Srimad Bhagavatam — Dashama Skandha, Shloka 11
Akrūra’s Journey to Vraja and His Devotional Vision of Kṛṣṇa and Balarāma
य ईक्षिताहंरहितोऽप्यसत्सतो: स्वतेजसापास्ततमोभिदाभ्रम: । स्वमाययात्मन् रचितैस्तदीक्षया प्राणाक्षधीभि: सदनेष्वभीयते ॥ ११ ॥
ya īkṣitāhaṁ-rahito ’py asat-satoḥ sva-tejasāpāsta-tamo-bhidā-bhramaḥ sva-māyayātman racitais tad-īkṣayā prāṇākṣa-dhībhiḥ sadaneṣv abhīyate
彼は因と果の証人でありながら、それらに「我」を仮託することなく常に自由である。内なる力によって離別と迷妄の闇を払い、物質創造のエネルギーに御目を注がれるとき現れる衆生は、呼吸（プラーナ）・感官・知性の働きの中に、間接に彼を感じ取る。
In this verse Akrūra establishes the all-powerful position of the Supreme Lord, whom he is about to see in Vṛndāvana. The false concept of separation from the Lord is described in the Eleventh Canto of the Bhāgavatam (11.2.37) : bhayaṁ dvitīyābhiniveśataḥ syād īśād apetasya viparyayo ’smṛtiḥ. Although all existence emanates from the Absolute Truth, Kṛṣṇa, we imagine a “second thing,” this material world, to be entirely separate from the Lord’s existence. With this mentality, we try to exploit that “second thing” for our sense gratification. Thus the psychological underpinning of material life is the illusion that this world is somehow separate from God and therefore meant for our enjoyment.
FAQs
This verse states that the Supreme Self, though transcendental and free from false ego, enters the embodied beings created by māyā—together with prāṇa, senses, and intelligence—by His mere glance, indicating His immanence as the indwelling Supersoul.
Śukadeva emphasizes the Lord’s omniscience: He is not conditioned by ego or duality, yet He fully knows sat (eternal reality) and asat (temporary manifestations) and dispels the ignorance that makes the jīva mistake one for the other.
Remember that consciousness and clarity ultimately come from the Lord within; practice devotion and discernment to reduce false identification (ego) and see temporary situations without being overwhelmed by dualistic anxiety.