान् एवेत्य् एषा । परमात्मनः केवलस्य दर्शनम् इति वा । ॥ ६.१६ ॥ श्री-शङ्कर्षणश् चित्रेकेतुम् ॥ २ ॥
[2] tathā cānyatra - etāvān eva manujair yoga-naipuṇya-buddhibhiḥ | svārthaḥ sarvātmanā jñeyo yat-parātmaika-darśanam || [BhP 6.16.63] ṭīkā ca - na cātaḥ paraḥ puruṣo'stītyāha etāvān iti | parasyātmana ekaṃ darśanam iti yat etāvān evety eṣā | paramātmanaḥ kevalasya darśanam iti vā | || 6.16 || śrī-śaṅkarṣaṇaś citreketum || 2 ||
English translation
English witness · section(s) 2–3
Anuccheda 2
In srimad-Bhagavatam (6.16.63) it is said:
Αetavan eva manujair yoga-naipunya-buddhibhih svarthah sarvatmana jneyo yat paratmaika-darsanam
"Persons who try to reach the ultimate goal of life must expertly observe the Supreme Absolute Person and the living entity, who are one in quality in their relationship as part and whole. This is the ultimate understanding of life. There is no better truth than this." Α In his commentary on this verse srila sridhara Svami explains:
"The gist of this verse is: `There is no higher goal of life than this.' This verse says: `They whose intelligence is expert at yoga see that they are one in quality with the Supreme."
These words may also mean: "They fix their gaze on the supremely liberated Personality of Godhead." This verse was spoken by Lord Sankarsana to King Citraketu.
ΑAnuccheda 3
Liberation attained at the moment of death is of two kinds: immediate and gradual. The first kind of liberation, Immediate liberation, is described in these words of srimad-Bhagavatam (2.2.15-21):
sthiram sukham casanam. . .visrjet param gatah
"O king, whenever the yogi desires to leave this planet of human beings, he should not be perplexed about the proper time or place, but should comfortably sit without being disturbed and, regulating the life air, should control the senses by the mind. 168Thereafter, the yogi should merge his mind, by his unalloyed intelligence, into the living entity, and then merge the living entity into the Superself. And by doing this the fully satisfied living entity becomes situated in the supreme stage of satisfaction, so that he ceases from all other activities. "In that transcendental state of labdhopasanti, there is no supremacy of devastating time, which controls even the celestial demigods who are empowered to rule over mundane cratures. 9And what tio speak of the demigods themselves?) Nor is there the mode of material goodness, nor passion, nor ignorance, nor even the false ego, nor the material Causal Ocean, nor the material nature. "The transcendentalists desire to avoid everything godless, for they know that supreme situation in which everything is related with the Supreme Lord Visnu. Therefore a pure devotee who is in absolute harmony with the Lord does not create perplexities, but worships the lotus feet of the Lord at every moment, taking them into his heart. "By the strength of scientific knowledge, one should be well situated in absolute realization and thus be able to extinguish all material desires. One should then give up the material body by blocking the air hole (through which stool is evacuated) with the heel of one's foot and by lifting the life air from one place to another in the six primary places. "The meditative devotee should slowly push up the life air from the navel to the heart, from there to the chest and from there to the root of the palate. He should search out the proper places with intelligence. "Thereafter the bhakti-yogi should push the life air up between the eyebrows, and then, blocking the seven outlets of the life air, he should maintain his aim for going home, back to Godhead. If he is completely free from all desires for material enjoyment, he should then reach the cerebral hole and give up his material connections, having gone to the Supreme."
The second kind of liberation, gradual liberation, is described in these words of srimad-Bhagavatam (2.2.22-31):
yadi prayasyan nrpa paramesthyam. . .tenatmanatmanam upaiti santam
"However, O king, if a yogi maintains a desire for improved material enjoyments, like transference to the topmost planet, Brahmaloka, or the achievement of the eightfold perfections, travel in outer space with the Vaihayasas, or a situation in one of the millions of planets, then he has to take away with him the materially molded mind and senses. "The transcendentalists are concerned with the spiritual body. As such, by the strength of their devotional service, austerities, mystic power, and transcendental knowledge, their movements are unrestricted, within and beyond the material worlds. The fruitive workers, or the gross materialists, can never move in such an unrestricted manner. "O king, when such a mystic passes over the Milky Way by the illuminating Susumna to reach the highest planet, Brahmaloka, he goes first to Vaisvanara, the planet of the deity of fire, wherein he becomes completely cleansed of all contaminations, and thereafter he goes still higher, to the circle of sisumara, to relate with Lord Hari, the Personality of Godhead. "This Sisumara is the pivot for the turning of the complete universe, and it is called the navel of Visnu (Garbhodakasayi Visnu). The yogi alone goes beyond this circle of sisumara and attains the planet (Maharloka) where purified saints like Bhrgu enjoy a duration of life of 4,300,000,000 solar years. This planet is worshipable even for the saints who are transcendentally situated. "At the time of the final devastation of the complete universe (the end of the duration of Brahma's life), a flame of fire emanates from the mouth of Ananta (from the bottom of the universe). The yogi sees all the planets of the universe burning to ashes, and thus he leaves for Satyaloka by airplanes used by the great purified souls. The duration of life in Satyaloka is calculated to be 15,480,000,000,000 years. "In that planet of Satyaloka there is neithger bereavement, nor old age, nor death. There is no pain of any kind, and therefore there are no anxieties, save that sometimes, due to consciousness, there is a feeling of compassion for those unaware of the process of devotional service, who are subjected to unsurpassable miseries in the material world. "After reaching Satyaloka, the devotee is specifically able to be incorporated fearlessly by the subtle body in an identity similar to that of the gross body, and one after another he gradually attains stages of existence from earthly to watery, fiery, glowing, and airy, until he reaches the ethereal stage. "The devotee thus surpasses the subtle objects of different senses like aroma by smelling, the palate by tasting, vision by seeing forms, touch by contacting, the vibrations of the ear by ethereal identification, and the sense organs by material activities. "The devotee, thus surpassing the gross and subtle forms of coverings, enters the plane of egoism. And in that ststus he merges the material modes of nature (ignorance and passion) in this point of neutralization and thus reaches egoism in goodness. After this, all egoism is merged in the mahat-tattva, and he comes to the point of pure self- realization. "Only the purified soul can attain the perfection of associating with the Supreme Personality of Godhead in complete bliss and satisfaction in his constitutional state. Whoever is able to renovate such devotional perfection is never again attracted by this material world, and he never returns."
It is also seen that one may be liberated even while living in this material world. How, by directly seeing the Supreme Personality of Godhead, one may liberated while still living in the material world is described in these words of srimad- Bhagavatam (1.3.33):
yatreme sad-asad-rupe pratisiddhe sva-samvida avidyayatmani krte iti tad brahma-darsanam
"Whenever a person experiences, by self-realization, that both the gross and subtle bodies have nothing to do with the self, at that time he sees himself as well as the Lord."
This verse says: "A person learns, by self- realization, the truth about the gross and subtle material bodies." What kind of truth does the soul learn? The soul learns that "both the gross and subtle bodies have nothing to do with the self". At that time the soul directly sees the Supreme. Then the soul understands his own true nature. The soul understands liberation. But that does not mean that the soul ceases to exist. When he understands that the idea that he is identical with the gross and subtle material bodies is an illusion, and when he then directly sees the Supreme Personality of Godhead, the soul attains liberation, even though he may remain alive in the material world. That is the meaning of this verse. This verse was spoken by srila Suta Gosvami.
Prīti · Sanskrit §3 · English §4
Source[३] सैषा हि मुक्तिर् उत्क्रान्त-दशायां द्विधा भवति सद्य एव च, क्रम-रीत्या च । तत्र पूर्वा । द्वितीये स्थिरं सुखं चासनम् [भ्प् २.२.१५] इत्य् आदि प्रकरणान्ते विसृजेत् परं यत इत्य् अत्र [भ्प् २.२.२१] । उत्तरा च तद्-अनन्तरं यदि प्रयास्यन् नृप पारमेष्ट्यम् इत्य् आदौ [भ्प् २.२.२२] तेनात्मनात्मानम् उपैति शान्तम् इत्य् अत्र [भ्प् २.२.३१] । जीवद्-दशायाम् अपि सा तु तद्-विशेषष्व् अग्रतो दर्शनीया । तत्र ब्रह्म-साक्षात्कार-लक्षणां जीवन्-मुक्तिम् आह - यत्रेमे सद्-असद्-रूपे प्रतिषिद्धे स्व-संविदा । अविद्ययात्मनि कृते इति तद्-ब्रह्म-दर्शनम् ॥ [भ्प् १.३.३३] यत्र यस्मिन् दर्शने स्थूल-सूक्ष्म-रूपे शरीरे स्व-संविदा जीवात्मनः स्वरूप-ज्ञानेन प्रतिषिद्धे भवतः । केन प्रकारेण ? वस्तुत आत्मनि ते न स्त एव किन्त्व् अविद्ययैवात्मनि कृते अध्यस्ते इति एतत् प्रकारेणेत्य् अर्थः । तद् ब्रह्म-दर्शनम् इति यत्-तदोर् अन्वयः । ब्रह्मणो दर्शनं साक्षात्कारः । यत्र स्व-संविदेत्य् उक्त्या जीव-स्वरूप-ज्ञानम् अपि तद्-आश्रयम् एव भवति इति । तथा केवल-स्व-संविदा ते निषिद्धे न भवत इति च ज्ञापितम् । ततश् च जीवत एवाविद्या-कल्पित-माया-कार्य-सम्बन्ध- मिथ्यात्व-ज्ञापक-जीव-स्वरूप-साक्षात्कारेण तादात्म्यापन्न-ब्रह्म- साक्षात्कारो जीवन्-मुक्ति-विशेष इत्य् अर्थः ॥ ॥१.३॥ श्री-सूतः ॥ ३ ॥
[3] saiṣā hi muktir utkrānta-daśāyāṃ dvidhā bhavati sadya eva ca, krama-rītyā ca | tatra pūrvā | dvitīye sthiraṃ sukhaṃ cāsanam [BhP 2.2.15] ity ādi prakaraṇānte visṛjet paraṃ yata ity atra [BhP 2.2.21] | uttarā ca tad-anantaraṃ yadi prayāsyan nṛpa pārameṣṭyam ity ādau [BhP 2.2.22] tenātmanātmānam upaiti śāntam ity atra [BhP 2.2.31] | jīvad-daśāyām api sā tu tad-viśeṣaṣv agrato darśanīyā | tatra brahma-sākṣātkāra-lakṣaṇāṃ jīvan-muktim āha - yatreme sad-asad-rūpe pratiṣiddhe sva-saṃvidā | avidyayātmani kṛte iti tad-brahma-darśanam || [BhP 1.3.33] yatra yasmin darśane sthūla-sūkṣma-rūpe śarīre sva-saṃvidā jīvātmanaḥ svarūpa-jñānena pratiṣiddhe bhavataḥ | kena prakāreṇa ? vastuta ātmani te na sta eva kintv avidyayaivātmani kṛte adhyaste iti etat prakāreṇety arthaḥ | tad brahma-darśanam iti yat-tador anvayaḥ | brahmaṇo darśanaṃ sākṣātkāraḥ | yatra sva-saṃvidety uktyā jīva-svarūpa-jñānam api tad-āśrayam eva bhavati iti | tathā kevala-sva-saṃvidā te niṣiddhe na bhavata iti ca jñāpitam | tataś ca jīvata evāvidyā-kalpita-māyā-kārya-sambandha- mithyātva-jñāpaka-jīva-svarūpa-sākṣātkāreṇa tādātmyāpanna-brahma- sākṣātkāro jīvan-mukti-viśeṣa ity arthaḥ || ||1.3|| śrī-sūtaḥ || 3 ||
English translation
English witness · section(s) 4
Anuccheda 4
Lord Kapila describes liberation in these words (srimad- Bhagavatam 3.28.35-38):
muktasrayam. . .
"When the mind is thus completely freed from all material contamination and detached from material objectives, it is just like the flame of a lamp. At that time the mind is actually dovetailed with that of the Supreme Lord and is experienced as one with Him because it is freed from the interactive flow of the material qualities. "Thus situated in the highest transcendental stage, the mind ceases from all material reaction and becomes situated in its own glory, transcendental to all material conceptions of happiness and distress. At that time the yogi realizes the truth of his relationship with the Supreme Personality of Godhead. He discovers that pleasure and pain as well as their interactions, which he attributed to his own self, are actually due to the false ego, which is a product of ignorance. "Because he has achieved his real identity, the perfectlyrealized soul has no conception of how the material body is moving or acting, just as an intoxicated person cannot understand whether or not he has clothing on his body. "The body of such a liberated yogi, along with the senses, is taken charge of by the Supreme Personality of Godhead, and it functions until its destined activities are finished. The liberated devotee, being awake to his constitutional position and thus situated in samadhi, the highest perfectional stage of yoga, does not accept the by-products of the material body as his own. Thus he considers his bodily activities to be like the activities of a body in a dream."
In these verses it is said, "When the mind is freed from material contamination, one sees the Supersoul. That is liberation." Then it is said, "The mind is situated in its own glory. Then the yogi realizes the truth of his relationship with the Supreme Personality of Godhead." Then it is said, "Then the soul understands his own form and the form of the Supreme Brahman." Then it is said, "Then the liberated devotee is awake to his constitutional position." Simply by beginning these spiritual activities, the soul begins to understand what is liberation. This is described in the following words of Isopanisad (mantra 7):
tatra ko mohah kah soka ekatvam anupasyatah
"One who always sees all living entities as spiritual sparks, in quality one with the Lord, becomes a true knower of things. What, then, can be illusion or anxiety for him?"
At the end one sees the Supreme Personality of Godhead directly. This is called liberation. It is described in these words of srimad-Bhagavatam (1.3.34):
yady esoparata devi maya vaisaradi matih sampanna eveti vidur mahimni sve mahiyate
"If the illusory energy subsides, and the living entity becoems fully enriched with knowledge by the grace of the Lord, then he becomes at once enlightened with self-realization and thus becomes situated in his own glory."
This verse says, "When, even while living in this material world, an individual spirit soul is situated in the state of liberation, the expert Supreme Personality of Godhead gives to him glorious intelligence, intelligence filled with knowledge given by His spiritual potency (maya), intelligence in the mode of pure goodness. That intelligence enables the soul to become detached from the material world. Then, all obstacles surmounted, the soul attains transcendental bliss. The sages know this is liberation. Attaining this good fortune, the soul is situated in the glory of his own original spiritual form. Then he is worshiped. Then he is gloriously manifest." This verse was spoken by srila Suta Gosvami.
Prīti · Sanskrit §4 · English §5
Source[४] ईदृशम् एव तन्-मुक्ति-लक्षणं श्री-कापिलेये मुक्ताश्रयम् (भ्प् ३.२८.३५-३८) इत्य् आदि-चतुष्टये दर्शितम् । तत्र हि प्रतिनिवृत्त-गुण-प्रवाहः सन् आत्मानम् पर्मात्मानम् ईक्षत इति मुक्ताश्रयम् इत्य् आदौ स्व-स्वरूप-भूते महिम्नि अवस्थितो निष्ठां प्राप्तः सन्न् उपलब्ध-परात्म-काष्ठ इति सोऽप्य् एतयेत्य् आदौ स्वरूपं जीव-ब्रह्मणो याथात्म्यअ-मध्यगमद् इति देहं चेत्य् आदौ । एवं प्रतिबुद्ध-वस्तुर् इति देहोऽपीत्य् आदौ चेति । तस्माद् अस्य प्रारब्ध-कर्म-मात्राणाम् अनभिनिवेशेनैव भोगः । एवम् एवोक्तं तत्र को मोहः कः शोक एकत्वम् अनुपश्यत इति (ईशोपनिषद् ७) । अथान्तिमां ब्रह्म-साक्षात्कार-लक्षणां मुक्तिम् आह - यद्य् एषोपरता देवी माया वैशारदी मतिः । सम्पन्न एवेति विदुर् महिम्नि स्वे महीयते ॥ (भ्प् १.३.३४) एषा जीवन्-मुक्ति-दशायां स्थिता विशारदेन परमेश्वरेण दत्ता देवी द्योतमाना मतिर् विद्या तद्-रूपा या माया स्वरूप-शक्ति-वृत्ति-भूत- विद्याविर्भाव-द्वार-लक्षणा सत्त्वमयी माया-वृत्तिः सा यदि उपरता निवृत्ता भवति । तदा व्यवधानाभासस्यापि राहित्यात् सम्पन्नो लब्ध- ब्रह्मानन्द-सम्पत्तिर् एवेति विदुर् मुनयः । ततश् च तत्-सम्पत्ति-लाभात् स्वे महिम्नि स्वरूप-सम्पत्ताव् अपि महीयते पूज्यते । प्रकृष्ट-प्रकाशो भवतीत्य् अर्थः ॥ ॥ १.३ ॥ श्री-सुतः ॥ ४ ॥
[4] īdṛśam eva tan-mukti-lakṣaṇaṃ śrī-kāpileye muktāśrayam (BhP 3.28.35-38) ity ādi-catuṣṭaye darśitam | tatra hi pratinivṛtta-guṇa-pravāhaḥ san ātmānam parmātmānam īkṣata iti muktāśrayam ity ādau sva-svarūpa-bhūte mahimni avasthito niṣṭhāṃ prāptaḥ sann upalabdha-parātma-kāṣṭha iti so'py etayety ādau svarūpaṃ jīva-brahmaṇo yāthātmyaa-madhyagamad iti dehaṃ cety ādau | evaṃ pratibuddha-vastur iti deho'pīty ādau ceti | tasmād asya prārabdha-karma-mātrāṇām anabhiniveśenaiva bhogaḥ | evam evoktaṃ tatra ko mohaḥ kaḥ śoka ekatvam anupaśyata iti (Īśopaniṣad 7) | athāntimāṃ brahma-sākṣātkāra-lakṣaṇāṃ muktim āha - yady eṣoparatā devī māyā vaiśāradī matiḥ | sampanna eveti vidur mahimni sve mahīyate || (BhP 1.3.34) eṣā jīvan-mukti-daśāyāṃ sthitā viśāradena parameśvareṇa dattā devī dyotamānā matir vidyā tad-rūpā yā māyā svarūpa-śakti-vṛtti-bhūta- vidyāvirbhāva-dvāra-lakṣaṇā sattvamayī māyā-vṛttiḥ sā yadi uparatā nivṛttā bhavati | tadā vyavadhānābhāsasyāpi rāhityāt sampanno labdha- brahmānanda-sampattir eveti vidur munayaḥ | tataś ca tat-sampatti-lābhāt sve mahimni svarūpa-sampattāv api mahīyate pūjyate | prakṛṣṭa-prakāśo bhavatīty arthaḥ || || 1.3 || śrī-sutaḥ || 4 ||
English translation
English witness · section(s) 5
Anuccheda 5
In the previous sandarbhas, the Tattva, Bhagavat, and Paramatma sandarbhas, many passages from the Sruti-sastra and other scriptures were quoted to prove that the individual spirit souls are all parts and parcels of the Supreme Truth. As particles of sunlight emanate from the sun planet, the the individual spirit souls are particles of spirit emanating from the Supreme Spirit. Because He is all-pervading, the Supreme Spirit is also present within each indiovidual spirit soul. That the Supreme has not material form does not refute that the idea that the Supreme is also localized, staying in only one place. Because the individual souls have emanated form Him, the Supreme is their shelter. When this knowledge of the Supreme is absent, the particles of light that are the individual spirit soul are covered by the dark shadow of material illusion (maya). When they try to understand the Supreme and take shelter of Him, the individual souls are situated in the light. This has been explained in the previous sandarbhas. Because they are manifest from the Supreme Lord Himself and because they are meant to help the Lord in His pastimes, the individual souls are the Lord's potency. The individual spirit souls are atomic in size, for that is the scriptures' description of them. Like spots of sandalwood anointing the Lord's body, the individual souls are manifested from the Lord's potencies. Because the Lord's potencies are inconceivable, there is no contradiction in any of this. This is also confirmed by these words of Vedanta-sutra (2.1.27):
srutes tu sabda-mulatvat
"There is contradiction, for that is the explanation of the scriptures."
It is also confirmed by these words of Visnu Purana (1.22.53):
eka-desa-sthitasyagner jyotsna vitarini yatha parasya brahmanah saktis tathedam akhilam jagat
"Just as the illumination of fire, which is situated in one place, is spread all over, the energies of the Supreme Personality of Godhead, Parabrahman, are spread all over this universe."
In this way it is seen that the individual souls and 5the Supreme Lord are simultaneously one and different. In Chandogya Upanisads (6.8.7) statement "tat tvam asi" (You are that) it is seen that because they are His parts and parecels, the individual spirit souls are not different from the Supreme Lord. In the sruti-sastra it is said that the Supreme is not divided into parts. This statement may be interpreted in two ways. The primary interpretation is that the Supreme is liberated and full of bliss. The secondary interpretation is that the Supreme is blissful and has spiritual potencies, and when He manifests parts and parcels, His parts and parcels are never material in nature. In Bhagavad-gita it is said that the Supreme has all potencies and everything that exists is part and parcel of Him. The individual spirit souls are His parts and parcels eternally, eternally like rays of light emanating from the sun that is the Supreme Lord. In this way it is proved that the Supreme Lord is always the supreme controller, the supreme enjoyer, and supreme in all other ways. The Supreme Lord's potency has the power to do anything. Manifesting His maya potency, the Lord creates the various transformations of the material nature. By the touch of the maya potency the world of birth and death is manifest. With the help of the Lord's internal potency the soul is able to see himself, the impersonal Brahman, and the Supreme Personality of Godhead (bhagavan). That one needs the help of the Lord's internal potency to see the Lord is hinted by this rhetorical question spoken in Brhad-aranyaka Upanisad (2.4.14):
yatra tasya sarvam atmaivabhut. . . tat kena kam pasyet
"If everything is the Supreme, then how will one be able to see Him? Whom will one see?"
Without the help of the Lord's internal potency no one has the power to see the Supreme. That one's needs teh Lord's help in order to see Him is also confriemd by these words of Katha Upanisad (1.2.23):
yam evaisa vrnute tena labhyah
"The Lord is obtained only by one whom He Himself chooses. To such a person He manifests His own form."
In this way, by the touch of the Supreme Lord's internal potency, the illusory potency (maya) disappears, and the cycle of birth and death is stopped. Persons who do not think liberation is a situated of happiness do not attain the true goal of life. In the absence of liberation all that they have is worthless. No one desires, "I will become happiness itself". Rather, everyone desires, "I will experience happiness." Therefore for a person who does not try to become happy by attaining liberation, the meaning of the scriptures is lost. A person who does not feel unhappy to be deprived of the bliss of liberation is not able to attain the true goal of life. Narada Muni explained this goal of life to King Pracinabarhi in these words of srimad-Bhagavatam (4.25.4):
duhkha-hanih sukhavaptih sreyas tan neha cesyate
"The chief aim of life is to get rid of all miseries and enjoy happiness, but these tow things cannot be realized by fruitive activity."
