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Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 2.2.186:

啶呧い啶膏�� 啶むじ啷嵿ぎ啶距う啷� 啶呧き啶苦え啷嵿え啶距じ啷� 啶む�� 啶�啶苦え啷嵿え啶� 啶呧お啶� 啶膏い啶距�� 啶�啶むぞ啶� 啷�
啶�啷佮�曕�嵿い啷� 啶膏い啷嵿く啶�啷� 啶呧お啶� 啶�啷嵿ぐ啶距く啷� 啶�啷囙う啶膏�� 啶むた啶粪�嵿�犩�囙う啷� 啶呧い啷� 啶灌た 啶膏�� 啷� 啷оギ啷� 啷�

atas tasm膩d abhinn膩s te bhinn膩 api sat膩峁� 尘补迟腻岣� |
muktau satyam api pr膩yo bhedas ti峁ａ弓hed ato hi 蝉补岣� || 186 ||

补迟补岣�鈥搕丑别苍; 迟补蝉尘腻迟鈥揻rom Him; 补产丑颈苍苍腻岣�鈥搉辞苍诲颈蹿蹿别谤别苍迟; te鈥搕丑别测; 产丑颈苍苍腻岣�鈥揹颈蹿蹿别谤别苍迟; api鈥揳濒蝉辞; 蝉补迟腻尘鈥搊f the devotees; 尘补迟腻岣�鈥揷辞苍蝉颈诲别谤补迟颈辞苍; muktau鈥搃n a liberated state; 蝉补迟测腻尘鈥揳肠迟耻补濒濒测; api鈥揳濒蝉辞; 辫谤腻测补岣�鈥揼别苍别谤补濒濒测; 产丑别诲补岣�鈥揹颈蹿蹿别谤别苍肠别; 迟颈峁ａ弓丑别迟鈥搈ay remain; 补迟补岣�鈥搕丑别苍; hi鈥揷别谤迟补颈苍濒测; 蝉补岣�鈥搕丑补迟.

Therefore, great personalities are of the opinion that because the 箩墨惫补蝉 and Parabrahman both have characteristics of 蝉补肠-肠颈诲腻苍补苍诲补, they are nondifferent from one another, but because the 箩墨惫补蝉 are a portion of Parabrahman, they are also different. Even when the 箩墨惫补蝉 are liberated, as a rule, this difference remains.

Commentary: Dig-dar艣in墨-峁�墨k膩 with Bh膩v膩nuv膩da

(By 艢谤墨la San膩tana Gosv膩m墨 himself including a deep purport of that commentary)

The 产丑补办迟颈-艣腻蝉迟谤补蝉 say, 鈥淭he living being, or the 箩墨惫补, and Parabrahman, or the Supreme Brahman, are nondifferent from one another because they share the same nature鈥搕hat of eternality, knowledge, and bliss. But as the 箩墨惫补 is a part, or 补峁兣沘, of Parabrahman, they are different also. This concept is illustrated in the three examples [from verse 184] of the sun and its rays, the fire and its sparks, and the ocean and its waves. The sun and its parts鈥搃ts rays鈥揳re nondifferent in that they share radiance and other similar attributes. But unlike the sun, the rays are multifarious and diffusive. Therefore, the sun and its rays are different.

鈥淭his difference between the parts and the whole exists eternally. The significance of this example is that just as the sun has an inherent relationship with its rays, so the living beings have an integral relationship with the Lord. However, one cannot equate a ray of the sun with the sun itself. Rather, the sun is of a superior nature, and it is from the sun that rays emanate. Similarly, the Lord鈥檚 nature is superior to that of the living being.

鈥溑毎��� 叠丑补驳补惫腻苍 possesses an innate, inconceivable potency named 驰辞驳补-尘腻测腻, who makes the impossible possible. By the effect of this potency, the simultaneous oneness and difference between 叠丑补驳补惫腻苍 and the living beings manifests. As rays emanate from the sun, all 箩墨惫补蝉 manifest from the Lord. The Lord and the 箩墨惫补蝉 are nondifferent from one another in that they are both conscious by nature, but since the 箩墨惫补蝉 are also parts (补峁兣沘) of 叠丑补驳补惫腻苍, they are simultaneously different as well. It follows that this difference is eternal and continues even when the 箩墨惫补蝉 are liberated.鈥�

艢谤墨 艢补峁卥补谤腻肠腻谤测补-辫腻诲补 has stated, 鈥�尘耻办迟腻 api l墨lay膩 vigraha峁� k峁泃v膩 bhagavanta峁� bhajanti鈥揊or the sake of performing pastimes, even liberated souls accept a body and worship 艢谤墨 叠丑补驳补惫腻苍.鈥� According to this statement, salvationists first attain the stage of 箩墨惫补na-mukta, in which they remain in a material body but are free from identification with it. Later, at the stage of mukti, in which they no longer have bodies, some liberated 箩墨惫补蝉, out of their own free will, accept bodies that are suitable for serving 叠丑补驳补惫腻苍 and thus worship Him.

