यथा नभसि मेघौघो रेणुर्वा पार्थिवोऽनिले ।
एवं द्रष्टरि दृश्यत्वमारोपितमबुद्धिभि: ॥
अत: परं यदव्यक्तमव्यूढगुणव्यूहितम् ।
अदृष्टाश्रुतवस्तुत्वात्स जीवो यत्पुनर्भव: ॥
यत्रेमे सदसद्रूपे प्रतिषिद्धे स्वसंविदा ।
अविद्ययात्मनि कृते इति तद्ब्रह्मदर्शनम् ॥
यद्येषोपरता देवी माया वैशारदी मति: ।
सम्पन्न एवेति विदुर्महिम्नि स्वे महीयते ॥
एवं जन्मानि कर्माणि ह्यकर्तुरजनस्य च ।
वर्णयन्ति स्म कवयो वेदगुह्यानि हृत्पते: ॥
yathā nabhasi meghaugho reṇur vā pārthivo’nile |
evaṁ draṣṭari dṛśyatvam āropitam abuddhibhiḥ ||
ataḥ paraṁ yad avyaktam avyūḍha-guṇa-vyūhitam |
adṛṣṭāśruta-vastutvāt sa jīvo yat punar-bhavaḥ ||
yatreme sad-asad-rūpe pratiṣiddhe sva-saṁvidā |
avidyayātmani kṛte iti tad brahma-darśanam ||
yady eṣoparatā devī māyā vaiśāradī matiḥ |
sampanna eveti vidur mahimni sve mahīyate ||
evaṁ janmāni karmāṇi hy akartur ajanasya ca |
varṇayanti sma kavayo veda-guhyāni hṛt-pateḥ ||
(Śrīmad Bhāgavatam: 1.3.31–35)
“As a mass of clouds is attributed [i.e., taken to be] to the sky or a particle of earth [is taken to be] to the air, so the visible [i.e., the body] is [taken to be] to the seer [i.e., the ātmā] by the unintelligent. Beyond this [i.e., the gross body] is the jīva [i.e., the subtle body], which is unmanifest [i.e., externally imperceptible] because of its being an unseen and unheard of entity not arranged by the guṇas to be developed [i.e., to have physical, visible limbs] and [because of its] undergoing rebirth. When these gross and subtle forms are negated [i.e., understood to not be the self] through full knowledge of the self, whereby they are recognized as being imposed upon the ātmā by ignorance (avidyā), then darśana [i.e., sākṣātkāra, direct experience] of Brahman occurs. When this supernatural māyā belonging to the Expert [i.e., Īśvara] in the form of thought [i.e., misunderstanding] becomes withdrawn, then one certainly becomes fortunate [i.e., endowed with experience of the bliss of Brahman] and exalted in one’s own greatness—this is known [to the wise]. In this [same] way, the wise describe the births and activities, hidden to the Vedas, of he who is a non-actor and unborn [i.e., Bhagavān, who is transcendental to saṁsāra], the Lord [situated] in the heart.”
Commentary
sampanno labdha-brahmānanda-sampattir … | … tat-sampatti-lābhāt sve mahimni svarūpa-sampattāv api mahīyate pūjyate, prakṛṣṭa-prakāśo bhavatīty arthaḥ |
(Krama-sandarbha-ṭīkā; Prīti Sandarbha: 4)
“‘Fortunate’ (sampannaḥ) means having attaining the fortune (sampatti) of the bliss of Brahman. ‘Exalted in one’s own greatness’ (mahimni sve mahīyate) means that after attaining that fortune (sampatti) [i.e., the fortune of experiencing Brahman], one is worshippable, that is, one becomes fully manifest within the fortune (sampatti) of one’s true nature as well. This is the meaning.”
yathā svarūpa-samyag-jñānenaiva kṛtasyāvidyā-kṛtātmādhyāsa-sad-asad-rūpa-niṣedhasya hetor brahma-darśanaṁ bhavati, yathā ca māyoparatāv eva svarūpa-sampattir bhavatīty uktam, evam eva kavaya ātmārāmāḥ, hṛt-pateḥ paramātmano janmāni karmāṇi ca varṇayanti | tat-tat-pratiṣedhe tad-uparatau caiva satyāṁ taj-janma-karmānubhava-sampattī bhavata ity arthaḥ | sampattir atra sākṣād darśanam |
(Bhagavat Sandarbha: 47)
“As darśana of Brahman occurs as a result of negation of the gross and subtle [bodies] superimposed on the self (ātmā) by ignorance (avidyā) solely by means of complete knowledge of [one’s] true nature (svarūpa), and as it is stated [in SB 1.3.34] that the fortune (sampatti) of the true self comes about only when māyā becomes withdrawn, so only the wise (kavayaḥ), that is, those who are satisfied within the self (ātmārāma), describe (varṇayanti) the births and activities of the Lord within the heart, that is, the Paramātmā [i.e., it is only those who are endowed with complete knowledge of their true nature that can perceive and thus describe the births and activities of the Lord]. [Therefore,] Only upon negation of those [i.e., the gross and subtle bodies imposed upon the self by avidyā] and the withdrawal of that [i.e., māyā] does the fortune (sampattī) of experience (anubhava) of his [i.e., Bhagavān’s] births and activities occur. This is the meaning. Fortune (sampatti) here is direct darśana.”
yathaivāvyavahita-pūrvoktāvidyā-māyoparatāv eva brahmānubhava-sampattī bhavataḥ, evaṁ prākṛta-janma-karma-rahitasya hṛt-pateḥ sarva-buddhy-agocarasya janmāni karmāṇi ca kavayo varṇayanti | tat-tad-uparatāv eva taj-janma-karmānubhava-sampattī sādhakānāṁ bhavata iti manyanta ity arthaḥ | sampattir atra sākṣāl-labdhiḥ | … ato brahmavat tan-nididhyāsanenaiva saṁsāra-duḥkhopakṣayaḥ syāt, tad-anubhava-sampattī ca bhavata ity arthaḥ |
(Excerpt from the Krama-sandarbha-ṭīkā)
“As only when the aforementioned, unchecked illusion of avidyā is withdrawn does the fortune (sampattī) of experience of Brahman occur, so only the wise describe the births and activities of the Lord within the heart, who is devoid of any material births and activities and beyond the scope of the intellects of all. Only when these are withdrawn does the sādhakas’ fortune (sampattī) of experience of his [i.e., Bhagavān’s] births and activities occur. This is understood to be the meaning. Sampatti here means direct attainment [of Bhagavān]. … Therefore, only by deep meditation upon him [i.e., Bhagavān], like Brahman [i.e., only by deeply meditating upon Bhagavān as Brahman is deeply meditated upon by those seeking realization of Brahman], can the disappearance of the suffering of saṁsāra occur, and does the fortune (sampattī) of experience of him [i.e., Bhagavān] occur. This is the meaning.”