Bhakti Sandarbha 191-197 : More Characteristics of the Uttama Bhagavata
After these three verses defining the superlative, intermediate and neophyte devotees, Havi speaks eight more verses elaborating on the characteristics of the superlative devotee. The next three posts cover Anucchedas 191 to 197, covering the Bhagavatam 11.2.48-55. Anucched 198 will conclude this discussion with an in-depth analysis of the various characteristics of the uttama and degrees of accomplishment within the category of uttama-bhagavata..
The Uttama Bhāgavata Is Not Overpowered by Sense Objects
अथ टीका—"पुनरष्टभिः श्लोकैरभ्यर्हितत्वादुत्तमस्यैव लक्षणान्याह—गृहीत्वापि॥" इत्येषा। तथा हि (भा. ११.२.४८)—
[After these three verses defining the superlative, intermediate and neophyte devotees, Havi speaks eight more verses elaborating on the characteristics of the superlative devotee.]
Śrīdhara Svāmī introduces the first of these: “Because the superlative devotee is so highly honored, the sage Havi describes him once again in eight verses, beginning with this one:” That is,
गृहीत्वापीन्द्रियैरर्थान् यो न द्वेष्टि न हृष्यति।
विष्णोर्मायामिदं पश्यन् स वै भागवतोत्तमः॥
He who regards the universe as a display of Bhagavān Viṣṇu’s external potency, and who, even if he should take in the sense objects by means of the senses, neither delights in them, nor is repulsed by them, is indeed a superlative devotee of Bhagavān. (SB 11.2.48)
पूर्वोक्तप्रकारेण तदाविष्टचित्तो न गृह्णाति तावदिन्द्रियैरर्थान् गृहीत्वापि इत्यपिशब्दार्थः। इदं विश्वं मायां बहिरङ्गशक्तिविलासत्वाद्धेयमित्यर्थः। अत्रापि कायिकमानसयोः साङ्कर्यम्॥
As has been described earlier, the consciousness of the superlative devotee is so absorbed in Bhagavān that he does not grasp the objects of the senses even though accepting them. The word api, “even though,” qualifying the verb gṛhītvā, “he accepts,” has been used in this verse just to emphasize this point. The demonstrative pronoun idam, “this,” refers to the universe. Considering the universe to be but a display of Bhagavān’s external potency, the superlative devotee regards it as inconsequential. This definition, like the previous ones, employs a combination of physical and psychological characteristics.
Commentary by Satyanarayana Dasa Babaji Maharaj
In this verse he describes that such a devotee although making use of sense objects is not overpowered by them. Thus externally they may behave like anyone else but internally they are different, being totally detached. Bhakti naturally gives rise to vairāgya towards everything else. This verse thus gives a uttama-bhāgavata’s physical and mental characteristics. The devotee’s apprehension of sense objects is a physical trait, whereas not being overpowered by them, and his perception of the world as a display of Bhagavān’s external potency are mental attributes.
The Uttama Bhāgavata is not Disturbed in Any Material Situation
अथ केवलमानसलिङ्गैराह यावत्प्रकरणम् (भा. ११.२.४९)—From the next verse up to the conclusion of this section the sage describes the superlative devotee purely in terms of his psychological disposition:
देहेन्द्रियप्राणमनोधियां यो
जन्माप्ययक्षुद्भयतर्षकृच्छ्रैः।
संसारधर्मैरविमुह्यमानः
स्मृत्या हरेर्भागवतप्रधानः॥
One who, by virtue of remembrance of Bhagavān Hari, is never bewildered by the fundamental attributes of material existence, such as the birth and death of the physical body, hunger related to the vital body, fear related to the mind, desire as a function of the intellect, or discomfort of the senses, is a topmost devotee of Bhagavān. (SB 11.2.49)
यो हरेः स्मृत्या देहादीनां संसारधर्मैर्जन्माप्ययादिभिर्विमुह्यमानो न भवति स भागवतप्रधानः।
One who, by virtue of remembrance of Bhagavān Hari, is not bewildered by the fundamental characteristics of material existence, such as birth and death related to the body, and so on, is a topmost devotee.
