Devanagari
एष स्वयंज्योतिरजोऽप्रमेयो
महानुभूति: सकलानुभूति: ।
एकोऽद्वितीयो वचसां विरामे
येनेषिता वागसवश्चरन्ति ॥ ३५ ॥
Verse text
eṣa svayaṁ-jyotir ajo ’prameyo
mahānubhūtiḥ sakalānubhūtiḥ
eko ’dvitīyo vacasāṁ virāme
yeneṣitā vāg-asavaś caranti
Synonyms
eṣaḥ
—
this (Supersoul)
;
svayam
—
jyotiḥ — self-luminous
;
ajaḥ
—
unborn
;
aprameyaḥ
—
impossible to measure
;
mahā
—
anubhūtiḥ — full of transcendental consciousness
;
sakala
—
anubhūtiḥ — aware of everything
;
ekaḥ
—
one
;
advitīyaḥ
—
without a second
;
vacasām virāme
—
(realized only) when material words cease
;
yena
—
by whom
;
īṣitāḥ
—
impelled
;
vāk
—
speech
;
asavaḥ
—
and the life airs
;
caranti
—
move .
Translation
The Supreme Lord is self-luminous, unborn and immeasurable. He is pure transcendental consciousness and perceives everything. One without a second, He is realized only after ordinary words cease. By Him the power of speech and the life airs are set into motion.
Translation (Visvanatha Cakravarti Thakura)
The Supreme Lord is self-luminous, unborn and immeasurable. He is pure consciousness and omniscient. He is one alone, and without compare. He is beyond words but by him the power of speech and the life airs are set into motion.
Will there be merging of the purified ātmā with Paramātmā, the sun, by bhakti? Paramātmā is different from the jīva. He is self revealing. The jīva is revealed. Paramātmā is unborn, but the jīva accepts upādhis. He is beyond measure, since he is pervading everywhere, but the jīva is a small particle of consciousness. He is omniscient, but the jīva has little knowledge. He is one, since there is no other Supreme Lord, and he has no internal difference of his many forms. The jīvas are many. He is without a second, without anything else existing, since the jīva and māyā are non-different from him as his śaktis. The jīva is not like this. Paramātmā is not approachable by speech or mind like the jīva. He is beyond words since they cannot describe him. Śruti says yato vāco nivartante aprāpya manasā saha: from him words return, along with the mind, not attaining him. (Taittirīya Upaniṣad 2.4.1) But he can be understood. Inspired by him, the voice and life airs move. It is said:
sattvaṁ na ced dhātar idaṁ nijaṁ bhaved
vijṣānam ajṣāna-bhidāpamārjanam
guṇa-prakāśair anumīyate bhavān
prakāśate yasya ca yena vā guṇaḥ
O Lord, cause of all causes, if your transcendental body were not beyond the modes of material nature, one could not understand the difference between matter and transcendence. Only by your presence can one understand the transcendental nature of your Lordship, who are the controller of material nature. Your transcendental nature is very difficult to understand unless one is influenced by the presence of your transcendental form. SB 10.2.35
Purport
The Supreme Lord is self-luminous, self-manifested, whereas the individual living entity is manifested by Him. The Lord is unborn, but the living entity, because of material, designative coverings, takes birth in conditioned life. The Lord is immeasurable, being all-pervasive, whereas the living entity is localized. The Supreme Lord is
mahānubhūti,
the totality of consciousness, whereas the living entity is a tiny spark of consciousness. The Lord is
sakalānubhūti,
omniscient, whereas the living entity is aware only of his own limited experience. The Supreme Lord is one, whereas the living entities are innumerable. Considering all these contrasts between the Lord and ourselves, we should not waste time like the foolish material scientists and philosophers, who struggle to find the origin of this world by their insignificant mental speculation and word jugglery. Although one may discover some of the gross laws of material nature through material research, there is no hope of achieving the Absolute Truth by such petty endeavors.