Bhakti Sandarbha 198 : Bhagavān is Bound to the Heart of an Uttama Bhāgavata

This verse is the conclusion of the series on the Uttama Bhāgavata, which covered BhP 11.2.48-55. It includes a further analysis of the characteristics delineated in this section. This verse "conveys the essence of all the definitions of a superlative devotee given previously" (Shridhar Swami). 

There is a second part to this lengthy anuccheda that specifically addresses a different set of characteristics taken from the Pañcarātra literature. These are more in keeping with the spirit of vaidhi bhakti and not as important as those given in the Bhagavatam.

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Anuccheda 198

Bhagavān is Bound to the Heart of an Uttama Bhāgavata

तथा (भा. ११.२.५५)—

विसृजति हृदयं न यस्य साक्षाद्

धरिरवशाभिहितोऽप्यघौघनाशः।

प्रणयरशनया धृताङ्घ्रिपद्मः

स भवति भागवतप्रधान उक्तः॥

And here is the concluding verse in this series describing the superlative devotee:

If Bhagavān Hari is addressed even unintentionally, He destroys all sins. One in whose heart such a Bhagavān Himself is unable to leave because His lotus feet are bound by the rope of love is the topmost of all devotees. (SB 11.2.55)

टीका च—"उक्तसमस्तलक्षणसारमाह—विसृजतीति। हरिरेव स्वयं साक्षाद्यस्य हृदयं न विसृजति न मुञ्चति।

Śrīdhara Svāmī comments: “The sage Havi speaks this verse in order to convey the essence of all the definitions of a superlative devotee given previously by him. Bhagavān Hari Himself never abandons the heart of such a devotee. [And how powerful is this Bhagavān who is powerless to leave the devotee’s heart?]

अवशेनाप्यभिहितमात्रोऽप्यघौघं नाशयति यः सः। तत् किं न विसृजति ? यतः प्रणयरशनया धृतं हृदये बद्धमङ्घ्रिपद्मं यस्य स भागवतप्रधान उक्तो भवति॥" इत्येषा॥

Bhagavān is He who destroys all sins even if addressed unintentionally or under duress. Why is Bhagavān powerless to leave the devotee’s heart? Because His lotus feet are tied to the devotee’s heart with the rope of love. Such a person is called the best of devotees.” Here ends the Śrīdhara Svāmī's comment.

अत्र कामादीनामसम्भवे हेतुः—साक्षादिति पदम्, तदुत्तरकालत्वात् साक्षात्कारस्य।

[The word sākṣāt, “directly,” or, “in person,” is used in the verse in regard to Bhagavān Hari, indicating that Bhagavān Hari personally appears in the devotee’s heart.] The use of this word signifies that there is no possibility of material desires in such a devotee because direct vision of Bhagavān is obtained only after all material desires are uprooted.

तथा हरिरवशाभिहितोऽपि इत्यादिना यत् तादृशप्रणयवांस्तेनानेन तु सर्वदा परमावेशेनैव कीर्त्यमानः सुतरामेवाघौघनाशः स्यादित्यभिहितम्। उक्तं च—

 Furthermore, the verse states that Bhagavān Hari destroys all sins even if called upon unintentionally. A devotee who loves Bhagavān so intently certainly always sings the names of Bhagavān with deep absorption, and consequently all his sins are undoubtedly destroyed. That a devotee constantly chants the names of Bhagavān is indicated in verses such as this:

"एतन् निर्विद्यमानानामिच्छतामकुतोभयम्" (भा. २.१.११) इत्यादि।

O King, it has been ascertained that for those who are indifferent to material pleasures, who desire complete fearlessness, and who are yogīs, the best path is constant chanting of the holy name of the Lord. (SB 2.1.11)

तत उभयथैव तेषामघसंस्कारोऽपि न स्थातुमिष्ट इति ध्वनितम्। अनेन वाचिकलिङ्गमपि निर्दिश्य यद्ब्रूते (भा. ११.२.४४) इत्यस्योत्तरमुक्तम्।

Therefore it is implied, either from the point of view that Bhagavān has directly appeared in the devotee’s heart or from the point of view that the devotee constantly chants Bhagavān’s name, that the impressions of sins cannot possibly remain in the devotee’s heart. By thus alluding to the characteristics of a devotee’s speech in this verse, the King’s original question, “What is the nature of a devotee’s speech?” is also answered.

