Śrīmad-Bhāgavatam 10.14.24
Blended reading (Sanskrit + English inline)
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sakala-ātmanām
—
of all souls
Compound: sakala (all) + ātman. The plural emphasises distinct souls — Kṛṣṇa is the ātmā of countless distinct jīva-ātmās, not the merger of all into one. Acintya-bhedābheda preserved in plural grammar.
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guru-arka-labdha-upaniṣat
—
the Upaniṣadic vision obtained from the sunlike guru
Compound: guru (teacher) + arka (sun) + labdha (received) + upaniṣad (esoteric teaching). The Bhāgavatam's image of the guru as sun. Tattva-sandarbha cites this verse to defend guru-paramparā as the sole valid epistemology.
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su-cakṣuṣā
—
with clear vision
Compound: su (well) + cakṣus (eye). The eye made well by guru-prasāda. Verse 15's su-dṛṣṭa returns here — the seeing is good only when the seer's eye has been clarified externally.
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bhava-anṛta-ambudhim
—
the ocean of unreal material existence
Compound: bhava (becoming) + anṛta (untrue) + ambudhi (ocean). The standard saṁsāra image. Anṛta — 'untrue' — is the Bhāgavata's careful word: not non-existent, but false in identification.
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ātma-ātmatayā
—
as the Self of (one's own) self
Compound: ātma (Self) + ātmatā (self-hood). Kṛṣṇa is not a foreign Person to the jīva; He is the ātmā of the ātmā. Yet — and this is the Gauḍīya safeguard — He remains a distinct Person; the jīva does not become Him.
As confirmed in the Bhagavad-gītā (4.9) : janma karma ca me divyam evaṁ yo vetti tattvataḥ tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna “One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.”
Even the worshippers of impersonal Brahman , if they get the good fortune of devotion to the personal form of paramatma, can attain the status of santa bhaktas. Seeing you as described above (evam vidham), as the soul of all the jivas (sakalatmanam), in a form which gives pleasure to the mind and eyes (su for sobha , atmanam), in the form of paramatama (atmatmataya), attain santa bhakti. Bhakti rasamrta sindhu says: paramatamataya krsne jata santi ratir mata. Seeing Krsna as paramatama a person attains santa rati. How does this take place? That person who attains proper vision through study of upanisads, through the mercy of guru, sees Krsna as paramatma, and seems to cross the false ocean of material existence. 25, "So does he cross the ocean of maya or not? "No, it is as if he crosses (iva). The universe that he crosses (bhava) has also been described as false (anrta) in the previous verse. According to the theory of vivartavad that is popular with the jnanis, the world is false. Therefore crossing such a material world is also false. Thus they have been described as seeming to cross the ocean of material existence." In two verses this is explained. Those who are ignorant of the jiva as the source of knowledge and bliss enter into the material realm. And by knowledge gained through sankhya, varaigya, tapas and bhakti that the body is different from the soul, the ocean of material existence is destroyed. It is like the seeing the rope as a snake. By ignorance the material world continues, and by knowledge the material world ceases.
By knowing you as described, people easily become liberated from saṁsāra. As the highest object of prema they realize (vicakṣate) you as described in the previous verse, the highest form among all jīvas and even the three puruṣas, like the sun in relation to rays. They realize you as the soul of souls (ātmātmatayā), not just as a pure soul. The guru is compared to the sun because he gives direct instructions, unlike other instructors who are like lamps in comparison. An example is Śukadeva. He instructs as follows. Kṛṣṇam enam avehi tvam ātmānam akhilātmanām: you should know Kṛṣṇa to be the original soul of all living entities. (SB 10.14.55) Upaniṣad refers to Gopāla-tāpanī which says yo ‘sau brahma paraṁ brahma gopālaḥ: The supreme brahman is Kṛṣṇa. Bhavaḥ means saṁsāra. Since it is false, they take shelter of you. And by that cross saṁsāra easily, as if it were water in a calf’s hoof print. That is indicated by the word iva. tvayy ambujākṣākhila-sattva-dhāmni samādhināveśita-cetasaike tvat-pāda-potena mahat-kṛtena kurvanti govatsa-padaṁ bhavābdhim O lotus-eyed Lord! By concentrating on your pure form of śuddha-sattva in meditation some people cross the ocean of nescience as easily as one steps over the hoof print of a calf, by those lotus feet which act as a boat, obtained by the grace of devotees. SB 10.2.30
By proper knowledge of you, by bhakti, they become liberated form saṁsāra easily. They know positivitely (vicakṣate) you, though the controller of all jīvas (sakalātmānām svātmānam) as dearer (ātmatayā) than themselves (ātma). Or they know you though the paramātmā (the ātmā of me, svātmānam) of all jīvas, as dearer than the self. By bhakti to you they cross the uncrossable ocean of saṁsāra, which is false (anṛta). It is said to be false because it is is insignificant, or arises by ignorance. Because the knowledge of ātmā is include in knowledge of the Lord, by knowledge of the Lord one easily (iva) cross the ocean of saṁsāra (produced by ātmā-jṣaṇa).
A blind man holds a lamp uselessly; light a sunlike teacher's lamp inside his eye and he sees. Brahmā says the Upaniṣadic upadeśa given by a real guru is the sun by which one finally sees Kṛṣṇa as the ātmā of all ātmās. The eye that sees Bhagavān is not the physical eye; it is the eye opened by guru-prasāda.
Sanātana Gosvāmī, having abandoned his ministership and arrived in Vārāṇasī, sat at Mahāprabhu's feet and was given the systematic instruction recorded in CC Madhya 20–24 — sambandha, abhidheya, prayojana — the upaniṣadic instruction structured for our age. Sanātana then crossed the bhava-saṁsāra-ambudhi precisely as this verse promises.
Brahmā's guru-arka-labdha upaniṣad here is the Caitanya line's own self-description: Upaniṣadic vision received from a sunlike guru.
My note
Source: vedabase.io