Verse 2.2.182

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 2.2.182:

जीव-स्वरूपं यद् वस्तु परं ब्रह्म तद् एव चेत् ।
तद् एव सच्-चिद्-आनन्द-घनं श्री-भगवांश् च तत् ॥ १८२ ॥

jīva-svarūpaṃ yad vastu paraṃ brahma tad eva cet |
tad eva sac-cid-ānanda-ghanaṃ śrī-bhagavāṃś ca tat || 182 ||

jīva–of the minute spirit soul; sva-rūpam–the original form; yat–which; vastu–as a eternally abiding substance; param brahma–the Supreme Brahman; tat–that; eva–certainly; cet–if; tat–that; eva–certainly; sat-cit-ānanda-ghanam–intense eternity, knowledge, and bliss; śrī-bhagavān–the all-opulent Person; ca–and; tat–that.

If the entity known as the jīva (the finite self) were Parabrahman (the Supreme Self), then the jīva would be called Śrī Bhagavān, the Supreme Spirit who is the embodiment of eternity, cognizance, and joy.

Commentary: Dig-darśinī-ṭīkā with Bhāvānuvāda

(By Śrīla Sanātana Gosvāmī himself including a deep purport of that commentary)

Some people think that Śrī Bhagavān, who is the non-dual Absolute Truth, has the same nature as Brahman. They posit that just as the intensely pleasurable moon illuminates the entire sky, so Brahman illuminates the entire world with the light of all-pervading consciousness. To substantiate this, they quote Śrīmad Bhāgavatam (1.2.11): “brahmeti paramātmeti bhagavān iti śabdyate–The Absolute Truth is one, but is known as Brahman, Paramātmā, and Bhagavān.” But even if one accepts such an opinion, it can still be logically established that there is very little pleasure in liberation.

To explain this, the bhakti-śāstras speak seven verses beginning with jīva. They say, “If that which is identified as the finite living being, or the jīva, were to be the Supreme Brahman, then it would have to be accepted that the jīva, indeed, is sac-cid-ānanda Śrī Bhagavān. If one were to be of that opinion, it would have to be countered ….”