This is also seen in the following words of Taittiriya Upanisad (2.7.1):
rasam hy evayam labdhvanandi bhavati.
"When one understands the Personality of God, the reservoir of pleasure, Krsna, he actually becomes transcendentally blissful."
It is also seen in these words of Chandogya Upanisad (7.25.2):
atma-ratih atma-kridah
"The liberated souls enjoy the Supreme Lord's company. They enjoy pastimes with the Lord."
It is also seen in these words of Visnu-dharma Purana:
bhinne drtau yatha vayur naivanyah saha vayuna ksina-punyagha-bandhas tu tathatma brahmana saha
"As the air within a blacksmith's bellows is not different from the air outside, so a soul whose bonds of piety and sin are cut is not different from the Supreme.
tatah samasta-kalyana- samasta-sukha-sampadam ahladam anyam akalankam apnoti sasvatam
"Such a soul attains pure eternal bliss, bliss far beyond all the happiness and prosperity of the material world.
brahma-svarupasya tatha hy atmano nityadaiva sah vyutthana-kale rajendra aste hi atirohitah
"O king of kings, when he attains liberation the soul attains eternal spiritual bliss.
adarsasya malabhavad vaimalyam kasate yatha jnanagni-dagdha-heyasya sa hlado hy atmanas tatha
"He becomes pure, like the perfect reflection in a perfectly clean mirror. His sins burned away by the fire of spiritual knowledge, he attains spiritual bliss.
tatha heya-guna-dhvamsad avabodhadayo gunah prakasante na janyante nitya evatmano hi te
"His sins destroyed, his spiritual virtues, beginning with spiritual knowledge, are manifest. Those spiritual qualities were not born at that moment. They had always existed within him.
jnanam vairagyam aisvaryam dharmas ca manujesvara atmano brahma-bhutasya nityam eva catustayam
"O great king, knowledge, renunciation, opulence, and piety, these four glories always reside in a liberated soul.
etad advaitam akhyatam esa eva tavoditah ayam visnur idam brahma tathaitat satyam uttamam
"It is said he is not different from the Lord. He is Visnu. He is the impersonal Brahman. That is the truth."
In this passage the example of the air within and without the bellows is given to show how the individual spirit soul is the part and the Supreme Lord is the whole. Although he is by nature the Supreme Lord's part and parcel, the individual soul can still tuen his face away from the Lord. When he turns his face away from the Lord, the individual soul, now in the grip of the Lord's illusory potency, maya, no longer understands his true, his original nature. However, when he turns his face again towards the Lord, by the Lord's mercy the soul attains liberation. This is described in these words of Taittiriya Upanisad (2.4.1):
anandam brahmano vidvan
"One who knows the bliss of the Supreme eventually attains liberation."
This is also described in these words of Brhad-aranyaka Upanisad (2.4.1):
na tasmat prana utkramanti. atraiva samavaliyante. brahmaiva san brahmapyeti.
"He does not truly die. He goes to the spiritual world. He attains a spiritual form and then he meets the Supreme."
Here it is clearly said that one attains a spiritual nature and then one meets the Supreme. In this passage the first use of the word "brahma" refers to the soul's nature, which is like that of the Supreme. The second use of the word brahma" refers to the Supreme Himself. In this way the phrase "brahmaiava sann" means "attaining a spiritual nature like that of the Supreme". This is so because the soul's nature is spiritual, like that of the Supreme. The soul and the Supreme do not have different natures, one spiritual and the other something else. This is also described in these words of Mundaka Upanisad (3.2.9):
brahma veda brahmaiva bhavati
"One who knows the Supreme attains a spiritual nature like that of the Supreme."
In some places in the scriptures it is said that the individual soul's spiritual nature like that of the Supreme. For example, in the Mundaka Upanisad (3.1.3) it is said:
niranjanah paramam samyama upaiti
"A soul untouched by matter becomes like the Supreme."
In Bhagavad-gita (14.2) the Supreme Lord declares:
idam jnanam samasritya mama sadharmyam agatah
"By becoming fixed in this knowledge one can attain to the transcendental nature, which is like My own nature."
The individual soul and the Supreme are both clearly described in these words of Katha Upanisad (2.1.15):
yathodakam suddhe suddham asiktam tadrg eva bhavati evam muner vijanata atma bhavati gautama
"As clear water poured into clear water becomes like the water into which it is poured, so the individual soul who attains liberation becomes like the Supreme."
In this example the soul does not become identical with the Supreme. Also, the soul's nature is not different from the Supreme's nature. In ther Skanda Purana it is said:
udakam tudakam siktam misram eva yatha bhavet tad vai tad eva bhavati yato buddhih pravartate
"When water is poured into water, the two waters become mixed together.
evam evam hi jivo 'pi tad-atmyam paramatmana prapto 'pi nasau bhavati svatantryadi-visesanat
"However, the individual soul never becomes mixed together with the Supreme in that way, for the Supreme always remains a distinct person with distinct qualities, like His supreme independence."
In some places it is said that the individual spirit soul is like a reflection of the Supreme. In Vedanta-sutra (3.2.19-20) it is said:
ambuvad agrahanat tu na tathatvam
"The individual soul is not like a reflection of the Supreme, like the sun reflected in the water."
vrddhi-hrasa-bhaktvam antar-bhavad ubhaya-samanjasyad evam darsanac ca
"Even though He stays in the conditioned soul's heart, the Supreme does not find His fortunes rise and fall with the rise and fall of the conditioned soul. This is so because both examples show it and because it is seen to be so."
That the individual spirit soul is different from the Supreme is also confirmed by these words of Chandogya Upanisad (8.12.2):
evam esa samprasado 'smac charirat samutthaya param jyoti-rupam sampadya svena rupenabhinispadyate
"Attaining liberation, the soul leaves the material body. Then the soul attains its own effulgent spiritual form. Manifesting that form, the soul meets the Supreme Person."
In the Visnu Purana (6.7.94) it is said:
vibheda-janake 'jnane nasam
"When the false idea of difference is destroyed, then one attains liberation."
The difference here is the different species of life, such as the demigods and others. Who will say that the indiviedual souls do not continue to remain different from the Supreme Lord? No one can say it. In this way the passage of Visnu Purana is explained. iN his commentary on srimad-Bhagavatam, srila sridhara Svami also says that after they attained liberation, the cowherd people of Vraja saw the spiritual world of Vaikuntha. In this way the statement of srimad-Bhagavatam 1.3.34 (previously quoted in this book) should be understood. This is the proper understanding of what liberation means. This proper understanding is also confirmed by Jada Bharata's explanations to King Rahugana, epxlanations recoreded in the Visnu Purana. In the following four verses Jada Bharata explains that directly seeing the Supreme is the highest goal of life, and the materialistic goals attained by ordinary yajnas are not the highest goal of life: He says (Visnu Purana 2.14.21-24):
rg-yajuh-sama-nispadyam yajna-karma matam tava paramartha-bhutam tatrapi sruyatam gadato mama
"If you think the yajnas described in the Rg, Yajur, and Sama Vedas are the highest goal of life, then please hear my words.
yat tu nispadyate karyam mrda karana-bhutaya tat-karananugamanaj jayate nrpa mrn-mayam
"Duties in relation to things made of clay bring as their results other things made of clay.
evam vinasibhir dravyaih samid-ajya-kusadibhih nispadyate kriya ya tu sa bhavitri vinasini
"Thus the rituals employing perishable things, like firewood, ghee, and kusa straw, bring only perishable results.
anasi paramarthas ca prajnair abhyupagamyate tat tu nasi na sandeho nasi-dravyopapaditam
"The wise agree that the true goal of life is eternal and imperishable. Perishable things bring only perishable results. Of this there is no doubt."
This example does not refer to the processes of worship followed by the devotees of the Lord, for this description does not refer to their method of worship. The method of worship described in these verses is within the realm of the modes of material nature. The devotees' worship, however, is beyond the modes of nature. The Supreme Personality of Godhead personally affirms that the devotees' method of worship is beyond the modes of material nature. He says (srimad-Bhagavatam 11.25.24):
kaivalyam sattvikam jnanam. . .
"Knowledge of impersonal Brahman is in the mode of goodness. The great bewildering variety of conflicting philosophies is in the mode of passion. The knowledge that knows only what is made of the material elements is in the mode of ignorance. However, devotion to Me is beyond the touch of the modes of material nature."
When, by the action of the Lord's internal potency, the Lord's mercy is present, then the process of devotional service is manifest. Because devotional service is limitless in nature, it brings a result that is also limitless. This is confirmed by the Vedic scriptures. When they do not take shelter of the Supreme Lord, the individual spirit souls imagine that their external material bodies are their true selves. Devotional service is not given when violence, sin, or mental speculation are still present. That is why devotional service is not described in the jnana-khanda (philosophical speculation) portion of the Vedic scriptures. Only ordinary yajnas and other ordinary activities are described there. Affirming that yajnas and other like activities bring only perishable resaults and therefore cannot be the true goal of life, Jada Bharata explains that only a person who has no material desires can perform the spiritual activities that lead to the true goal of life. Only such a person attains true liberation. Jada Bharata says (Visnu Purana 2.14.25):
tad evaphaladam karma paramartho matas tava mukti-sadhana-bhutatvat paramartho na sadhanam
"If you think ordinary material activities are the true goal of life, then you must also think that spiritual activities, activities that bring final liberation, are not the true goal of life."
One should not think the spiritual activities of devotional service are like yajnas or ordinary material activities. The perfect liberated souls never turn away from the pastimes of devotional service to the Supreme Personality of Godhead. Therefore the truth is the explanation already guven here. Here someone may protest: "Is it not so that meditation one's own original spiritual identity is the true goal of life? After all, in the state of liberation the pure soul is eternally manifest. It is only because the he does know his own nature that the soul is now covered over by matter. That is the only reason the material world of repeated birth and death even exists." To this protest Jada Bharata gives the following answer (Visnu Purana 2.14.26):
dhyanam ced atmano bhupa paramarthartha-sabditam bheda-kari-parebhyas tat paramartho na bhedavan
"O king, if you say that meditation on one's own original spiritual identity is the highest goal of life, that cannot be, for the highest goal of life is not something that can exclude the Supreme Personality of Godhead."
In the Sruti-sastra it is said that when the Supreme is understood, then everything else is understood also. Liberation should be known in that way. Because He is the Supersoul present everywhere, the Supreme is naturally filled with all knowledge. He is the great fire of all knowledge. From Him come the flames and sparks that are different branches of knowledge. Each individual spirit soul is fragmental part of His jiva-sakti potency. Therefore the liberation of that individual part and parcel cannot be considered separately from its relationship with the Supreme Whole. Here someone may again protest: Is it not true that the individual soul is the same as the Supreme Personality of Godhead? Therefroe the individual soul is himself the all-pervading Supersoul. The indivisdual soul's identity as the Supreme is never destroyed. Therefore he has all knowledge. Therefore trhe individual soul's becoming one with the Supreme is the highest goal of life." to this protest the following answer is given in Visnu Purana (2.14.27):
paramatmatmanor yogah paramartha itisyate mithyaitad anyad dravyam hi naiti tad-dravyatam gatah
"If someone says, `the individual soul's becoming the Supreme is the true goal of life', then that person indeed speaks a lie. The individual soul can never become the Supreme."
This verse means: "When they describe the goal of life in that way, they speak lies." Here the word "hi" means "It is concluded in this way", "yatah" means "because", and "anyad dravyam na tad- dravyatam gatah" means, "the individual soul never becomes the Supreme Personality of Godhead". Therefore this verse means, "The merging of the very weak individual spirit soul into the all-powerful Supreme Personality of Godhead is not the true goal of life." Or, the word "yogah" may also be interpreted to mean "oneness"and the remainder of the verse interepreted as it was before. If someone argues that the verse should be interepreted in that way, with "yoga" meaning "oneness", then this idea is refuted in the following words of Visnu Purana (2.14.28):
tasmat sreyamsy asesani nrpaitena na samsayah paramarthas tu bhupala sanksepac chayatam mama
"In this way one attains the true goals of life. Of this there is no doubt. O king, now I will briefly describe the true goal of life."
Here the word "sreyamsi" means "the way to attain the true goal of life". The true goal of life is then described in the following three verses (Visnu Purana (2.14.29-31):
eko vyapi samah suddho nirgunah prakrteh parah janma-vrddhy-adi-rahita atma sarva-gato 'vyayah
"The one supreme soul is all-pervading, equipoised, pure, free from the material modes, beyond the touch of matter, free from the material cycle that begins with birth and growth, eternal, and present everywhere.
para-jnana-mayo 'sadbhir nama-jaty-adibhir vibhuh na yogavan na yukto 'bhun naiva parthiva yoksyati
"He is situated in transcendental knowledge. Never has He been touched by false material names, material birth, or anything else material. O king, He will never be touched by them.
tasyatma-para-dehesu sato 'py ekamayam hi yat vijnanam paramartho 'sau dvaitino 'tathya-darsinah
"Only materialists, fools who have no power to see the truth, think the Supreme Personality of Godhead has an external material body, a body like the bodies of the conditioned souls."
In the first of these verses the use of the word ekah" (one) shows that the soul described here is not the individual spirit souls, for the individual souls are many, not one. As a fire is present over a large area by the means of its sparks, so the Supreme Personality of Godhead is present everywhere by the means of His potencies. That is why He is described here by the word "vyapi (all-pervading). The all-pervasiveness of the Supreme Personality of Godhead is not like that of the individual spirit soul, who is all-pervasive only within his external material body. The individual spirit souls residing in the material world are different from their external material bodies. However, the Supreme Personality of Godhead does not have an external material body that is different from Him. He and His spiritual body are identical. He is the supreme goal of life because He is imperishable, all-knowing, present within everything, and the final goal of life. Persons who, seeing that they themselves are different from their external material bodies, think the Supreme Personality of Godhead must also be different (dvaitinah) from His own spiritual body, and who therefore also think that the Supreme Personality of Godhead is neither all-pervading nor all-knowing, are fools who have no power to see the truth (atathya- darsinah). An example to show how the individual spirit souls, souls who are part and parcel of the Supreme, are different from their external material bodies, and are also simultaneously different and not-different from the Supreme Personality of Godhead is given in these two verses of Visnu Purana (2.14.32-33):
venu-randhra-vibhedena bhedah sadjadi-samjnitah abheda-vyapino vayos tatha tasya mahatmanah
"The Supreme Personality of Godhead is not different from His body. He is like the air, air that never becomes broken, even when blowing through the holes of a flute and making various melodies in the sadja and other scales.
ekatvam rupa-bhedas ca bahya-karma-pravrtti-jah devadi-bheda-madhyas te nasty evavarano hi sah
"Thus the Supreme Personality of Godhead is identical with His body. Because of their various material activities, the individual souls in the material world have various external bodies, demigod bodies, and the bodies opf other forms of life also. However, the Supreme Personality of Godhead is never covered by an external material body."
The meaning of these verses is: "The Supreme Personality of Godhead is identical with His body." This verse says: "Because of their material activities (karma-pravrtti), the individual souls resideing in the external (bahya), the material world, souls who are all tiny particles of spirit, take birth in various material bodies (rupa-bheda) because their various material activities. These bodies are all different from the souls themselves. Manifesting His form as the Supersoul, the Supreme Personality of Godhead stays in those material bodies, the bodies of demigods and other species of life. However, the Supreme Personality of Godhead does not identify with those external bodies. Therefore it is said that He is never covered (nasty avaranam) by a material body. Sometimes the Supreme Personality of Godhead may assume the form of a demigod or other being, but His body is never material. These are His forms of His own transcendental pastimes. That is the meaning here.
To directly see the Supreme Personality of Godhead is to attain liberation. This is explained in these words of srimad- Bhagavatam (7.6.18):
tato vidurat parihrtya daitya daityesu sangam visayatmakesu upeta narayanam adi-devam sa mukta-sangair isito 'pavargah
"Therefore, although you are sons of demons, keep aloof from such (materialistic) persons and take shelter of the Supreme Personality of Godhead, Narayana, the origin of all the dmeigods, because the ultimate goal for the devotees of Narayana is liberation from the bondage of material existence."
srila sridhara Svami comments:
"This verse explains: `Liberation is the ultimate goal'."
Directly seeing the Supreme Personality of Godhead eventually leads to liberation. This is so because the great bliss one attains by seeing Him destroys one's continued residence in the world of repeated birth and death. Simply by the Supreme Lord's presence, the cycle of birth and death is destroyed. This verse was spoken by sri Prahlada.
