sākṣād bhagavatoktena

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sākṣād bhagavatoktena

guruṇā hariṇā nṛpa

viśuddha-jñāna-dīpena

sphuratā viśvato-mukham

pare brahmaṇi cātmānaṁ

paraṁ brahma tathātmani

vīkṣamāṇo vihāyekṣām

asmād upararāma ha

O King! By direct vision of the Lord who takes away all suffering, shining brightly everywhere, by the lamp of pure knowledge taught by guru concerning the Lord’s sweetness, he saw himself possessing love for the Lord and saw the Lord possessing love for him, and after losing that vision because of fainting, he gave up all connection with the gross and subtle bodies.

Then, when prema arose, he saw the Lord directly. By the Supreme Lord who takes away all suffering (hariṇā), with bright effulgence spreading everywhere (viśvataḥmukham sphuratā), and by the lamp of knowledge, the means of realizing the Lord’s sweetness, what is taught by the guru, one sees himself as the possessor of rati for the supreme Brahman (ātmānam pare brahmaṇi), because it has already been said vāsudeve bhagavati nānyad vedodvahan ratim:  he saw only that he had rati for Vāsudeva. The Lord also says ye yathā māṁ prapadyante tāṁstathaiva bhajāmyaham: according to how they surrender to me, I reward them. (BG 4.11) Thus he saw the Lord to be full of attraction for him (ātmani parabrahman). At that moment, giving up that vision because of fainting in bliss, he lost interest in gross and subtle coverings completely.

But those who favor the regal aspect of the Lord explain the three verses in the following way. The King, knowing the Supreme Lord (ātmānam) as all-pervading and also situated within the jīva, gave up saṁsāra. Examples are given of each vision. All pervasiveness of the Lord is similar to the witness of reflection, the mind, which spreads through the body of the jīva. The Lord within is similar to realizing in deep sleep that there is only the ātmā, for one says “I slept soundly.” In the deep sleep state, there is realization of only the ātmā, separate from body. How does this knowledge arise? It arises from the Lord who is the witness. Dadāmi buddhiyogaṁ taṁ yena māmupayānti: I give intelligence by which one attains me. (BG10.10) By the lamp of that knowledge, one sees in the Supreme Lord, who is the āśraya-tattva, the pure jīva, who takes shelter of the Lord. And he sees in the pure jīva, you, the Supreme Lord, presiding over the jīva. After attaining prema, one gives up the process of reflection (vihāya īkṣām). Because the Bhāgavatam is like Mohinī avatāra, giving nectar to the devotees and cheating the demons, others interpret these verses differently. The devotees do not accept those interpretations.

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