Meaning and explanation of Bhagavata Purana chapter 14 verse 22 and verse 23.
"The universe appears by Maya in you, the Infinite, the
eternal Bliss-consciousness. Though the universe is only like things seen in a
dream (and so unreal), and is devoid of consciousness and ever full of misery,
it appears as real (and also conscious and blissful)". (Bhagavata Purana
Chapter 14 Verse 22)
In Vedanta Reality is defined as that which does not undergo any change
whatsoever in all the three periods of time, i.e., past, present and future.
Brahman is the only Reality. Because of Maya, Brahman appears to us as the
universe of names and forms. Maya conceals Brahman and projects the universe.
Just as everything seen in dream ceases to exist as soon as the dreamer wakes
up, the universe ceases to be real when Brahman is realized. The universe
appears to be real only as long as we are under the spell of Maya (or Avidya or
ignorance). The fundamental principles of Advaita Vedanta are brought out in
this verse, namely, that the universe has no absolute reality, it is only a
superimposition on Brahman and appears to be real only because of our ignorance
of the substratum, Brahman, just as a rope appears as a snake in dim light when
its real nature is not known.
You (Krishna, the supreme Brahman), are the non-dual Self, the primordial
Person, the Reality, self-luminous, infinite, the first Cause, eternal,
imperishable, ever Bliss itself, taintless, perfect without a second, devoid of
all adjuncts (Nirguna) and immortal. (Bhagavata Purana Chapter 14 Verse 23)
This is exactly the description of the supreme Brahman as contained in the
Upanishads. The expression "devoid of all adjuncts" indicates Nirguna
Brahman or Brahman without attributes. The concept of Nirguna Brahman is
peculiar to Advaita Vedanta.
Bhagavata Purana Chapter 14 Verse 25 to 28
Those who do not know the Atman as their own Self, look upon the entire
phenomenal universe as real because of ignorance, but the universe disappears
when Self-knowledge dawns, just as a snake seen on a rope disappears when the
rope is known. Bondage and liberation, which are both products of ignorance,
have no existence apart from the Atman whose nature is Truth and Consciousness.
For, rightly considered, there can be neither ignorance nor bondage, and
neither knowledge nor freedom from bondage for the supreme Self that is eternal
and absolute Consciousness, anymore than there can be night and day for the
sun. Taking the Atman for something else, and something else for the Atman, the
Atman is sought for outside oneself; how marvelous is the folly of the
ignorant! Men of discrimination seek the Infinite within the body itself,
negating the unreal; without negating the unreal snake first, how can one know
the rope, though it is very close?