आत्ममायामृते राजन् परस्यानुभवात्मनः ।
न घटेतार्थसम्बन्धः स्वप्नद्रष्टुरिवाञ्जसा ॥
ātma-māyām ṛte rājan parasyānubhavātmanaḥ |
na ghaṭetārtha-sambandhaḥ svapna-draṣṭur ivāñjasā ||
(Śrīmad Bhāgavatam: 2.9.1)
[Śukadeva to Parīkṣit:] “Without the māyā of the Self, O King, a relationship of that which is distinct [from material objects] and constituted of consciousness with [material] objects does not actually occur, as [no relationship] of the seer of a dream [with objects in a dream actually occurs].”
Commentary
tatra yat tāvad uktaṁ ‘yad adhātumataḥ’ ity anena jīvasya kathaṁ deha-sambandha iti tatrottaram āha | ātmano harer māyām antareṇānubhava-rūpasyātmanor arthena dṛśyena dehādinā sambandho’ñjasā tattvato na ghaṭeta | atra hetuḥ—parasyeti | svapna-draṣṭur yathā svapna-deha-sambandho na ghaṭate tadvat |
(Bhāvārtha-dīpikā)
“In this regard, it was stated specifically yad adhātumataḥ [in Śrīmad Bhāgavatam 2.8.7], whereby [it was asked], ‘How does the jīva have a relationship with the body?’ Thus, he [i.e., Śukadeva Gosvāmī] states the answer to this [aforesaid question]. A relationship of the self (ātmā), the form of which is consciousness, with [material] objects (artha), that is, the body and other visible things, does not actually occur without the māyā of the Self (Ātmā), that is, of Hari. The cause in this regard is [indicated by the word] ‘distinct’ (parasya) [i.e., the jīva can have no relationship with the material body and so forth because it is distinct in nature from them]. As a relationship of a seer of a dream with a dream body does not occur, so [too the jīva has no relationship with the physical body].”
yat pṛṣṭaṁ ‘yad adhātumataḥ’ ity anena jīvasya deha-sambandho nirhetukaḥ sa-hetuko vā? tatrottaram āha | ātmano harer māyām anādy-avidyā-śaktim antareṇa arthair dehendriyādibhiḥ sambandho jīvasya na ghaṭate | yathā svapna-draṣṭur ajñānam ṛte svāpnika-deha-sambandho na ghaṭate | yato’nubhavātmano jñāna-mayasya, tathā dehādibhyaḥ parasya māyayā tv acintya-śaktyā durghaṭanāpaṭīyasyā, deha-sambandho ghaṭata ity arthaḥ |
(Sārārtha-darśinī-ṭīkā)
“He [i.e., Śukadeva Gosvāmī] states the answer in regard to that which was asked by means of yad adhātumataḥ [i.e., Śrīmad Bhāgavatam 2.8.7], ‘Is the jīva’s relationship with the body causeless or possessed of a cause?’ A relationship of the jīva with [material] objects, that is, the body, senses, and so forth, does not actually occur without māyā, that is, the potency of beginningless ignorance (anādi-avidyā-śakti), of the Self (Ātmā), that is, of Hari, just as a relationship of the seer of a dream with a dream body does not occur without ignorance, since a relationship of that which is constituted of consciousness (anubhavātmanaḥ), meaning, awareness, and distinct (parasya) from the body and so forth, occurs only by means of māyā, meaning, the inconceivable potency adept at [causing that which is otherwise] the impossible. This is the meaning.”