उक्तं च श्रीगीतासु—
येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम्।
ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः॥ (गीता ७.२८) इति॥
A similar statement is made in the Gītā:
Those virtuous human beings whose sins have come to an end, being freed from the delusion of duality, worship Me with firm resolve. (Gītā 7.28)
Commentary by Satyanarayana Dasa Babaji Maharaj
There are three types of suffering: (1) those that come from one’s own body and mind, (2) from other living beings and (3) from nature. Ultimately all types of suffering are experienced in the mind. The mind is only one and if that mind is absorbed in thoughts of Bhagavān then it cannot experience anything else.
It was said in the very beginning of this book that the root cause of the jīva’s suffering is forgetfulness of Bhagavān (11.2.37). An uttama-bhāgavata is fully absorbed in thoughts of Bhagavān and is thus free from the influence of māyā. This verse gives the psychological disposition of an uttama-bhāgavata.
Anuccheda 193
The Uttama Bhāgavata is Free of All Material Desires
तथा (भा. ११.२.५०)—
न कामकर्मबीजानां यस्य चेतसि सम्भवः।
वासुदेवैकनिलयः स वै भागवतोत्तमः॥
बीजानि वासनाः। वासुदेवैकनिलयो वासुदेवमात्राश्रयः॥He is the best of Bhāgavatas in whose mind the seeds of work and desire cannot arise and whose exclusive abode is in Bhagavān Vāsudeva. (SB 11.2.50)
In this verse the word “seeds” (bījānām) refers to subliminal desires and "exclusive abode" (eka-nilayaḥ) means, “one whose sole refuge is Bhagavān Vāsudeva.”
Commentary by Satyanarayana Dasa Babaji Maharaj
Anuccheda 194
The Uttama Bhāgavata is Free of All Material Designations
तथा (भा. ११.२.५१)—
न यस्य जन्मकर्मभ्यां न वर्णाश्रमजातिभिः।
सज्जतेऽस्मिन्नहम्भावो देहे वै स हरेः प्रियः॥
One who makes no distinction between his possessions and those of others, between his own body and that of others, and who is thus benevolent towards all living beings and peaceful, is the foremost of devotees.(SB 11.2.51)
जन्म सत्कुलम्। कर्म तपआदि। जातयः अनुलोमजा मूर्धाभिषिक्तादयः।
"Birth" (janma) refers to pedigree; "deeds" (karma) refers to virtuous deeds, such as undergoing penance. "Caste" (jāti) refers to the acceptable sub- and mixed castes like the "head sprinkled" (mūrdhābhiṣikta).
[Anuloma is a term used in the Smṛti texts to describe mixed castes where the father is of a higher caste than the mother. According to Manu 10.5, jāti refers specifically to the anuloma castes. Mūrdhābhiṣikta (also brahma-kṣatriya) is such a division of caste where the father is a Brahmin father and the mother a kṣatriya. According to Manu-smṛti such people are treated equal to Brahmins. Paraśurāma is a classical example of a Mūrdhābhiṣikta. (See Yajñavalkya Smṛti 1.91, etc.)]
एताभिर्यस्यास्मिन् देह अहम्भावो न सज्जते, किन्तु भगवत्सेवौपयिकसाध्य एव देहे सज्जत इत्यर्थः, स हरेः प्रियो भागवतोत्तम इति पूर्वेणान्वयः, प्रकरणार्थत्वात्। हरेः प्रिय इति भागवतमात्रवाचि भागवतत्वादेव॥
One who has no ego identification associated with the body on account of these various factors, but whose attachment to the body only inasmuch as it is an instrument for serving Bhagavān, is dear to Bhagavān Hari. In accordance with the definitions given in the previous verses, the statement here that such a devotee is dear to Bhagavān Hari means that he is the foremost of devotees, because this is the topic of this section. He is dear to Bhagavān specifically because he is a devotee, not otherwise.