Prīti · Sanskrit §5 · English §6
Source[५] अत्र पूर्वे तत्त्व-भगवत्-परमात्म-सन्दर्भेष्व् एवं मूल्येन श्रुत्य्- आदिभिश् च पर्तिपादितम् । (पगे ६) जीवाख्य-समष्टि-शक्ति-विशिष्टस्य परम-तत्त्वस्य खल्व् अंश एको जीवः । स च तेजो-मण्डलस्य बहिश् चर-रश्मि-परमाणुर् इव परम-चिद्-एक-रसस्य तस्य बहिश् चर-चित्-परमाणुः । तत्र तस्य व्यापकत्वात् तद्-एक-देशत्वम् एव जीवे स्यात् । निराकारतया तद्-एकदेशत्वं न विरुद्धम् । तथापि बहिश्चरत्वं तद्-आश्रयित्वात् । तज्-ज्ञानाभावात् छायया रश्मिवत् माययाभिभाव्यत्वाच् च बहिश्चरत्वं व्यपदिश्यते । रश्मि-स्थानीयत्वं च तद्-व्यतिरेकाद् व्यतिरेकितया यस् तदाश्रयि-भावः । या च पूर्व-युक्त्या बहिश्चरत्वेऽप्य् एकवस्तुत्व-श्रुतिस् तदादिभिर् गम्यते । शक्तित्वं च तद्- रूपतयैव तदीय-लीलोपकरणत्वात् । अणुत्वं च शब्दात् हरि-चन्दन- बिन्दुवत् तस्य प्रभाव-लक्षण-गुणेनैव सर्व-देह-व्याप्तेः । सर्वं चैतत् परमस्याचिन्त्य-शक्तिमयत्वाद् अविरुद्धम् इति पूर्वं दृढीकृतम् अस्ति श्रुतेस् तु शब्द-मूलत्वात् [व्स् २.१.१७] इति न्यायेन, एकदेश-स्थितस्याग्नेर् इत्य् आदिना च । तत्र जीवेश्वरयोर् अत्यन्ताभेदे युगपद् अविद्याविद्याश्रत्वाय्-अनुपपत्तिश् च पूर्वं विवृता । तत्त्वम् असि इत्य् आदौ लक्षणा त्व् अत्यन्ताभेदे तद्-अंशत्वे च समानैव । परम-तत्त्वस्य निरंशत्व-श्रुतिस् तु द्विधा प्रवर्तते । तत्र केवल-विशेष्य-लक्षण-निर्देश-पराया मुख्यैव प्रवृत्तिः । आनन्द- मात्रत्वात् तस्य । आनन्दैक-रूपस्य तस्य स्वरूप-शक्ति-विशिष्टस्य निर्देश- परायास् तु प्राकृतांश-लेश-राहित्य-मात्रे तात्पर्याद् गौणी प्रवृत्तिः । सर्व- शक्ति-विशिष्टस्य तस्य तु सर्वांशित्वं गीतम् एव । तद् एवं तस्य रश्मि-परमाणु-स्थानीयांशत्वे सिद्धे तद्वत् सर्वस्याम् अपि दशायां कर्तृत्व-भोक्तृत्वादि-स्वरूप-धर्मा अपि सिध्यन्ति । तद्वद् एव च परमेश्वर-शक्त्य्-अनुग्रहेणैव ते कार्य-क्षमा भवन्ति तत्र तेषां प्रकृति-विकार-मय-कर्तृत्वादिकं तदीय-माया-शक्ति-मयानुग्रहेण । अतएव तत्-सम्बन्धात् तेषां संसारः । स्वानुभव-ब्रह्मानुभव- भगवद्- (पगे ७) अनुभव-कर्तृत्वादिकं तु तदीय-स्वरूप-शक्त्य्- अनुग्रहेण । यत्र तस्य सर्वम् आत्मैवाभूत् तत् केन कं पश्येद् [बौ २.४.१४] श्रुतिश् च । तत्-स्वरूप-शक्तिं विना तद्-दर्शनासामार्थ्यं द्योतयति यम् एवैष वृणुते तेन लभ्य [कठु १.२.२३] इत्य् आदि-श्रुतेः । अतएव स्वरूप-शक्ति-सम्बन्धान् मायान्तर्धाने तेषां संसार-नाशः । येषां तु मते मुक्ताव् आनन्दानुभवो नास्ति । तेषां पुमर्थता न सम्पद्यते । सतोऽपि वस्तुनः स्फुरणाभावे निरर्थकत्वाअत् । न च सुखम् अहं स्याम् इति कस्यचिद् इच्छा, किन्तु सुखम् अहन् अनुभवामि इत्य् एव । ततश् च प्रवृत्त्य्-अभावात् तादृश-पुरुषार्थ-साधन-प्रेरणापि शास्त्रे व्यर्थैव स्यात् । तन्-मते केवलानन्द-रूपस्याज्ञान-दुःख-सम्बन्धासम्भवात् तन्- निवृत्ति-रूपश् च पुरुषार्थो न घटते । विगीतं त्व् ईदृश-पुरुषार्थत्वं प्राचीनबर्हिषं प्रति श्री-नारद-वाक्ये दुःख-हानिः सुखावाप्तिः श्रेयस् तन् नेह चेष्यते [भ्प् ४.२५.४] तस्माद् अस्त्य् एवानुभवः । तथा च श्रुतिः - रसं ह्य् एवायं लब्ध्वानन्दी भवति इति । आत्म-रतिः आत्म-क्रीडः [छाउ ७.२५.२] इत्य् आदिश् च । यथा विष्णुधर्मे - भिन्ने दृतौ यथा वायुर् नैवान्यः सह वायुना । क्षीण-पुण्याघ-बन्धस् तु तथात्मा ब्रह्मणा सह ॥ ततः समस्त-कल्याण-समस्त-सुख-सम्पदाम् । आह्लादम् अन्यम् अकलङ्कम् अवाप्नोति शाश्वतम् ॥ ब्रह्म-स्वरूपस्य तथा ह्य् आत्मनो नित्यदैव सः । व्युत्थानकाले राजेन्द्र आस्ते हि अतिरोहितः ॥ आदर्शस्य मलाभावाद् वैमल्यं काशते यथा । ज्ञानाग्नि-दग्ध-हेयस्य स ह्लादो ह्य् आत्मनस् तथा ॥ यथा हेय-गुण-ध्वंसाद् अवबोधादयो गुणाः । प्रकाशन्ते न जन्यन्ते नित्या एवात्मनो हि ते ॥ ज्ञानं वैराग्यम् ऐश्वर्यं धर्मश् च मनुजेश्वर । आत्मनो ब्रह्म-भूतस्य नित्यम् एव चतुष्टयम् ॥ एतद् अद्वैतम् आख्यातम् एष एव तवोदितः । अयं विष्णुर् इदं ब्रह्म तथैतत् सत्यम् उत्तमम् ॥ इति । अत्र जीव-ब्रह्मणोर् अंशांइत्वांशेनैव वायु-दृष्टान्तः । अंशत्वेऽपि बहिरङ्गत्वं त्व् अन्यतो ज्ञेयम् । अतः पृथग्-ईश्वरे स्वरूप-भूतानुभवे च सति तद्-वैमुख्येनानादिना लब्ध-च्छिद्रयेश-मायया तद्-अनुभव- लोपादेः सम्भवात् कथञ्चित् साम्मुख्येन तद्-अनुग्रहान् निवृत्तिश् चास्ति । आनन्दं ब्रह्मणो विद्वान् [तैत्तु २.४.१] इत्य् आदि श्रुतेः । न तस्मात् प्राणा उत्क्रामन्ति अत्रैव समवलीयन्ते ब्रह्मैव सन् ब्रह्माप्य् एति [बौ ४.४.६] इत्य् अत्रापि । अन्यो ब्रह्म-भावस् तथान्यो ब्रह्मण्य् अप्यय इति स्पष्टम् । ब्रह्म- भावानन्तरं तद्-अप्ययस्य पुनर् अभिधानात् । अप्य् एतेः कर्मतया ब्रह्म- निर्देशाच् च । ततश् च ब्रह्मैव सन्न् इति तत्-साम्य-तत्-तादात्म्यापत्त्याव् अभेद-निर्देशः । एवं ब्रह्म वेद ब्रह्मैव भवति [मुण्डु ३.२.८] इत्य् अत्रापि व्याख्येयम् । क्वचिद् एकत्व-शब्देनापि तथैवोच्यते । अत्र तत्-साम्यं यथोक्तम् - निरञ्जनं परम-साम्यम् उपैति [मुण्डु ३.२.३] इत्य् आदि श्रुतौ । इदं ज्ञानम् उपाश्रित्य मम साधर्म्यम् आगता (पगे ८) [गीता १४.२] इति गीतोपनिषत्सु च । उभयं चोक्तं स्पष्टम् एव - यथोदकं शुद्धे शुद्धम् आसिक्तं तादृग् एव भवति । एवं मुनेर् विजानत आत्मा भवति गौतम ॥ [कठ् उ २.१.१५] तत्रैव-कारेण न तु तद् एव भवति न तु वा तद्-असाधर्म्येण पृथग् उपलभ्यत इति द्योत्यते । स्कान्दे च - उदके तूदकं सिक्तं मिश्रम् एव यथा भवेत् । तद् वै तद् एव भवति यतो बुद्धिः प्रवर्तते ॥ एवम् एवं हि जीवोऽपि तादात्म्यं परमात्मना । प्राप्तोऽपि नासौ भवति स्वातन्त्र्यादि-विशेषणात् ॥ इति । बिम्ब-प्रतिबिम्ब-निर्देशश् च अम्बुद-ग्रहणाद् [व्स्. ३.२.१९] इत्य् आदि-सूत्र- द्वये गौण एव योजितः । एवम् एवैष संप्रसादोऽस्माच् छरीरात् समुत्थाय परं ज्योतिर् उपसंपद्य स्वेन रूपेणाभिनिष्पद्यते [छाउ ८.१२.३] इत्य् अत्रापि तथैव भेदः प्रतिपादितः । श्री-विष्णु-पुराणेऽपि विभेद-जनकेऽज्ञाने नाशम् [विप् ६.७.८४] इत्य् आदौ देवादि-भेद-नाशानन्तरं ब्रह्मात्मनोर् भेदं न कोऽप्य् असन्तं करिष्यति अपि तु सन्तम् एव करिष्यतीति व्याख्यातम् एव । एवम् एव टीका-कृद्भिः सम्मतं श्री-गोपानां ब्रह्म-सम्पत्त्य्-अनन्तरम् अपि वैकुण्ठ-दर्शनम् । तस्मात् साधु व्याख्यातम् यद्य् एषोपरत इत्य् आदि [भ्प् १.३.३४] तद् एवं ब्रह्म-सम्पत्तिर् व्याख्याता । तत्र श्री-विष्णु-पुराणे परमार्थ-निर्णये रहूगणं प्रति जड-भरत- वाक्यं यथा । तत्र केवल-ब्रह्मानुभवस्यैव पर्मार्थत्वं निर्णेतुं यज्ञाद्य्-अपूर्वस्य तावद् अपरमार्थत्वं चतुर्भिर् उक्तम् -- ऋग्-यजुः-साम-निष्पाद्यं यज्ञ-कर्म-मतं तव । परमार्थ-भूतं तत्रापि श्रूयतां गदतो मम् ॥ यत् तु निष्पाद्यते कार्यं मृदा कारण-भूतया । तत्-कारणानुगमनाज् जायते नृप मृन्-मयम् ॥ एवं विनाशि-द्रव्यैः समिद्-आज्य-कुशादिभिः । निष्पाद्यते क्रिया या तु सा भवित्री विनाशिनी ॥ अनाशी परमार्थश् च प्राज्ञैर् अभुपगम्यते । तत् तु नाशि न सन्देहो नाशि-द्रव्योपपादितम् ॥ [विप् २.१४.२१-२४] इति । एतद्-दृष्टान्तेन पूजादिमय-भक्तेर् अपि तादृशत्वं नानुमेयम् । अपूर्ववद्-भक्तेर् निष्पाद्यत्वाभावात् । गुणमयं हि निष्पाद्यं स्यात् नागुणमयम् । कैवल्यं सात्त्विकं ज्ञानम् [भ्प् ११.२५.२४] इत्य् आरभ्य एकादशे श्री-भगवतैवागुणमयत्वम् अङ्गीकृतम् । अतः स्वरूप-शक्ति- वृत्ति-विशेषत्वेन तस्याः भगवत्-प्रसादे सति स्वयम् आविर्भाव एव न जन्म । (पगे ९) स चाविर्भावोऽनन्त एव तदीय-फलानन्त्य-श्रवणात् । तस्मात् पर्मेश्वरानाश्रयत्वं तत्रोपाधिर् भविष्यति । हिंसायां पापोत्पत्त्य्- अनुमिताव् अविहिततत्ववत् । ज्ञान-प्रकरणे चास्मिन् भक्तिर् न प्रस्तूयत इति साधारण-यज्ञादिकम् उपादायैव प्रवृत्तिश् चेयम् । तद् एवं यज्ञादि- कर्मापूर्वस्य विनाशित्वाद् अपरमार्थत्वम् उक्त्वा निष्काम-कर्मणोऽपि साह्दनत्वेनार्थान्तरस्यैव साध्यत्वात् तादृशत्वम् उक्तम् एकेन -- तद् एवाफलदं कर्म परमार्थो मतस् तव । मुक्ति-साधन-भूतत्वात् परमार्थो न साधनम् ॥ [विप् २.१४.२५] इति । अत्र भक्तेः साधन-भूतत्वे न तादृशत्वं मन्तव्यम् । भगवत्-प्रेम- विलास-रूपतया सिद्धानाम् अपि तद्-अत्याग-श्रवणात् । तस्माद् इदम् अपि पूर्ववत् ज्ञेयम् । ननु, शुद्ध-जीवात्म-ध्यानस्य परमार्थत्वं भवेत्, मुक्ति-दशायाम् अपि स्फूर्त्य्-अङ्गीकारेण तद्-रूपस्य तस्यानश्वरत्वात् । तद्-आच्छादनाद् अधुना संसार इति तस्यैव साध्यत्वाच् च । तत्रोक्तम् एकेन -- ध्यानं चेद् आत्मनो भूप परमार्थार्थ-शब्दितम् । भेद-कारि-परेभ्यस् तत् परमार्थो न भेदवान् ॥ [विप् २.१४.२६] इति । यद्-विज्ञानेन सर्व-विज्ञानं भवति तद् एव ब्रह्म श्रुतौ परमार्थत्वेन प्रतिज्ञातम् । सर्व-विज्ञान-मयत्वं च तस्य सर्वात्मत्वात् । अग्नि-विज्ञानं हि ज्वाला-विस्फुलिङ्गादेर् अपि विज्ञापकं भवति । एकस्य जीवस्य तु तदीय-जीव- शक्ति-लक्षणांश-परमाणुत्वम् इत्य् अतस् तस्य तत्-स्फुरणस्य च भेदवतो न परमार्थत्वम् इत्य् अर्थः । ननु जीवात्म-परमात्मनोर् एकत्र-स्थिति-भावनयात्यन्त-संयोगे प्रादुर्भूते सति तस्यापि सर्वात्मना स्यात्, तद्-अभेदापत्तेः । स च योगो न विनश्वरः । ज्ञानानन्तर-सिद्धत्वात् । तस्मात् तयोर् योग एव परमार्थो भवतु । तत्रोक्तम् एकेन -- परमात्मात्मनोर् योगः परमार्थ इतीष्यते । मिथ्यैतद् अन्यद् द्रव्यं हि नैति तद्-द्रव्यतां यतः ॥ [विप् २.१४.२७] इति । एतत् परमार्थत्वं मिथ्यैवेष्यत इत्य् अर्थः । हि निश्चितम् । यतो यस्मात् जीव- लक्षणम् अन्यद् द्रव्यं तद्-द्रव्यतां परमात्म-लक्षण-द्रव्यतां न याति । तस्मात् महा-तेजः प्रविष्ट-स्वल्प-तेजोवद् अत्यन्त-संयोगतोऽप्य् अभेदानुपपत्तेस् तयोर् योगोऽपि न परमार्थ इति भावः । अथवात्र योग- शब्देनैकत्वम् एवोच्यते । ततश् चैतद् एकत्वम् इति व्याख्येयम् । शेषं पूर्ववत् । तद् एवं पूर्व-पक्षान् निषिध्य उत्तर-पक्षं स्थापयितुम् उपक्रान्तम् एकेन -- तस्मात् श्रेयांस्य् अशेषाणि नृपैतानि न संशयः । परमार्थस् तु भूपालअ सङ्क्षेपाच् छ्रूयतां मम ॥ [विप् २.१४.२८] इति । श्रेयांसि परमार्थ-साधनानि । परमार्थ-निर्देशस् त्रयेणोक्तः -- एको व्यापी समः शुद्धो निर्गुणः प्रकृतेः परः । जन्म-वृद्ध्यादि-रहित आत्मा सर्व-गतोऽव्ययः ॥ पर-ज्ञानयोऽसद्भिर्नाम-जात्य्-आदिभिर् विभुः । न योगवान् न न युत्कोऽभून् नैव पार्थिव योक्ष्यति ॥ तस्यात्म-पर-देहेषु सतोऽप्य् एकमयं हि यत् । विज्ञानं परमार्थोऽसौ द्वितनोऽतथ्य-दर्शिनः ॥ [विप् २.१४.२९-३१] इति । एकः । न तु जीवा इवानेके । ज्वाला-विस्फूलिङ्गेष्व् अग्निर् इव स्व-शक्तिषु स्व- कार्येषु सर्वेषु व्याप्नोतीति व्यापि । सर्व-गत इत्य् अनेन जीव इव नाखण्डे देहे प्रभावेनैव व्यापीति ज्ञापितम् । जीव-ज्ञानाद् अपि परं यज्-ज्ञानं तन्- मयः तत्-प्रकाश-प्रधानः । असद्भिर् इति विशेषणात् भगवद्-रूपे प्रकाश्येऽपि सद्भिः स्वरूप-सिद्धैर् एव नामादिभिर् योगवान् भवतीति विज्ञापितम् । तस्यैवं-लक्षणस्य परमात्म-रूपेणात्म-पर-देहेषु आत्मनः परेषाम् अपि देहेषु तत्-तद्-उपाधि-भेदेन पृथक् पृथग् इव सतोऽपि एकं तदीयं स्व-स्वरूपं तन्-मयं तद्-आत्मकं यद्-विज्ञानं तद्- अनुभवः (पगे १०) असाव् एव परमार्थः । अनाशित्वात् साध्यत्वात् सर्व- विज्ञानान्तर्भाववत्त्वाच् चेति भावः । ये तु द्वैतिनः तत्-तद्-उपाधि-दृष्ट्या तस्यापि भेदं मन्यन्ते । तद्-विज्ञानेन सर्व-विज्ञानान्तर्भावं च न मन्यन्ते । ते पुनर् अतथ्य-दर्शिन एवेति । तत्रोपाधि-भेदैर् अंश-भेदेऽप्य् अभेदो दृष्टान्तेन साधितो द्वाभ्याम् - वेणु-रन्ध्र-विभेदेन भेदः षड्-जादि-संज्ञ्तः । अभेद-व्यापिनी वायोस् तथा तस्य महात्मनः ॥ एकत्वं रूप-भेदश् च बाह्य-कर्म-प्रवृत्तिजः । देवादिभेद-मध्यास् ते नास्त्य् एवाचरणो हि सः ॥ [विप् २.१४.३२-३३] इति । तथा तस्यैकत्वम् इत्य् अन्वयः । रूपस्य तत्-तद्-आकारस्य भेदस् तु बाह्यस्य तदीय-बहिरङ्ग-चिद्-अंशस्य जीवस्य या कर्म-प्रवृत्तिस् ततो जातः । स तु परमात्मा देवादि-भेदम् अन्तर्यामितयैवाधिष्ठायास् ते तत्-तद्-उपाधि- सम्बन्धाभावाच् च नास्त्य् एवावरणं यस्य तथा-भूतः सन्न् इति । तस्मात् तस्य देवादि-रूपता तु स्व-लीला-मय्य् एवेति भावः । अथ श्री-भगवत्-साक्सात्कारस्य मुक्तित्वम् आह -- ततो विदूरात् परिहृत्य दैत्या; दैत्येषु सङ्गं विषयात्मकेषु । उपेत नारायणम् आदि-देवं; स मुक्त-सङ्गैर् इषितो ऽपवर्गः ॥ [भ्प् ७.६.१८] टीका च - यस्मात् स एवापवर्ग इष्टः इत्य् एषा । अत्र नारायणस्यापवर्गत्वं तत्-साक्षात्कृताव् एव पर्यवस्यति । तस्या एव संसार-ध्वंस-पूर्वक- परमानन्द-प्राप्ति-रूपत्वात् तद्-अस्तित्व-मात्रत्वे तादृशत्वाभावाच् च ॥ ॥ ७.६ ॥ श्री-प्रह्लादः ॥ ५ ॥
[5] atra pūrve tattva-bhagavat-paramātma-sandarbheṣv evaṃ mūlyena śruty- ādibhiś ca partipāditam | (page 6) jīvākhya-samaṣṭi-śakti-viśiṣṭasya parama-tattvasya khalv aṃśa eko jīvaḥ | sa ca tejo-maṇḍalasya bahiś cara-raśmi-paramāṇur iva parama-cid-eka-rasasya tasya bahiś cara-cit-paramāṇuḥ | tatra tasya vyāpakatvāt tad-eka-deśatvam eva jīve syāt | nirākāratayā tad-ekadeśatvaṃ na viruddham | tathāpi bahiścaratvaṃ tad-āśrayitvāt | taj-jñānābhāvāt chāyayā raśmivat māyayābhibhāvyatvāc ca bahiścaratvaṃ vyapadiśyate | raśmi-sthānīyatvaṃ ca tad-vyatirekād vyatirekitayā yas tadāśrayi-bhāvaḥ | yā ca pūrva-yuktyā bahiścaratve'py ekavastutva-śrutis tadādibhir gamyate | śaktitvaṃ ca tad- rūpatayaiva tadīya-līlopakaraṇatvāt | aṇutvaṃ ca śabdāt hari-candana- binduvat tasya prabhāva-lakṣaṇa-guṇenaiva sarva-deha-vyāpteḥ | sarvaṃ caitat paramasyācintya-śaktimayatvād aviruddham iti pūrvaṃ dṛḍhīkṛtam asti śrutes tu śabda-mūlatvāt [Vs 2.1.17] iti nyāyena, ekadeśa-sthitasyāgner ity ādinā ca | tatra jīveśvarayor atyantābhede yugapad avidyāvidyāśratvāy-anupapattiś ca pūrvaṃ vivṛtā | tattvam asi ity ādau lakṣaṇā tv atyantābhede tad-aṃśatve ca samānaiva | parama-tattvasya niraṃśatva-śrutis tu dvidhā pravartate | tatra kevala-viśeṣya-lakṣaṇa-nirdeśa-parāyā mukhyaiva pravṛttiḥ | ānanda- mātratvāt tasya | ānandaika-rūpasya tasya svarūpa-śakti-viśiṣṭasya nirdeśa- parāyās tu prākṛtāṃśa-leśa-rāhitya-mātre tātparyād gauṇī pravṛttiḥ | sarva- śakti-viśiṣṭasya tasya tu sarvāṃśitvaṃ gītam eva | tad evaṃ tasya raśmi-paramāṇu-sthānīyāṃśatve siddhe tadvat sarvasyām api daśāyāṃ kartṛtva-bhoktṛtvādi-svarūpa-dharmā api sidhyanti | tadvad eva ca parameśvara-śakty-anugraheṇaiva te kārya-kṣamā bhavanti tatra teṣāṃ prakṛti-vikāra-maya-kartṛtvādikaṃ tadīya-māyā-śakti-mayānugraheṇa | ataeva tat-sambandhāt teṣāṃ saṃsāraḥ | svānubhava-brahmānubhava- bhagavad- (page 7) anubhava-kartṛtvādikaṃ tu tadīya-svarūpa-śakty- anugraheṇa | yatra tasya sarvam ātmaivābhūt tat kena kaṃ paśyed [BAU 2.4.14] śrutiś ca | tat-svarūpa-śaktiṃ vinā tad-darśanāsāmārthyaṃ dyotayati yam evaiṣa vṛṇute tena labhya [KaṭhU 1.2.23] ity ādi-śruteḥ | ataeva svarūpa-śakti-sambandhān māyāntardhāne teṣāṃ saṃsāra-nāśaḥ | yeṣāṃ tu mate muktāv ānandānubhavo nāsti | teṣāṃ pumarthatā na sampadyate | sato'pi vastunaḥ sphuraṇābhāve nirarthakatvāat | na ca sukham ahaṃ syām iti kasyacid icchā, kintu sukham ahan anubhavāmi ity eva | tataś ca pravṛtty-abhāvāt tādṛśa-puruṣārtha-sādhana-preraṇāpi śāstre vyarthaiva syāt | tan-mate kevalānanda-rūpasyājñāna-duḥkha-sambandhāsambhavāt tan- nivṛtti-rūpaś ca puruṣārtho na ghaṭate | vigītaṃ tv īdṛśa-puruṣārthatvaṃ prācīnabarhiṣaṃ prati śrī-nārada-vākye duḥkha-hāniḥ sukhāvāptiḥ śreyas tan neha ceṣyate [BhP 4.25.4] tasmād asty evānubhavaḥ | tathā ca śrutiḥ - rasaṃ hy evāyaṃ labdhvānandī bhavati iti | ātma-ratiḥ ātma-krīḍaḥ [ChāU 7.25.2] ity ādiś ca | yathā viṣṇudharme - bhinne dṛtau yathā vāyur naivānyaḥ saha vāyunā | kṣīṇa-puṇyāgha-bandhas tu tathātmā brahmaṇā saha || tataḥ samasta-kalyāṇa-samasta-sukha-sampadām | āhlādam anyam akalaṅkam avāpnoti śāśvatam || brahma-svarūpasya tathā hy ātmano nityadaiva saḥ | vyutthānakāle rājendra āste hi atirohitaḥ || ādarśasya malābhāvād vaimalyaṃ kāśate yathā | jñānāgni-dagdha-heyasya sa hlādo hy ātmanas tathā || yathā heya-guṇa-dhvaṃsād avabodhādayo guṇāḥ | prakāśante na janyante nityā evātmano hi te || jñānaṃ vairāgyam aiśvaryaṃ dharmaś ca manujeśvara | ātmano brahma-bhūtasya nityam eva catuṣṭayam || etad advaitam ākhyātam eṣa eva tavoditaḥ | ayaṃ viṣṇur idaṃ brahma tathaitat satyam uttamam || iti | atra jīva-brahmaṇor aṃśāṃitvāṃśenaiva vāyu-dṛṣṭāntaḥ | aṃśatve'pi bahiraṅgatvaṃ tv anyato jñeyam | ataḥ pṛthag-īśvare svarūpa-bhūtānubhave ca sati tad-vaimukhyenānādinā labdha-cchidrayeśa-māyayā tad-anubhava- lopādeḥ sambhavāt kathañcit sāmmukhyena tad-anugrahān nivṛttiś cāsti | ānandaṃ brahmaṇo vidvān [TaittU 2.4.1] ity ādi śruteḥ | na tasmāt prāṇā utkrāmanti atraiva samavalīyante brahmaiva san brahmāpy eti [BAU 4.4.6] ity atrāpi | anyo brahma-bhāvas tathānyo brahmaṇy apyaya iti spaṣṭam | brahma- bhāvānantaraṃ tad-apyayasya punar abhidhānāt | apy eteḥ karmatayā brahma- nirdeśāc ca | tataś ca brahmaiva sann iti tat-sāmya-tat-tādātmyāpattyāv abheda-nirdeśaḥ | evaṃ brahma veda brahmaiva bhavati [MuṇḍU 3.2.8] ity atrāpi vyākhyeyam | kvacid ekatva-śabdenāpi tathaivocyate | atra tat-sāmyaṃ yathoktam - nirañjanaṃ parama-sāmyam upaiti [MuṇḍU 3.2.3] ity ādi śrutau | idaṃ jñānam upāśritya mama sādharmyam āgatā (page 8) [Gītā 14.2] iti gītopaniṣatsu ca | ubhayaṃ coktaṃ spaṣṭam eva - yathodakaṃ śuddhe śuddham āsiktaṃ tādṛg eva bhavati | evaṃ muner vijānata ātmā bhavati gautama || [Kaṭh U 2.1.15] tatraiva-kāreṇa na tu tad eva bhavati na tu vā tad-asādharmyeṇa pṛthag upalabhyata iti dyotyate | skānde ca - udake tūdakaṃ siktaṃ miśram eva yathā bhavet | tad vai tad eva bhavati yato buddhiḥ pravartate || evam evaṃ hi jīvo'pi tādātmyaṃ paramātmanā | prāpto'pi nāsau bhavati svātantryādi-viśeṣaṇāt || iti | bimba-pratibimba-nirdeśaś ca ambuda-grahaṇād [Vs. 3.2.19] ity ādi-sūtra- dvaye gauṇa eva yojitaḥ | evam evaiṣa saṃprasādo'smāc