Sūkti Sudhākara

sarvato bṛhattamatvād brahmeti yad viduḥ

sarvato bṛhattamatvād brahmeti yad viduḥ, tat khalu paramasya puṁso bhagavataḥ padam eva, nirvikalpatayā sākṣātkṛteḥ prāthamikatvāt, brahmaṇaś ca bhagavata eva nirvikalpa-sattā-rūpatvāt, vicitra-rūpādi-vikalpa-viśeṣa-viśiṣṭasya bhagavatas tu sākṣātkṛtes tad-anantarajatvāt, tadīya-svarūpa-bhūtaṁ tad brahma tat-sākṣātkārāspadaṁ bhavatīty arthaḥ |
(Bhagavat Sandarbha: 7)

“That which is known as Brahman because of [its] being the greatest of all is an aspect of the Supreme Person, Bhagavān, (1) because of direct perception (sākṣātkṛti) [of it] being initially occurrent [i.e., occurrent before that of Bhagavān] on account of [that perception’s] being indeterminate (nirvikalpa), (2) because of Brahman’s also being Bhagavān’s form of indeterminate being, and (3) because of direct perception (sākṣātkṛti) of Bhagavān, who is qualified by determinate specifics such as a wonderful form, being occurrent after that [i.e., after indeterminate perception of Brahman]. Brahman, being constituted of his [i.e., Bhagavān’s] nature, is thus the basis of direct perception (sākṣātkṛti) of him [i.e., Bhagavān, meaning, Brahman and Bhagavān are one and the same entity, the former being an indeterminate perception of that entity, and the latter being a determinate perception of that entity].”

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atha kasmād ucyate brahma bṛṁhati bṛṁhayati ca

atha kasmād ucyate brahma bṛṁhati bṛṁhayati ca |
(Atharva-śikhā Upaniṣad: 3.5; cited in Bhagavat Sandarbha: 6)

“Now, wherefore is this called Brahman? [Because] It nourishes and causes nourishment [in others, alt., expands and causes expansion in others].”

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yogyatā-vaiśiṣṭyenāvirbhāva-vaiśiṣṭyaṁ

yogyatā-vaiśiṣṭyenāvirbhāva-vaiśiṣṭyaṁ … |
(Bhagavat Sandarbha: 6)

“The specificity of the manifestation [of the Absolute Reality] occurs in accord with the specificity of the fitness [of a sādhaka to experience the Absolute Reality in a specific way].”

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bhagavad-rūpa-pūrṇāvirbhāvaṁ tat tattvaṁ

bhagavad-rūpa-pūrṇāvirbhāvaṁ tat tattvaṁ … jīvādi-niyantṛtvena sphurad vā pratipādyamānaṁ vā paramātmeti śabdyata iti |
(Bhagavat Sandarbha: 3)

“When the [Absolute] Reality in its complete manifestation in the form of Bhagavān manifests, or is to be defined, as the regulator of jīvas and so forth [i.e., of all aspects of saṁsāra], it is known as Paramātmā.”

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tad ekaṁ tattvaṁ svarūpa-bhūtayaiva śaktyā kam api viśeṣaṁ

tad ekaṁ tattvaṁ svarūpa-bhūtayaiva śaktyā kam api viśeṣaṁ dhartuṁ parāsām api śaktīnāṁ mūlāśraya-rūpaṁ, tad-anubhāvānanda-sandohāntarbhāvita-tādṛśa-brahmānandānāṁ bhāgavata-paramahaṁsānāṁ tathānubhavaika-sādhakatama-tadīya-svarūpānanda-śakti-viśeṣātmaka-bhakti-bhāviteṣv antar-bahir apīndriyeṣu parisphurad vā, tadvad vivikta-tādṛśa-śakti-śaktimattā-bhedena pratipādyamānaṁ vā bhagavān iti śabdyate | … evaṁ cānanda-mātraṁ viśeṣyaṁ, samastāḥ śaktayo viśeṣaṇāni, viśiṣṭo bhagavān ity āyātam | tathā caivaṁ vaiśiṣṭye prāpte pūrṇāvirbhāvatvenākhaṇḍa-tattva-rūpo’sau bhagavān | brahma tu sphuṭam aprakaṭita-vaiśiṣṭyākāratvena tasyaivāsamyag āvirbhāva ity āyātam |
(Bhagavat Sandarbha: 2–3)