[In SB 11.2.44 King Nimi inquired from the sages about the characteristics of devotees including the manner of their speech, which led to the section under discussion. This verse was quoted already in Anuccheda 187.]

प्रकरणेऽस्मिन् "गृहीत्वापि" (भा. ११.२.४८) इत्यादीनामुत्तमभागवतलक्षणपद्यानाममीषामपृथक् पृथक् च वाक्यत्वं ज्ञेयम्, तथाभूतभगवद्वशीकारवति भागवतोत्तमे तत्तल्लक्षणानामन्तर्भावात्, क्वचित् द्वित्रादिमात्रलक्षणदर्शनाच्च।

In this section of eight verses, beginning from SB 11.2.48, characterizing the superlative devotee, the definitions may be taken either collectively [as constituting one continuous definition] or separately. In the case of a devotee who has brought Bhagavān under his control [as indicated in the concluding verse], the definitions are taken collectively, because all other symptoms are included within this one characteristic. Sometimes, however, a superlative devotee manifests only two or three of the symptoms mentioned. In such cases the appropriate definitions apply separately.

तत्रापृथग्वाक्यतायामेकैक-वाक्यगतेनैकैकेनैव लक्षणेनायमेव "सर्वभूतेषु" (११.२.४५) इत्याद्युक्तो महाभागवतो लक्ष्यते। तत्तद्धर्महेतुत्वेन तु "विसृजति" (११.२.५५) इत्यादिना सर्वलक्षणसारोपन्यासः।

In the case where all the verses are taken together as part of one definition, each of the eight verses serve to define the mahā-bhāgavata who is first described in SB 11.2.45 as one who perceives Bhagavān in all beings and all beings in Bhagavān. The essence of all these definitions, however, is stated in the last verse, namely that a devotee binds Bhagavān in his heart with the rope of love, because this quality forms the underlying basis of all other characteristics mentioned in the preceding verses.

या च तत्रापि "स्मृत्या हरेः" (११.२.५५) इत्यादिना हेतुत्वेन स्मृतिरुक्ता, तस्या एव विवरणमिदमन्तिमवाक्यमिति ज्ञेयम्।

An example of how this is so can be seen from the quality of remembrance, which is referred to in SB 11.2.49. In that verse, the devotee’s remembrance of Bhagavān is said to be the cause of his not becoming bewildered by the fundamental attributes of material existence.Yet the explanation for the devotee’s uninterrupted remembrance of Bhagavān is disclosed in the final statement.

[Bhagavān’s inability to leave the devotee’s heart implies constant awareness of Bhagavān’s presence on the part of the devotee, and this is due to the quality of the devotee’s love. Hence love is the cause of remembrance which in turn is the cause of freedom from the perplexities of material existence, referred to in SB 11.2.49. In a similar manner, the quality mentioned in the final verse can be shown as the cause of all characteristics outlined in the preceding verses.] 

तत्रैकेनैव वाक्येन कृतेऽपि भागवतोत्तमलक्षणे स्पष्टीकरणार्थमेवान्यद्वाक्यमिति समर्थनीयम्। अत एव पृथक् पृथग् भागवतोत्तम इत्याद्यनुवादोऽपि सङ्गच्छते।

So although the definition of a superlative devotee was expressed in just one verse, it should be understood that the other verses were spoken just to clarify the attributes of such a devotee. Consequently, the repetition in every verse of the words, “such a person is the best of devotees,” is also appropriate.

