Essence of Advaita in Sri Brahma Gita in (Bhagavatha 10.14)

Backdrop

This is the Leela, where Sri Brahma deluded by Sri Hari mAya, kidnaps kids, cows to test Sri Krishna. Then Sri Krishna Himself becomes every things – people, cattle etc. Once Sri Brahma realizes his folly, he apologizes and recovers his wisdom. It is, with that wisdom – He sings Swaami’s stuti. Some verses in that praise, directly echo the Advaita jnAnAmrutham, for our consumption. 

Sri Brahma Uvaca 

 asyāpi deva vapuṣo mad-anugrahasya svecchā-mayasya na tu bhūta-mayasya ko 'pi

neśe mahi tv avasituṁ manasāntareṇa sākṣāt tavaiva kim utātma-sukhānubhūteḥ 10.14.2

 

Even though I am (god) Brahma (the creator of the world), I am not really competent to comprehend even with my mind concentrated (inwardly) this corporeal form of yours which you have revealed to me for showering your Grace on me—a form you assumed at your sweet will (or as desired by your devotees) but is not composed of elements (gross or subtle). Much less can I comprehend directly you who (being transcendental to Gunas) are absolute bliss of The Self.

paśyeśa me 'nāryam ananta ādye parātmani tvayy api māyi-māyini
māyāṁ vitatyekṣitum ātma-vaibhavaṁ hy ahaṁ kiyān aiccham ivārcir agnau 10.14.9

9. Oh Almighty Lord ! Look at this wicked foolhardiness of mine. Extremely insignificant as I am (before you of whom I am born) like a flame of fire emanating from (the universe consuming) conflagration, I, with a view to see the exhibition of my magnificent grandeur, tried to cover (delude) even you with my maya, when you are the Infinite, Eternal, Supreme Self, the Deluder of the deluders. 

NarAyana, NarAyana, NarAyana

nārāyaṇas tvaṁ na hi sarva-dehinām ātmāsy adhīśākhila-loka-sākṣī
nārāyaṇo 'ṅgaṁ nara-bhū-jalāyanāt tac cāpi satyaṁ na tavaiva māyā 10.14.14

 

Are you not Narayana ? Yes, you are Narayana inasmuch as you are the soul of all embodied creatures, who thus form your dwelling place (and nAra means the aggregate of living beings). You are Narayana as you are the Lord who preside over and promote life in all beings, and being the witness to the entire universe, you alone know them all. You are the Narayana—the Deity that abide in (and thus are the basis) of all the twenty-four principles evolved out of Nara, as well as waters—your abode for reposing, which is the evolute of Nara who is also your part. Even your reposing on water is also not true, but your maya as your form is indiscernible. 

Swami appears as Trimurti 

ajānatāṁ tvat-padavīm anātmany ātmātmanā bhāsi vitatya māyām

sṛṣṭāv ivāhaṁ jagato vidhāna iva tvam eṣo 'nta iva trinetraḥ 10.14.19

 

19. To persons who are ignorant of your real nature, you, the all-pervading Lord abide in Prakrti and you spread your Maya at your free will, and appear (though one as many) as if you are myself (i.e. Sri Brahma) at the creation of the Universe, as yourself i.e. Visnu for its protection, and as the three-eyed Lord Siva, at the time of the dissolution of the universe. 

Advaita jnAnAmrutham (Brahma Vidya)

1. World is a dream !

tasmād idaṁ jagad aśeṣam asat-svarūpaṁ

svapnābham asta-dhiṣaṇaṁ puru-duḥkha-duḥkham
tvayy eva nitya-sukha-bodha-tanāv anante
māyāta udyad api yat sad ivāvabhāti

22. Hence, though this entire world which is of unreal nature like dream-experience, devoid of intelligence and full of endless, innumerable miseries, appears and disappears in You who are infinite, eternal bliss and knowledge incarnate and through Maya it seems to be real and possessing your characteristics. 

2. One Self in All

ekas tvam ātmā puruṣaḥ purāṇaḥ satyaḥ svayaṁ-jyotir ananta ādyaḥ

nityo 'kṣaro 'jasra-sukho nirañjanaḥ pūrṇādvayo mukta upādhito 'mṛtaḥ

23. You are the only one Self (atman) abiding in the bodies of living beings, the ancient-most, real, self-refulgent, infinite, first and foremost, eternal, imperishable person of unobstructed blissfulness, untainted (by any blemish or Maya), perfect, without any second, free from limitations and immortal.

