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  Having thus shown the changeless nature (of prana) in the illustration, he goes on to show the changeless nature (of the atman) in the illustrated portion of this analogy. How is that? The atman appears to be changing when the senses are functioning in the waking state, or when the sense of "I", made up of impressions from the waking state, functions in the dream state. When, however, one is in deep sleep, his senses and "I"-consciousness both merged, then the atman remains kutastha, i.e. unchanging. In what way? Asayam rte, i.e. free from its limiting adjunct, the subtle body. The idea is that it is unchanging since it lacks upadhis, which are the cause of change. But when everything, including even the sense of "I", becomes merged, only a void remains. Where is this changeless atman then? To this he replies: "We remember that." "We",i.e. the waking perceivers, remember that indivisible atman, the witness of the state of deep sleep, and say (upon waking): "I slept soundly for a long time. I wasn't awere of anything." The experience of the atman in deep sleep is such since there can be no memory of that which has not been experienced; it is hazy due to the absence of any connection with sense objects. This is the idea. It therefore follows that the atman, which is pure awareness itself, possesses th power of knowing, which is grounded in itself, just as self- luminous objects, like the sun etc., possess the power of illumination. As states in Sruti: "And when (in deep sleep), he does not see, still he sees, though he does not see objects of sight, for there can be no severing if sight from the seer.."(Br.U.4/3/23)
  This is the third argument, based in the distinction between the categories of "witness" and "objects" witnessed". The fourth argument is understood in terms of the categories, "the sufferer" and "the repository of love"

55) tad uktam anvayavyatirekakhyas tarkah syac caturatmakah / agamapayatadbadhabhedena prathamo matah // drastrdrsyavibhagena dvitiyo 'pi matas tatha / saksisaksyavibhagena trtiyah sammatah satam // duhkhipremaspadatvena caturthah sukhabodhakah / 11/3 iti sripippalayano nimim //

55) Therefore it is said: " This reasoning is known as 'anvayavyatireka' (positive and negative concomitance') and is of four kinds. The first argument is based on the distinction between that which is subject to orogination and annihilation, and that which is free from them; the second is based on the distinction between the seer and the seen. The thirt is considered by the wise to turn on the distinction between the witness and the objects witnessed, while the fourth convincing argument rests on the distinction between the sufferer and the repository love."

56) evambhutanam jivanam cinmatram yat svarupam tayaivakrtya tadamsitvena ca tadabhinnam yat tattvam tad atra vacyam iti vyastinirdesadvara proktam / tad eva hy asrayasamjnakam mahapuranalaksanarupaih sargadibhir arthaih samastinirdesadvarapi laksyata ity atraha dvabhyam
  atra sargo visargas ca sthanam posanam utayah /
  manvantaresanukatha nirodho muktir asrayah //
  dasamasya visuddhyartham navanam iha laksanam /
  varnayanti mahatmanah srutenarthena canjasa // manvantarani cesanukathas ca manvantaresanukathah / atra sargadayo dasartha laksyanta ityarthah / tatra ca dasamasya visuddhyartham tattvajnanartham navanam laksanam svarupam varnayanti / nanv atra naivam pratiyate / ata aha srutena srutya kanthoktyaiva stutyadisthanesu anjasa saksad varnayanti arthena tatparyavrttya ca tattdakhyanesu //

56) The tattva which forms the subject matter of the Bhagavata is the principle of non-difference between the jiva, whose nature has just been desribed, and brahman, based on the fact that the jiva is, by nature, pure consciousness and a portion of brahman; this has been described from the vyasti, or individual, point of view. The same tattva is also described from the samasti, or aggregate, point of view, by means of the categories which form the characteristics of Mahapuranas, such as sarga etc.; it is then termed asraya, the ultimate ground of existence. These categories are enumerated by Suka in the following two verses: "We find in the Bhagavata the categories: 1)sarga, 2)visarga, 3) sthana, 4)posana, 5)uti, 6)manvantara, 7)isanukatha, 8)nirodha, 9)mukti, and 10)asraya. The great souls desribe the characteristics of the first nine, either directly, with the aid of Sruti, or by explaining their significance (indirectly) in order to clarify the meaning of the tenth." (Bh.P. 2/10/1-2)
  Here, manvantaresanukathas is a dvandva compound meaning "manvantaras and isanukathas". The idea is that these ten topics, sarga etc., are described here. And of those ten, they describe the laksana, i.e. the nature, of the first nine, "in order to clarify the meaning of the tenth", i.e. in order to bring about an understanding of the true nature (tattva) of the tenth. But this is not at all evident in this verse. To clear this up, Suka replies, "They describe them srutena, i.e. by means of Sruti (text) uttered in eulogistic passages etc., anjasa,i.e. directly, and also arthena, i.e. by demonstrating their significance through a variety of legends."

