tad evaṁ tasya raśmi-paramāṇu-sthānīyāṁśatve siddhe tadvat sarvasyām api daśāyāṁ kartṛtva-bhoktṛtvādi-svarūpa-dharmā api sidhyanti | tadvad eva ca parameśvara-śakty-anugraheṇaiva te kārya-kṣamā bhavanti | tatra teṣāṁ prakṛti-vikāra-maya-kartṛtvādikaṁ tadīya-māyā-śakti-mayānugraheṇa | ata eva tat-sambandhāt teṣāṁ saṁsāraḥ | svānubhava-brahmānubhava-bhagavad-anubhava-kartṛtvādikaṁ tu tadīya-svarūpa-śakty-anugraheṇa | ‘yatra tv asya sarvam ātmaivābhūt tat kena kaṁ paśyet’ iti śrutiś ca tat-svarūpa-śaktiṁ vinā tad-darśanāsāmārthyaṁ dyotayati ‘yam evaiṣa vṛṇute tena labhyaḥ’ ity ādi śruteḥ | ata eva svarūpa-śakti-sambandhān māyāntardhāne teṣāṁ saṁsāra-nāśaḥ |
(Prīti Sandarbha: 5)
“Thus, in this way, with the establishment of [the jīva’s] being a part (aṁśa) of it [i.e., of the Supreme Entity] comparable to a particle in a ray [of the sun], the inherent characteristics (svarūpa-dharmas) of doership (kartṛtva), perceivership (bhokṛtva), and so forth [i.e., and knowership (jñātṛtva)] too are similarly established [to exist in the jīva] even in all states [i.e., even in the states of being conditioned (baddha), being liberated while living (jīvan-mukta), and liberated completely (mukta)]. Similarly also, these are capable of functioning [to the very limited extent that the jīva’s minute nature allows] only by the favor of Parameśvara’s śakti. In that regard, their [i.e., jīvas’] doership (kartṛtva) and so forth [i.e., perceivership (bhoktṛtva), and knowership (jñātṛtva)] based on transformations prakṛti exist by the favor of his [i.e., Parameśvara’s] māyā potency. Thus, their saṁsāra [i.e., condition of transmigrating throughout material existence] occurs because of [their] relation with that [i.e., māyā], whereas [their] doership (kartṛtva) and so forth in the form of experience of self (svānubhava), experience of Brahman (Brahmānubhava), and experience of Bhagavān (Bhagavad-anubhava) exist by the favor of his [i.e., Parameśvara’s] inherent potency (svarūpa-śakti). Also, the Śruti [i.e., the statement in BAU 2.4.14], ‘When everything has become [i.e., is perceived to be] only the Self (Ātmā) for him [i.e., for a realized person], then who shall see what by what means?’ illuminates the inability of seeing him [i.e., Parameśvara] without [the favor of] his inherent potency (svarūpa-śakti) because of the Śruti [i.e., the statement in Kaṭha Upaniṣad 1.2.23], ‘He is attainable only by one whom he chooses.‘ Therefore, the termination of their [i.e., jīvas’] saṁsāra occurs upon the withdrawal of māyā because of a relation with the inherent potency (svarūpa-śakti) [of Parameśvara].”
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