charīrāt samutthāya paraṃ jyotir upasaṃpadya svena rūpeṇābhiniṣpadyate [ChāU 8.12.3] ity atrāpi tathaiva bhedaḥ pratipāditaḥ | śrī-viṣṇu-purāṇe'pi vibheda-janake'jñāne nāśam [ViP 6.7.84] ity ādau devādi-bheda-nāśānantaraṃ brahmātmanor bhedaṃ na ko'py asantaṃ kariṣyati api tu santam eva kariṣyatīti vyākhyātam eva | evam eva ṭīkā-kṛdbhiḥ sammataṃ śrī-gopānāṃ brahma-sampatty-anantaram api vaikuṇṭha-darśanam | tasmāt sādhu vyākhyātam yady eṣoparata ity ādi [BhP 1.3.34] tad evaṃ brahma-sampattir vyākhyātā | tatra śrī-viṣṇu-purāṇe paramārtha-nirṇaye rahūgaṇaṃ prati jaḍa-bharata- vākyaṃ yathā | tatra kevala-brahmānubhavasyaiva parmārthatvaṃ nirṇetuṃ yajñādy-apūrvasya tāvad aparamārthatvaṃ caturbhir uktam -- ṛg-yajuḥ-sāma-niṣpādyaṃ yajña-karma-mataṃ tava | paramārtha-bhūtaṃ tatrāpi śrūyatāṃ gadato mam || yat tu niṣpādyate kāryaṃ mṛdā kāraṇa-bhūtayā | tat-kāraṇānugamanāj jāyate nṛpa mṛn-mayam || evaṃ vināśi-dravyaiḥ samid-ājya-kuśādibhiḥ | niṣpādyate kriyā yā tu sā bhavitrī vināśinī || anāśī paramārthaś ca prājñair abhupagamyate | tat tu nāśi na sandeho nāśi-dravyopapāditam || [ViP 2.14.21-24] iti | etad-dṛṣṭāntena pūjādimaya-bhakter api tādṛśatvaṃ nānumeyam | apūrvavad-bhakter niṣpādyatvābhāvāt | guṇamayaṃ hi niṣpādyaṃ syāt nāguṇamayam | kaivalyaṃ sāttvikaṃ jñānam [BhP 11.25.24] ity ārabhya ekādaśe śrī-bhagavataivāguṇamayatvam aṅgīkṛtam | ataḥ svarūpa-śakti- vṛtti-viśeṣatvena tasyāḥ bhagavat-prasāde sati svayam āvirbhāva eva na janma | (page 9) sa cāvirbhāvo'nanta eva tadīya-phalānantya-śravaṇāt | tasmāt parmeśvarānāśrayatvaṃ tatropādhir bhaviṣyati | hiṃsāyāṃ pāpotpatty- anumitāv avihitatatvavat | jñāna-prakaraṇe cāsmin bhaktir na prastūyata iti sādhāraṇa-yajñādikam upādāyaiva pravṛttiś ceyam | tad evaṃ yajñādi- karmāpūrvasya vināśitvād aparamārthatvam uktvā niṣkāma-karmaṇo'pi sāhdanatvenārthāntarasyaiva sādhyatvāt tādṛśatvam uktam ekena -- tad evāphaladaṃ karma paramārtho matas tava | mukti-sādhana-bhūtatvāt paramārtho na sādhanam || [ViP 2.14.25] iti | atra bhakteḥ sādhana-bhūtatve na tādṛśatvaṃ mantavyam | bhagavat-prema- vilāsa-rūpatayā siddhānām api tad-atyāga-śravaṇāt | tasmād idam api pūrvavat jñeyam | nanu, śuddha-jīvātma-dhyānasya paramārthatvaṃ bhavet, mukti-daśāyām api sphūrty-aṅgīkāreṇa tad-rūpasya tasyānaśvaratvāt | tad-ācchādanād adhunā saṃsāra iti tasyaiva sādhyatvāc ca | tatroktam ekena -- dhyānaṃ ced ātmano bhūpa paramārthārtha-śabditam | bheda-kāri-parebhyas tat paramārtho na bhedavān || [ViP 2.14.26] iti | yad-vijñānena sarva-vijñānaṃ bhavati tad eva brahma śrutau paramārthatvena pratijñātam | sarva-vijñāna-mayatvaṃ ca tasya sarvātmatvāt | agni-vijñānaṃ hi jvālā-visphuliṅgāder api vijñāpakaṃ bhavati | ekasya jīvasya tu tadīya-jīva- śakti-lakṣaṇāṃśa-paramāṇutvam ity atas tasya tat-sphuraṇasya ca bhedavato na paramārthatvam ity arthaḥ | nanu jīvātma-paramātmanor ekatra-sthiti-bhāvanayātyanta-saṃyoge prādurbhūte sati tasyāpi sarvātmanā syāt, tad-abhedāpatteḥ | sa ca yogo na vinaśvaraḥ | jñānānantara-siddhatvāt | tasmāt tayor yoga eva paramārtho bhavatu | tatroktam ekena -- paramātmātmanor yogaḥ paramārtha itīṣyate | mithyaitad anyad dravyaṃ hi naiti tad-dravyatāṃ yataḥ || [ViP 2.14.27] iti | etat paramārthatvaṃ mithyaiveṣyata ity arthaḥ | hi niścitam | yato yasmāt jīva- lakṣaṇam anyad dravyaṃ tad-dravyatāṃ paramātma-lakṣaṇa-dravyatāṃ na yāti | tasmāt mahā-tejaḥ praviṣṭa-svalpa-tejovad atyanta-saṃyogato'py abhedānupapattes tayor yogo'pi na paramārtha iti bhāvaḥ | athavātra yoga- śabdenaikatvam evocyate | tataś caitad ekatvam iti vyākhyeyam | śeṣaṃ pūrvavat | tad evaṃ pūrva-pakṣān niṣidhya uttara-pakṣaṃ sthāpayitum upakrāntam ekena -- tasmāt śreyāṃsy aśeṣāṇi nṛpaitāni na saṃśayaḥ | paramārthas tu bhūpālaa saṅkṣepāc chrūyatāṃ mama || [ViP 2.14.28] iti | śreyāṃsi paramārtha-sādhanāni | paramārtha-nirdeśas trayeṇoktaḥ -- eko vyāpī samaḥ śuddho nirguṇaḥ prakṛteḥ paraḥ | janma-vṛddhyādi-rahita ātmā sarva-gato'vyayaḥ || para-jñānayo'sadbhirnāma-jāty-ādibhir vibhuḥ | na yogavān na na yutko'bhūn naiva pārthiva yokṣyati || tasyātma-para-deheṣu sato'py ekamayaṃ hi yat | vijñānaṃ paramārtho'sau dvitano'tathya-darśinaḥ || [ViP 2.14.29-31] iti | ekaḥ | na tu jīvā ivāneke | jvālā-visphūliṅgeṣv agnir iva sva-śaktiṣu sva- kāryeṣu sarveṣu vyāpnotīti vyāpi | sarva-gata ity anena jīva iva nākhaṇḍe dehe prabhāvenaiva vyāpīti jñāpitam | jīva-jñānād api paraṃ yaj-jñānaṃ tan- mayaḥ tat-prakāśa-pradhānaḥ | asadbhir iti viśeṣaṇāt bhagavad-rūpe prakāśye'pi sadbhiḥ svarūpa-siddhair eva nāmādibhir yogavān bhavatīti vijñāpitam | tasyaivaṃ-lakṣaṇasya paramātma-rūpeṇātma-para-deheṣu ātmanaḥ pareṣām api deheṣu tat-tad-upādhi-bhedena pṛthak pṛthag iva sato'pi ekaṃ tadīyaṃ sva-svarūpaṃ tan-mayaṃ tad-ātmakaṃ yad-vijñānaṃ tad- anubhavaḥ (page 10) asāv eva paramārthaḥ | anāśitvāt sādhyatvāt sarva- vijñānāntarbhāvavattvāc ceti bhāvaḥ | ye tu dvaitinaḥ tat-tad-upādhi-dṛṣṭyā tasyāpi bhedaṃ manyante | tad-vijñānena sarva-vijñānāntarbhāvaṃ ca na manyante | te punar atathya-darśina eveti | tatropādhi-bhedair aṃśa-bhede'py abhedo dṛṣṭāntena sādhito dvābhyām - veṇu-randhra-vibhedena bhedaḥ ṣaḍ-jādi-saṃjñtaḥ | abheda-vyāpinī vāyos tathā tasya mahātmanaḥ || ekatvaṃ rūpa-bhedaś ca bāhya-karma-pravṛttijaḥ | devādibheda-madhyās te nāsty evācaraṇo hi saḥ || [ViP 2.14.32-33] iti | tathā tasyaikatvam ity anvayaḥ | rūpasya tat-tad-ākārasya bhedas tu bāhyasya tadīya-bahiraṅga-cid-aṃśasya jīvasya yā karma-pravṛttis tato jātaḥ | sa tu paramātmā devādi-bhedam antaryāmitayaivādhiṣṭhāyās te tat-tad-upādhi- sambandhābhāvāc ca nāsty evāvaraṇaṃ yasya tathā-bhūtaḥ sann iti | tasmāt tasya devādi-rūpatā tu sva-līlā-mayy eveti bhāvaḥ | atha śrī-bhagavat-sāksātkārasya muktitvam āha -- tato vidūrāt parihṛtya daityā; daityeṣu saṅgaṃ viṣayātmakeṣu | upeta nārāyaṇam ādi-devaṃ; sa mukta-saṅgair iṣito 'pavargaḥ || [BhP 7.6.18] ṭīkā ca - yasmāt sa evāpavarga iṣṭaḥ ity eṣā | atra nārāyaṇasyāpavargatvaṃ tat-sākṣātkṛtāv eva paryavasyati | tasyā eva saṃsāra-dhvaṃsa-pūrvaka- paramānanda-prāpti-rūpatvāt tad-astitva-mātratve tādṛśatvābhāvāc ca || || 7.6 || śrī-prahlādaḥ || 5 ||
English translation
English witness · section(s) 6
Anuccheda 6
It is also said in srimad-Bhagavatam (4.9.17):
satyasiso hi bhagavams tava pada-padmam asis tathanubhajatah purusartha-murteh apy evam arya bhagavan paripati dinan vasreva vatsakam anugraha-kataro 'sman
"My Lord, O Supreme Lord, You are the supreme personified form of all benediction. Therefore, for one who abides in Your devotional service with no other desire, worshiping Your lotus feet is better than becoming king and lording it over a kingdom. That is the benediction of worshiping Your lotus feet. To ignorant devotees like me, You are the causelessly merciful maintainer, just like a cow, who takes care of the newly born calf by supplying milk and giving it protection from attack."
srila sridhara Svami comments:
"This verse means: `O Supreme Personality of Godhead (bhagavan), Your form (murteh) is the supreme bliss that is the highest goal of life (purusartha). Your lotus feet (pada- padmam) are the true benediction (satya asih), a benediction far greater that other benedictions (asisah), benedictions such as ruling over a kingdom. That is the right conclusion (hi). Why is that the right conclusion? It is like this (tatha): For the devotees who worship You (anubhajatah) without any ulterior motive You are the highest goal of life. O master (arya),. even though this is so, You still maintain and protect poor (dinan) people like us (asman).' " This verse was spoken by Dhruva to sri Dhruvapriya (the Supreme Lord's incarnation who was dear to Dhruva).
Prīti · Sanskrit §6–7 · English §7
Source[६] तथा - सत्याशिषो हि भगवंस् तव पाद-पद्मम् आशीस् तथानुभजतः पुरुषार्थ-मूर्तेः । अप्य् एवम् अर्य भगवान् परिपाति दीनान् वाश्रेव वत्सकम् अनुग्रह-कातरो ऽस्मान् ॥ [भ्प् ४.९.१७] टीका च - हे भगवन् ! पुरुषार्थः परमानन्दः स एव मूर्तिर् यस्य तस्य एव पाद-पद्मम् । आशिषो राज्यादेः सकाशात् सत्या आशीः परमार्थ-फलम् । हि निश्चितम् । कस्य, तथा तेन प्रकारेण त्वम् एव पुरुषार्थ इत्य् एवं निष्कामतया अनुभजतः । यद्यप्य् एवं तथापि हे अर्य हे स्वामिन् दीनान् सकामान् अप्य् अस्मान् इत्य् आदिका । ॥ ४.९ ॥ ध्रुवः श्री-ध्रुव-प्रियम् ॥ ६ ॥ [७] स चात्म-साक्षात्कारो द्विविधः । अन्तराविर्भाव-लक्षणो बहिर्-आविर्भाव- लक्षणश् च । (पगे ११) यथा - प्रगायतः स्व-वीर्याणि तीर्थ-पादः प्रिय-श्रवाः । आहूत इव मे शीघ्रं दर्शनं याति चेतसि ॥ [भ्प् १.६.३४] इत्य् आदौ । तेऽचक्षताक्ष-विषयं स्व-समाधि-भाग्यम् ॥ [भ्प् ३.१५.३८] इत्य् आदौ च । तत्रान्तः-साक्षात्कारे योग्यता श्री-रुद्र-गीते - न यस्य चित्तं बहिर्-अर्थ-विभ्रमं तमो-गुहायां च विशुद्धम् आविशत् । यद्-भक्ति-योगानुगृहीतम् अञ्जसा मुनिर् विचष्टे ननु तत्र ते गतिम् ॥ [भ्प् ४.२४.५९] तत्र तेषां पूर्वोक्तानां सतां भक्ति-योगेनानुगृहीतं विशुद्धं यस्य चित्तं बाह्येष्व् अर्थेषु भ्रान्तं न भवति तमो-रूपायां गुहायां च न विशति स मुनिर् इत्य् आदिकं च व्याख्येयम् । बहिः-साक्षात्कारेऽपि व्यतिरेकेण तथैव नारदं प्रति श्री-भगवतोक्तम् - हन्तास्मिन् जन्मनि भवान् मा मां द्रष्टुम् इहार्हति । अविपक्व-कषायाणां दुर्दर्शो ऽहं कुयोगिनाम् ॥ [भ्प् १.६.२२] इति । न केवलं शुद्ध-चित्तत्वम् एव योग्यता । किं तर्हि ? तद्-भक्ति- विशेषाविष्कृत-तद्-इच्छामय-तदीय-स्व-प्रकाशता-शक्ति-प्रकाश एव मूल- रूपा सा, यत्-प्रकाशेन तद् अपि निःशेषं सिध्यति । यथा अन्तः-साक्षात्कारे भिद्यते हृदय-ग्रन्थिर् [भ्प् १.२.२१] इत्य् आदि । तथा बहिः-साक्षात्कारेऽपि श्री-सङ्कर्षणं प्रति चित्रकेतु-वाक्ये, न हि भगवन् न घटितम् इदं त्वद्-दर्शनान् नॄणाम् अखिल-पाप-क्षयः [भ्प् १.१६.४४] इति । प्रह्लादं प्रति श्री-नृसिंह-वाक्ये -- स त्वं शाधि स्व-भृत्यान् नः किं देव करवाम हे । एतद्-अन्तो नृणां क्लेशो यद् भवान् अक्षि-गोचरः ॥ [भ्प् १०.८६.४९] इति । तद् एवं तत्-प्रकाशेन निःशेष-शुद्ध-चित्तत्वे सिद्धे पुरुष-करणानि तदीय-स्व-प्रकाशता -शक्ति-तादात्म्यापन्नतयैव तत्- प्रकाशताभिमानवन्ति स्युः । तत्र भक्ति-विशेष-सापेक्षत्वम् उक्तम् तच्- छ्रद्दधाना मुनयः [भ्प् १.२.१२] इत्य् आदौ । तद्-इच्छामयेत्य् आद्य्- उदाहरणं च ब्रह्म-भगवतोर् अविशेषतयैव दृश्यते । यथा सत्यव्रतं प्रति श्री-मत्स्य-देव-वाक्ये - मदीयं महिमानं च परं ब्रह्मेति शब्दितम् । वेत्स्यस्य् अनुगृहीतं मे सम्प्रश्नैर् विवृतं हृदि ॥ [भ्प् ८.२४.३८] इति । (पगे १२) तथैव हि ब्रह्माणं प्रति श्री-भगवद्-वाक्ये - मनीषितानुभावोऽयं मम लोकावलोकनम् [भ्प् २.९.२१] इति । श्री-नारायणाध्यात्मे - नित्याव्यक्तोऽपि भगवान् ईक्ष्यते निज-शक्तितः । ताम् ऋते पुण्डरीकाक्षं कः पश्येतामितं प्रभुम् ॥ इति । श्रुतौ च -- यम् एवैष वृणुते तेन लभ्यस् तस्यैष आत्मा विवृणुते तनुं स्वाम् [कठु १.२.२३] इति । ततस् तत्-करण-शुद्ध्य्-अपेक्षापि तच्-छक्ति-प्रतिफलनार्थम् एव ज्ञेया । एवम् अपि भक्त्या तं दृष्ट्वापि मुचुकुन्दादौ या मृगयापापाद्यस्थिता श्री-भगवता कीर्तिता, सा तु प्रेम-वर्धिन्या झटिति-भगवद्-अप्राप्ति- शङ्का-जन्मनस् तद्-उत्कण्ठाया वर्धनार्थं विभीषिकयैव कृता । यत् तु तदीय-स्निग्धानां श्री-युधिष्ठिरादीनां नरक-दर्शनं तत् खलु इन्द्र- माया-मयम् एवेति स्वर्गारोहण-पर्वण्य् एव व्यक्तम् अस्ति । विष्णु-धर्मे तृतीइय-जन्मनि दत्त-तिल-धेनोर् अपि विप्रस्य प्रसङ्ग-मात्रेण नरकाणाम् अपि स्वर्ग-तुल्य-रूपता-प्राप्ति-वर्णनात् । श्री-भागवतेन तु तद् अपि नाङ्गीक्रियते । तद्-अनुपाख्यानात् प्रत्युताव्यवहित-भगवत्-प्राप्ति- वर्णनाच् च । अथ यद्-अवतारादाव् अशुद्ध-चित्तानाम् अपि तत्-साक्षात्कारः श्रूयते, तत् खलु तद्-आभास एव ज्ञेयः । नाहं प्रकाशः सर्वस्य योग-माया-समावृतः [गीता ७.२५] इति श्री-गीतोपनिषद्भ्यः । योगिभिर् दृश्यते भक्त्या नाभक्त्या दृश्यते क्वचित् । द्रष्टुं न शक्यो रोषाच् च मत्सराद् वा जनार्दनः ॥ [पद्मप् ६.२३८.८३] इति पाद्मोत्तर-खण्डाच् च । अदर्शनं चानवतार-समये व्यापकस्यापि दर्शनाभावः । अवतार-समये तु परमानन्देऽपि दुःखदत्वं, मनोरमेऽपि भीषणत्वम्, सर्व-सुहृद्य् अपि दुर्हृत्त्वम् इत्य् आदिविपरीत-दर्शनम् एव । तद्-अप्रकाशे योग-माया- प्रकाशे च मूलं कारणं तद्-भक्तापराधादिमय-पुरुष- चित्तास्वाच्छ्यम् । यत् खलु तदानीन्तने तस्य सार्वत्रिक-प्रकाशेऽपि वज्रलेपायते । अतएव मुक्तिर् हित्वा [भ्प् २.१०.६] इत्य्-आदि-लक्षणस्याव्याप्तेर् न तस्य साक्षात्काराभासस्य मुक्ति-संज्ञत्वम् अपि । अतएव श्री-विष्णु-पुराणे तच् च रूपम् [विप् ४.१५.८] इत्य् आदि-गद्येन यद्यपि शिशुपालस्य तद्-दर्शनम् उक्तम् । तथापि निर्दोष-दर्शनं त्व् अन्तकाल एव उक्तम् । आत्म-वधाय यावद्-भगवद्-धस्त-चक्रांशु-मालोज्ज्वलम् अक्षय-तेजः-स्वरूपं ब्रह्म- भूतम् अपगत-द्वेषादि-दोषं भगवन्तम् अद्राक्षीत् [विप् ४.१५.९] इत्य् अनेन । एतद्-अन्तो नॄणां क्लेशो यद् भवान् अक्षि-गोचरः [भ्प् १०.८३.४३] इत्य् आदिकं च नृषु ये स्वच्छ-चित्ता ये च तद्-भक्तापराधेतर-दोष-मलिन-चित्तास् तेषां क्लेश-नाशस्य तदात्वापेक्षया, ये त्व् अन्यादृशास् तेषां तन्- नाशस्योन्मुखतापेक्षयैव - तेभ्यः स्व-वीक्षण-विनष्ट-तमिस्र- दृग्भ्यः क्षेमं तिर्लोक-गुरुर् अर्थ-दृशं च यच्छन् [भ्प् १०.८३.८१] इति श्रवणात्, श्री-विष्णु-पुराणाद्य्-अनुसाराच् च । ते चास्वच्छ-चित्ता द्विविधाः - भगवद्-बहिर्मुखा भगवद्-विद्वेषिणश् च । तद्-बहिर्मुखा द्विविधाः - लब्धे तद्-दर्शनेऽपि विषयाद्य्-अभिनिवेशवन्तस् तद्-अवज्ञातारश् च । यथा तद्-अवतार-समये साधारण-देव- मनुष्यादयः, यथा च कृष्णं मर्त्यम् उपाश्रित्य [भ्प् १०.२५.३] इत्य् आदि दुर्वचसो महेन्द्रादयः । यत उक्तं श्रुतिभिः - दधति सकृन् मनस् त्वयि य आत्मनि नित्य-सुखे न पुनर् उपासते पुरुष-सार-हरावसथान् । [भ्प् १०.८७.३५] इति । महेन्द्रं प्रति श्री-भगवता च - माम् ऐश्वर्य-श्री-मदान्धो दण्ड-पाणिं न पश्यति । तं भ्रंशयामि सम्पद्भ्यो यस्य चेच्छाम्य् अनुग्रहम् ॥ [भ्प् १०.२७.१६] इति । श्री-गोपानां तु विषय-सम्बन्धो न स्वार्थः । किन्तु तत्-सेवोपयोगार्थ एव । यथा (पगे १३) यद् धामार्थ-सुहृत्-प्रियात्म-तनय-प्राणाशयास् त्वत्- कृते [भ्प् १०.१४.३५] इति । कृष्णे ऽर्पितात्म-सुहृद्-अर्थ-कलत्र-कामा [भ्प् १०.१६.१०] इति । कृष्णः कमल-पत्राक्षः पुण्य-श्रवण-कीर्तनः [भ्प् १०.१५.४२] इति च । श्री-यादव-पाण्डवानां स्वार्थ इवापि तत्-सम्बन्धस् तद्-आभास एव । यथोक्तम् -- शय्यासनाटनालाप- क्रीडा-स्नानाशनादिषु । न विदुः सन्तम् आत्मानं वृष्णयः कृष्ण-चेतसः ॥ [भ्प् १०.९०.४६] इति । किं ते कामाः सुर-स्पार्हा मुकुन्द-मनसो द्विजाः । अधिजह्रुर् मुदं राज्ञः क्षुधितस्य यथेतरे ॥ [भ्प् १.१२.६] इति । अतः, एवं गृहेषु सक्तानां प्रमत्तानां तद्-ईहया [भ्प् १.१३.१७] इत्य् आदिकं जहल्-लक्षणया तद्-उपलक्षितान् धृतराष्ट्रादीन् अपेक्ष्योक्तम् । अतएवानन्तरं विदुरस् तद् अभिप्रेत्य [भ्प् १.१३.१८] इत्य् आदौ । तेन धृतराष्ट्रस्यैव शिक्षा, न तु तेषाम् अपि । क्वचिच् च लीला-शक्तिर् एव स्वयं तल्-लीला-माधुर्य-पोषाय प्रतिकूलेष्व् अनुकूलेषु चात्मोपकरणेषु तादृश-शक्तिं विन्यस्य तादृश-तत्-प्रिय-जनानाम् अपि विषयावेशाद्य्-आभासं सम्पादयति । यथा पूतना-वर्णने -- वल्गु- स्मितापाङ्ग-विसर्ग-वीक्षितैर् मनो हरन्तीं वनितां व्रजौकसाम् [भ्प् १०.१६.६] इति । तद्-आभासत्व-विवक्षया च मनो हरन्तीं मनो-हरेवाचरन्तीम् इति शिष्टम् उक्तम् । तद्-दत्त-शक्तित्वं च तस्यास् तत्रैव सूचितम् - न यत्र श्रवणादीनि रक्षो-घ्नानि स्व-कर्मसु । कुर्वन्ति सात्वतां भर्तुर् यातुधान्यश् च तत्र हि ॥ [भ्प् १०.६.३] इत्य् अनेन । तथैवेदं घटते - अमंसताम्भोज-करेण रूपिणीं गोप्यः श्रियं द्रष्टुम् इवागतां पतिम् ॥ [भ्प् १०.६.६] इति । श्रियं प्राकृत-सम्पद्-अधिष्ठात्रीं पतिं यं कञ्चित् तद्-उचित-प्राचीन- पुण्य-भाजम् इत्य् अर्थः । पूर्ववद् एव तां तीक्ष्ण-चित्ताम् [भ्प् १०.६.९] इत्य् आदौ तत्-प्रभया च धर्षिते निरीक्ष्यमाणे जननी ह्य् अतिष्ठताम् [भ्प् १०.६.९] इत्य् उक्तम् । एवम् एव क्वचित् तादृशानाम् अपि मायाभिभवाभासो मन्तव्यः । यथा प्रायो मायास् तु मे भर्तुर् नान्या मेऽपि विमोहिनी [भ्प् १०.१३.३७] इत्य् आदिषु श्री-बलदेवादीनाम् । यथा दैत्य-जन्मनि जय-विजययोः । अत्र पूर्वेषांस्वल्प एव तद्-आभासः । तयोस् तु सम्यग् इति विशेषः, तत् प्रेमादीनाम् अनावरणाद् आवरणाच् च । तत्र तयोर् वैर-भाव-प्राप्तौ खलु मुनि-कृतत्वं न स्यात् । मतं तु मे [भ्प् ३.१६.२९] इत्य् अत्र भगवद्- इच्छायास् तत्-कारणत्वेन स्थाप्तितत्वात् । नापि सा तदीय-वैर-भावाय सम्पद्यते स्वेच्छामयस्य इत्य् आदिभ्यः । त्रैवर्गिकायास-विघातम् अस्मत्-पतिर् विधत्ते पुरुषस्य शक्र [भ्प् १०.१४.२] इत्य् आदिभिः कैमुत्यापाताच् च । यथा चोक्तम् - तथा न ते माधव तावकाः क्वचिद् भ्रश्यन्ति मार्गात् त्वयि बद्ध-सौहृदाः [भ्प् १०.२.३३] इति । न च तयोर् एव स्वापराध-भोग-शीघ्र-निस्तारार्थम् अपि तादृशीच्छा जाता इति वाच्यम् । तादृशैः परम-भक्तैः हि भक्तिं विना सालोक्यादिकम् अपि नाङ्गीक्रियते । तत्-सद्-भावे निरयोऽप्य् अङ्गीक्रियत इति (पगे १४) नात्यन्तिकं विगणयन्त्य् अपि [भ्प् ३.१५.४८] इत्य् आदेः । कामं भवः स्व-वृजिनैर् निरयेषु नस् ताद् [भ्प् ३.