FolioCorpusBhagavad-gītā

Śrīmad-Bhāgavatam 11.22.31

ద‍ృగ్ రూపమార్కం వపురత్ర రన్ధ్రే పరస్పరం సిధ్యతి య: స్వత: ఖే । ఆత్మా యదేషామపరో య ఆద్య: స్వయానుభూత్యాఖిలసిద్ధసిద్ధి: ॥ ౩౧ ॥
dṛg rūpam ārkaṁ vapur atra randhre
[drig roopam aarkam vapur atra randhre]
parasparaṁ sidhyati yaḥ svataḥ khe
[parasparam sidhyati yah svatah khe]
ātmā yad eṣām aparo ya ādyaḥ
[aatmaa yad eshaam aparo ya aadyah]
svayānubhūtyākhila-siddha-siddhiḥ
[svayaanubhootyaakhila-siddha-siddhih]
Word-for-word
dṛk — the function of sight (as adhyātma) rūpam — visible form (as adhibhūta) ārkam — of the sun vapuḥ — the partial image (as adhidaiva) atra — in this randhre — aperture (of the eyeball) parasparam — mutually sidhyati — cause the manifestation of each other yaḥ — which svataḥ — by its own power khe — in the sky ātmā — the Supersoul yat — which eṣām — of these (three features) aparaḥ — separate yaḥ — who ādyaḥ — the original cause svayā — by His own anubhūtyā — transcendental experience akhila — of all siddha — manifest phenomena siddhiḥ — the source of manifestation.
Blended reading (Sanskrit + English inline)
dṛg rūpam ārkaṁ vapur atra randhre
dṛk
the function of sight (as adhyātma)
rūpam
visible form (as adhibhūta)
ārkam
of the sun
vapuḥ
the partial image (as adhidaiva)
atra
in this
randhre
aperture (of the eyeball)
parasparaṁ sidhyati yaḥ svataḥ khe
parasparam
mutually
sidhyati
cause the manifestation of each other
yaḥ
which
svataḥ
by its own power
khe
in the sky
ātmā yad eṣām aparo ya ādyaḥ
ātmā
the Supersoul
yat
which
eṣām
of these (three features)
aparaḥ
separate
yaḥ
who
ādyaḥ
the original cause
svayānubhūtyākhila-siddha-siddhiḥ
svayā
by His own
anubhūtyā
transcendental experience
akhila
of all
siddha
manifest phenomena
siddhiḥ
the source of manifestation.
Sight, visible form and the reflected image of the sun within the aperture of the eye all work together to reveal one another. But the original sun standing in the sky is self-manifested. Similarly, the Supreme Soul, the original cause of all entities, who is thus separate from all of them, acts by the illumination of His own transcendental experience as the ultimate source of manifestation of all mutually manifesting objects.
Purport

Form is recognized by the function of the eye, and the eye’s function is understood by the presence of perceivable form. This interaction of sight and form further depends on the presence of light provided by the demigods, whose service of universal management depends on the presence of those who are to be managed, namely the living entities experiencing form with their eyes. Thus the three factors — adhyātma, represented by the senses such as the eye; adhibhūta, the sense objects such as form; and adhidaiva, the influence of the controlling deities — exist in an interdependent relationship.

The sun globe itself is said to be self-manifest, self-luminous and self-experiencing; it does not share the interdependence of the senses and sense objects although facilitating their function. Similarly, the Supreme Personality of Godhead facilitates the interdependent experiences of all living entities. For example, newspapers, radio and television reveal world events to the mass of people. Parents reveal facts about life to their children, teachers to their students, friends to friends, and so on. The government manifests its will to the people and the people to their government. The sun and moon reveal the visual forms of all objects, and the perception of sound reveals audible form. The vibrations of particular types of music or rhetoric reveal the inner feelings of other living beings, and other types of knowledge are revealed by aroma, touch and taste. In this way, through the interaction of the senses and mind with innumerable sense objects, different types of knowledge are acquired. All such informative interactions, however, depend upon the supreme illuminating power of the Personality of Godhead. As stated in Brahma-saṁhitā (5.52) , yac-cakṣur eṣa savitā sakala-grahāṇām: “Among all the planets the sun is considered the eye of the Supreme Lord.” The Personality of Godhead is eternally omniscient by His own transcendental potency, and thus no one can reveal anything to the Lord about anything. Still, Lord Kṛṣṇa humbly accepts our prayers offered in Kṛṣṇa consciousness. In conclusion, Lord Kṛṣṇa clearly explains here that His sublime characteristics are completely different from those of the manifest universe. The Lord is therefore the supreme transcendental entity, free from all material influence.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The eye, form, and the deity of the sun mutually depend on each other to fulfill their functions in the gross eye. Paramātmā however is independent, like the sun in the sky--since Paramātmā is the sole cause of the three factors, is different from them as their cause, and is the revealer of all three since he is self-revealing. An example of the three divisions is given. The eye is adhyātma. Form, the sense object, is adhibhūta. A portion of the sun (deity of the eye) is adhidaiva. They are mutually dependent. By the eye, form is understood. Without the eye form cannot be perceived. Without the devatā of the eye, the eye cannot function. Because of the eye functioning, one perceives form. In this way the three are interdependent. Paramātmā is independent however, like the sun which exists in the sky, since Paramātmā is the one cause (ādhyaḥ) of these three items; since it is different (aparaḥ) from them; and since it manifests the three items because he is self-manifesting. Thus the Lord is different from prakṛti because he is independent, one alone, and the manifestor of all other things.
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