Śrīmad-Bhāgavatam 10.14.6
Blended reading (Sanskrit + English inline)
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mahimā
—
the greatness, glory
From √mah, to be great. The 'glory' that Vaiṣṇava theology distinguishes from the form — Brahman is the glory of Bhagavān, His effulgence, not His Person. Gauḍīyas hold the effulgence is real but partial.
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aguṇasya
—
of one without material qualities
From a- + guṇa. The negation is of material guṇas; the Lord's transcendental qualities (śuddha-sattva) remain. Misreading aguṇa as 'qualityless' is the Māyāvāda error this verse precisely allows for, then closes off.
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antaḥ-ātmabhiḥ
—
by those whose minds are turned inward
Compound: antaḥ (inner) + ātman (self/mind). The yogic technique. Brahmā gives it qualified validity — it reaches the impersonal — then in verse 8 will say only Kṛṣṇa's anukampā reaches the personal.
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arūpataḥ
—
as formless
Ablative of arūpa — 'from a formless angle'. The verse's pivot: yogīs can know Him arūpataḥ, but His true vapus (verse 1) is rūpa upon rūpa. Bhagavān is not formless; the formless realization is partial.
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ananya-bodhya-ātmatayā
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as that which can be known only by itself
Compound: ananya (no other) + bodhya (to be known) + ātmatā (as the Self). Bhagavān reveals Himself only by Himself — the Bhāgavata's standard against epistemological pride. Anticipates verse 29: prasāda-leśa is the only valid epistemology.
It is difficult for conditioned souls to understand all the transcendental features of the Supreme Lord. As confirmed in the First Canto of Śrīmad-Bhāgavatam (1.2.11) : brahmeti paramātmeti bhagavān iti śabdyate. The transcendental existence of God is understood progressively as the impersonal effulgence, the localized Supersoul in one’s heart, and finally the Supreme Personality of Godhead existing in His eternal abode. Lord Kṛṣṇa’s transcendental existence is beyond the qualities of material nature. Thus here the Lord is referred to as aguṇasya, without material qualities. Even by practicing yoga or engaging in advanced philosophical speculation, one will find it very difficult to understand clearly the transcendental existence beyond the modes of material nature. And these processes are virtually useless for understanding the Lord’s own unlimited transcendental qualities, which are far beyond the impersonal conception of spiritual existence. Only by the mercy of the pure devotees of the Lord or by associating with the Lord Himself can one begin the process of realizing the personal feature of God — a process that culminates in pure Kṛṣṇa consciousness, the final and supreme perfection of knowledge.
Though only pure prema bhakti gives directly realization of the sweet form of Krsna, through jnana mixed with bhakti one can attain realization of impersonal Brahman. This however is attained only after giving up jnana. "O one who reveals his sweet form (bhuman), though this form can be attained only by prema bhakti (tathapi), your great form (mahima) without material qualities (agunasya), can be understood (vibudhum arhati)." Mahima means impersonal Brahman since the lord himself says madiyam mahimanam ca parabrahmeti sabditam (bhag. 8.24.38)and dhruva says sa brahmani sva mahimani api natha . What is the cause? A pure heart and performing ones prescribed actions. How can the heart or mind, transformations of the subtle body, realize the formless para Brahman? The heart is described as avikirya , without change. The spiritual or changeless heart (soul) perceives the changeless Brahman. But how can Brahman, without object of perception, be perceived by something else? Thus the heart is described as arupatah, without form. The heart or mechanism of perception is the same as Brahman, and therefore perceives it. Can Brahman be perceived by other means? It is only perceivable by itself. It is not perceived like ordinary objects with form through sound and touch.
Devotees completely give up attempts at jñāna. However two verses explain some results for the jñānīs. Your greatness without qualities is possible to be understood by the intelligence (viboddhum). This includes revelation to the senses also. Perception of your greatness is possible. Mahimā stands for mahimānam. The Lord and the jīva are considered one since the jīva is a conscious aṁśa of the Lord: ananya-bodhyātmatayā. Śrīdhara Svāmī explains that the Lord is called arūpataḥ because he is not an object of perception. The perception of the Lord by citta is simply a perception of an object with a semblance of cit. Or, though you can be perceived through bhakti, one cannot completely realize you since you are an ocean of unlimited auspicious qualities. But some person can realize the greatness of perhaps one of your qualities (guṇasya). He can realize the great (mahi) treasure (mā) of one among your qualities like mercy, with realization according to his cultivation (svānubhavāt), but not completely. That cultivation is devoid of other desires (avikriyāt). What is the realization? It is a form realized as one ātmā (Brahman), which cannot be defined materially (arūpataḥ). It cannot be defined except according to one’s realization and not beyond that. The Brahman is here considered to be a quality of the Lord.
How can the glories of your bhakti and the glories of you be described? You are endowed with many qualities. The glory of even one of your qualities cannot be understood in truth. Or though bhakti is glorified, a person engaged in jñāna cannot understand you who are endowed with an ocean of auspicious qualities. Perhaps some person can understand the glory of just one quality. The glory (mahi) of your quality of mercy (mā guṇasya) can be understood. Or the glory of your quality as Rādhā can be understood. Though Kṛṣṇa was still a child, this can be stated in relation to his eternal pastimes. Or your glory can be especially understood (vi-bodhum) by the quality of mercy. The method is given. The quality can be understood by the most merciful Lord (svānubhavāt), by the abundance of mercy in him (sva), which is complete (avikriyāt). The anubhava is further described. It can be characterized as the exclusive object of knowledge, ātmā, being without form. His real form is ultimately indefinable. It is not otherwise. It cannot be understood except through the Lord’s mercy. The Lord’s form as Brahman is indicated. Or when does the mercy manifest? One cannot say because it is self-manifesting (ananya-bodhātmatayā). Or why can one not realize just the greatness of one quality by the mercy of Lakṣmī? The reason is given. Because the greatness is unlimited (bhūman). The quality has the form of Viṣṇu (arūpataḥ). The quality and possessor of the quality are non-different. It is not otherwise. It is not a lie. Yamunācārya says upary upary abja-bhuvo puruṣān: desiring to measure one of your transcendental qualities, the words of the Vedas again and again multiply by a hundred the qualities of Brahmā.
- Am I content with abstract realization, or do I want to know Kṛṣṇa as a person?
- What attachment am I unwilling to release that may be blocking the personal vision of the Lord?
A man searching for the sun shuts his eyes and feels for warmth. He may detect the heat — the impersonal effulgence — but he never sees the disk. Brahmā concedes that the impersonal Brahman is attainable by inward purification, but the personal Bhagavān stands behind closed eyes; without His mercy the eyes do not open.
My note
Source: vedabase.io