तदेवं तद्धाम्नामुपर्यधः प्रकाशमात्रत्वेनोभयविधत्वं प्रसक्तम् । वस्तुतस्तु श्रीभगवन्नित्याधिष्ठानत्वेन तच्छ्रीविग्रहवदुभयत्र प्रकाशाविरोधात्, समानगुणनामरूपत्वेनाम्नातत्वात्, लाघवाच्च, एकविधत्वमेव मन्तव्यम् ।
tad evaṁ tad-dhāmnām upary-adhaḥ prakāśa-mātratvenobhaya-vidhatvaṁ prasaktam | vastutas tu śrī-bhagavan-nityādhiṣṭhānatvena tac-chrī-vigrahavad ubhayatra prakāśāvirodhāt, samāna-guṇa-nāma-rūpatvenāmnātatvāt, lāghavāc ca, eka-vidhatvam eva mantavyam |
(Kṛṣṇa Sandarbha 106.8)
“ln this way, only because of his [i.e., Bhagavān’s] dhāmas being manifest above and below [i.e., in Vaikuṇṭha and in the midst of prakṛti] are they described as being of both types [i.e., as being of two different varieties and not simply one]. In reality, however, as these dhāmas are Śrī Bhagavān’s eternal residence [i.e., his invariable locus of being], they are to be understood as being of only one type (1) because like his divine form there is no contradiction in their being manifest in both places [i.e., simultaneously above in Vaikunṭha and below in the midst of prakṛti], (2) because they are said to have the same qualities, names, and forms, and (3) because of conciseness [in conception].”
Commentary
Bhagavān’s dhāma is one. It is simultaneously manifest above in Paravyoma and below throughout the innumerable brahmāṇḍas. How can the same dhāma be simultaneously manifest in both places? As Bhagavān’s divine form is one and all pervading, and can manifest itself simultaneously in numerous places, so too can his dhāma. How are we to understand that the dhāma manifest simultaneously in multiple places is one and the same? Because the dhāma manifest in all places is described in śāstra with the same qualities, names, and forms. And if we accept that the dhāma is of one type [i.e., it is one in nature and simply re-currently manifest in different places], then there is conciseness in conception, that is, we do not have to resort to conceiving of there being innumerable dhāmas existing as would otherwise be necessary for a dhāma to be simultaneously manifest in both Paravyoma and in the midst of the innumerable brahmāṇḍas. We can, rather, simply conceive that it is one dhāma simultaneously manifesting itself in many places.