eka-deśa-sthitasyāgner jyotsnā vistāriṇī yathā | parasya brahmaṇaḥ śaktis tathedam akhilaṁ jagat || iti śrī-parāśaroktyā | tathā—‘brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca’ iti śrī-bhagavad-gītādi-vacanena ca ghana-maṇḍala-candra-tejo-ghana-maṇḍala-sūrya-sthānīyasya bhagavac-caraṇāravinda-dvandasya sac-cid-ānanda-ghanasya bhakti-dvārānubhavena sukhaṁ ghanaṁ syād eva | sarva-vyāpi-jyotsnā-tejaḥ-sthānīyasya jīva-svarūpa-bhūtasya jagan-mayasya sac-cid-ānanda-brahmaṇo’nubhavena sukham api tad-anurūpaṁ svalpam eva syāt, na ca māyikaṁ prapañca-jātam idaṁ jyotsnā-sthānīyam iti vācyam | yathā candra-sūryayor jyotsnā-tejaḥ-paramāṇavaḥ prakāśakatvādi-tat-tad-guṇa-yogāt tat-tad-aṁśās tathā jagataḥ sac-cid-ānandatvādy-abhāvena para-brahmaṇo’ṁśatvāsambhavāt śakti-śabda-prayogāc ceti dik |
(Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.2.180)
“As per the statement of Śrī Parāśara [in VP 1.22.54], ‘As the light of a fire situated in one place is spread out [all around], so the śakti of the Supreme Brahman is [spread out] throughout this entire universe,’ and the statement [of Bhagavān Śrī Kṛṣṇa] in Śrī Bhagavad-gītā [14.27], ‘Since I am the basis of Brahman, of the imperishable nectar, of the eternal dharma, and of the bliss of the one-pointed,’ the bliss (sukham) [felt by the jīva] as a result of experience by means of bhakti to the two lotus feet of Bhagavān, which are constituted of condensed eternal being, consciousness, and bliss and comparable to the condensed orb of the moon and the illuminating condensed orb of the sun, shall verily be condensed [i.e., intense], whereas the bliss as a result of experience of [the aspect of] brahman constituted of [non-condensed] eternal being, consciousness, and bliss, constitutive of the world (jaganmaya), existent as the nature (svarūpa) of a jīva, and comparable to all-pervading light [rather than to the condensed luminous orb of the sun or the moon itself], shall verily be meager in accord with that [i.e., in accord with how it is of less condensed nature, just as a perception of diffused light is far less intense than a perception of the sun or moon directly]. And it is not that this [world] which is māyika and generated by [mere] appearance (prapañca) should be said to be comparable to light [as brahman, i.e., the jīva, has just been compared] because of the impossibility of the world’s being a part (aṁśa) of Parabrahman [as brahman, i.e., the jīva, is] on account of the non-existence of [its, i.e., the world’s] being constituted of eternal being, consciousness, and bliss, and so forth, and because of the usage of the word śakti [to describe it, rather than the world ‘part’ (aṁśa)], just as the minute particles of the light of the moon and the sun are parts thereof respectively [i.e., are parts of the moon and the sun] because of the presence of various qualities beginning with being illuminating [i.e., because they share the same qualities as the wholes of which they are said to be parts, unlike the material world, which does not share the same qualities as the whole, viz., Parabrahman, that it is said to be a śakti, but not a ‘part’ (aṁśa), of]. This is the direction.”
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