3. Upanisad (i.e. Brahma Vidya) liberates ! (from ajAna)

evaṁ-vidhaṁ tvāṁ sakalātmanām api svātmānam ātmātmatayā vicakṣate

gurv-arka-labdhopaniṣat-sucakṣuṣā ye te tarantīva bhavānṛtāmbudhim

24. Those who, through correct Upanisadhic mystic vision obtained from the sun-like spiritual preceptors, properly comprehend you as being of the above description, as the Self, abiding in all beings, and as their own soul, easily cross this ocean of Samsara, which is (as a matter of fact) unreal.

4. Appearance of Duality is due to Ignorance of Non-Duality (Snake and the Rope)

ātmānam evātmatayāvijānatāṁ tenaiva jātaṁ nikhilaṁ prapañcitam

jñānena bhūyo 'pi ca tat pralīyate rajjvām aher bhoga-bhavābhavau yathā

 

25. In the case of those who do not comprehend the Atman (The Self) in its essential nature, the entire world or SamsAra is created due to this lack of understanding. But through realization and enlightenment (about his nature) the samsara disappears again, as the appearance and disappearance of the body of a serpent (super-imposed through ignorance) on a rope (does before and after realization of the real nature of the rope). 

5. Bondage and Liberation are mere prattle, in the realm of Ignorance. There is nothing but Atman Alone!

ajñāna-saṁjñau bhava-bandha-mokṣau dvau nāma nānyau sta ṛta-jña-bhāvāt

ajasra-city ātmani kevale pare vicāryamāṇe taraṇāv ivāhanī

 

26. The bondage of Samsaara and Liberation from it, are terms which, as a matter of fact, are instituted through ignorance. They are not separate entities distinct from the reality characterized by truth and knowledge. When considered against the background of the absolute transcendental ParamAtman of eternal consciousness, they cease to have separate existence, as do the day and night in the (sphere of the) Sun. 

6. Sense of Otherness is the very essence of Ignorance – What a Pity ?!

tvām ātmānaṁ paraṁ matvā param ātmānam eva ca

ātmā punar bahir mṛgya aho 'jña-janatājñatā

27. How pitiable is the ignorance of these ignorant people that they consider you, their real self, as other (different from themselves), and their body as their very self. And thus they think that their real self is to be searched for outside in external objects. 

7. Grace Reveals !

athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi
jānāti tattvaṁ bhagavan-mahimno na cānya eko 'pi ciraṁ vicinvan

29. It is, however, he (your devotee) who is blessed with the slightest grace of the pair of your lotus-like feet, who understands the real nature of the glory and power of the Lord, and not a person who is searching for it for a long time (but has not been favored with your Grace), Oh Lord ! 

How Fortunate are the Folks of Vrindavan ?!

tad bhūri-bhāgyam iha janma kim apy aṭavyāṁ
yad gokule 'pi katamāṅghri-rajo-'bhiṣekam
yaj-jīvitaṁ tu nikhilaṁ bhagavān mukundas
tv adyāpi yat-pada-rajaḥ śruti-mṛgyam eva

 

34. It will be an exceedingly high fortune to be born in any species (even as humble grass) here, in this forest (of Vrindavan), especially in Gokul, where one may have the (good luck) of bathing (from head to foot, all over the body) in the dust of the feet of any one (of the devoted inhabitants) from Gokul; for their entire life is the Lord Mukunda Himself, the dust of whose feet is still sought after by the Vedas

 

eṣāṁ ghoṣa-nivāsinām uta bhavān kiṁ deva rāteti naś
ceto viśva-phalāt phalaṁ tvad-aparaṁ kutrāpy ayan muhyati
sad-veṣād iva pūtanāpi sa-kulā tvām eva devāpitā
yad-dhāmārtha-suhṛt-priyātma-tanaya-prāṇāśayās tvat-kṛte

35. As Putana merely through her assuming the guise of the good (pretending motherly affection to you) was brought to your region along with the members of her family, our mind is baffled in trying to guess what fruit other than yourself, the highest possible reward in the world, you can confer on these residents of Vraja whose homes, wealth, friends, beloved relatives, their selves, sons, life and mind are completely dedicated to you (and are meant for you), Oh Lord ! 

(Brahma) vidyA dadAti vinayaM

jānanta eva jānantu kiṁ bahūktyā na me prabho
manaso vapuṣo vāco vaibhavaṁ tava go-caraḥ

38. I have nothing to say about those who (pose that they) know you. Let them. (In fact, they are deluded in thinking that way). But as far as I am concerned, your glory is beyond the ken of my mind, body (senses) and speech