१५.४९] इत्य् आदेश् च । अतएवाभ्याम् अपि तथैव प्रार्थितम् - मा वो ऽनुताप-कलया भगवत्-स्मृति-घ्नो मोहो भवेद् इह तु नौ व्रजतोर् अधो ऽधः [भ्प् ३.१५.३६] इत्य् अनेन । न च तयोर् वास्तव-वैर-भावे सति भक्तान्तराणाम् अपि सुखं स्याद् इति वाच्यम् । भक्ति-स्वभाव-भक्त-सौहृद-विरोधाद् एव । तस्मात् तयोर् वैर- भावाभासत्व एव श्री-भगवतस् तयोर् अन्येषां भक्तानाम् अपि रसोदयः स्याद् इति स्थितम् । तत एवम् अर्थापत्ति-लब्धं सर्व-भक्त-सुखद-श्री- भगवद्-अभिमत-युद्ध-कौतुकादि-सम्पादनार्थं वैरभावात्मकमायिकोपाधिं स्वाभिकाणिमादि-सिद्धिकेन शुद्ध- सत्त्वात्मक-स्व-विग्रहेण प्रविश्य स्व-सान्निध्येन चेन्तईकृत्य च विलीय स्थिताया अपि भक्ति-वासनायाः प्रभावेण तत्रानाविष्टाव् एव तिष्ठतः । अतो वैर-भाव-ज-स्मरणेन वैर-भावोऽपगत इत्य् उभयम् अपि बाह्यम् । एतद् अभिप्रेत्यैव श्री-वैकुण्ठेनाप्य् उक्तम् -- यातं मा भैष्टम् अस्तु शम् [भ्प् ३.१६.२९] इति । तथा हि हिरण्याक्ष-युद्धे -- परानुषक्तं [भ्प् ३.१८.९] इत्य् आदि-पद्ये टीका च -- प्रचण्ड-मन्युत्वम् अधिक्षेपादिकं चानुकरण-मात्रं दैत्य-वाक्य- भीतानां देवानां भय-निवृत्तये । वस्तुतस् तेन तथानुक्तत्वेन कोपादि- हेत्व्-अभावाद् इत्य् एषा । कराला [भ्प् ३.१९.८] इति पद्ये च इवेति वस्तुतः क्रोधाभावः इत्य् एषा । तद् एवं स्यमन्तकोपाख्यान-महा-काल-पुरोपख्यान- मौषलोपाख्यानादौ श्री-बलदेवार्जुन-नारदादीनां क्रोधाद्य्-आवेशोऽपि तद्-आभासत्व-लेशेनैव सङ्गमयितव्यः । तत्र श्री-बलदेवार्जुनादीनां श्री- भगवन्-मताज्ञानेन श्री-नारदादीनां तु तज्-ज्ञानेनेति विवेकः - कोपिता मुनयः शेपुर् भगवन्-मत-कोविदाः [भ्प् ३.३.२४] इति तृतीये श्रीमद्- उद्धव-वाक्यात् । तस्मात् येषां लिङ्गान्तरेण निष्णात एव साक्षात्कारो गम्यते, तेषाम् अस्वच्छान्तःकरणत्वं प्रतीयमानम् अपि तद्-आभास एव । येषां तु न गम्यते विषयावेशादिकं च दृश्यते, तेषां साक्षात्-काराभास एवेति निर्णीतम् । तद् एवम् अस्वच्छ-चित्तेषु बहिर्मुखाः पश्यन्तोऽपि न पश्यन्तीत्य् उक्तम् । तद्-द्वेषिणश् च द्विविधाः । एके सौन्दर्यादिकं गृह्णन्ति तथापि तन्- माधुर्याग्रहणात् तत्रैवारुच्या द्विषन्ति यथा कालयवनादयः । अन्ये तु वैकृत्यम् एव प्रतियन्ति ततो द्विषन्ति च यथा मल्लादयः । तद् एवं पूर्वोत्तरयोश् चतुर्ष्व् अपि भेदेषु स-दोष-जिह्वाः खण्डाशिनो दृष्टान्ताः । एके हि (पगे १५) पित्त-वात-ज-दोषवन्तस् तद्-आस्वादं न गृह्णन्ति, किन्तु सर्वादरम् अवधाय नावजानन्ति । अन्ये त्व् अभिमानिनोऽवजानन्त्य् अपि । अथापरे मधुर-रसम् इदम् इति गृह्णन्ति किन्तु तिक्ताम्लादि-रस-प्रियास् तम् एव रसं द्विषन्ति । अवरे च तिक्ततयैव तद् गृह्णन्ति, द्विषन्ति चेति । सर्वेषां चैषां निज-दोष-सव्यवधान-खण्ड-ग्रहण-वत् तद्-आभासत्वम् । तेषां भगवत्-स्वभावानुभवश् च युक्त एव ज्ञान-भक्ति-शुद्ध-प्रीत्य्- अभावेन सच्-चिद्-आनन्दत्व-पारमैश्वर्य्-परम-माधुर्य-लक्षणानां तत्- स्वभावानां ग्रहीतुम् अशक्यत्वात् । तद्-अग्रहणेऽपि कालान्तरे निस्तारः खण्ड-सेवनवद् एव ज्ञेयः । यथोक्तं विष्णु-पुराणे -- ततस् तम् एवाक्रोशेषूच्चारयन् [विप् ४.१५.९] इत्य् आदिना अपगत-द्वेषादि-दोषं भगवन्तम् अद्राक्षीत् [विप् ४.१५.१४] इत्य् अन्तेन । तस्मात् स्वच्छ-चित्तानाम् एव साक्षात्कारः, स एव च मुक्ति-संज्ञ इति स्थितम् । तस्य ब्रह्म-साक्षात्काराद् अप्य् उत्कर्षस् तु भगवत्-सन्दर्भे सनकादि- वैकुण्ठ-दर्शन-प्रस्तावे श्री-नारद-व्यास-संवादादि-मय-ब्रह्म- भगवत्-तारतम्य-प्रकरणे च दर्शित एव । यत्र तस्यारविन्द-नयनस्य [भ्प् ३.१५.४३] इत्य् आदिकं, जिज्ञासितम् अधीतं च [भ्प् १.५.४] इत्य् आदिकं च वचन- जातं प्रबलतमम् । तथैव श्री-ध्रुवोक्तम् - या निर्वृतिस् तनु-भृताम् [भ्प् ४.९.१०] इत्य् आदि श्री-भागवत-वक्तृ-तात्पर्यं च तत्रैव स्व-मुख-निभृत- चेतास् तद्-व्युदस्तान्य-भावः [भ्प् १२.१२.६९] इत्य् आदिना दर्शितम् । श्री- गीतोपनिषत्सु च - ब्रह्म-भूतः प्रसन्नात्मा [गीता १८.५४] इत्य् आदिना तेद् एवाङ्गीकृतम् । अतएव श्री-प्रह्लादस्य भगवत्-साक्षात्कार-कृत- सर्वावधूनन-पूर्वक-ब्रह्म-साक्षात्कारानन्तर-भगवत्-साक्षात्कार- विशेषात्मक-निर्वृतिं पर्माभीष्टत्वेनाह -- स तत्-कर-स्पर्श-धुताखिलाशुभः सपद्य् अभिव्यक्त-परात्म-दर्शनः तत्-पाद-पद्मं हृदि निर्वृतो दधौ हृष्यत्-तनुः क्लिन्न-हृद्-अश्रु-लोचनः ॥ [भ्प् ७.९.६] ॥ ७.९ ॥ श्री-शुकः ॥ ७ ॥
[6] tathā - satyāśiṣo hi bhagavaṃs tava pāda-padmam āśīs tathānubhajataḥ puruṣārtha-mūrteḥ | apy evam arya bhagavān paripāti dīnān vāśreva vatsakam anugraha-kātaro 'smān || [BhP 4.9.17] ṭīkā ca - he bhagavan ! puruṣārthaḥ paramānandaḥ sa eva mūrtir yasya tasya eva pāda-padmam | āśiṣo rājyādeḥ sakāśāt satyā āśīḥ paramārtha-phalam | hi niścitam | kasya, tathā tena prakāreṇa tvam eva puruṣārtha ity evaṃ niṣkāmatayā anubhajataḥ | yadyapy evaṃ tathāpi he arya he svāmin dīnān sakāmān apy asmān ity ādikā | || 4.9 || dhruvaḥ śrī-dhruva-priyam || 6 || [7] sa cātma-sākṣātkāro dvividhaḥ | antarāvirbhāva-lakṣaṇo bahir-āvirbhāva- lakṣaṇaś ca | (page 11) yathā - pragāyataḥ sva-vīryāṇi tīrtha-pādaḥ priya-śravāḥ | āhūta iva me śīghraṃ darśanaṃ yāti cetasi || [BhP 1.6.34] ity ādau | te'cakṣatākṣa-viṣayaṃ sva-samādhi-bhāgyam || [BhP 3.15.38] ity ādau ca | tatrāntaḥ-sākṣātkāre yogyatā śrī-rudra-gīte - na yasya cittaṃ bahir-artha-vibhramaṃ tamo-guhāyāṃ ca viśuddham āviśat | yad-bhakti-yogānugṛhītam añjasā munir vicaṣṭe nanu tatra te gatim || [BhP 4.24.59] tatra teṣāṃ pūrvoktānāṃ satāṃ bhakti-yogenānugṛhītaṃ viśuddhaṃ yasya cittaṃ bāhyeṣv artheṣu bhrāntaṃ na bhavati tamo-rūpāyāṃ guhāyāṃ ca na viśati sa munir ity ādikaṃ ca vyākhyeyam | bahiḥ-sākṣātkāre'pi vyatirekeṇa tathaiva nāradaṃ prati śrī-bhagavatoktam - hantāsmin janmani bhavān mā māṃ draṣṭum ihārhati | avipakva-kaṣāyāṇāṃ durdarśo 'haṃ kuyoginām || [BhP 1.6.22] iti | na kevalaṃ śuddha-cittatvam eva yogyatā | kiṃ tarhi ? tad-bhakti- viśeṣāviṣkṛta-tad-icchāmaya-tadīya-sva-prakāśatā-śakti-prakāśa eva mūla- rūpā sā, yat-prakāśena tad api niḥśeṣaṃ sidhyati | yathā antaḥ-sākṣātkāre bhidyate hṛdaya-granthir [BhP 1.2.21] ity ādi | tathā bahiḥ-sākṣātkāre'pi śrī-saṅkarṣaṇaṃ prati citraketu-vākye, na hi bhagavan na ghaṭitam idaṃ tvad-darśanān nṝṇām akhila-pāpa-kṣayaḥ [BhP 1.16.44] iti | prahlādaṃ prati śrī-nṛsiṃha-vākye -- sa tvaṃ śādhi sva-bhṛtyān naḥ kiṃ deva karavāma he | etad-anto nṛṇāṃ kleśo yad bhavān akṣi-gocaraḥ || [BhP 10.86.49] iti | tad evaṃ tat-prakāśena niḥśeṣa-śuddha-cittatve siddhe puruṣa-karaṇāni tadīya-sva-prakāśatā -śakti-tādātmyāpannatayaiva tat- prakāśatābhimānavanti syuḥ | tatra bhakti-viśeṣa-sāpekṣatvam uktam tac- chraddadhānā munayaḥ [BhP 1.2.12] ity ādau | tad-icchāmayety ādy- udāharaṇaṃ ca brahma-bhagavator aviśeṣatayaiva dṛśyate | yathā satyavrataṃ prati śrī-matsya-deva-vākye - madīyaṃ mahimānaṃ ca paraṃ brahmeti śabditam | vetsyasy anugṛhītaṃ me sampraśnair vivṛtaṃ hṛdi || [BhP 8.24.38] iti | (page 12) tathaiva hi brahmāṇaṃ prati śrī-bhagavad-vākye - manīṣitānubhāvo'yaṃ mama lokāvalokanam [BhP 2.9.21] iti | śrī-nārāyaṇādhyātme - nityāvyakto'pi bhagavān īkṣyate nija-śaktitaḥ | tām ṛte puṇḍarīkākṣaṃ kaḥ paśyetāmitaṃ prabhum || iti | śrutau ca -- yam evaiṣa vṛṇute tena labhyas tasyaiṣa ātmā vivṛṇute tanuṃ svām [KaṭhU 1.2.23] iti | tatas tat-karaṇa-śuddhy-apekṣāpi tac-chakti-pratiphalanārtham eva jñeyā | evam api bhaktyā taṃ dṛṣṭvāpi mucukundādau yā mṛgayāpāpādyasthitā śrī-bhagavatā kīrtitā, sā tu prema-vardhinyā jhaṭiti-bhagavad-aprāpti- śaṅkā-janmanas tad-utkaṇṭhāyā vardhanārthaṃ vibhīṣikayaiva kṛtā | yat tu tadīya-snigdhānāṃ śrī-yudhiṣṭhirādīnāṃ naraka-darśanaṃ tat khalu indra- māyā-mayam eveti svargārohaṇa-parvaṇy eva vyaktam asti | viṣṇu-dharme tṛtīiya-janmani datta-tila-dhenor api viprasya prasaṅga-mātreṇa narakāṇām api svarga-tulya-rūpatā-prāpti-varṇanāt | śrī-bhāgavatena tu tad api nāṅgīkriyate | tad-anupākhyānāt pratyutāvyavahita-bhagavat-prāpti- varṇanāc ca | atha yad-avatārādāv aśuddha-cittānām api tat-sākṣātkāraḥ śrūyate, tat khalu tad-ābhāsa eva jñeyaḥ | nāhaṃ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ [Gītā 7.25] iti śrī-gītopaniṣadbhyaḥ | yogibhir dṛśyate bhaktyā nābhaktyā dṛśyate kvacit | draṣṭuṃ na śakyo roṣāc ca matsarād vā janārdanaḥ || [PadmaP 6.238.83] iti pādmottara-khaṇḍāc ca | adarśanaṃ cānavatāra-samaye vyāpakasyāpi darśanābhāvaḥ | avatāra-samaye tu paramānande'pi duḥkhadatvaṃ, manorame'pi bhīṣaṇatvam, sarva-suhṛdy api durhṛttvam ity ādiviparīta-darśanam eva | tad-aprakāśe yoga-māyā- prakāśe ca mūlaṃ kāraṇaṃ tad-bhaktāparādhādimaya-puruṣa- cittāsvācchyam | yat khalu tadānīntane tasya sārvatrika-prakāśe'pi vajralepāyate | ataeva muktir hitvā [BhP 2.10.6] ity-ādi-lakṣaṇasyāvyāpter na tasya sākṣātkārābhāsasya mukti-saṃjñatvam api | ataeva śrī-viṣṇu-purāṇe tac ca rūpam [ViP 4.15.8] ity ādi-gadyena yadyapi śiśupālasya tad-darśanam uktam | tathāpi nirdoṣa-darśanaṃ tv antakāla eva uktam | ātma-vadhāya yāvad-bhagavad-dhasta-cakrāṃśu-mālojjvalam akṣaya-tejaḥ-svarūpaṃ brahma- bhūtam apagata-dveṣādi-doṣaṃ bhagavantam adrākṣīt [ViP 4.15.9] ity anena | etad-anto nṝṇāṃ kleśo yad bhavān akṣi-gocaraḥ [BhP 10.83.43] ity ādikaṃ ca nṛṣu ye svaccha-cittā ye ca tad-bhaktāparādhetara-doṣa-malina-cittās teṣāṃ kleśa-nāśasya tadātvāpekṣayā, ye tv anyādṛśās teṣāṃ tan- nāśasyonmukhatāpekṣayaiva - tebhyaḥ sva-vīkṣaṇa-vinaṣṭa-tamisra- dṛgbhyaḥ kṣemaṃ tirloka-gurur artha-dṛśaṃ ca yacchan [BhP 10.83.81] iti śravaṇāt, śrī-viṣṇu-purāṇādy-anusārāc ca | te cāsvaccha-cittā dvividhāḥ - bhagavad-bahirmukhā bhagavad-vidveṣiṇaś ca | tad-bahirmukhā dvividhāḥ - labdhe tad-darśane'pi viṣayādy-abhiniveśavantas tad-avajñātāraś ca | yathā tad-avatāra-samaye sādhāraṇa-deva- manuṣyādayaḥ, yathā ca kṛṣṇaṃ martyam upāśritya [BhP 10.25.3] ity ādi durvacaso mahendrādayaḥ | yata uktaṃ śrutibhiḥ - dadhati sakṛn manas tvayi ya ātmani nitya-sukhe na punar upāsate puruṣa-sāra-harāvasathān | [BhP 10.87.35] iti | mahendraṃ prati śrī-bhagavatā ca - mām aiśvarya-śrī-madāndho daṇḍa-pāṇiṃ na paśyati | taṃ bhraṃśayāmi sampadbhyo yasya cecchāmy anugraham || [BhP 10.27.16] iti | śrī-gopānāṃ tu viṣaya-sambandho na svārthaḥ | kintu tat-sevopayogārtha eva | yathā (page 13) yad dhāmārtha-suhṛt-priyātma-tanaya-prāṇāśayās tvat- kṛte [BhP 10.14.35] iti | kṛṣṇe 'rpitātma-suhṛd-artha-kalatra-kāmā [BhP 10.16.10] iti | kṛṣṇaḥ kamala-patrākṣaḥ puṇya-śravaṇa-kīrtanaḥ [BhP 10.15.42] iti ca | śrī-yādava-pāṇḍavānāṃ svārtha ivāpi tat-sambandhas tad-ābhāsa eva | yathoktam -- śayyāsanāṭanālāpa- krīḍā-snānāśanādiṣu | na viduḥ santam ātmānaṃ vṛṣṇayaḥ kṛṣṇa-cetasaḥ || [BhP 10.90.46] iti | kiṃ te kāmāḥ sura-spārhā mukunda-manaso dvijāḥ | adhijahrur mudaṃ rājñaḥ kṣudhitasya yathetare || [BhP 1.12.6] iti | ataḥ, evaṃ gṛheṣu saktānāṃ pramattānāṃ tad-īhayā [BhP 1.13.17] ity ādikaṃ jahal-lakṣaṇayā tad-upalakṣitān dhṛtarāṣṭrādīn apekṣyoktam | ataevānantaraṃ viduras tad abhipretya [BhP 1.13.18] ity ādau | tena dhṛtarāṣṭrasyaiva śikṣā, na tu teṣām api | kvacic ca līlā-śaktir eva svayaṃ tal-līlā-mādhurya-poṣāya pratikūleṣv anukūleṣu cātmopakaraṇeṣu tādṛśa-śaktiṃ vinyasya tādṛśa-tat-priya-janānām api viṣayāveśādy-ābhāsaṃ sampādayati | yathā pūtanā-varṇane -- valgu- smitāpāṅga-visarga-vīkṣitair mano harantīṃ vanitāṃ vrajaukasām [BhP 10.16.6] iti | tad-ābhāsatva-vivakṣayā ca mano harantīṃ mano-harevācarantīm iti śiṣṭam uktam | tad-datta-śaktitvaṃ ca tasyās tatraiva sūcitam - na yatra śravaṇādīni rakṣo-ghnāni sva-karmasu | kurvanti sātvatāṃ bhartur yātudhānyaś ca tatra hi || [BhP 10.6.3] ity anena | tathaivedaṃ ghaṭate - amaṃsatāmbhoja-kareṇa rūpiṇīṃ gopyaḥ śriyaṃ draṣṭum ivāgatāṃ patim || [BhP 10.6.6] iti | śriyaṃ prākṛta-sampad-adhiṣṭhātrīṃ patiṃ yaṃ kañcit tad-ucita-prācīna- puṇya-bhājam ity arthaḥ | pūrvavad eva tāṃ tīkṣṇa-cittām [BhP 10.6.9] ity ādau tat-prabhayā ca dharṣite nirīkṣyamāṇe jananī hy atiṣṭhatām [BhP 10.6.9] ity uktam | evam eva kvacit tādṛśānām api māyābhibhavābhāso mantavyaḥ | yathā prāyo māyās tu me bhartur nānyā me'pi vimohinī [BhP 10.13.37] ity ādiṣu śrī-baladevādīnām | yathā daitya-janmani jaya-vijayayoḥ | atra pūrveṣāṃsvalpa eva tad-ābhāsaḥ | tayos tu samyag iti viśeṣaḥ, tat premādīnām anāvaraṇād āvaraṇāc ca | tatra tayor vaira-bhāva-prāptau khalu muni-kṛtatvaṃ na syāt | mataṃ tu me [BhP 3.16.29] ity atra bhagavad- icchāyās tat-kāraṇatvena sthāptitatvāt | nāpi sā tadīya-vaira-bhāvāya sampadyate svecchāmayasya ity ādibhyaḥ | traivargikāyāsa-vighātam asmat-patir vidhatte puruṣasya śakra [BhP 10.14.2] ity ādibhiḥ kaimutyāpātāc ca | yathā coktam - tathā na te mādhava tāvakāḥ kvacid bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ [BhP 10.2.33] iti | na ca tayor eva svāparādha-bhoga-śīghra-nistārārtham api tādṛśīcchā jātā iti vācyam | tādṛśaiḥ parama-bhaktaiḥ hi bhaktiṃ vinā sālokyādikam api nāṅgīkriyate | tat-sad-bhāve nirayo'py aṅgīkriyata iti (page 14) nātyantikaṃ vigaṇayanty api [BhP 3.15.48] ity ādeḥ | kāmaṃ bhavaḥ sva-vṛjinair nirayeṣu nas tād [BhP 3.15.49] ity ādeś ca | ataevābhyām api tathaiva prārthitam - mā vo 'nutāpa-kalayā bhagavat-smṛti-ghno moho bhaved iha tu nau vrajator adho 'dhaḥ [BhP 3.15.36] ity anena | na ca tayor vāstava-vaira-bhāve sati bhaktāntarāṇām api sukhaṃ syād iti vācyam | bhakti-svabhāva-bhakta-sauhṛda-virodhād eva | tasmāt tayor vaira- bhāvābhāsatva eva śrī-bhagavatas tayor anyeṣāṃ bhaktānām api rasodayaḥ syād iti sthitam | tata evam arthāpatti-labdhaṃ sarva-bhakta-sukhada-śrī- bhagavad-abhimata-yuddha-kautukādi-sampādanārthaṃ vairabhāvātmakamāyikopādhiṃ svābhIkāṇimādi-siddhikena śuddha- sattvātmaka-sva-vigraheṇa praviśya sva-sānnidhyena centaīkṛtya ca vilīya sthitāyā api bhakti-vāsanāyāḥ prabhāveṇa tatrānāviṣṭāv eva tiṣṭhataḥ | ato vaira-bhāva-ja-smaraṇena vaira-bhāvo'pagata ity ubhayam api bāhyam | etad abhipretyaiva śrī-vaikuṇṭhenāpy uktam -- yātaṃ mā bhaiṣṭam astu śam [BhP 3.16.29] iti | tathā hi hiraṇyākṣa-yuddhe -- parānuṣaktaṃ [BhP 3.18.9] ity ādi-padye ṭīkā ca -- pracaṇḍa-manyutvam adhikṣepādikaṃ cānukaraṇa-mātraṃ daitya-vākya- bhītānāṃ devānāṃ bhaya-nivṛttaye | vastutas tena tathānuktatvena kopādi- hetv-abhāvād ity eṣā | karālā [BhP 3.19.8] iti padye ca iveti vastutaḥ krodhābhāvaḥ ity eṣā | tad evaṃ syamantakopākhyāna-mahā-kāla-puropakhyāna- mauṣalopākhyānādau śrī-baladevārjuna-nāradādīnāṃ krodhādy-āveśo'pi tad-ābhāsatva-leśenaiva saṅgamayitavyaḥ | tatra śrī-baladevārjunādīnāṃ śrī- bhagavan-matājñānena śrī-nāradādīnāṃ tu taj-jñāneneti vivekaḥ - kopitā munayaḥ śepur bhagavan-mata-kovidāḥ [BhP 3.3.24] iti tṛtīye śrīmad- uddhava-vākyāt | tasmāt yeṣāṃ liṅgāntareṇa niṣṇāta eva sākṣātkāro gamyate, teṣām asvacchāntaḥkaraṇatvaṃ pratīyamānam api tad-ābhāsa eva | yeṣāṃ tu na gamyate viṣayāveśādikaṃ ca dṛśyate, teṣāṃ sākṣāt-kārābhāsa eveti nirṇītam | tad evam asvaccha-citteṣu bahirmukhāḥ paśyanto'pi na paśyantīty uktam | tad-dveṣiṇaś ca dvividhāḥ | eke saundaryādikaṃ gṛhṇanti tathāpi tan- mādhuryāgrahaṇāt tatraivārucyā dviṣanti yathā kālayavanādayaḥ | anye tu vaikṛtyam eva pratiyanti tato dviṣanti ca yathā mallādayaḥ | tad evaṃ pūrvottarayoś caturṣv api bhedeṣu sa-doṣa-jihvāḥ khaṇḍāśino dṛṣṭāntāḥ | eke hi (page 15) pitta-vāta-ja-doṣavantas tad-āsvādaṃ na gṛhṇanti, kintu sarvādaram avadhāya nāvajānanti | anye tv abhimānino'vajānanty api | athāpare madhura-rasam idam iti gṛhṇanti kintu tiktāmlādi-rasa-priyās tam eva rasaṃ dviṣanti | avare ca tiktatayaiva tad gṛhṇanti, dviṣanti ceti | sarveṣāṃ caiṣāṃ nija-doṣa-savyavadhāna-khaṇḍa-grahaṇa-vat tad-ābhāsatvam | teṣāṃ bhagavat-svabhāvānubhavaś ca yukta eva jñāna-bhakti-śuddha-prīty- abhāvena sac-cid-ānandatva-pāramaiśvary-parama-mādhurya-lakṣaṇānāṃ tat- svabhāvānāṃ grahītum aśakyatvāt | tad-agrahaṇe'pi kālāntare nistāraḥ khaṇḍa-sevanavad eva jñeyaḥ | yathoktaṃ viṣṇu-purāṇe -- tatas tam evākrośeṣūccārayan [ViP 4.15.9] ity ādinā apagata-dveṣādi-doṣaṃ bhagavantam adrākṣīt [ViP 4.15.14] ity antena | tasmāt svaccha-cittānām eva sākṣātkāraḥ, sa eva ca mukti-saṃjña iti sthitam | tasya brahma-sākṣātkārād apy utkarṣas tu bhagavat-sandarbhe sanakādi- vaikuṇṭha-darśana-prastāve śrī-nārada-vyāsa-saṃvādādi-maya-brahma- bhagavat-tāratamya-prakaraṇe ca darśita eva | yatra tasyāravinda-nayanasya [BhP 3.15.43] ity ādikaṃ, jijñāsitam adhītaṃ ca [BhP 1.5.4] ity ādikaṃ ca vacana- jātaṃ prabalatamam | tathaiva śrī-dhruvoktam - yā nirvṛtis tanu-bhṛtām [BhP 4.9.10] ity ādi śrī-bhāgavata-vaktṛ-tātparyaṃ ca tatraiva sva-mukha-nibhṛta- cetās tad-vyudastānya-bhāvaḥ [BhP 12.12.69] ity ādinā darśitam | śrī- gītopaniṣatsu ca - brahma-bhūtaḥ prasannātmā [Gītā 18.54] ity ādinā ted evāṅgīkṛtam | ataeva śrī-prahlādasya bhagavat-sākṣātkāra-kṛta- sarvāvadhūnana-pūrvaka-brahma-sākṣātkārānantara-bhagavat-sākṣātkāra- viśeṣātmaka-nirvṛtiṃ parmābhīṣṭatvenāha -- sa tat-kara-sparśa-dhutākhilāśubhaḥ sapady abhivyakta-parātma-darśanaḥ tat-pāda-padmaṃ hṛdi nirvṛto dadhau hṛṣyat-tanuḥ klinna-hṛd-aśru-locanaḥ || [BhP 7.9.6] || 7.9 || śrī-śukaḥ || 7 ||