57) tam eva dasamam vispastayitum tesam dasanam vyutpadikam saptaslokim aha
  bhutamatrendriyadhiyam janma sarga udahrtah /
  brahmano gunavaisamyad visargah paurusah smrtah // bhutani khadini matrani ca sabdadini indriyani ca / dhisabdena mahadahankarau / gunanam vaisamyat parinamat / brahmanah paramesvarat kartur bhutadinam janma sargah / puruso vairajo brahma tatkrtah paurusah caracarasargo visarga ityarthah /
  sthitir vaikunthavijayah posanam tadanugrahah /
  manvantarani saddharma utayah karmavasanah //
  avataranucaritam hares casyanuvartinam /
  pumsam isakathah prokta nanakhyanopabrmhitah // vaikunthasya bhagavato vijayah srstanam tattnmaryadapalanenotkarsah sthitih sthanam / tatah sthitesu svabhaktesu tasya - nugrahah posanam / manvantarani tattanmanvantarasthitanam manvadinam tadanugrhitanam satam caritani tany eva dharmas tadupasanakhyah saddharmah / tatraiva sthitau nanakarmavasana utayah / sthitav eva harer avataranucaritam asyanuvartinam ca katha isanukathah prokta ityarthah /
  nirodho'syanusayanam atmanah saha saktibhih /
  muktir hitvanyatharupam svarupena vyavasthitih // sthityanantaram catmano jivasya saktibhih svopadhibhih saha- sya harer anusayanam harisayananugatatvena sayanam nirodha ityarthah / tatra hareh sayanam prapancam prati drstinimilanam jivanam sayanam tatra laya iti jneyam / tatraiva nirodhe 'nyatharupam avidyadhyastam ajnatvadikam hitva svarupena vyavasthitir muktih //

57) In order to clarify the meaning of the tenth topic alone, Suka utters the following seven verses, explaining the significance of all ten: "The origination of the elemnts, sense objects, sense organs, and mahat,Ahmkara, due to the disturbance of the equilibrium of the gunas by Lord is known as sarga. The gross creation produced by the Brahma is called visarga."(Bh.P.2/10/3)
  Here, the term bhuta refers to the elements, ether etc.; matra signifies sense objects, such as sound etc. Indriya ("sense organs") represents the thirt element of this compound, and the term dhi indicated that mahat and ahankara are also to be included. "Due to the disturbance of the equilibrium of the gunas" means "due to the transformation of the gunas". This origination of the elements etc. "from Brahman", i.e. from the creator, paramesvara, is what is known as sarga. The purusa is Brahma, born from Viraj; what is created by him is known as paurusa. This paurusa creation of the moving and the unmoving is known as visarga. This is the idea.
  "Sthiti signifies the triumph of Vaikuntha (i.e. Visnu); posana indicates his grace; manvantara stands for the virtuous conduct of the holy; and uti, for the subtle impressions from past actions. The descriptions of the deeds of the avataras of Hari and Him associates, supplemented by various legends, are known as isakatha." (Bh.P.2/10/4-5)
  Here, sthiti, or sthana, signifies the "triumph", i.e. execellence, " of Vaikuntha", i.e. of the Lord, in maintaining the different rules and regulations for creatures. Posana indicates the grace of the Lord on His devotees dwelling within this period of maintenance. Manvantara refers to lives of virtuous individuals, such as Manu etc., who have reveived the grace of the Lord, and who dwell within the different manvantaras. Their lives are themselves considered dharma; worship of Lord is known as saddharma. Uti stands for the impressions formed by the various activities performed during the period of maintenance. The stories of the deeds of the avataras of Hari and his followers during the period of maintenance are called isanukatha. This is the idea.
  "Nirodha signifies the coming to rest of the jiva, together with his saktis, in consequence of the cosmic sleep of Hari. Mukti indicates the abandonment of what is foreign to one's own nature, and the establishment in one's own true nature." (Bh.P.2/10/6)
  That is, following the period of maintenance, "the atman", i.e. the jiva, comes to a state of rest "together with his saktis", i.e. with his own limiting adjuncts, as a consequence of "His",i.e. Hari's, rest; this is what is known as nirodha. Here, the "rest of Hari" (sayana) signifies a closing of the eyes from the manifest universe, while the "rest of the jiva" signifies the marging of the jivas in the state of nirodha. Mukti indicates the steady dwelling in one's own true nature in the condition of nirodha, by abandoning all that is foreign to one's own nature, i.e. ignorance etc., superimposed by avidya.

