सुखरूपं सुखाधारः शर्कारपिण्डवन्मतम् ।
श्रीकृष्णचरणद्वन्द्वं सुखं ब्रह्म तु केवलम् ॥
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].”
Commentary
tad eva vivṛṇoti—sukheti | śrī-kṛṣṇasya caraṇa-dvandvaṁ sukha-rūpam sukha-svarūpaṁ sukhasya ādhāra āśrayaś ca mataṁ tattva-vidbhiḥ, tad-ghana-rūpatvāt | tatra yukto dṛṣṭāntaḥ—yathā śarkarā-piṇḍaṁ śarkarā-rūpaṁ śarkarāyā ādhāraś ca piṇḍa-rūpatvāt, tatheti | brahma tu kevalaṁ sukham eva, na tu tad-ādhāraḥ, tathā sati bheda-prasakteḥ | bhagavati samudra-koṭi-koṭi-gambhīre paramāścarya-mahimavati bhedābhedādi-rūpa-vicitra-virodha-pravāhāḥ praviśantīty ādāv evoktam asti |
(Dig-darśinī-ṭīkā)
“The speaker describes this specifically: sukha … [i.e., he speaks this verse, viz., BB 2.2.181]. Śrī Kṛṣṇa’s two feet are considered ‘forms of bliss’ (sukha-rūpaṁ), that is, to be of the nature (svarūpa) of bliss, and [to be] a ‘substratum’ (ādhāra) of bliss by those who know [their] essential nature (tattva) on account of [Śrī Kṛṣṇa’s feet] being condensed forms of that [i.e., of bliss]. In this regard, there is an appropriate illustration: as a ‘a lump of sugar’ (śarkāra-piṇḍa) is a form [made] of sugar and also a substratum of sugar on account of having the form of a lump, so … [Śrī Kṛṣṇa’s two feet are considered both forms of bliss and a substratum of bliss]. Brahman, on the contrary, is only bliss alone, and not, rather, a substratum of that [i.e., of bliss] because of the occurrence of a distinction (bheda) if that were so [i.e., if Brahman were also a substratum of bliss, since Brahman is known to be free from any distinctions]. The currents of surprising [alt., variegated, or, charming] (vicitra) contradictions in the form of non-distinction cum distinction (bhedābheda) and so forth enter into [i.e., are easily accommodated within] Bhagavān, who is deep like crores and crores of oceans and possessed of paramount, astonishing greatness. This has been stated from the very beginning [of all the discussion regarding Bhagavān, his śaktis, and so forth].”