English translation
English witness · section(s) 7
Anuccheda 7
The Supreme Personality of Godhead appears before His devotees in two ways: 1. He appears within their hearts, and 2. He appears outside their hearts. The first of these is described in these words of srimad-Bhagavatam (1.6.33):
pragayatah sva-viryani tirtha-padah priya-sravah ahuta iva me sighram darsanam yati cetasi
"The Supreme Lord, sri Krsna, whose glories and activities are pleasing to hear, at once appears on the seat of my heart, as if called for, as soon as I begin to chant His holy activities."
The second of these is described in these owrds of srimad- Bhagavatam (3.15.38):
te 'caksataksa-visayam sva-samadhi-bhagyam. . .
"The sages, headed by Saunaka Rsi, saw that the Supreme Personality of Godhead, Visnu, who was formerly visible only within their hearts in ecstatic trance, had now actually become visible to their eyes."
How one becomes qualified to see the Supreme Personality of Godhead in one's heart is described in these words from the sri Rudra-gita (the Song of Lord siva, srimad-Bhagavatam 4.24.59):
na yasya cittam bahir-artha-vibhramam tamo-guhayam ca visuddham avisat yad-bhakti-yoganugrhitam anjasa munir vicaste nanu tatra te gatim
"The devotee whose heart has been completely cleansed by the process of devotional service and who is favored by Bhaktidevi does not become bewildered by the external energy, which is just like a dark well. Being completely cleansed of all material contamination in this way, a devotee is able to understand very happily Your name, fame, form, activities, etc."
This verse means: "The previously described devotee, whose (yasya) heart (cittam) has been completely cleansed (visuddham) by the process of devotional service and who is favored by Bhaktidevi (bhakti-yogenanugrhitam) does not become bewildered by the external energy, which is just like a dark well (tamo-guhayam). Such a person is a sage (munih)."
The way one becomes qualified to see the Supreme Personality of Godhead outside one's heart is described in these words spoken by the Supreme Personality of Godhead to Narada (srimad- Bhagavatam 1.6.21):
hantasmin janmani bhavan na mam drastum iharhati avipaksa-kasayanam durdarso 'ham kuyoginam
"O Narada (the Lord spoke), I regret that during this lifetime you will not be able to see Me any more. Those who are incomplete in service and who are not completely free from all material taints can hardly see Me."
To have a pure heart is not the only qualification here. What other qualification is needed? With great devotion one must yearn to see the Lord. That is the root from which directly seeing the Supreme Personality of Godhead grows. By seeing the Lord in this way one attains all perfection. Seeing the Supreme Personality of Godhead within one's heart is described in these words of srimad-Bhagavatam (1.2.21):
bhidyate hrdaya-granthih. . .
"Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees the self as the master."
Seeing the Supreme Personality of Godhead outside one's heart is described in these words spoken by Citraketu to Lord Sankarsana (srimad-Bhagavatam 6.16.44):
na hi bhagavann aghatitam idam tvad-darsanan nrnam akhila-papa-ksayah
"My Lord, it is not impossible for one to be immediately freed from all material contamination by seeing You."
Lord Nrsimhadeva tells Prahlada (srimad-Bhagavatam 7.9.53):
mam aprinata ayusman darsanam durlabham hi me drstva mam na punar jantur atmanam taptum arhati
"My dear Prahlada, may you live a long time. One cannot appreciate or understand Me without pleasing Me, but one who has seen or pleased Me has nothing more for which to lament for his own satisfaction."
The Personified Vedas tell the Supreme Personality of Godhead (srimad-Bhagavatam 10.86.49):
sa tvam sadhi sva-bhrtyan nah kim deva karavama he etad-anto nrnam kleso yad bhavan aksi-gocarah
"You are the Supreme Personality of Godhead. Please order us. We are Your servants. O Lord, what may we do for You? When You come before the people's eyes, their sufferings all come to an end." With the help of the potency that makes Him visible, the Supreme Personality of Godhead appears in the pure hearts of His devotees. Then the devotees can see Him. The potency that makes Him visible is the potency of devotional service. This is explained in the following words of srimad-Bhagavatam (1.2.12):
tac-chraddadhana munayah
"The seriously inquisitive student or sage, well equipped with knowledge and detchment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedanta-sruti."
Many words may be used to describe the Supreme Personality of Godhead. For example, He may be called "icchamaya" (He whose every desire is at once fulfilled). The words Bhagavan and Brahman both describe the Supreme Personality of Godhead. That these two words are both names of the Lord is seen in the following words spoken by Lord Matsya to Satyavrata, words that again show devotional service's power to reveal the Lord (srimad- Bhagavatam 8.24.38):
madiyam mahimanam ca param brahmeti sabditam vetsyasy anugrhitam me samprasnair vivrtam hrdi
"You will be thoroughly advised and favored by Me, and because of your inquiries, everything about My glories, which are known as param brahma, will be manifest within your heart. Thus you will know everything about Me."
Speaking to the demigod Brahma, the Supreme Personality of Godhead gives a similar instruction of the power of devotional service to reveal the Lord in these words (srimad-Bhagavatam 2.9.22):
manisitanubhavo 'yam mama lokavalokanam
"The highest perfectional ingenuity is the personal perception of My abodes, and this has been possible because of your submissive attitude in the performance of severe penance according to My order."
In the sri Narayanadhyatma it is also said that devotional service enables one to see the Lord:
nityavyakto hi bhagavan iksyate nija-saktitah tam rte pundarikaksam kah pasyetamitam prabhum
"The Supreme Personality of Godhead is always invisible. However, with the help of His transcendental potency, one may see Him. Without the help of the Lord's potency, who has the power to see the lotus-eyed Supreme Lord?"
In the Katha Upanisad it is also said (1.2.23): yam evaisa vrnute tena labhyas tasyaisa atma vivrnute tanum svam
"The Lord is obtained only by one whom He Himself chooses. To such a person He manifests His own form."
The Lord does this by reflecting His internal potency on the pure senses of the devotee. Even persons who had committed sins, such as King Mucukunda who had committed the sin of hunting, were able to see the Lord because of their great devotion to Him. The Lord personally praised these devotees when they directly saw Him. Fearing that they would be deprived of the sight of the Lord, these devotees felt their love for Him increase. When Yudhisthira and his brothers, who were devotees that dearly loved the Supreme Lord, saw hell, that hell was only an illusion, a magic trick. That is clearly described in the Svargarohana- parva of Mahabharata. In the Visnu-dharma Purana it is said that after three births they gave grains and cows to a brahmana, and because of this pious deeds they were freed from hell and allowed to enter Svargaloka. However, srimad-Bhagavatam does not accept that account. srimad-Bhagavatam declares that they attained the abode of the Supreme Lord. When the Supreme Lord descends to the material world as an avatara, even persons with impure hearts are able to see Him with their own eyes. Still, their seeing Him is not direct. They see the reflection (abhasa) of HIm. That is explained in the scriptures. Otherwise, the people have no power to see Him. The Supreme Lord Himself declares in Bhagavad-gita (7.25):
naham prakasah sarvasya yoga-maya-samavrtah
"I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency (yogamaya)."
In the Padma Purana, Uttara-khanda, it is also said:
yogibhir drsyate bhaktya nabhaktya drsyate kvacit drastum na sakyo rosac ca matsarac ca janardanah
"Because of their devotion the yogis see the Supreme Personality of Godhead. Without devotion no one sees Him. he angry and envious have no power to see Him."
During the times when He is not manifest as an avatara, the Lord cannot be seen, even though He is present everywhere. At the time of the Lord's appearance as an avatara, the people do not see His true nature. They think He is the opposite of what He really is. In this way, even though He is the source of great bliss, some people think He makes others suffer. Even though is the most handsome and charming, some people think He is ferocious and horrible. Even though He is the friend of everyone, some people think He is their enemy. At that time the Lord's Yogamaya potency is the root cause of his manifestation before the people. Still, the people who have offended the Lord's devotees feel uneasy at heart when the Lord is present. Even though in truth the Lord is always present everywhere, these people have made their hearts as hard as stone to Him. Persons who do not have the qualities of a liberated soul, qualities described in srimad-Bhagavatam 2.10.6, see only the reflection of the Lord when He is present in this world. The word liberation" cannot be used to describe the status of these people. In the prose description that begins in Visnu Purana 4.15.8 it is said that although in the beginning he saw Lord Krsna in this indirect way, at the end sisupala saw Lord Krsna purely. In Visnu Purana 4.15.9 it is said:
atma-vinasaya bhagavad-asta-cakramsu-malojjvalam aksaya-tejah-svarupam parama-brahma-bhutam apagata- dvesadi-doso bhagavantam adraksit
"At the moment of his death, siupala, now cleansed of hatred and every other vice, gazed at the Supreme Personality of Godhead, whose eternal form was filled with power and glory, and who was garlanded with light from the Sudarsana- cakra."
In srimad-Bhagavatam (10.86.49) it is said:
etad-anto nrnam kleso yad bhavan aksi-gocarah
"O Lord, when You come before the people's eyes, their sufferings all come to an end."
This means that the people whose hearts are pure, the people whose hearts are contaminated by offenses to the Lord's devotees, the people who eagerly turn their faces to the Lord, as well as the people who have turned their wyes away from the Lord all find that their sufferings are all destroyed. This is also described in these words of srimad-Bhagavatam (10.86.21):
tebhyah sva-viksana-vinasta-tamisra-drgbhyah ksemam tri-loka-gurur artha-drsam ca yacchan
"To them, their eyes destroyed by darkness, Lord Krsna, the master of the three worlds, gave auspiciousness. He gave them eyes to see the truth."
This is also described in the previously quoted prose passage of Visnu Purana. Persons whose hearts are impure are of two kinds: they who have turned their faces away from the Lord (bhagavad-bahir-mukha), and they who hate the Lord (bhagavad- vidvesi). The persons who have turned their faces away from the Lord are of two kinds: persons who see the Lord and insult Him, and persons who at the time of the Lord's incarnation in this world think the Lord is an ordinary demigod, human being, or other like being. This is described in the following insult spoken by the demigod Indra (srimad-Bhagavatam(10.25.3):
krsnam martyam upasritya
"The people of Vraja have taken shelter of Krsna, who is only a human being." The Supreme Lord's rescue of persons with impure hearts is described by the Personified Vedas in these words (srimad- Bhagavatam 10.87.35):
dadhati sakrn manas tvayi ya atmani nitya-sukhe na punar upasate purusa-sara-haravasathan
"O Supreme Personality of Godhead full of spiritual bliss, anyone who once places his thoughts in You will never again worship materialistic household life, which who rob a man of his dearest spiritual wealth."
This is also affirmed by the Supreme Lord Himself in these words spoken to the dmeigod Indra (srimad-Bhagavatam 10.27.16):
mam aisvarya-sri-madandho yasya cecchamy anugraham
"A man blinded by pride of wealth and power does not see the hand that waits to punish him. If I am kind to him, I make him fall from his fortunate position."
Tbis description of people with impure hearts does not apply to the cowherd people of Vraja, who dedicated their everything to serve Lord Krsna. This is described in the following words of srimad-Bhagavatam (10.14.35):
yad-dhamartha-suhrt-priyatma-tanaya- pranasayas tvat-krte
"O Lord, these residents of Vrndavana have given You everything: Their bodies, their minds, their love, their homes." This is also confirmed by these words of srimad-Bhagavatam (10.16.10):
krsne 'rpitatma-suhrd-artha-kalatra-kamah
It is also confirmed by these words of srimad-Bhagavatam (10.65.6):
krsne kamala-patrakse sannyastakhila-radhasah
"To lotus-eyed Krsna the cowherd people offered all that they had."
sayyasanatanalapa- krida-snanadi-karmasu na viduh santam atmanam vrsnayah krsna-cetasah
"Their love of Krsna was so intense that in their regular activities - in sitting, sleeping, traveling, talking, sporting, cleansing, and bathing - the members of Yadu dynasty were simply absorbed in thoughts of Krsna and paid no attention to bodily activities."
This is also described in these words of srimad-Bhagavatam (1.12.6):
kim te kamah sura-sparha ksudhitasya yathetare
"O brahmanas, the opulence of the king was so enchanting that the denizens of heaven aspired for it. But because he was absorbed in the service of the Lord, nothing could satisfy him except the Lord's service."
However, Dhrtarastra and the others like him are described in these words of srimad-Bhagavatam (1.13.17):
evam grhesu saktanam pramattanam tad-ihaya
"They are too much attached to family affairs and are always engrossed in their thought." In the next verse (srimad-Bhagavatam 1.13.18) is described the instruction Dhrtarastra received, an instruction that was not given to the others, an instruction that begins with these words:
viduras tad abhipretya
To increase the Lord's sweetness, the Lord's pastime potency (lila-sakti) manifests among friends and among enemies also. Even the reflection of that potency of the Lord attracts the senses of the dear devotees. That this reflected potency attracts the devotees is seen in this description of Putana (srimad- Bhagavatam 10.6.6):
valgu-smitapanga-visarga-viksitair mano harantim vanitam vrajaukasam
"She was glancing at everyone with very attractive looks and smiling face, and all the residents of Vrndavana were captivated."
Here the word "mano-harantim" has a double meaning. It means both, "with a reflection of the Lord's potencies Putana attracted the hearts of the residents of Vrndavana" and "Putana was charming and beautiful'." In the same passage it is also said (srimad-Bhagavatam 10.6.6):
The power of the Lord's potency is then described in these words of srimad-Bhagavatam (10.16.3):
na yatra sravanadini rakso-ghnani sva-karmasu kurvanti satvatam bhartur yatudhanyas ca tatra hi
"Wherever the chanting of the holy name of Krsna is done, even negligently, all bad elements - witches, ghosts, and dangerous calamities - immediately disappear."