58) abhasas ca nirodhas ca yato 'sty adhyavasiyate /
     sa asrayah param brahma paramatmeti sabdyate // abhasah srstih nirodho layas ca yato bhavati adhyavasiyata upalabhyate jivanam jnanendriyesu prakasate ca sa brahmeti paramatmeti prasiddha asrayah kathyate / iti sabdah pradararthah tena bhagavan iti ca / asya vivrtir agre vidheya // 58) "That is the asraya, form which come the origin and dissolution of the universe, and by virtue of which it is perceived; it is designated the supreme brahman and paramatman." (Bh.P. 2/10/7)
  That is, he who is well-known under the designations brahman and paramatman, from whom come the abhasa, i.e. the origin, and the nirodha, i.e. the dissolution (of the universe), and because of whom it adhyavasiyate, i.e. is perceived, or shines, through the sense organs of jivas, He is known as the asraya. Since the particle iti indicates variety, Bhagavan is also to be understood. A further explanation (of this topic) is given below.

59) sthitau ca tatrasrayasvarupam aparoksanubhavena vyastidvarapi spastam darsayitum adhyatmadivibhagam aha
  yo 'dhyatmiko 'yam purusah so 'sav evadhidaivikah /
  yas tatrobhayavicchedah puruso hy adhibhautikah //
  ekam ekatarabhave yada nopalabhamahe /
  tritayam tatra yo veda sa atma svasrayasrayah // yo 'yam adhyatmikah purusas caksuradikaranabhimani drasta jivah sa evadhidaivikas caksuradyadhisthata suryadih / dehasrsteh purvam karananam adhisthanabhavenaksamataya karanaprakasakartrtvabhimanitatsahayayor ubhayor api tayor vrttibhedanudayena jivatvamatravisesat / tatas cobhayah karanabhimanitadadhisthatrdevatarupo dvirupo vicchedo yasmat sa adhibhautikas caksurgolakadyupalaksito drsyo dehah purusa iti purusasya jivasyopadhih / sa va esa puruso 'nnarasamayah ityadisruteh //

59) In order to clearly demonstrate the nature of the asraya during the period of maintenance, from the vyasti point of view as well, that is, in terms of one's own immediate experience, Suka explains the distinction between the categories, adhyatmika etc., in the following two verses: "He who is the adhyatmika purusa is verily the adhidaivika purusa. The purusa who is responsible for the division of these two is verily the adhibhautika purusa. In the absence of any one of these three, we do not perceive the others. Then, he who knows all three is the atman (i.e. the jiva), who is himself grounded in Him (i.e. in parmatman) who has no asraya other than Himself." (Bh.P.2/10/8-9)
  That is, he who is hte adhyatmika purusa, the jiva, or perceiver, who identifies himself with the sense organs, such as the eyes etc., is also the adhidaivika purusa, the presiding deity of the eye setc., such as Surya (the sun) etc. Prior to the creation of the body, there exists no dwelling place for the sense organs, which are thus rendered imponent. Consequently, no distinct modifications arise within either (the adhyatmika purusa), who considers himself to be the illuminator of the senses, or his ally (the adhidaivika purusa). As a result, both remain indistinguishable from the pure jiva. Then, on account of the adhibhautika purusa,i.e. the visible body, endowed with eyeballs etc., the other two purusas are divided, and assume their respective forms, the one identifying himself with the senses, and the other as the presiding deity of the senses. The adhibhautika purusa (i.e. the physical body) is referred to a purusa (literally, a "person") insofar as it represents the limiting adjunct of the purusa, or jiva. This usage is justified by the following Sruti text: "This purusa (i.e. the physical person) is the embodiment of the essence of food." (Tai.U.2/1/1) 60) ekam ekatarabhava ity esam anyonyasapeksasiddhatvenanasrayatvam darsyati / tatha hi drsyam vina tatpratityanumeyam karanam na sidhyati napi drasta na ca tadvina karanapravrttyanumeyas tadadhisthata suryadih na ca tam vina drsyam ity ekatarasyabhava ekam nopalabhamahe / tatra tada tat tritayam alocanatmakena prayayena yo veda saksitaya pasyati sa paramatma asrayah / tesam api parasparam asrayatvam astiti tadvyavacchedartham visesanam svasrayo 'nanyasrayah / sa casav anyesam asrayas ceti / tatramsamsinoh suddhajivaparamatmanor abhedamsasvikarenaivasraya uktah / atah paro 'pi manute 'nartham iti
  jagratsvapnasusuptam ca gunato buddhivrttayah /
  tasam vilaksano jivah saksitvena vivaksitah // iti suddho vicaste hy avisuddhakartuh ityady uktasya saksisamjninah suddhajavasyasrayatvam na sankaniyam / athava nanv adhyatmikadinam apy asrayatvam asty eva / satyam tathapi parasparasrayatvan na tatrasrayatakaivalyam iti te tv asrayasabdena mukhyataya nocyanta ity aha tritayam iti / sa atma saksi jivas tu yah svasrayo 'nanyasrayah paramatma sa evasrayo yasya tathabhuta iti / vaksyate ca hamsaguhyastave
  sarvam puman veda gunams ca tajjno

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