Sūkti Sudhākara – Page 22

sadā vaijātyam āptānāṁ jīvānām api tattvataḥ

sadā vaijātyam āptānāṁ jīvānām api tattvataḥ |
aṁśatvenāpy abhinnatvād vijātīya-bhidā mṛtā ||
(Bṛhad Bhāgavatāmṛta: 2.2.195)

“Because of even the jīvas who are eternally possessed of categorical distinctiveness (vaijātya) [in relation to Parabrahman] being [nevertheless] non-distinct [from Parabrahman] by virtue of [their] also being a part (aṁśa) [of Parabrahman] in essential nature (tattvataḥ), an interclass distinction (vijātīya-bhidā) [in regard to Parabrahman] is quashed.”

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paramātmā parabrahma sa eva parameśvaraḥ

paramātmā parabrahma sa eva parameśvaraḥ |
ity evam eṣām aikyena sajātīya-bhidā hatā ||
(Bṛhad Bhāgavatāmṛta: 2.2.194)

“He specifically, Paramātmā, is Parabrahman and is the Supreme Īśvara. Thus, in this way, because of their oneness, an intraclass distinction (sajātīya-bhidā) is negated.”

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na tasya kāryaṁ karaṇaṁ ca vidyate

na tasya kāryaṁ karaṇaṁ ca vidyate
na tat-samaś cābhyadhikaś ca dṛśyate |
parāsya śaktir vividhaiva śrūyate
svābhāvikī jñāna-bala-kriyā ca ||
(Śvetāśvatara Upaniṣad: 6.8; cited in Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.2.179; Bhagavat Sandarbha: 16)

“He [i.e., the Supreme Īśvara] has no effect [i.e., material body] or means [i.e., material senses], and nothing equal to him or superior is visible [i.e., existent]. His parā [i.e., superior] śakti is heard to be verily variegated, inherent (svābhāvikī) [in him], and constituted of [divisions known as] consciousness, strength, and action.”

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muktau sva-tattva-jñānena māyāpagamato hi saḥ

muktau sva-tattva-jñānena māyāpagamato hi saḥ |
nivartate ghanānanda-brahmāṁśānubhavo bhavet ||
(Bṛhad Bhāgavatāmṛta: 2.2.188)

“That [i.e., the delusion of saṁsāra] ceases on account of the withdrawal of māyā in [i.e., upon the attainment of] mukti by means of knowledge of the essential nature (tattva) of the self, and [then for a jīva who thus becomes liberated] the experience of [only] a part (aṁśa) of the condensed bliss of Brahman shall occur.”

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sac-cid-ānanda-rūpānāṁ jīvānāṁ kṛṣṇa-māyayā

sac-cid-ānanda-rūpānāṁ jīvānāṁ kṛṣṇa-māyayā |
anādy-avidyayā tattva-vismṛtyā saṁsṛtir bhramaḥ ||
(Bṛhad Bhāgavatāmṛta: 2.2.187)

“The transmigration (saṁsṛti) [i.e., saṁsāra]—the delusion—of the jīvas, who are eternal being, consciousness, and bliss in constitution, occurs because of oblivion in regard to [their own] essential nature (tattva) because of beginningless ignorance (anādi-avidyā) by means of Kṛṣṇa’s māyā.”

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atas tasmād abhinnās te bhinnā api satāṁ matāḥ

atas tasmād abhinnās te bhinnā api satāṁ matāḥ |
muktau satyam api prāyo bhedas tiṣṭhed ato hi saḥ ||
(Bṛhad Bhāgavatāmṛta: 2.2.186)

“Therefore, they [i.e., the jīvas] are considered by the sat non-distinct from him and also distinct [from him], and therefore even when mukti occurs, that distinction shall certainly remain in most cases.”

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anādi-siddhayā śaktyā cid-vilāsa-svarūpayā

anādi-siddhayā śaktyā cid-vilāsa-svarūpayā |
mahāyogākhyayā tasya sadā te bheditās tataḥ ||
(Bṛhad Bhāgavatāmṛta: 2.2.185)

“They [i.e., the jīvas] are eternally distinguished from him [i.e., Parabrahman] by means of his beginninglessly existent śakti by the name of mahāyoga the nature of which is a manifestation of consciousness.”

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nitya-siddhās tato jīvā bhinnā eva yathā raveḥ

nitya-siddhās tato jīvā bhinnā eva yathā raveḥ |
aṁśavo visphuliṅgāś ca vahner bhaṅgāś ca vāridheḥ ||
(Bṛhad Bhāgavatāmṛta: 2.2.184)

“The jīvas are certainly eternally existent (nitya-siddha) as distinct from him [i.e., Parabrahman] like the [light-] particles of the sun, sparks of a fire, and waves of the ocean [i.e., just as these are distinct from their sources].”

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jīva-svarūpaṁ yad vastu paraṁ brahma tad eva cet

jīva-svarūpaṁ yad vastu paraṁ brahma tad eva cet |
tad eva sac-cid-ānanda-ghanaṁ śrī-bhagavāṁś ca tat ||
tathāpi jīva-tattvāni tasyāṁsā eva san-matāḥ |
ghana-tejaḥ-samūhasya tejo-jālaṁ yathā raveḥ ||
(Bṛhad Bhāgavatāmṛta: 2.2.182–183)

“‘The existent (vastu) the essential nature (svarūpa) of which is [called] the jīva—if that specifically were [considered] Parabrahman, [then] that specifically would be constituted of condensed eternal being, consciousness, and bliss, and would be Śrī Bhagavān [himself].’ Still, the essential nature (tattva) of the jīvas would be considered by the sat only his [i.e., Parabrahman’s] parts (aṁśas) like the multiplicity of the light [i.e., the light particles] of the sun, which is an aggregate of condensed light.”

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sukha-rūpaṁ sukhādhāraḥ śarkāra-piṇḍavan matam

sukha-rūpaṁ sukhādhāraḥ śarkāra-piṇḍavan matam |
śrī-kṛṣṇa-caraṇa-dvandvaṁ sukhaṁ brahma tu kevalam ||
(Bṛhad Bhāgavatāmṛta: 2.2.181)

“Śrī Kṛṣṇa’s two feet are considered forms of bliss and a substratum of bliss like a lump of sugar [which is both a form of sweetness and a substratum of sweetness] whereas Brahman is only bliss [i.e., it is not also a substratum of bliss].”

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