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tasmat abhasas ca ityadinoktah paramatmaivasraya iti /2/10 srisukah //
60) The second of these two verses (i.e. Bh. 2/10/9) reveals the fact that none of these (three purusas) can be considered the asraya, since they are all mutually dependent. That is, in the absence of the visible object, it is not possible to establish the existence of either the sense organ, whose existence is inferred from the perception of the object, or the seer. And in the absence of either the sense organ or the seer, is not possible to establish the existence of the presiding deities of the senses, such as Surya (the sun) etc., whose existence is inferred from the functioning of the sense organs. Furthermore, without the presiding deity, the sense organs cannot function; and in the absence of the senses, the existence of the visible object cannot be established. Thus, in the absence of any one of these, we do not perceive the others. Then He who "knows" these three, i.e. perceves them as the witness through a reflective cognition, He, i.e. paramatman,is the asraya. The qualifier svasraya, i.e. "having no asraya other than itself", is meant to distinguish paramatman from the other three, which also function as asrayas, each being the asraya for the others. And (in addition to being its own asraya), the paramatman is also the asraya for the others. The term asraya is used here only with reference to that aspect of the pure jiva, or "part", which is identical with the paramatman, or "whole". Thus, there should be no hesitation in considering the pure jiva, known as the "witness" and characrized in the following verses, to be the asraya: "...though beyond the three gunas, he considers himself to be composed of the three gunas, and consequently comes to grief" (Bh.P.1/7/5); "The states of waking, dream, and dreamless sleep are all modifications of the intellect based on the gunas. The jiva, being their witness, is considered distinct from them" (Bh.P. 11/13/27); and "...the pure (witness) observes the modifications of the mind, the impure agent" (Bh. P.5/11/12).
But then, shouldn,t the adhyatmika purusa and the others also be considered asrayas? True, but since they are mutually dependent, they cannot be considered asrayas in any absolute sense; threfore, the term asraya should not be applied to them in its primary sense. This is hte significance of the phrase, "In the absense of any one of these three, we do not perceive the others."
Then why not consider the witness alone to be the asraya? To this Suka replies, "Then he who knows all three is the atman..." This atman is the jiva, or witness. But He who represents His own asraya, i.e. has no asraya other than Himself, is paramatman. It is He who is the asraya for the witnessing jiva. As stated in the Hamsaguhyastava, "Man knows all, including the gunas; but knowing all that, he still does not know the alldnowing infinite (paramatman). My salutations to that (paramatman)" (Bh.P. 6/4/25). Therefore, the paramatman alone is declared to be the asraya in the Bhagavata verse(Bh.P. 2/10/7).
61) asya sribhagavatasya mahapuranatvavyanjakalaksanam prakarantarena ca vedann api tasyaivasrayatvam aha dvayena
sargo 'syatha visargas ca vrtti raksantarani ca /
vamso vamsanucaritam samstha hetur apasrayah //
dasabhir laksanair yuktam puranam tadvido viduh /
kecit pancavidham brahman mahadalpavyavasthaya // antarani manvantarani / pancavidham
sargas ca pratisargas ca vamso manvantarani ca /
vamsanucaritam ceti puranam pancalaksanam // iti kecid vadanti / sa ca matabhedo mahadalpavyavasthaya mahapuranam alpapuranam iti bhinnadhikaranatvena / yady api visnupuranadav api dasapi tani laksyante tathapi pancanam eva pradhanyenoktatvad alpatvam / atra dasanam arthanam skandhesu yathakramam praveso na vivaksitah tesam dvadasasankhyatvat / dvitiyaskandhoktanam tesam trtiyadisu yathasankhyam na samavesah nirodhadinam dasamadisv astamavarjam anyesam apy anyesu yathoktalaksanataya samavesanasakyatvad eva / tad uktam srisvamibhir eva
dasame krsnasatkirtivitanayopavarnyate /
dharmaglaninimittas tu nirodho dustabhubhujam //
prakrtadicaturdha yo nirodhah sa tu varnitah / iti ato 'tra skandhe srikrsnarupasyasrayasyaiva varnanapradhanyam tair vivaksitam / uktam ca svayam eva
dasame dasamam laksyam asritasrayavigraham / iti evam anyatrapy unneyam / atah prayasah sarve 'rthah sarvesv eva skandhesu gaunatvena va mukhyatvena va nirupyanta ity eva tesam abhimatam / srutenarthena canjasa ity atra ca tathaiva pratipannam sarvatra tattatsambhavat / tatas ca prathamadvitiyayor api mahapuranatayam pravesah syat / tasmat kramo na grhitah // 61) Suta also declares (paramatman) alone to be the asraya, in the following two verses, though enumerating the characteristics which indicate the Bhagavata to be a Mahapurana in a dirrenent fashion: "The knowers of Puranas understand a Purana to have the following ten characteristics:
1)sarga, 2)visarga, 3)vrtti. 4)raksa, 5)antara, 6) vamsa, 7)vamsanucarita, 8)samstha, 9)hetu, and 10)apasraya. Some, O Brahmana, consider the characteristics to be fivefold based on a distinction between major and minor."(Bh.P.12/7/9-10)
Here, antarani signifies manvantaras. Some sonsider the characteristics of Puranas to be fivefold by citing the following verse: "Sarga, pratisarga, vamsa, manvantara, and vamsanucarita are the five characteristics of a Purana." This difference of opinion is "based on a didtinction between major and minor",i.e. based on the fact that major and minor Puranas each have their own distinctive topics. Even though all ten topics are descibed in such Puranas as the Visnu Purana etc., still, since only five are principally discussed, they are considered minor.