“When the one [Absolute] Reality, which is by nature the fundamental shelter of [all] other śaktis, to manifest some type of [wonderful] specificity solely by means of its own inherent śakti, fully manifests to the internal and external senses of devoted transcendentalists (bhāgavata-paramahaṁsas), subsumed in whose [experience of an] abundance of bliss from experience thereof [i.e., of the Absolute Reality so manifest with specificity] is such [experience of the] bliss of Brahman, [and whose internal and external senses are] imbued with bhakti [which is] constituted of a specific inherent śakti of bliss thereof [i.e., of that Absolute Reality] that is singularly most effectual of such experience [of that Absolute Reality’s manifest specificity], or, when it as such is to be defined with discrimination between the distinction of [its] being [both] śakti and the possessor of śakti (śaktimat), it is known as Bhagavān. … In this way, furthermore, it is understood that bliss alone is the qualificand (viśeṣya), all śaktis are [its] qualifiers (viśeṣaṇas), and Bhagavān is the qualified entity (viśiṣṭa). Furthermore, when possessed of such specificity (vaiśiṣṭya), that undivided [Absolute] Reality is Bhagavān on account of being the complete manifestation [thereof], whereas Brahman, evidently, is an incomplete manifestation thereof on account of [its] being an appearance devoid of manifest specificity. This is understood.”

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tad ekam evākhaṇḍānanda-svarūpaṁ tattvaṁ thūtkṛta-pārameṣṭhyādikānanda-samudayānāṁ

tad ekam evākhaṇḍānanda-svarūpaṁ tattvaṁ thūtkṛta-pārameṣṭhyādikānanda-samudayānāṁ paramahaṁsānāṁ sādhana-vaśāt tādātmyam āpanne, satyām api tadīya-svarūpa-śakti-vaicitryāṁ tad-grahaṇāsāmarthye cetasi yathā sāmānyato lakṣitaṁ, tathaiva sphurad vā, tadvad evāvivikta-śakti-śaktimattā-bhedatayā pratipādyamānaṁ vā brahmeti śabdyate |
(Bhagavat Sandarbha: 2)

“When transcendentalists (paramahaṁsas) who have spat on the bliss of supremacy and so forth [i.e., all varieties of so-called happiness that exist throughout saṁsāra, including even that of Lord Brahmā, who holds the supreme position within the fourteen worlds] attain as a result of sādhana a state of identity (tādātmya) [i.e., a qualified degree of oneness based on cognitive self-identification] with the one [Absolute] Reality which is undivided and of the nature of bliss, or, when it [i.e., that Absolute Reality] manifests exactly as it is generally regarded [by them] in their minds that are unable to perceive the variegation of its inherent (svarūpa) śakti [i.e., when it manifests without any sort of specificity as non-differentiated consciousness apparently equivalent in nature to the self (ātmā) in response to their being cognitively fixed in a state of self-identification with that Absolute Reality as non-differentiated consciousness], or when it as such is to be defined without discrimination between its possessing the division of being [both] śakti and the possessor of śakti (śaktimat), it is known as Brahman.”

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antar-bhinna-padatve’py eka-nāmatvena yojanaṁ samāsaḥ

antar-bhinna-padatve’py eka-nāmatvena yojanaṁ samāsaḥ | sa ca paraspara-sambandhārthānāṁ sv-ādy-antānām |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 1273; Hari-nāmāmṛta-vyākaraṇa: 1682–3)

“Although possessed of separate words (padas) internally, a joining [of two or more words] into one nāma is [called] compounding (samāsa). It [i.e., compounding], furthermore, is [only] for those [padas (words)] the meaning of which have a relationship with one another and which [typically] end in the svādis [i.e., the suffixes (viṣṇubhaktis) su and so on, meaning, words that are already declined].”

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yasmin sat-karṇa-pīyuṣe yaśas-tīrtha-vare sakṛt

yasmin sat-karṇa-pīyuṣe yaśas-tīrtha-vare sakṛt |
śrotrāñjalir upaspṛśya dhunute karma-vāsanām ||
(Śrīmad Bhāgavatam: 9.24.62)

“One who with the cupped hands of the ears once sips the nectar for the ears of sādhus, the excellent tīrtha [i.e., sacred water] of his [i.e., Bhagavān’s] glory, dispels [i.e., purifies oneself of] [all] inclinations (vāsanās) for karma.”

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duṣitān bahu-doṣeṇa sukhābhāsena bhūṣitān

duṣitān bahu-doṣeṇa sukhābhāsena bhūṣitān |
māyāmayān mano-rājya-svapna-dṛṣṭārtha-saṁmitān ||
(Bṛhad Bhāgavatāmṛta: 2.3.10)

“[Gopa Kumāra on his way to Siddhaloka: I saw these fourteen lokas of the material universe] Tainted by numerous faults, ornamented by a shadow of happiness [i.e., not by ultimate (paramārtha) happiness], made of māyā, and similar to objects seen in a fantasy or dream.”

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