Commentary by Satyanarayana Dasa Babaji Maharaj
A neophyte devotee, on the contrary, may be very proud of taking birth in a pure family or in a famous lineage. They often brag about it. Therefore, Havi said earlier that a neophyte does not respect the devotees. What it means is that he may show respect externally but within he only feels great about himself. Giving respect means to feel oneself as lower than the person who is given respect.
Anuccheda 195
An Uttama Bhāgavata is Not Biased
तथा (भा. ११.२.५२)—न यस्य स्वः पर इति वित्तेष्वात्मनि वा भिदा।
सर्वभूतसुहृत् शान्तः स वै भागवतोत्तमः॥
The superlative devotee is further described:
वित्तेषु ममतास्पदमात्रेषु स्वीयं परकीयमिति, आत्मनि स्वः पर इति। अत्र वित्तवदात्मनि च स्वपक्षपातमात्रं निषिध्यते, न व्यक्तिभेदः।One who makes no distinction between his possessions and those of others, between his own body and that of others, and who is thus benevolent towards all living beings and peaceful, is the foremost of devotees. (SB 11.2.52)
The word vitteṣu, “property,” refers to all objects that are generally a source of attachment. In regard to such possessions, the superlative devotee makes no distinction that “this belongs to me” and “that belongs to another.” In regard to the body, he makes no distinction that “this is me” and “that is someone else.” In the case of the body, as with possessions, it is only the feeling of personal bias that is denied, and not the actual distinction that exists between individuals.
तथोक्तं स्कान्दे मार्कण्डेयभगीरथसंवादे—
परदुःखेनात्मदुःखं मन्यन्ते ये नृपोत्तम।
भगवद्धर्मनिरतास्ते नरा वैष्णवोत्तमाः॥
This is stated in the Skanda Purāṇa in the conversation between Mārkaṇḍeya and Bhagīratha—
O best of kings! Those human beings who consider the sufferings of others to be their own and are engaged always in the duties of the Bhagavad-dharma, are the best of the Vaiṣṇavas.
Commentary by Satyanarayana Dasa Babaji Maharaj
An uttama-bhāgavata feels the presence of Bhagavān in all persons and things. He also knows that everything belongs to Bhagavān. Temporarily we are given bodies and possessions but ultimately Bhagavān is the real owner. Thus an uttama-bhāgavata is not biased. He is devoid of the separatist mentality, pṛthag-bhāva. This, however, does not mean that he considers everything to be one in the way the jñānīs do.
Anuccheda 196
The Uttama Bhāgavata Values Remembrance of Bhagavān More Than Anything
किं च (भा. ११.२.५३)—
त्रिभुवनविभवहेतवेऽप्यकुण्ठ-
स्मृतिरजितात्मसुरादिभिर्विमृग्यात्।
न चलति भगवत्पदारविन्दा-
लवनिमिषार्धमपि यः स वैष्णवाग्र्यः॥
The next characteristic of the superlative devotee is stated here:
He is the foremost of Vaiṣṇavas whose remembrance of Bhagavān is never hampered and who, even for the sovereignty of the three worlds, is never deviated even for half a moment from His lotus feet, which are sought after by the gods for whom the undefeated Lord is the very self. (SB 11.2.53)
अचलनत्वे हेतुः—त्रिभुवनेति। तत्र हेतुः—अजिते हरावेव आत्मा येषां तैर्ब्रह्मेशप्रभृतिभिः सुरादिभिरपि विमृग्याद्दुर्लभादित्यर्थः॥
The reason why the devotee is never deviated even for half a moment from Bhagavān's lotus feet is that he is not tempted even by the prospect of sovereignty over the three worlds. The reason for that is that Bhagavān’s lotus feet are sought after, yet rarely attained, even by the gods headed by Brahmā [who have already attained sovereignty of the three worlds]. And these gods [who have all opulence at their disposal] are further described as those “for whom the undefeated Lord is the very self" (ajitātma).
[In other words, Bhagavān Hari is their very essence, or that which is more precious to them than anything else.]