This in not to say that these ten topics can be found one after the ather in the subsequent skandhas of the Bhagavata, for the Bhagavata contains twelve such skandhas. Nor can the characteristics enumerated in the second skandha be found one after the other in skandhas three through twelve, since it is not possible to find the topics nirodha, mukti, and asraya in skandhas ten, eleven, and twelve; the same is also true regarding the other characteristics and skandhas, with the exception of skandha eight (which deals with the topic manvantara).Therefore, Sridhara himself states: "The destruction (nirodha) of the wickced kings, necessitated by a decline in righteousness, is described in skandha ten, in order to spread the fame of Krsna. The four kinds of nirodha, prakrta,etc., have already been desribed." Thus, Sridhara considers the tenth skandha to be chiefly concerned with describing the asraya alone, in the form of Krsna. As he himself says: "The tenth topic (asraya), in the form of him (i.e. Krsna) who is the refuge for all who seek shelter with him, is the aim of the tenth skandha." And the same conclusion can be reached with regard to the other skandhas as well. Thus, according to Sridhara, virtually every topic is described either directly or indirectly, in every skandha. This same idea is indicated by the phrase, "(The first nine topics are described) either directly, with the aid of Sruti, or by explaining their significance (indirectly)," since one or the other of these methods is met with throughout the Bhagavata. Thus, the first and second skandhas are also to be considered as parking of the nature of a Mahapurana. Therefore, we do not accept the idea that the ten topics are dealt with in successive chapters.
62) atha sargadinam laksanam aha
avyakrtagunaksobhan mahatas trivrto 'hamah /
bhutamatrendriyarthanam sambhavah sarga ucyate // pradhanagunaksobhan mahan tasmat triguno 'hankarah tasmad bhutamatranam bhutasuksmanam indriyanam ca sthulabhutanam ca tadupalaksitataddevatanam ca sambhavah sargah / karanasrstih sarga ityarthah / purusanugrhitanam etesam vasanamayah /
visargo 'yam samaharo bijad bijam caracaram // purusah paramatma / etasam mahadadinam jivasya purvakarmavasanapradhano 'yam samaharah karyabhutas caracarapranirupo bijad bijam iva pravahapanno visarga ucyate / vyastisrstir visarga ityarthah / anenotir apy ukta /
vrttir bhutani bhutanam caranam acarani ca /
krta svena nrnam tatra kamac codanayapi va // caranam bhutanam samanyato 'carani cakarac carani ca kamad vrttih / tatra tu nrnam svena svabhavena kamac codanayapi va ya niyata vrttir jivika krta sa vrttir ucyata ityarthah /
raksacyutavatareha visvasyanuyuge yuge /
tiryanmartyarsidevesu hanyante yais trayidvisah // yair avataraih / anenesakatha sthanam posanam ceti trayam uktam /
manvantaram manur deva manuputrah suresvarah /
rsayo 'msavataras ca hareh sadvidham ucyate // manvadyacaranakathanena saddharma evatra vivaksita ityarthah / tatas ca praktanagranthenaikarthyam /
rajnam brahmaprasutanam vamsas traikaliko 'nvayah /
vamsyanucaritam tesam vrttam vamsadharas ca ye // tesam rajnam ye ca vamsadharas tesam vrttam vamsyanucaritam //
62) Suta then describes the characteristics of sarga etc.:" The origination of mahat from a disturbance of the gunas of the unmanifest (prakrti), of the three-fold 'I'-consciousness, and of the subtle elements, senses, and sense objects is called sarga." (Bh.P.12/7/11)
That is, mahat originates from a disturbance of the gunas of prakrti; from mahat comes ahankara, composed of the three gunas; from ahankara arise the bhutamatras, or subtle elements, the senses, and the gross elements, along with their respective presiding deities. This process of origination is termed sarga. That is to say, sarga indicates causal creation.