पृथग्वाक्यतायां यत्र साक्षाद्भगवत्सम्बन्धो न श्रूयते। तत्र भागवतपदबलेनैव प्रकरणबलेनैव वा ज्ञेयः। पूर्वोत्तरपद्यस्थस्मृत्येत्यादिपदं वा योजनीयम्। तथात्र पक्षे चापेक्षिकमेवान्यत्र भागवतोत्तमत्वम्।

In considering the alternative case, where each of the verses are viewed as distinct definitions, a direct relation with Bhagavān is not explicitly stated in every verse. Wherever this occurs the devotee’s relation with Bhagavān should be understood either from the context or from the word bhāgavata, “a devotee of Bhagavān,” appearing in the verse. Again where the verses are regarded as separate definitions, one should draw a connection to the quality of remembrance of Bhagavān, mentioned either in a preceding or a following verse [as this is the chief characteristic of a superlative devotee].

तत्रोत्तरोत्तरश्रैष्ठ्यक्रमोऽयम्—"अर्चायामेव" (४७) इति, "न यस्य जन्मकर्माभ्याम्" (५१) इति। "न यस्य स्वः परः" (५२) इति, "गृहीत्वापीन्द्रियैः" (४८) इति, "देहेन्द्रियप्राण-" (४९) इति।

Viewing the verses as distinct definitions, there is a gradation among the superlative devotees referred to by these definitions.

[Previously the three verses 11.2.45-47 were given as definitions of the superlative, intermediate and neophyte devotees respectively. The eight verses following these were then understood as elaborations on the superlative devotee defined in 11.2.45. Now all eleven verses are re-considered as constituting distinct definitions of various grades of superlative devotees. In this case the terms neophyte and intermediate devotee, mentioned in 11.2.46-47, are understood to refer to beginning and intermediate levels of superlative devotees.] 

The order of increasing superiority is as follows:

• One who faithfully worships Bhagavān in the form of the deity, yet has not developed an awareness of Bhagavān’s presence in other devotees or in other living beings is at the bottom rung of superlative devotees [SB 11.2.47]. 
• Superior to this is the devotee who has given up identification with the body based on birth, caste, and so on [SB 11.2.51]. 
• Superior to this is the devotee who makes no distinction between himself and others [SB 11.2.52]. 
• Superior to this is the devotee who regards everything in the world as a manifestation of Bhagavān’s external potency and who accepts everything without attachment or aversion [SB 11.2.48]. 
• And superior to this is the devotee who is never bewildered by the fundamental attributes of material existence due to constant remembrance of Bhagavān [SB 11.2.49]. 

अस्य संस्कारोऽस्ति। किन्तु तेन विमोहो न स्यादिति मूर्च्छितसंस्कारोऽयं जातनवीनप्रेमाङ्कुरः स्यात्। 

• In the superlative devotee of this last category the impressions of desires are still found, but the devotee is not bewildered by them. This definition refers to a superlative devotee whose material desires are inactive [specified in Anuccheda 187 as mūrcchita-kaṣāya], and the first sprout of love has newly appeared in him.

तथा न कामकर्मबीजानामित्यस्यैव विवरणं—"त्रिभुवनविभवहेतवेऽपि" (५३) इति।

The description of a devotee who is never deviated from Bhagavān even for a moment for any sort of attainment due to constant remembrance of Bhagavān [SB 11.2.53] is an explanation of SB 11.2.50 in which the devotee is described as free from all expectation, striving and desire due to having taken exclusive shelter of Bhagavān Vāsudeva.

इयमेव नैष्ठिकी भक्तिर्ध्यानाख्या ध्रुवानुस्मृतिरित्युच्यते। अस्य प्रेमाङ्कुरोऽप्यनाच्छाद्यतया जातोऽस्ति। अन्यथा तादृशस्मरणसातत्यभावः स्यात्। अयं हि निर्धूतकषायो निरूद्ःप्रेमाङ्कुर इति लभ्यते। अत ऊर्ध्वं साक्षात्प्रेमजन्मतः "ईश्वरे तदधीनेषु" (४६) इति। अस्य मैत्र्यादिकं त्रयमपि भक्तिहेतुकमेवेति न कषायस्थितिरवगन्तव्या। निर्धूतकषायमहाप्रेमसूचकस्य सर्वभूतेषु (४५) इत्यस्य तु विवरणं—"विसृजति" इति।

