yasminn idaṁ sad-asad-ātmatayā vibhāti

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yasminn idaṁ sad-asad-ātmatayā vibhāti

māyā viveka-vidhuti sraji vāhi-buddhiḥ

taṁ nitya-mukta-pariśuddha-viśuddha-tattvaṁ

pratyūḍha-karma-kalila-prakṛtiṁ prapadye

I surrender to Paramātmā who defeats material energy contaminated by karma, who is ever liberated, completely pure, the highest truth, and within whom māyā manifests this universe as cause and effect, superior and inferior, but which can be dissolved by discrimination. Some claim the world is an illusion, like thinking a garland is a snake, and that this illusion is dissipated by knowledge of oneness.

This verse rejects the idea that the Lord becomes contaminated by being present in the hearts of all living beings. In him, māyā lights up this universe (idam) situated with high and low forms, effect and cause (sad-asat). The cause of the universe is māyā. The universe is destroyed by discernment (viveka-vidhutiḥ).

This discernment gives realization of non-difference. The universe arises from māyā, and being māyā, it is thus the external energy of Paramātmā. The jīva is the taṭastha energy of the Paramātmā. The energies and the possessor of the energies, Paramātmā, are non-different. Thus the universe, jīvas and Paramātmā are non-different (but not illusory). Difference is compared to thinking that a garland is a snake. The word vā indicates that undifferentiated realization which claims that all different is illusion is the opponent’s view—that of the vivartavādīs.  The Lord is ever-liberated because he is completely pure, because he is truth (viśuddha-tattvam). He defeats (pratyūḍha) prakṛti contaminated by karma. I surrender to him. Without bhakti to Paramātmā in the form of surrender, liberation is not possible. The secondary role of bhakti, as an aṅga of jñāna, is shown.

|| 4.22.39 ||

yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā

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