"The assembling of these (elements of creation), with the aid of the purusa, based on the stored-up impressions (of jivas), is called visarga. It is the creation of all moving and unmoving beings, and proceeds like one seed growing out of another."(Bh.P.12/7/12)
Here, the purusa stands for paramatman. The assembling of these elements of creation, i.e. mahat etc., is based primarily on the stored-up impressions from past actions of the jiva. It represents the affect in the form of living beings, both moving and unmoving. This unbroken cycle, like one seed arising from another,is called visarga; that is, it is the creation of the particular. The category uti ("the subtle impressions from past actions") is also indicated by this verse.
"Unmoving being constitute the vrtti,or means of subsistence, for moving being. The means of subsistence for men is accomplished naturally, out of desire, or in accordance with scriptural injunction." (Bh.P.12/7/13)
That is, unmoving beings generally constitute the means of subsistence for moving beings, based on desire. The conjunction ca in this verse indicates that moving beings are also to be understood (as constituting the means of means of subsistence for other moving beings). The regulated vrtti of men, however, performed to maintain their livelihood, is carried out "naturally",i.e. based on their own nature, either out of desire, or according to scriptural injunction; this is what is known as vrtti.
"Raksa ('protection of the universe) indicates the exploits of the avataras of Acyuta (i.e. Visnu), who come age after age, amongs animals, mortals, rsis, and devas, and who destroy the enemies of the Vedas." (Bh.P.12/7/14)
Here, the pronoun yaih indicates that it is the avataras who destroy the enemies of the Vedas. The three categories, isakatha ("stories of the avataras"), sthana ("maintenance of the universe"),and posana ("the grace of the Lord on his devotees") are also indicated by this verse.
"Manvantara is said to contain six elements: the Manu, the sons of Manu the devas the rulers of the devas, the rsis, and the partial avataras of Hari." (Bh.P. 12/7/15)
By the descriptions of the deeds of Manu etc. Saddharma is indicated. Thus this characterization (of the categories) is identical with the earlier one.(Bh.P. 2/4/10)
"The dynastic succession, past, present, and future, of the kings fathered by Brahma is known as vamsa. The descriptions of the lives of their descendants is known as vamsanucarita." (Bh.P.12/7/6)
Here, "of their (descendants)" means "of the descendants of the kings". It is the description of the lives of these descendants which is known as vamsanucarita.
63) naimittikah prakrtiko nitya atyantiko layah /
samstheti kavibhih proktas caturdhasya svabhavatah // asya paramesvarasya / svabhavatah saktitah / atyantika ity anena muktir apy atra pravesita /
hetur jivo 'sya sargader avidyakarmakarakah /
yam canusayinam prahur avyakrtam utapare // hetur nimittam / asya visvasya / yato 'yam avidyaya karmakarakah / yam eva hetum kecic caitanyapradhanyenanusayinam prabhuh apara upadhipradhanyenavyakrtam iti /
vyatirekanvayau yasya jagratsvapnasusuptisu /
mayamayesu tad brahma jivavrttisv apasrayah // sribadarayanasamadhilabdharthavirodhad atra ca jivasuddha-- svarupam evasrayatvena na vyakhyayate kintv ayam evarthah jagradadisv avasthasu mayamayesu mayasaktikalpitesu mahadadidravyesu ca kevalasvarupena vyatirekah paramasaksitayanvayas ca yasya tad brahma ca jivanam vrttisu suddhasvarupataya sopadhitaya ca vartanesu sthitisv apasrayah sarvam atyatikramyasraya ityarthah / apa ity etat khalu varjane varjanam catikrame paryavasyatiti / tad evam apasrayabhivyaktidvarabhutam hetusabdavyapadistasya jivasya suddhasvarupajnanam aha dvabhyam
padarthesu yatha dravyam tanmatram rupanamasu /
bijadipancatantasu hy avasthasu yutayutam //
virameta yada cittam hitva vrttitrayam svayam /
yogena va tadatmanam vedehaya nivartate // rupanamatmakesu padarthesu ghatadisu yatha dravyam prthi- vyadi yutam ayutam ca bhavati karyadrstim vinapy upalambhat tatha tanmatram suddham jivacaitanyamatram vastu garbhadhanadipancatantasu navasv apy avasthasv avidyaya yutam svatas tv ayutam iti suddham atmanam ittham jnatva nirvinnah sann apasrayanusandhanayogyo bhavatity aha virameteti / vrttitrayam jagratsvapnasusuptirupam / atmanam paramatmanam / svayam vamadevader iva mayamayatvanusandhanena devahuyader ivanusthitena yogena va/tatas cehayas tadanusilanavyatiriktacestayah/12/7 srisutah/ uddistah sambandhah//
63) "Samstha, or dissolution, is declared by the wise to result from the essential power (of paramesvara), and to be of four kinds: naimittika (causal), prakrta (natural), nitya (necessary), and atyantika (final)." (Bh.P. 12/7/17)
Here, the pronoum asya indicates paramesvara, and the term svabhavatah means "due to His sakti". The mention of atyantika, or final dissolution, indicates that mukti is also included here.