Commentary by Satyanarayana Dasa Babaji Maharaj
An uttama-bhāgavata does not consider anything within the three worlds to be of greater value than Bhagavān’s lotus feet, and hence he never forgets Bhagavān. He will not trade the kingdom of three worlds for half a moment of remembrance of Bhagavān. Therefore bhakti is called apratihatā (1.2.6). There is nothing that can allure an uttama-bhāgavata away from Bhagavān. Hiraṇyakaśipu, the greatest demon in the history of this universe, tried to wean his son away from remembering Bhagavān, but though he tortured Prahlāda in various ways he was not successful.
Anuccheda 197
The Uttama Bhāgavata is Not Disturbed by Any Material Desire
अपि च विषयाभिसन्धिना चलनं कामेनातिसन्तापे सति भवेत्, स तु भगवत्सेवानिर्वृतौ न सम्भवतीत्याह (भा. ११.२.५४)—
The severe torment of worldly desires may cause a person’s mind to stray from the lotus feet of Bhagavān in pursuit of sensual objects. But this is not possible in the case of a devotee who is situated in the bliss of service to Bhagavān. The sage Havi indicates this in his next statement:
भगवत उरुविक्रमाङ्घ्रिशाखा
नखमणिचन्द्रिकया निरस्ततापे।
हृदि कथमुपसीदतां पुनः स
प्रभवति चन्द्र इवोदितेऽर्कतापः॥
उरुविक्रमौ च तावङ्घ्री। तयोः शाखा अङ्गुलयः। चन्द्रिका तापहारिणी दीप्तिः। तापः कामादिसन्तापः॥Just as the heat of the sun disappears with the moon-rise, the material fever in a devotee’s heart, once dissipated by the cool luster emanating from the gem-like nails of the toes of Bhagavān’s splendorous feet, can never reappear. (SB 11.2.54)
Bhagavān’s feet are referred to by the adjective uru-vikrama, which means that they are extraordinarily powerful. The word śākhā (lit. "branches") refers to the toes, "cool luster" (candrikā) means the [moon-like] glow that removes the heat (tāpaḥ), i.e., the sources of misery, such as lust.
Commentary by Satyanarayana Dasa Babaji Maharaj
Since the luster emanating from the nails of Bhagavān’s feet is sufficient to drive away all desire from the devotee’s heart, then how powerful and splendorous must His feet be? This is the significance of the adjective uru-vikrama used for the feet.
Śrīdhara Svāmī draws out the significance of the simile in his commentary. He says that Bhagavān’s two feet are full of splendor, but within them, just consider the toes, and within the toes, just consider the nails which are like gems, and within them, just consider the cool luster that emanates from those gems. It is by that luster alone that the material fever in a devotee’s heart is dissipated.
In the previous verse it was said that the mind of a devotee does not move from the feet of Bhagavān for even half a moment. The mind is generally very flickering, but not that of the devotee. That verse described the steady nature of the devotee’s mind. In the present verse it said that his mind is not disturbed by sense objects. The mind may be very steady but still become influenced by sense objects. That is being denied in this verse. The sun's rays, which are hot and troublesome to tolerate, are compared to material suffering. In comparison to that, the moon rays are cooling and soothing to the body and mind. A person finds relief in the cool rays of moon after a hot sunny day.
Bhakti Sandarbha 191-197 : More Characteristics of the Uttama Bhagavata
Bhakti Sandarbha 190 : Definition of a Neophyte Devotee
Bhakti Sandarbha 189: Definition of a Madhyama Mahā bhāgavata
Bhakti Sandarbha 188 : An Uttama-bhāgavata Sees Bhagavān in Everything
Bhakti Sandarbha 187 : The Greatness of a Devotee is Known by the Quality and Quantity of His Love
Bhakti Sandarbha 185-186 : Beginning the classification of sadhus
Bhakti Sandarbha 181-184 : The Grace of Devotees is Independent
Bhakti Sandarbha 180: Bhakti Comes by the Grace of a Devotee
Bhakti Sandarbha 179 : Bhakti Descends Through the Association of a Devotee
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