मुक्तौ स्वतत्त्वज्ञानेन मायापगमतो हि सः ।
निवर्तते घनानन्दब्रह्मांशानुभवो भवेत् ॥
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.”
Commentary
sva-tattvasya ātma-svarūpasya jñānena ca muktau satyāṁ māyāyā apagamāt nāśāt sa bhramo nivartate | tataś ca ghanānandaṁ yad brahma, paraṁ brahma bhagavān ity arthaḥ, ukta-pakṣe brahma-bhagavator aikyābhiprāyāt | tasya aṁśa ātma-svarūpaṁ, tasya anubhavo bhaved iti muktau sukhāṁśa-mātrāvāptir iti siddham | yadyapi bhaktā apīdṛśa-svarūpāḥ, tathāpi teṣāṁ bhagavad-bhajanena tac-caraṇābjānubhavād bhakti-sukhāvāptir iti muktebhyo viśeṣo jñeyaḥ |
(Dig-darśinī-ṭīkā)
“That, meaning, the delusion [of saṁsāra mention in the previous verse] ceases on account of the withdrawal, that is, the disappearance, of māyā when mukti occurs as a result of knowledge of the essential nature (tattva) of the self, that is, [knowledge] of the constitution (svarūpa) of the self (ātmā). Furthermore, the Brahman [mentioned in this verse] which is constituted of condensed bliss is Parabrahman, meaning, Bhagavān, because of the intention in the viewpoint being stated of the oneness between Brahman and Bhagavān. Experience of a part (aṁśa) of that [i.e., of Parabrahman], meaning, [experience only] of the constitution (svarūpa) of the self (ātmā) shall occur. Thus, it is established that in mukti [i.e., in the experience of mukti alone] there is attainment only of a part (aṁśa) of bliss [i.e., there is no experience of the condensed bliss of Parabrahman unless the jīva who becomes liberated has bhakti for Parabrahman]. Although bhaktas too are of such nature [i.e., are by nature aṁśas of Parabrahman], still their attainment of the bliss of bhakti as a result of experience of his [i.e., Parabrahman’s, meaning, Bhagavān’s] lotus feet by means of worship (bhajana) of Bhagavān occurs [i.e., bhaktas experience the condensed bliss of Parabrahman, unlike non-bhaktas who ultimately experience only the non-condensed bliss said to exist inherently in the self, that is, a part (aṁśa) of Parabrahman]. Thus, a distinction from muktas is to be understood [i.e., thus bhaktas attain a form of bliss that is superior to that attained by muktas in general who do not have bhakti].”