Of Putana it is also said in srimad-Bhagavatam (10.6.6):
amamsatambhoja-karane rupinim gopyah sriyam drastum ivagatam patim
"The innocent cowherd women thought that she was a goddess of fortune appearing in Vrndavana with a lotus flower in her hand. It seemed to them that she had personally come to see Krsna, who is her husband."
Here the word "sriyam" means "a girl who brings material prosperity and good fortune" and "patim" means "an appropriate pious man". There it is also said (srimad-Bhagavatam 10.6.9):
tam tiksna-cittam. . .tat-prabhayavaradharsite janani atisthatam
"When Putana was taking baby Krsna on her lap, both Yasoda and Rohini were present, but they did not forbid her because she was so beautifully dressed and because she showed motherly affection towards Krsna. They could not understand that she was a sword within a decorated case."
In this way the people of Vraja were defeated by the Lord's illusory (maya) poyency. Even Lord Balarama and others were defeated by that illusory potency, as is seen in these words spoken by Lord Balarama Himself (srimad-Bhagavatam 10.13.27):
prayo mayastu me bhartur nanya me 'pi vimohini
"It was arranged by Krsna, and even I could not check His mystic power."
The power of the Lord's illusory potency is also seen in the activities that led Jaya and Vijaya to take birth as demons. The Lord's illusory potency acted only very slightly on Lord Balarama. However, it acted very powerfully on Jaya and Vijaya. This is because Lord Balarama was full of love for Lord Krsna, but Jaya and Vijaya were not. Jaya and Vijaya did not become demons merely by the sages' curse, but rather by the will of the Supreme Lord Himself. The Lord confirms this in these words of srimad-Bhagavatam (3.16.29):
matam tu me. . .
"The Lord then said to His attendants, Jaya and Vijaya: Depart this place, but fear not. All glories unto you. Thgough I am capable of nullifying the brahmanas' curse, I would not do so. On the contrary, it has My approval."
Jaya and Vijaya's acceptance of the role of enemeies of the Lord was not their own doing. Rather, it was personally arranged by the Lord. In srimad-Bhagavatam (10.14.2) it is said:
svecchamayasya. . .
"O Lord, whatever You desire is at once fulfilled."
Still, the Lord was merciful to Jaya and Vijaya, who were His devotees. It is said in srimad-Bhagavatam (6.11.23):
traivargikayasa-vighattam asmat- patir vidhatte purusasya sakra
"Our Lord, the Supreme Personality of Godhead, forbids His devotees to endeavor uselessly for religion, economic development, and sense gratification. O Indra, onecant hus infer how kind the Lord is. Such mercy is obtainable only by unalloyed devotees, not by persons who aspire for material gain."
That the Supreme Lord continued to protect Jaya and Vijaya is seen in these words of srimad-Bhagavatam (10.2.33):
tatha na te madhava tavakah kvacid bhrasyanti margat tvayi baddha-sauhrdah
"O Madhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees completely in love with You sometimes fall from the path of devotion, they do not fall like nondevotees, for You atill protect them."
Jaya and Vijaya did not choose to take birth as demons because then they could quickly be rid of the curse. Rather, they accepted that birth because a devotee will not accept residence on same planet where the Lord lives or any other auspicious condition of life if in that condition the devotee has no opportunity to serve the Lord. On the other hand, the devotee will accept life in hell if there he may serve the Lored. This is described in the following words of srimad-Bhagavatam (3.15.48):
natyantikam viganayaty api. . .
"Persons who are very expert and most intelligent in understanding things as they are engage in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing. Such persons do not care even for the highest material benediction, namely liberation, to say nothing of less important benedictions like the material happiness of the heavenly kingdom."
It is also said in srimad-Bhagavatam (3.15.49):
kamam bhavah sva-vrjinair nirayesu nah stat. . .
"O Lord, we pray that You let us be born in any hellish condition of life, just as long as our hearts and minds are always engaged in the service of Your lotus feet, our words are made beautiful (by speaking of Your activities) just as tulasi leaves are beautiful when offered unto Your lotus feet, and as long as our ears are always filled with the chanting of Your transcendental qualities."
ma vo 'nutapa-kalaya bhagavat-smrti-ghno moho bhaved iha tu nau vrajator adho 'dhah
In they had been real enemies of the Lord, Jaya and Vijaya would not have brought happiness to the devotees. They brought happiness to devotees because they were friends with many devotees. Therefore their enmity to the Lord was only the reflection of enmity, an enmity assumed to enable the Lord and the other devotees to taste certain rasas. For this we may assume that the Lord wished to enjoy pastimes of fighting, and to please Him the devotees Jaya and Vijaya, employing their mystic powers, manifested certain spiritual forms and assumed the role of His enemies. Then, meditating on the Lord as their enemy, they eventually relinquished that role of being the Lord's enemy. Therefore thei being the Lord's enemy was only an external show. This is confirmed by Lord Narayana Himself when he told them (0 3.16.29:
yatam ma bhaistam astu sam
"Depart this place, but fear not. All glories unto you."
In its description of the Lord's battle with Hiranyaksa, srimad-Bhagavatam (3.18.9) explains that the Lord was not really angry with Jaya and Vijaya when they were playing the parts of demons:
paranusaktam. . .
"The demon, who had a wealth of ornaments, bangles, and beautiful golden armor on his body, chased the Lord from behind with a great mace. The Lord tolerated his piercing ill words, but in order to reply to them, He eexpressed His terrble anger."
srila sridhara Svami comments: "
"The Lord's terrible anger is here only an external show, a show intended to relieve the fears of the demigods, who were frighted by the demon's insults. The Lord did not really become angry by hearing those insults." srimad-Bhagavatam (3.19.8-9) again explains:
karala. . . .
"O saintly Vidura, while His enemy looked on, the Lord in His boar form, the enjoyer of all sacrificial offerings, playfully knocked down the mace with His left foot, even as it came upon Him with the force of a tempest."
srila sridhara Svami comments: "All of this shows that the Lord was not really angry."
In the story of the Syamantaka Jewel, the story of Maha- kala-pura, the story of ther mace, and toher stories, it is seen that the Lord's anger towards Lord Balarama, Arjuna, Narada Muni, and others is only a pretense, a pale reflection of true anger. Here there are two groups. In one group are Lord Balarama, Arjuna, and others who did not understand Lord Krsna's intention at the time, and in the second group are Narada Muni and others who did understand Lord Krsna's intention at the time. This second group is described in srimad-Bhagavatam (3.3.24), where Uddhava says:
kopita munayah sepur bhagavan-mata-kovidah
"Once upon a time, great sages were made angry by the sporting activities of the princely descendents of the Yadu and Bhoja dynasties, and thus, as desired by the Lord, the sages cursed them. The sages were aware that this was the Lord's desire."
Persons who in these situatuions understand the Lord's true intention, see the Lord directly. However, if their hearts are impure, even persons who understansd the Lord's true intention do not see Him directly. They see only the reflection of Him. Even though the Lord may come before their eyes, they see only the reflection of His form. These perssons with impure hearts are persons who have turned their faces away from the Loerd. Even though they see Him, they do not see Him as He really is. Persons who hate the Lord are of two kinds. Some see the handsomeness, sweetness,a nd other virtues of the Lord, bust still they hate Him. Kalayavana and other demons fall into this ctaegory. Others see the Lord only as ferocious and terrible, and therefore they hate Him. Kamsa's wrestlers and other demons fall into that category. Thus there are four categories: the two kinds of people who have turned their faces away from Krsna and the two kinds of people who hate Krsna. These four kinds of people are like persons who, because of a disease of the tongue cannot perceive the true taste of various foods. Some persons, because of an imbalance of bile and air in the bodyy, do nto experience the taste of various foods as pleasureable. Some persons, although they cannot experience the true taste, do not hold the food at fault for that. Other persons, persons who are proud, hold the food at fault and criticize it. Still other persons can indeed taste the sweetness of delicious food. But because they prefer the taste of bitter and sour things, they hate food that is sweet. Still other persons perceive sweet food as being bitter, and for that reason they hate sweet food. Thus these four kinds of people, by their own fault, do not see the Supreme Lord directly. They see only His reflection. They do not know the Lord's true nature. Because they have neither knowledge, devotion, nor pure spiritual love, they have no power to understand the Lord's ture nature and His glorious qualities, such as His eternity, omniscience, bliss, supreme power and opulence, amd supreme sweetness. Still, as a person who has a disease of the tongue may eventually become cured, so these persons may eventually become delivered. This is described in the following words of Visnu Purana (4.15.9):
"Although at first he hated the Lord, eventually his hatred and other vices were all removed. Then he saw the Supreme Personality of Godhead directly."
Therefore, they who have pure hearts see the Supreme Personality of Godhead directly. That is called liberation. That seeing the Supreme Personality of Godhead directly is better than seeing the impersonal Brahman is described in the Bhagavat- sandarbha (anucchedas 78-80), in the description of the four Kumaras' seeing Vaikuntha, and in sri Vyasa's and sri Narada's conversation about the relative importance of impersonal Brahman and the Supreme Personality of Godhead. In srimad-Bhagavatam (3.15.43) it is said of the Four Kumaras:
tasyaravinda-nayanasya. . .
"When the breeze carrying the aroma of tulasi leaves from the toes of the lotus feet of the Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and mind, even though they were attached to the impersonal Brahman understanding."
That the Supreme Personality of Godhead is superior to the impersonal Brahman is hinted in these words of srimad-Bhagavatam (1.5.4):
jijnasitam adhitam ca. . .
"You have fully delineated the subject of impersonal Brahman as well as the knowledge derived therefrom. Why should you be despondent in spite of all this, thinking that you are undone, my dear prabhu?"
ya nirvrtis tanu-bhrtam. . .
"My Lord, the transcendental bliss derived from meditating upon Your lotus feet or hearing about Your glories from pure devotees is so unlimited that it is far beyond the stage of brahmananda, where one thinks himself merged in the impersonal Brahman as one with the Supreme. Since brahmananda is also defeated by the transcendental bliss derived from devotional service, then what to speak of the temporary blissfulness of elevating oneself to the heavenly planets, which is ended by the separating sword of time? Although one may be elevated to the heavenly planets, he falls down in due course of time." About the author of srimad-Bhagavatam it is said (srimad- Bhagavatam 12.12.69):
svasukha-nibhrta-cetas tad-vyudastanya-bhavah. . .
"I offer my respectful obeisances unto srila sukadeva Gosvami, the son of Vyasadeva. He is the destroyer of all sinful reactions and is full in self-realization and bliss. Because of this, he has no other desire. Still, he was attracted by the transcendental pastimes of the Supreme Personality of Godhead, and out of compassion for the people, he described the transcendental historical literature called srimad-Bhagavatam. This is compared to the light of the Absolute Truth."
In Bhagavad-gita (18.54) the Supreme Personality of Godhead Himself declares: brahma-bhutah prasannatma. . .
"One who is thus transcendentally situated at once realizes the Supreme Brahman. He never laments nor desires to have anything. He is equally disposed to every living entity. In that state he attains pure devotional service unto Me."
sa tat-kara-sparsa-dhutakhilasubhah sapady abhivyakta-paratma-darsanah tat-pada-padmam hrdi nirvrto dadhau hrsyat-tanuh klinna-krd-asru-locanah
The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §8 · English §8
Source[८] ईदृशेऽपि भगवत्-साक्षात्-कारे बहिः-साक्षात्कारस्योत्कर्षम् आह - गृहीत्वाजादयो यस्य श्रीमत्-पादाब्ज-दर्शनम् । मनसा योग-पक्वेन स भवान् मे ऽक्षि-गोचरः ॥ [भ्प् १२.९.५] टीका च - यस्य तव श्रीमत्-पादाब्ज-दर्शनं मनसापि गृहीत्वा प्राप्य प्राकृता अप्य् अजादयो भवन्ति स भवान् मेऽक्षि-गोचरो जातोऽस्ति किम् अतः परं वरेणेत्य् अर्थः इत्य् एषा । अत्र यत्-पाद-पांशुर् बहु-जन्म-कृच्छ्रतः [भ्प् १०.१२.१२] इत्य् आदिकम् अप्य् अनुसन्धेयम् । अतएव - प्रगायतः स्व-वीर्याणि तीर्थ-पादः प्रिय-श्रवाः । आहूत इव मे शीघ्रं दर्शनं याति चेतसि ॥ [भ्प् १.६.३४] इत्य् एवम्-भाववान् अपि - गोविन्द-भुज-गुप्तायां द्वारवत्यां कुरूद्वह । अवात्सीन् नारदो ऽभीक्ष्णंकृष्णोपासन-लालसः ॥ [भ्प् ११.२.१] इत्य् उक्तम् । ॥ १२.९ ॥ मार्कण्डेयः श्री-नारायनर्षिम् ॥ ८ ॥
[8] īdṛśe'pi bhagavat-sākṣāt-kāre bahiḥ-sākṣātkārasyotkarṣam āha - gṛhītvājādayo yasya śrīmat-pādābja-darśanam | manasā yoga-pakvena sa bhavān me 'kṣi-gocaraḥ || [BhP 12.9.5] ṭīkā ca - yasya tava śrīmat-pādābja-darśanaṃ manasāpi gṛhītvā prāpya prākṛtā apy ajādayo bhavanti sa bhavān me'kṣi-gocaro jāto'sti kim ataḥ paraṃ vareṇety arthaḥ ity eṣā | atra yat-pāda-pāṃśur bahu-janma-kṛcchrataḥ [BhP 10.12.12] ity ādikam apy anusandheyam | ataeva - pragāyataḥ sva-vīryāṇi tīrtha-pādaḥ priya-śravāḥ | āhūta iva me śīghraṃ darśanaṃ yāti cetasi || [BhP 1.6.34] ity evam-bhāvavān api - govinda-bhuja-guptāyāṃ dvāravatyāṃ kurūdvaha | avātsīn nārado 'bhīkṣṇaṃkṛṣṇopāsana-lālasaḥ || [BhP 11.2.1] ity uktam | || 12.9 || mārkaṇḍeyaḥ śrī-nārāyanarṣim || 8 ||
English translation
English witness · section(s) 8
Anuccheda 8
When one directly see the Supreme Personality of Godhead, seeing Him outside the heart is better than seeing Him within the heart. In srimad-Bhagavatam (12.9.5) it is said:
grhitvajadayo yasya srimat-padabja-darsanam manasa yoga-pakvena
"O Lord whom Brahma and the demigods saw in their hearts advanced in yoga, You have now come before my eyes."
srila sridhara Svami comments:
In srimad-Bhagavatam (10.12.12) it is also said:
yat-pada-pamsur bahu-janma-krcchratah. . .
"Who can estimate the transcendental fortune of the residents of Vrndavana? They were personally visualizing the Supreme Personality of Godhead face to face, He whom many yogis cannot find even after undergoing severe austerities, although He is sitting within the heart."
pragayatah sva-viryani tirtha-padah priya-sravah ahuta iva me sighram darsanam yati cetasi
Evenb though can always see the Lord within his heart, srila Narada Muni preferred to see Him outside the heart. This In described in these words of srimad-Bhagavatam (11.2.1):
govinda-bhuja-guptayam
"Eager to worship Lord Krsna, Narada stayed, O best of the Kurus, at Dvaraka, which is always protected by Lord Krsna's arms."
This verse was spoken by Markandeya Muni to sri Narayana Rsi.
Prīti · Sanskrit §9–10 · English §9
Source[९] अथैतस्यां भगवत्-साक्षात्कार-लक्षणायां मुक्तौ जीवद्-अवस्थायाम् आह (पगे १६) अकिञ्चनस्य दान्तस्य शान्तस्य सम-चेतसः मया सन्तुष्ट-मनसः सर्वाः सुख-मया दिशः ॥ [भ्प् ११.१४.१३] भगवन्तं विना किञ्चनान्यद् उपादेयत्वेन नास्तीत्य् अकिञ्चनस्य । तत्र हेतुः मेयेति । अकिञ्चनत्वेनैव हेतुना विशेषण-त्रयं दान्तस्येति । अन्यत्र हेयोपादेयतारोहित्यात् सम-चेतसः । सर्वत्र तस्यैव साक्सात्कारात् सर्वा इत्य् उक्तम् ॥ ॥ ११.१४ ॥ श्री-भगवान् ॥ ९ ॥ {१०] तत्रोत्क्रान्तावस्था च श्री-प्रह्लाद-स्तुतौ - उशत्तम ते ऽङ्घ्रि-मूलं प्रीतो ऽपवर्ग-शरणं ह्वयसे कदा नु [भ्प् ७.९.१६] इत्य् आदौ ज्ञेया । सैवान्तिमा । मुक्तिश् च पञ्चधा - सालोक्य-सार्ष्टि-सारूप्य- सामीप्य-सायुज्य-भेदेन । तत्र सालोक्यं समान-लोकत्वं श्री-वैकुण्ठ- वासः । सार्ष्टिस् तत्रैव समानैश्वर्यम् अपि भवतीति । सारूप्यं तत्रैव समान-रूपतादि प्राप्यत इति । सामीप्यं समीप-गमनाधिकारित्वम् । सायुज्यं केषांचित् भगवच्-छ्री-विग्रह एव प्रवेशो भवतीति । सालोक्यादि- शब्दानां मुक्त्य्-आदि-शब्द-सामानादिकरण्यं च सालोक्यादित्व- प्राधान्येन । तत्र सालोक्य-सार्ष्टि-सारूप्य-मात्रे प्रायोऽन्तः-करण- साक्षात्कारः । सामीप्ये प्रायो बहिः । सायुज्ये चान्तर एव । तथापि प्रकट- स्फूर्ति-लक्षणं तत् सुषुप्तिवद् अनति-प्रकट-स्फूर्ति-लक्षणात् ब्रह्म- सायुज्याद् भिद्यते । उत्क्रान्त-मुक्त्य्-अवस्थायाम् अपि विशेष-स्फूर्तिः श्रुताव् एव सम्मता -- स एवाधस्तात् स उपरिष्टात् स पश्चात् स पुरस्तात् स दक्षिणतः स उत्तरतः स एवेदं सर्वम् इत्य् अथातोऽहंकारादेश एवाहम् एवाधस्ताद् अहम् उपरिष्टाद् अहं पश्चाद् अहं पुरस्ताद् अहं दक्षिणतोऽहम् उत्तरतोऽहम् एवेदं सर्वम् इति । [छु ७.२५.१] इति । एषा च पञ्चविधापि गुणातीतैव । निर्गुणायां भूम-विद्यायाम् एव -- स एकधा भवति त्रिधा भवति [छु ७.२६.२] इत्य् आदिना तद्-विधस्य मुक्तस्य स्वेच्छया नाना-विध-रूप-प्राकट्य-श्रवणात् न यत्र माया [भ्प् २.९.१०] इत्य् आदौ वैकुण्ठस्य मायातीतत्व-श्रवणात् । अत्रावृत्ति-राहित्यं चाङ्गीकृतम् - अनावृत्तिः शब्दाद् [व्स्. ४.४.२३] इत्य् अनेन न स पुनर् आवर्तते [छाउ ८.१५.१] इति श्रुतेः । तथोक्तं हिरण्य-कशिपूपद्रुत-देवैः - तस्यै नमो ऽस्तु काष्ठायै यत्रात्मा हरिर् ईश्वरः । यद् गत्वा न निवर्तन्ते शान्ताः सन्न्यासिनो ऽमलाः ॥ [भ्प् ७.४.२२] इति । श्री-कपिल-देवेन च - न कर्हिचिन् मत्-पराः शान्त-रूपे नङ्क्ष्यन्ति नो मे ऽनिमिषो लेढि हेतिः ॥ [भ्प् ३.२५.३९] इति । तथैव - आ-ब्रह्म-भुवनाल् लोकाः पुनर् आवर्तिनो ऽर्जुन । माम् उपेत्य तु कौन्तेय पुनर् जन्म न विद्यते ॥ [गीता ८.१६] इति । यद् गत्वा न निवर्तन्ते तद् धाम परमं मम । [गीता १५.४] इति । तत्-प्रसादात् परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् । [गीता १८.६२] इति च श्री-गीतोपनिषदश् च दृश्याः । पाद्म-सृष्टि-खण्डे च -- आ-ब्रह्म-सदनाद् एव दोषाः सन्ति महीपते । अतएव हि नेच्छन्ति स्वर्ग-प्राप्तिं मनीषिणः ॥ आ-ब्रह्म-सदनाद् ऊर्ध्वं तद्-विष्णोः परमं पदम् । शुभ्रम् सनातनं ज्योतिः पर-ब्रहेति तद् विदुः ॥ न तत्र मूढा गच्छन्ति पुरुषा विषयात्मकाः । दम्भ-लोभ-भय-द्रोह-क्रोध-मोहैर् अभिद्रुताः ॥ निर्ममा निरहङ्कारा निर्द्वन्द्वाः संयतेन्दिर्याः । ध्यान-योग-रताश् चैव तत्र गच्छन्ति साधवः ॥ इति । तत्रैव सुबाहु-नृप-वाक्यम् - ध्यान-योगेन देवेशं यजिष्ये कमला-प्रियम् । भव-प्रलय-निर्मुक्तं विष्णु-लोकं व्रजाम्य् अहम् ॥ इति । (पगे १७) सालोक्यादीनाम् अविच्युतस् त्वं दर्शयिष्यते च - मत्-सेवया प्रतीतं ते सालोक्यादि-चतुष्टयम् । नेच्छन्ति सेवया पूर्णाः कुतोऽन्यत् काल-विप्लुतम् ॥ [भ्प् ९.५.६७] इत्य् आदिषु तद्-इतरत्रैव काल-विप्लुतत्वाङ्गीकारात् । तस्मात् क्वचिद् आवृत्ति- श्रवणं तु प्रपञ्चान्तर्गत-तद्-धामत्वापेक्षया कादाचित्क-तल्-लीला- कौतुकापेक्षया च मन्तव्यम् । पश्चात् तु नित्य-सालोक्यम् एव, यथा भविष्योत्तरे - एवं कौन्तेय कुरुते योऽरण्य-द्वादशीं नरः । स देहान्ते विमान-स्थ-दिव्य-कन्या-समावृतः ॥ याति ज्ञाति-समायुक्तः श्वेतद्वीपं हरेः पुरम् । यत्र लोका पीत-वस्त्रा इत्य् आदि । तिष्ठन्ति विस्णु-सान्निध्ये यावद्-आहूत-सम्प्लवम् । तस्माद् एत्य महा-वीर्याः पृथिव्यां नृप पूजिताः । मर्त्य-लोके कीर्तिमन्तः सम्भवन्ति नरोत्तमाः ॥ ततो यान्ति परं स्थानं मोक्ष-मार्गं शिवं सुखम् । यत्र गत्वा न शोचन्ति न संसारे भ्रमन्ति च ॥ इति । उत्क्रान्त-मुक्ति-दशायां तु तेषां भगवत्-तुल्यत्वम् एवाह - वसन्ति यत्र पुरुषाः सर्वे वैकुण्ठ-मूर्तयः । ये ऽनिमित्त-निमित्तेन धर्मेणाराधयन् हरिम् ॥ [भ्प् ३.१५.१४] निमित्तं फलं न तन्-निमित्तं प्रवर्तकं यस्मिन् तेन निष्कामेनेत्य् अर्थः । धर्मेण भागवताख्येन । वैकुण्ठस्य भगवतो ज्योतिर्-अंश-भूता वैकुण्ठ-लोक-शोभा-रूपा या अनन्ता मूर्तयस् तत्र वर्तन्ते । तासाम् एकया सह मुक्तस्यैकस्य मूर्तिः भगवता क्रियत इति वैकुण्ठस्य मूर्तिर् इव मूर्तिर् येषाम् इत्य् उक्तम् । ॥ ३.१५ ॥ श्री-ब्रह्मा देवान् ॥ १० ॥