"The jiva performs actions out of ignorance, and is thus the hetu, or cause, of the creation tec. of the universe. Some call that anusayin, while others call it avyakrta." (Bh.P. 12/7/18)
Here, the term hetu indicates the efficient cause; asya means "of the universe". The compound avidyakarmakarakah provides the reason: "since he performs actions out of ignorance". Some refer to this hetu as anusayin, emphasizing the conscious aspect, while others call it avyakrta, emphasizing its association with upadhis.
"That brahman, who is both associated with and distinct from the states of waking, dream, and deep sleep as well as the products of maya, serves as the apasraya, or ground, for the functions of the jiva (Bh.P. 12/7/19)
The pure form of the jiva is not explained here to be the asraya, since that would contradict Vyasa's experience in samadhi. Rather, the idea is this: Brahman, in his pure form, is distinct from the states of waking etc., as well as from the products of maya, such as mahat etc., which are conceived through the power of maya; but in His role as the supreme witness, He is associated with them. That is to say, though the apasraya is the ground (asraya) for the functions of the jivas, both in its pure form, and in its qualified form, as dwelling in the midst of these functions, it is all-trascending. This is indicated by the preverb apa (in apasraya) which indicates "abandonment", which is itself synonymous with "trascendence".
Therefore, Suta, in the following two verses, speaks of the pure conscious nature of the jiva, designated by the term hetu, as a means to revealing the true nature of the apasraya: "Just as a material element, is both associated with and distinct from the objects which it constitutes, made up of names and form, so is the At man both associated with and distinct from the various stages of life, beginning with inception and ending with death. When one withdraws the mind and goes beyond the three states (waking, dreaming, and deep sleep), either on his own, or with the aid of yoga, he realizes the atman, and refrains from endeavors." (Bh.P. 12/7/20-21)
That is, just as a substance, such as earth etc., is associated with objects, such as jars etc., and is also distinct from them when viewed without regard for its effect, so also the tanmatra, i.e. the reality, or pure consciousness of the jiva, is associated, through avidya, with the nine stage of life, beginning with conception and ending with death, and yet is, in itself, unassociated.
Having realized the pure atman to be such, one becomes indifferent and qualified to inquire into the nature of the apasraya. This is explained by Suta in the second of these two verses (Bh.P.12/7/21). Here, the "three states" are those of waking, dreaming and deep sleep; the term atman signifies paramatman. The expression "on his own" means "by inquiring into the illusory nature of things, as did Vamadeva etc.", and "through yoga" means "through the practices of yoga, performed by Devahuti etc." "Refraining from all endeavors" means "from all endeavors other than the pursuit of paramatman".
Thus has the sambandha been indicated.
iti kaliyugapavanasvabhajanavibhajanaprayojanavatarasrisribhagavatkrsnacaitanyadevacarananucaravisvavaisnavarajasabhasabhajanabhajanasrirupasanatananusasanabharatigarbh esribhagavatasandarbhe tattvasandarbho nama prathamah sandarbhah //
Here ends the firs volume of the Bhagavatasandarbha, entitled Tattvasandarsha, written according to the teachings of Rupa and Sanatana, the objects of veneration in the assemblies of all great Vaisnavas, and the companions of the Supreme Lord Krsna Caitanya, the purifier of the Kali Yuga, who incarneated in order to bestow the boon of His own worship.
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