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].”
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.”
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].”
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.”
tās tu tasya vilāsāṁs tān gāyantyo viviśur vrajam |
dinam ārebhire netuṁ dhyāyantyas tasya saṅgamam ||
(Bṛhad Bhāgavatāmṛta: 2.6.190)
“They [i.e., the gopīs], however, singing of those pastimes of his, entered Vraja and began to spend the day meditating on his companionship.”
śrī-gopyas tv anugacchantyo bāṣpa-samruddha-kaṇṭhikāḥ |
gānāśaktāḥ skhalat-pādā aśru-dhārāsta-dṛṣṭayaḥ ||
kartuṁ vaktuṁ ca tāḥ kiñcid aśaktā lajjayā bhiyā |
mahāśokārṇave magnās tat-pratikāraṇe’kṣamāḥ ||
(Bṛhad Bhāgavatāmṛta: 2.6.178–179)
“They—
The blessed gopīs—
However,
Following [him] further,
Their throats choked by weeping,
Unable to sing,
Their feet stumbling,
Their eyes obscured by streams of tears,
Unable to do or even say anything
Because of their shyness and fear,
Became submerged in an ocean of great sorrow
And unable to alleviate it.”
sā carvāṇodyad-aruṇādhara-cāru-jihvā-
gaṇḍu-sthalānana-saroja-vilāsa-bhaṅgī |
bhrū-cāpa-locana-saroruha-nartana-śrī-
vidyotitā na vacasā manasāpi gamyā ||
(Bṛhad Bhāgavatāmṛta: 2.6.125)
“That [extraordinarily astonishing] expression of play
In his cheeks, charming tongue, and dawn-red lips
Emerging on his lotus face as he chews,
Illumined by the beauty of the dancing
Of the lotuses of his eyes
And the bows of his brows,
Is not graspable by speech or even the mind.”
tat-saundaryaṁ sā ca lāvaṇya-lakṣmīs
tan-mādhuryaṁ tasya kiṁ varṇitaṁ syāt |
dravyair yogyā laukikair nopamā syāt
kiṁ vānyena dvārakendreṇa nāpi ||
kṛṣṇo yathā nāgara-śekharāgryo
rādhā tathā nāgarikā-varāgryā |
rādhā yathā nāgarikā-varāgryā
kṛṣṇo tathā nāgara-śekharāgryaḥ ||
(Bṛhad Bhāgavatāmṛta: 2.6.110–111)
“Can that beauty, that wealth of loveliness, or that sweetness of his [i.e., Kṛṣṇa’s] be described? Neither with worldly objects, nor with others [i.e., Nārāyaṇa of Vaikuṇṭha, or Rāma of Ayodhyā], nor even the Lord of Dvārakā shall any comparison [thereof] be appropriate. [There is only one appropriate object of comparison:] As Kṛṣṇa is the foremost of cultured lovers, so Rādhā is the foremost of cultured ladyloves, and as Rādhā is the foremost of cultured ladyloves, so Kṛṣṇa is the foremost of cultured lovers.”
bhaktā bhagavato ye tu sakāmāḥ svecchayākhilān |
bhuñjānāḥ sukha-bhogāṁs te viśuddhā yānti tat-padam ||
vaikuṇṭhaṁ durlabhaṁ muktaiḥ sāndrānanda-cid-ātmakam |
niṣkāmā ye tu tad-bhaktā labhante sadya eva tat ||
(Bṛhad Bhāgavatāmṛta: 2.1.13–14)
“Those desirous (sakāma) bhaktas of Bhagavān, however, who remain pure [even] while partaking by their own wish of all pleasant objects of experience, [eventually] attain his abode. Bhaktas of his who are desireless (niṣkāma), however, quickly attain that [abode,] Vaikuṇtha, constituted of intense bliss and consciousness, [which is] difficult to attain [even] for muktas.”
tadīya-nāmehita-gāna-tatparā
vicitra-veśāmbara-kānti-bhūṣitāḥ |
ramātisaubhagya-mada-prahārikā
javena kṛṣṇā-taṭam āśrayanta tāḥ ||
(Bṛhad Bhāgavatāmṛta: 2.6.53)
“Absorbed in singing his names and of his acts,
Adorned with extraordinary ornaments, garments, and embellishments,
And demolishing Ramā’s pride in her great beauty,
They swiftly converged on the bank of the Yamunā.”