[9] athaitasyāṃ bhagavat-sākṣātkāra-lakṣaṇāyāṃ muktau jīvad-avasthāyām āha (page 16) akiñcanasya dāntasya śāntasya sama-cetasaḥ mayā santuṣṭa-manasaḥ sarvāḥ sukha-mayā diśaḥ || [BhP 11.14.13] bhagavantaṃ vinā kiñcanānyad upādeyatvena nāstīty akiñcanasya | tatra hetuḥ meyeti | akiñcanatvenaiva hetunā viśeṣaṇa-trayaṃ dāntasyeti | anyatra heyopādeyatārohityāt sama-cetasaḥ | sarvatra tasyaiva sāksātkārāt sarvā ity uktam || || 11.14 || śrī-bhagavān || 9 || {10] tatrotkrāntāvasthā ca śrī-prahlāda-stutau - uśattama te 'ṅghri-mūlaṃ prīto 'pavarga-śaraṇaṃ hvayase kadā nu [BhP 7.9.16] ity ādau jñeyā | saivāntimā | muktiś ca pañcadhā - sālokya-sārṣṭi-sārūpya- sāmīpya-sāyujya-bhedena | tatra sālokyaṃ samāna-lokatvaṃ śrī-vaikuṇṭha- vāsaḥ | sārṣṭis tatraiva samānaiśvaryam api bhavatīti | sārūpyaṃ tatraiva samāna-rūpatādi prāpyata iti | sāmīpyaṃ samīpa-gamanādhikāritvam | sāyujyaṃ keṣāṃcit bhagavac-chrī-vigraha eva praveśo bhavatīti | sālokyādi- śabdānāṃ mukty-ādi-śabda-sāmānādikaraṇyaṃ ca sālokyāditva- prādhānyena | tatra sālokya-sārṣṭi-sārūpya-mātre prāyo'ntaḥ-karaṇa- sākṣātkāraḥ | sāmīpye prāyo bahiḥ | sāyujye cāntara eva | tathāpi prakaṭa- sphūrti-lakṣaṇaṃ tat suṣuptivad anati-prakaṭa-sphūrti-lakṣaṇāt brahma- sāyujyād bhidyate | utkrānta-mukty-avasthāyām api viśeṣa-sphūrtiḥ śrutāv eva sammatā -- sa evādhastāt sa upariṣṭāt sa paścāt sa purastāt sa dakṣiṇataḥ sa uttarataḥ sa evedaṃ sarvam ity athāto'haṃkārādeśa evāham evādhastād aham upariṣṭād ahaṃ paścād ahaṃ purastād ahaṃ dakṣiṇato'ham uttarato'ham evedaṃ sarvam iti | [ChU 7.25.1] iti | eṣā ca pañcavidhāpi guṇātītaiva | nirguṇāyāṃ bhūma-vidyāyām eva -- sa ekadhā bhavati tridhā bhavati [ChU 7.26.2] ity ādinā tad-vidhasya muktasya svecchayā nānā-vidha-rūpa-prākaṭya-śravaṇāt na yatra māyā [BhP 2.9.10] ity ādau vaikuṇṭhasya māyātītatva-śravaṇāt | atrāvṛtti-rāhityaṃ cāṅgīkṛtam - anāvṛttiḥ śabdād [Vs. 4.4.23] ity anena na sa punar āvartate [ChāU 8.15.1] iti śruteḥ | tathoktaṃ hiraṇya-kaśipūpadruta-devaiḥ - tasyai namo 'stu kāṣṭhāyai yatrātmā harir īśvaraḥ | yad gatvā na nivartante śāntāḥ sannyāsino 'malāḥ || [BhP 7.4.22] iti | śrī-kapila-devena ca - na karhicin mat-parāḥ śānta-rūpe naṅkṣyanti no me 'nimiṣo leḍhi hetiḥ || [BhP 3.25.39] iti | tathaiva - ā-brahma-bhuvanāl lokāḥ punar āvartino 'rjuna | mām upetya tu kaunteya punar janma na vidyate || [Gītā 8.16] iti | yad gatvā na nivartante tad dhāma paramaṃ mama | [Gītā 15.4] iti | tat-prasādāt parāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam | [Gītā 18.62] iti ca śrī-gītopaniṣadaś ca dṛśyāḥ | pādma-sṛṣṭi-khaṇḍe ca -- ā-brahma-sadanād eva doṣāḥ santi mahīpate | ataeva hi necchanti svarga-prāptiṃ manīṣiṇaḥ || ā-brahma-sadanād ūrdhvaṃ tad-viṣṇoḥ paramaṃ padam | śubhram sanātanaṃ jyotiḥ para-braheti tad viduḥ || na tatra mūḍhā gacchanti puruṣā viṣayātmakāḥ | dambha-lobha-bhaya-droha-krodha-mohair abhidrutāḥ || nirmamā nirahaṅkārā nirdvandvāḥ saṃyatendiryāḥ | dhyāna-yoga-ratāś caiva tatra gacchanti sādhavaḥ || iti | tatraiva subāhu-nṛpa-vākyam - dhyāna-yogena deveśaṃ yajiṣye kamalā-priyam | bhava-pralaya-nirmuktaṃ viṣṇu-lokaṃ vrajāmy aham || iti | (page 17) sālokyādīnām avicyutas tvaṃ darśayiṣyate ca - mat-sevayā pratītaṃ te sālokyādi-catuṣṭayam | necchanti sevayā pūrṇāḥ kuto'nyat kāla-viplutam || [BhP 9.5.67] ity ādiṣu tad-itaratraiva kāla-viplutatvāṅgīkārāt | tasmāt kvacid āvṛtti- śravaṇaṃ tu prapañcāntargata-tad-dhāmatvāpekṣayā kādācitka-tal-līlā- kautukāpekṣayā ca mantavyam | paścāt tu nitya-sālokyam eva, yathā bhaviṣyottare - evaṃ kaunteya kurute yo'raṇya-dvādaśīṃ naraḥ | sa dehānte vimāna-stha-divya-kanyā-samāvṛtaḥ || yāti jñāti-samāyuktaḥ śvetadvīpaṃ hareḥ puram | yatra lokā pīta-vastrā ity ādi | tiṣṭhanti visṇu-sānnidhye yāvad-āhūta-samplavam | tasmād etya mahā-vīryāḥ pṛthivyāṃ nṛpa pūjitāḥ | martya-loke kīrtimantaḥ sambhavanti narottamāḥ || tato yānti paraṃ sthānaṃ mokṣa-mārgaṃ śivaṃ sukham | yatra gatvā na śocanti na saṃsāre bhramanti ca || iti | utkrānta-mukti-daśāyāṃ tu teṣāṃ bhagavat-tulyatvam evāha - vasanti yatra puruṣāḥ sarve vaikuṇṭha-mūrtayaḥ | ye 'nimitta-nimittena dharmeṇārādhayan harim || [BhP 3.15.14] nimittaṃ phalaṃ na tan-nimittaṃ pravartakaṃ yasmin tena niṣkāmenety arthaḥ | dharmeṇa bhāgavatākhyena | vaikuṇṭhasya bhagavato jyotir-aṃśa-bhūtā vaikuṇṭha-loka-śobhā-rūpā yā anantā mūrtayas tatra vartante | tāsām ekayā saha muktasyaikasya mūrtiḥ bhagavatā kriyata iti vaikuṇṭhasya mūrtir iva mūrtir yeṣām ity uktam | || 3.15 || śrī-brahmā devān || 10 ||
English translation
English witness · section(s) 9
Anuccheda 9
A person who directly sees the Supreme Personality of Godhead is liberated, even if that person is still living in the material world. This is described in the following words spoken by the Supreme Personality of Godhead Himself (srimad-Bhagavatam 11.14.13):
santasya sama-cetasah maya santusta-manasah sarvah sukha-maya disah
"For a person who is penniless, peaceful, self-controlled, and equipoised in every situation, and whose heart is satisfied with Me as its only possession, every direction is full of bliss."
Prīti · Sanskrit §11 · English §10
Source[११] यथैवाह -- प्रयुज्यमाने मयि तां शुद्धां भागवतीं तनुम् । आरब्ध-कर्म-निर्वाणो न्यपतत् पाञ्च-भौतिकः ॥ [भ्प् १.६.२९] हित्वावद्यम् इमं लोकं गन्ता मज्जनताम् असि [भ्प् १.६.२४] इति या तनुः श्री- भगवता दातुं प्रतिज्ञाता, तां भागवतीं भगवद्-अंश-ज्योतिर्-अंश-रूपां शुद्धां प्रकृति-स्पर्श-शून्यां तनुं प्रति श्री-भगवतैव मयि प्रयुज्यमाने नीयमाने आरब्धं यत् कर्म तन्-निर्वाणं समाप्तं यस्य स पाञ्चभौतिको न्यपतद् इति । प्राक्तन-लिङ्ग-शरीर-भङ्गोऽपि लक्षितः । तादृश-भगवन्-निष्ठे प्रारब्ध-कर्म-पर्यन्तम् एव तत्-स्थितेः । इत्थम् एव टीका च - अनेन पार्षद-तनूनाम् अकर्मारब्धत्वं शुद्धत्वं नित्यत्वम् इत्य् आदि सूचितं भवति इत्य् एषा । ॥ १.६ ॥ श्री-नारदः श्री-व्यासम् ॥ ११ ॥
[11] yathaivāha -- prayujyamāne mayi tāṃ śuddhāṃ bhāgavatīṃ tanum | ārabdha-karma-nirvāṇo nyapatat pāñca-bhautikaḥ || [BhP 1.6.29] hitvāvadyam imaṃ lokaṃ gantā majjanatām asi [BhP 1.6.24] iti yā tanuḥ śrī- bhagavatā dātuṃ pratijñātā, tāṃ bhāgavatīṃ bhagavad-aṃśa-jyotir-aṃśa-rūpāṃ śuddhāṃ prakṛti-sparśa-śūnyāṃ tanuṃ prati śrī-bhagavataiva mayi prayujyamāne nīyamāne ārabdhaṃ yat karma tan-nirvāṇaṃ samāptaṃ yasya sa pāñcabhautiko nyapatad iti | prāktana-liṅga-śarīra-bhaṅgo'pi lakṣitaḥ | tādṛśa-bhagavan-niṣṭhe prārabdha-karma-paryantam eva tat-sthiteḥ | ittham eva ṭīkā ca - anena pārṣada-tanūnām akarmārabdhatvaṃ śuddhatvaṃ nityatvam ity ādi sūcitaṃ bhavati ity eṣā | || 1.6 || śrī-nāradaḥ śrī-vyāsam || 11 ||
English translation
English witness · section(s) 10
Anuccheda 10
That directly seeing the Supreme Personality of Godhead in this way is the highest condition of life is affirmed by Prahlada Maharaja in these words of srimad-Bhagavatam (7.9.16):
. . .usattama te 'nghri-mulam prito 'paravga-saranam hvayase kada nu
"O most powerful insurmountable Lord, . . .when will that moment come when You will call me to the shelter of Your lotus feet, which are the ultimate goal for liberation from conditional life?"
There are five kinds of liberation. They are: salokya, sarsti, sarupya, samipya, and sayujya. In salokya liberation one resides in Vaikuntha, the planet where the Supreme Personality of Godhead also resides. In sarsti liberation one possesses opulences like those of the Lord. In sarupya liberation one has a spiritual form like the Lord's. In samipya liberation one is able to stay close to the Lord. In sayujya liberation one some souls enter the Lord's form. To each of these five words (salokya, sarsti, sarupya, samipya, and sayujya) the word "mukti" (liberation may be affixed. In salokya, sarsti, and sarupya liberation one generally sees the Supreme Personality of Godhead within one's heart. In samipya liberation one generally sees the Supreme Personality of Godhead outside one's heart. In sayujya liberation one generally sees the Supreme Personality of Godhead within one's heart. Even though the Supreme Personality of Godhead is personally present before him, in sayujya liberation the individual soul is in a state of trance that is like a dreamless sleep. In that condition the soul cannot see the Supreme Personality of Godhead present before him. The highest state of liberation is described in these words of Chandogya Upanisad (7.25.2):
sa va evam pasyann evam manvana evam vijanann atma-ratir atma-krida atma-mithuna atmanandah. sa svarad bhavati sarvesu lokesu kama-caro bhavati.
"In this way the liberated soul directly sees the Supreme Personality of Godhead, thinks of Him, understands Him, delights in Him, enjoys pastimes with Him, becomes His companion, and enjoys bliss with Him."
By his own will a liberated soul can manifest many different forms. This is described in these words of Chandogya Upanisad (7.26.2):
sa ekadha bhavati, dvidha bhavati, tridha bhavati.
"The liberated soul may manifest one form, two forms, three forms, or more forms than that."
The spiritual world of Vaikuntha is far beyond the touch of the illusory potency maya. This is described in these words of srimad-Bhagavatam (2.9.10):
na yatra maya. . .
"In that personal abode of the Lord, the material modesd of ignroance and passion do not prevail, nor is there any of their influence in goodness. There is no predominance of the influence of time, so what to speak of the illusory external energy? It cannot enter that region. Without discrimination, both the demigods and demons worship the Lord as devotees."
One who enters the spiritual world never returns to the material world. This is described in these words of Vedanta- sutra (4.4.23):
anavrttih sabdat
"By spiritual sound one attains the spiritual world, from which one never returns."
In the Chandogya Upanisad (8.15.1) it is said:
na sa punar avartate
"One who enters the spiritual world never returns to the material world of birth and death."
In srimad-Bhagavatam (7.4.22) the demigods harrassed by Hiranyakasipu pray:
tasyai namo 'stu kasthayai yatratma harir isvarah yad gatva na nivartante santah sannyasino 'malah
"Let us offer our respectful obeisances unto that direction where the Supreme Personality of Godhead is situated, where those purified souls in the renounced order of life go, and from which, having gone, they never return."
In srimad-Bhagavatam (3.25.38) Lord Kapiladeva explains:
na karhicin mat-parah santa-rupe nanksyanti no me 'nimiso ledhi hetih
"My dear mother, devotees who receive such transcendental opulences are never bereft of them. Neither weapons nor the change of time can destroy such opulences."
Bhagavad-gita (8.16) Lord Krsna declares:
a-brahma-bhuvanal lokah punar avartino 'rjuna mam upetya tu kaunteya punar janma na vidyate
"From the highest planet in the material world down to the lowest all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunti, never takes birth again."
In Bhagavad-gita (15.6) Lord Krsna declares:
yad gatva na nivartante tad dhama paramam mama
"That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world."
In Bhagavad-gita (18.62) Lord Krsna declares:
tat-prasadat param santim sthanam prapsyasi sasvatam
"By His grace you will attain transcendental peace and the supreme and eternal abode."
In Padma Purana, Srsti-khanda it is said:
a-brahma-sadanad eva dosah santi mahi-pate ata eva hi necchanti svarga-praptim manisinah
"Even up to Brahmaloka, all the material worlds are filled with a host of faults. That is why, O king, they who are truly wise do not desire to go even to Svargaloka.
a-brahma-sadanad urdhvam tad visnoh paramam padam subhram sanatanam jyotih para-brahmeti tad viduh
"They who are wise know that above Brahmaloka and all the material worlds is the supreme abode of Lord Visnu, an effulgent, glorious, eternal, spiritual abode.
na yatra mudha gacchanti purusa visayatmakah dambha-lobha-bhaya-droha- krodha-mohair abhidrutah
"Fools, hedonists, and persons conquered by pride, greed, fear, hatred, anger, and illusion do not go to that spiritual abode.
nirmama nirahankara nirdvandvah samyatendriyah dhyana-yoga-ratas caiva tatra gacchanti sadhavah
"Only saintly devotees who are free from false ego, false possessiveness, and the duality of material illusion, who control their senses, and who are rapt in spiritual meditation go to that spiritual abode."
In Padma Purana, Srsti-khanda, King Subahu says:
dhyana-yogena devesam yajisye kamala-priyam bhava-pralaya-nirmuktam visnulokam vrajamy aham
"In a trance of meditation I will worship the Supreme Personality of Godhead, who is the master of the demigods and the husband of the goddess of fortune. In this way I will go to the spiritual world of Lord VIsnu, a world that is not destroyed when the material worlds perish."
The pure devotees of the Lord are not even interested in attaining the five kinds of liberation. It is said in srimad- Bhagavatam (9.4.67):
mat-sevaya pratitam te salokyadi-catustayam necchanti sevaya purnah kuto 'nyat kala-viplutam
"My devotees, who are always satisfied to be engaged in My loving service, are not interested even in the four principles of liberation (salokya, sarupya, samipya, and sarsti), although these are automatically achieved by their service. What then is to be said of such perishable happiness as elevation to the higher planetary systems?"
Because everything in the material world will eventually be destroyed by time, and because they have heard that once going to the spiritual world they will never return, the devotees aspire to go to the spiritual abode of the Supreme Lord. They also aspire to join the Supreme Lord in His transcendental pastimes. The devotees' attainment of salokya liberation, where they reside in the same planet as the Lord, is described in these words of Bhavisya Purana, Uttara-khanda:
evam kaunteya kurute yo 'ranya-dvadasim narah sa dehante vimana-stho divya-kanya-samavrtah
"O son of Kunti, a person who resides in this twelve-forest land of Vrndavana, at the time of his death finds himself in a celestial airplane surrounded by glorious gopis.
yati jnati-samayuktah svetadvipam hareh puram yatra loka pita-vastrah
"Accompanied by his relatives, he goes to Lord Krsna's realm of svetadvipa, where the residents are all dressed in yellow garments.
There it is also said:
tisthanti visnu-sannidhye yavad ahuta-samplavam
tasmad etya maha-viryah prthivyam nrpa-pujitah martya-loke kirtimantah sambhavanti narottamah
tato yanti param sthanam moksa-margam sivam sukham yatra gatva na socanti na samsare bhramanti ca
"On this earth are many saintly heroes and many glorious saints worshiped by many kings. These saintly persons stay always near to Lord Visnu. When this material world is destroyed by floods, these saints travel on the path pf liberation. They go to the auspicious and blissful spiritual abode. Going there, they never lament. Going there, they never again wander in this world of birth and death."
In the story of Jaya and Vijaya, where salokya liberation is described, it is seen that the liberated souls are free from the influence of the modes of mnaterial nature. In the same way the devotees aspiring for liberation also are free from the material modes. This Lord Krsna explains in the following words of srimad- Bhagavatam (11.25.26):
sattvikah karako 'sangi. . . . . .nirguno mad-apasrayah
"A worker free from attachment is in the mode of goodness, a worker blinded by desire is in the mode of passion, a worker who forgets right and wrong is in the mode of ignorance, and a worker who takes shelter of Me is always untouched by the modes of material nature."
In final liberation the devotees attain a spiritual nature and form like those of the Supreme Personality of Godhead Himself. This is described in the following words of srimad- Bhagavatam (3.15.14):
vasanti yatra purusah sarve vaikuntha-murtayah ye 'nimitta-nimittena dharmenaradhayan harim
"In the Vaikuntha planets all the residents are similar in form to the Supreme Personality of Godhead. They all engage in devotional service ot the Lord without desires for sense gratification."
Here "nimitta" means "result", and animitta" means "without cause". These two words together mean, "without the desire for material sense gratification". "Dharmena" means "by devotional service to the Supreme Personality of Godhead". Here the word "vaikuntha" means "the Supreme Personality of Godhead". "Vaikuntha-murtayah" means numberless forms of the individual souls who reside in Vaikuntha and who are manifest from tiny fragments of the effulgence of the Supreme Personality of Godhead. There are many liberated souls, each with his own form, and there is one Supreme Personality of Godhead, who has His own form. Still, the liberated souls have forms that are like the form of the Supreme Personality of Godhead. This verse was spoken by the demigod Brahma to the demigods.
Prīti · Sanskrit §12 · English §11
Source[१२] एतां मूर्तिम् उद्दिश्यैवाह यं धर्म-कामार्थ [भ्प् ८.३.१९] इत्य् आदौ रात्य् अपि देहम् अव्ययम् इति । टीका च - देहम् अप्य् अव्ययं राति इत्य् एषा । ॥ ८.६ ॥ श्री-गजेन्द्रः ॥ १२ ॥ (पगे १८)
[12] etāṃ mūrtim uddiśyaivāha yaṃ dharma-kāmārtha [BhP 8.3.19] ity ādau rāty api deham avyayam iti | ṭīkā ca - deham apy avyayaṃ rāti ity eṣā | || 8.6 || śrī-gajendraḥ || 12 || (page 18)
English translation
English witness · section(s) 11
Anuccheda 11
Liberation is also described in these words of srimad- Bhagavatam (1.6.28):
prayujyamane mayi tam suddham bhagavatim tanum arabdha-karma-nirvano nyapatat panca-bhautikah
"Having been awarded a transcendental body befitting an associate of the Personality of Godhead, I quit the body made of five material elements, and thus all acquired fruitive results of work (karma) stopped."
It is again described in these words of the Supreme Personality of Godhead Himself (srimad-Bhagavatam 1.6.23):
hitvavadyam imam lokam ganta maj-janatam asi
"By service of the Absolute Truth, even for a few days, a devotee attains firm and fixed intelligence in Me. Consequently he goes to become My associate in the transcendental world after giving up the present deplorable material worlds."
In srimad-Bhagavatam 1.6.28 the Supreme Personality of Godhead promises to give the devotee a spiritual form like His own. Here "tam bhagavatim" means "a form that is a fragment of the spiritual effulgence of the Supreme Lord", suddham" means "untouched by matter", tanum" means "a form given by the Supreme Personality of Godhead", and "mayi prayujyamane" means attained by me when the results of karma came to an end". This happened when the material body made of five elements fell away (nyapatat panca-bhautikah). Here it is seen that the subtle material body of mind, intelligence, and false ego is also destroyed. Because of his faith in the Supreme Personality of Godhead, the devotee's past karma also comes to an end. In his commentary on this verse srila sridhara Svami explains:
"The bodies of a personal associates of the Supreme Lord are eternal, pure, and free from karma." This verse was spoken by sri Narada to sri Vyasa.