The bhakti-艣腻蝉迟谤补蝉 continue, 鈥淚n 艢谤墨mad-叠丑腻驳补惫补迟补尘 (6.14.5), 艢谤墨 笔补谤墨办峁�i迟 says to 艢谤墨 艢耻办补诲别惫补:

啶�啷佮�曕�嵿い啶距え啶距ぎ啷� 啶呧お啶� 啶膏た啶︵�嵿ぇ啶距え啶距�� 啶ㄠぞ啶班ぞ啶�啶�-啶�啶班ぞ啶�啶｀��
啶膏��-啶︵�佮ぐ啷嵿げ啶�啶� 啶�啷嵿ぐ啶多ぞ啶ㄠ�嵿い啶距い啷嵿ぎ啶� 啶曕�嬥�熰た啶粪�嵿さ啷� 啶呧お啶� 啶�啶灌��-啶�啷佮え啷�

尘耻办迟腻n膩m api siddh膩n膩峁� n膩r膩ya峁嘺-par膩ya峁嘺岣�
su-durlabha岣� pra艣膩nt膩tm膩 ko峁璱峁�v api mah膩-mune

O great sage, among millions of perfected and liberated souls, one may be devoted to Lord 狈腻谤腻测补峁嘺. Such a devotee, who is completely peaceful, is rarely found.

鈥淭hese words of the 惭补丑腻-笔耻谤腻峁嘺 also establish the separate existence of 艢谤墨 叠丑补驳补惫腻苍 and the 箩墨惫补 who is His servant. Otherwise, if one merges into Brahman at the time of liberation, who is there to accept a body as a pastime? Who is there to become devoted to 狈腻谤腻测补峁嘺 on the strength of bhakti? If the soul鈥檚 existence merges into Brahman forever, how can the separate identity of the liberated 箩墨惫补 be explained?

鈥淥ne might object that both the examples cited above apply to 箩墨惫补na-mukta souls who are liberated even within their material bodies. However, this assumption is not correct because the salvationists, even in the 箩墨惫补n-mukta stage, have bodies. Going back to the verse above, it can be asked, why did 艢谤墨 艢补峁卥补谤腻肠腻谤测补-辫腻诲补 use the words 鈥�vigraha峁� k峁泃v膩鈥搖pon accepting a body [they will perform worship of 叠丑补驳补惫腻苍]鈥�? These words make no sense in relation to those 箩墨惫补nmukta souls, who are liberated while still present in their bodies. Neither can one say that the stanza of 艢谤墨mad-叠丑腻驳补惫补迟补尘, 尘耻办迟腻n膩m api siddh膩n膩m, refers to the position of being 箩墨惫补n-mukta.

鈥淚t is stated in the 碍腻谤迟颈办补-尘腻丑腻迟尘测补 of the Padma 笔耻谤腻峁嘺: 鈥楾here was a great sage in human form who merged into 叠丑补驳补惫腻苍. Then he again became manifest in a form similar to that of Lord 狈腻谤腻测补峁嘺.鈥� The 叠峁沨补苍-苍腻谤补蝉颈峁僪补 笔耻谤腻峁嘺, describing the vow of 狈峁泂颈峁僪补肠补迟耻谤诲补艣墨, tells of how a prostitute and a 产谤腻丑尘补峁嘺 merged into 叠丑补驳补惫腻苍. They then manifested again, the 产谤腻丑尘补峁嘺 as 笔谤补丑濒腻诲补 and the woman as his wife. There are many similar narrations of how liberated souls have again accepted bodies.鈥�

In the original verse above, the significance of 辫谤腻测补岣�, meaning 鈥榝or the most part鈥� or 鈥榓s a general rule,鈥� is that, occasionally, by the desire of the Lord, some living beings attain 苍颈谤惫腻峁嘺, the extinction of the self, which is known as 蝉腻测耻箩测补 liberation. Therefore, 辫谤腻测补岣� has been used to indirectly indicate 苍颈谤惫腻峁嘺.