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sa vai nivṛtti-dharmeṇa
sa vai nivṛtti-dharmeṇa
vāsudevānukampayā
bhagavad-bhakti-yogena
tirodhatte śanair iha
This ignorance gradually disappears by bhakti-miśra-jñāna arising from destruction of impressions in the subtle body, and by bhakti arising from the mercy of the Lord, coming through devotees.
How can the jīva be delivered? By bhakti generated from destroying the qualities in the antaḥ-karaṇa (nivṛtti-dharmena), which means by bhakti-miśra-jñāna, and then by bhakti arising from mercy of the Lord through his devotees, the ignorance disappears. Thus the meaning is that destruction of ignorance takes place by either jñāna or bhakti. This takes place gradually (śanaiḥ), according to sādhana, with various degrees of anartha-nivṛtti.
|| 3.7.13 ||
yadendriyoparāmo ’tha
draṣṭrātmani pare harau
vilīyante tadā kleśāḥ
saṁsuptasyeva kṛtsnaśaḥ
When the senses become fixed on the attractive Lord, who is beyond material influence and who glances upon his devotee with mercy, the sufferings disappear completely, like the complete disappearance of suffering in deep sleep.
When is anartha-nivṛtti complete? According to jñāna this takes place when the senses and the functions of the mind are destroyed (uparāmaḥ). This is indicated by the example of removal of active senses during deep sleep. When the jīva (draṣṭṛ) realizes the Paramātmā (ātmani), Brahman (pare), Bhagavān (harau) by bhakti arising as an aṅga of jñāna, the suffering stops. An example is given of the complete destruction of suffering. For one who has achieved deep sleep, sufferings such loss of wealth or sons disappear.
Another meaning of the verse is now given. According to bhakti, when the senses such as eye and ear become fixed (uparāmaḥ) in the Lord (harau--attractor), who is attractive with beauty and other qualities, when the eye, ear, nose, skin, tongue and mind become completely absorbed in the beauty, voice, fragrance, softness of body, sweetness and cleverness of the Lord, and no longer desire to experience material form, sound, smell, touch, taste, and thoughts, suffering is destroyed. How is this Lord (harau) described? He is, by his svarūpa, the witness of the devotee (draṣṭṛ ātmani), who glances upon his devotee with mercy. He is the Supreme Lord (pare), or beyond prakṛti. An example of complete absence of suffering is given. It is like a person whose sleep is not broken by dreams (saṁsuptasya). The sufferings of seeing one’s head cut off in a dream are all destroyed.
|| 3.7.14 ||
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