For all places and all times (sarvatra sarvadä)
I spoke the other day about the Bhakti Sandarbha and the explanation given there of the verse etāvad eva jijñāsyaṁ tattva-jijñāsunātmanaḥ anvaya-vyatirekābhyāṁ yat syāt sarvatra sarvadā One who is inquiring into the truth of the Self should inquire only until the point it has been fully established for all places and for all times, both by affirmation and by negation. (SB 2.9.35) Jiva Goswami's task here is to show how this verse is about bhakti and not about jñāna . The word jñāna is twice in the verse, both times in the desiderative, "wanting to know." The first usage jijñāsyaṁ means "it is to be inquired", "to this extent only" ( etāvad eva ). By whom? By the ātmanaḥ tattva-jijñāsunā , "one who seeks to know the truth of the Self." "To what extent?" That is a reference to the previous verse, in which the prayojana was stated, the rahasyam of verse 29. This is now about the aṅga of the rahasya (mystery), which is ...