The naiṣṭhikī-bhakti, or unswerving devotion, depicted in this statement is known as dhyāna, meditation, and more specifically as dhruvānusmṛti,or constant remembrance. The sprout of love in such a devotee has become uncovered, otherwise such continuous remembrance of Bhagavān would not be possible. The devotee referred to in these two verses is known as nirdhūta-kaṣāya, one whose material desires are completely washed away, and in whom the sprout of love has grown to some extent.

Above the devotee of this last category is one in whom love has directly manifested, as stated in SB 11.2.46, “One who loves Bhagavān, etc.” The three other attributes of such a devotee, namely, his friendship towards other devotees, his compassion towards the unaware, and his indifference towards the inimical are caused only by his devotion. This devotee should also be understood to be nirdhūta-kaṣāya, or completely free from material desires. Above this devotee is one who perceives his beloved Bhagavān in all living beings and all living beings as having taken shelter of his beloved Bhagavān [SB 11.2.45]. This statement indicates not only that the devotee is cleansed of all material desire but that he is endowed with an abundance of love for Bhagavān. The concluding statement of the section [SB 11.2.55], that Bhagavān never leaves the heart of such a devotee because He is bound by the devotee’s love, is an explanation of this verse.

Commentary by Satyanarayana Dasa Babaji Maharaj

This is the last verse spoken by sage Havi in response to King Nimi’s question. In verse 53 the sage said that the mind of an uttama-bhāgavata does not move from the feet of Bhagavān. In this verse he says that Bhagavān Himself does not move from the heart of an uttama-bhāgavata. The heart of the devotee is so wonderful that Bhagavān finds no better place to dwell. It means that He comes under the complete control of His devotee. The same Bhagavān who binds the living beings by the rope of māyā becomes bound himself with the rope of love. Mother Yaśodā bound Kṛṣṇa by her love; therefore, Śukadeva glorified her devotion more than even Brahmā, Śiva and Lakṣmī. This is the most amazing phenomena that the most powerful, supreme, unlimited person becomes controlled by an insignificant living being who is the size of one ten-thousandth part of the tip of a hair. This is the power of love that overpowers even the most powerful! And He is happy to be overpowered.

Śrī Jīva Gosvāmī comments that this definition includes all the other characteristics of an uttama-bhāgavata. The reason is that if Bhagavān Himself is bound in the heart, then His remembrance, non-deviation of mind even for half a moment, freedom from material desire, etc., naturally become manifest. He analyses the eleven verses spoken by Havi in two ways. One is to see them as forming a single whole. In that case, verse 11.2.45 is the basic definition and the other nine verses just an explanation of this verse. The last verse is to be seen as the summary of everything. In that case verses 11.2.46 and 11.2.47 are also describing two levels of uttama-bhāgavata. Some uttama-bhāgavatas only have one of the qualities described in this set of eleven verses and some have more than one, but they are all uttama-bhāgavatas. The sense then is that there is no stereotypical uttama-bhāgavata, but there is a lot of variety among them. This is because bhakti is not limited to some specific activities. But the one characteristic common to all of them is remembrance of Bhagavān.

The second way to look at these verses is to see them as independent of one other, each defining a different kind of uttama-bhāgavata on different levels. The order from lowest to highest is as follows: 11.2.47, 51, 52, 48, 49, 50, 54, 53, 46, 45, 55. Verse number 55 is just a restatement of verse 45.

The most important characteristic throughout is awareness of Bhagavān. The greatness of a devotee is understood from the level and intensity of this awareness. Therefore, besides knowing how to recognize a mahā-bhāgavata on the basis of these definitions, the most practical application is on oneself. One must be introspective and look where his awareness lies. One should observe one’s mind while engaging in devotional activities such as chanting japa, kirtan, and worship. Is the mind fixed on Bhagavān or wandering to different duties, responsibilities, problems in life, relations and so on? This will give knowledge about oneself, which is more important than knowing others.

