अस्यान्यत्रात्मपर्यन्ते स्यात्सर्वत्रैव मूढता ।
कृष्णस्फूर्तिविशेषस्तु न कदाप्यत्र लीयते ॥
asyānyatrātma-paryante syāt sarvatraiva mūḍhatā |
kṛṣṇa-sphūrti-viśeṣas tu na kadāpy atra līyate ||
(Bhakti-rasāmṛta-sindhu: 2.4.98)
“One’s [i.e., one who has entered the state of moha’s] stupor in regard to everything otherwise, including one’s self [i.e., body] can occur, but herein [i.e., in this state of moha, that is, stupor of the mind (hṛn-mūḍhatā), as defined previously in BRS 2.4.82] a particular manifestation (sphūrti) of Kṛṣṇa is never withdrawn.”
Commentary
asya prāpta-mohasya bhagavad-bhaktasya kṛṣṇa-sphūrti-viśeṣas tv iti | svāśrayaṁ taṁ vinā bhāvānām anavasthiteḥ | tathā coktaṁ—“tat-smāritānanta-hṛtākhilendriyaḥ” iti | kintu bahir-vṛtti-lopa-prādhānyena pralayaḥ, mohas tv antar-vṛtti-lopa-prādhānyena jñeyaḥ | ata eva moho hṛn-mūḍhatety atra hṛc-chabdo dattaḥ | muh vaicittye iti dhātu-balād eva tad-arthatā-siddheḥ |
(Durgama-saṅgamanī-ṭīkā; Bhakti-sāra-pradarśinī-ṭīkā)
“‘But a particular manifestation (sphūrti) of Kṛṣṇa to one, that is, to a bhakta of Bhagavān who has attained [the state of] moha, is [stated] because of the non-abidance of bhāvas without [relation to] him [i.e., Kṛṣṇa], their own shelter. Thus, furthermore, it is said [in SB 10.12.44 (and BRS 2.4.93) of Śukadeva Gosvāmī], ‘He all of whose senses were captivated by Ananta upon being reminded [of him] by that [question of Mahārāja Parīkṣit].’ However, fainting (pralaya) is to be understood as predominately a loss of external functions (vṛttis) [of the senses], whereas stupor (moha) [is to be understood] as predominately a loss of internal functions (vṛttis) [of the senses]. Therefore, the word hṛt (mind) was given here [i.e., in the definition of moha in BRS 2.4.82], ‘Stupor of the mind is [called] moha,’ since establishment of this sense is based on the strength of the root (dhātu) muh in the sense of aberration of the mind (vaicittya).”