Śrīmad-Bhāgavatam 10.79.31
Blended reading (Sanskrit + English inline)
-
viśuddham vijñānam
—
perfectly pure transcendental knowledge
Phrase: viśuddha (perfectly purified) + vijñāna (realized knowledge). Vijñāna in Gauḍīya usage is jñāna's fulfilled form — not information but realization. The viśuddha qualifier marks it as free of all material contamination, the knowledge of Bhagavān as Person.
-
ātmani adaḥ viśvam
—
this universe within Himself
Phrase: ātmani (locative, within Himself) + adaḥ (this) + viśvam (universe). Saṅkarṣaṇa contains the universe within His form. Gauḍīyas read this as the personal correlate of the impersonal cosmic vision Arjuna received in BG 11 — same content, given through a quieter teaching.
-
ātmānam viśva-gam
—
Himself pervading the universe
Phrase: ātmānam (Himself, accusative) + viśva-gam (universe-pervading). The reciprocal of the previous phrase — universe in Him, He in universe. Acintya-bhedābheda in the precise grammatical shape: simultaneous inside-and-outside, with the Person as the constant.
-
vibhuḥ
—
the Almighty
From vi + √bhū, 'pervading, all-mighty.' A standing epithet of Bhagavān. Used here pointedly: the vibhu, the all-pervader, is also the One the sages now see pervading. Subject and object collapse into Person.
Balarama bestowed on the sages knowledge by which they understood that the universe (adah) was within the paramatma (atmani), and that Paramatma was within the universe.
He gave them realization (vijṣānam) devoid of relationship with māyā (viśuddham). The two prefixes vi in these words indicate specialty (vaiśiṣṭya), since the purity and knowledge concerned the Supreme Lord. They directly realized the universe within the Lord, since he was non-different from it, and that the Lord was spread everywhere in the universe as antaryāmī. They could realize this since Balarāma was omniscient (bhagavān) or most merciful and able to give anything (vibhuḥ), or able to fulfill the desires of his devotees.
When the yajñas have closed, Balarāma turns from priest-protector to ācārya — and the gift He gives the sages is not a benediction or a cow but viśuddha-vijñānam, perfectly pure transcendental knowledge by which they see the universe inside Him and Him pervading the universe. The plow's elder brother becomes the teacher; the same Saṅkarṣaṇa who supports the cosmos on His thousand hoods now hands the sages the eyes to see Him doing it.
In Gauḍīya theology Saṅkarṣaṇa is the prakāśa-vigraha from whom all ādi-guru lineage flows — He is the original ācārya of the catur-vyūha. Brahmā receives the Bhāgavatam through this Saṅkarṣaṇa-line; Mahāprabhu later confirms Sanātana Gosvāmī's teachings as flowing from the same source.
Balarāma giving viśuddha-vijñāna to the Naimiṣa sages is the visible operation of that hidden ācāryatva. The Lord who began the chapter wielding a club ends it transmitting knowledge — the two operations are continuous, both forms of the same protective grace.
My note
Source: vedabase.io