Anuccheda 198.2

Hierarchies of Devotion from the Pañcarātra

तापादिपञ्चसंस्कारी नवेज्याकर्मकारकः।

अर्थपञ्चकविद्विप्रो महाभागवतः स्मृतः॥ 

इति पाद्मोत्तरखण्डवचनम् (६.२५३.२७)।

महत्त्वं तु अर्चनमार्गपराणां मध्य एव ज्ञेयम्, असिद्धप्रेमत्वात्।

The following definition of a mahā-bhāgavata, given in the Uttara-khaṇḍa of the Padma Purāṇa (253.27), applies only to those who adhere to the path of deity worship because they have not attained prema:

A brāhmaṇa who has undergone five types of rituals, beginning with bearing the marks of Viṣṇu on his body, who engages in nine types of sacrificial activity, and who knows the five subjects is called a mahā-bhāgavata, or great devotee.

अत्र तापादिपञ्चसंस्कारादि "तापः पुण्ड्रं तथा नाम" (प.पु. ६.२२६.६) इत्यादिना तत्रैव दर्शितम्।

The five types of rituals referred to in this verse have been enumerated in Padma Purāṇa itself in this statement:

Undergoing the penance of having one’s body stamped with the symbols of Bhagavān, applying tilaka to the body, being bestowed with a name that identifies one as a servant of Bhagavān, being initiated into the chanting of Bhagavān’s mantras, and practicing the yoga system are the five rituals.

नवेज्याकर्म-कारकत्वं चानेन वचनेन दृश्यते—

The nine types of sacrificial activity are described below

अर्चनं मन्त्रपठनं योगो यागो हि वन्दनम्।

नामसङ्कीर्तनं सेवा तच्चिह्नेरङ्कनं तथा॥

तदीयाराधनं चेज्या नवधा भिद्यते शुभे।

नवकर्मविधानेज्या विप्राणां सततं स्मृता॥ इति।

O gracious lady, worship of Bhagavān, reciting mantras, withdrawal of the mind from external sense objects, fire sacrifice, offering obeisance, singing the names of Bhagavān, rendering service to Bhagavān, decorating one’s body with the symbols of Bhagavān, and service to Bhagavān’s devotees and paraphernalia are the nine types of sacrifice. The brāhmaṇas should always perform these nine types of sacrifice. (Padma Purāṇa Uttara-khaṇḍa 253.24,25)

अर्थपञ्चकवित्त्वं तु—(१) उपास्यः श्रीभगवान्, (२) तत् परमं पदं, (३) तद्द्रव्यं, (४) तन्मन्त्रः, (५) जीवात्मा चेति पञ्चतत्त्वज्ञातृत्वम्।

Those who know the five subjects refers to those who have understood the five following categories of knowledge: the Supreme Bhagavān who is worthy of our worship, Bhagavān’s supreme abode, the paraphernalia associated with Bhagavān’s abode, the meaning of the mantras depicting Bhagavān, and the nature of the living beings.

तच्च श्रीहायशीर्षे विवृतं सङ्क्षिप्य लिख्यते—

(१) एक एवेश्वरः कृष्णः सच्चिदानन्दविग्रहः।

पुण्डरीकविशालाक्षः कृष्णच्छुरितमूर्धजः॥

वैकुण्ठाधिपतिर्देव्या लीलया चित्स्वरूपया।

स्वर्णकान्त्या विशालाक्ष्या स्वभावाद्गाढमाश्रितः॥

नित्यः सर्वगतः पूर्णो व्यापकः सर्वकारणम्।

वेदगुह्यो गभीरात्मा नानाशक्त्युदयो नरः॥ इत्यादि।

A detailed description of these subjects is given in Hayaśīrṣa Pañcarātra, the gist of which is presented below:

(1) Bhagavān Kṛṣṇa is the only Supreme Controller, His form is constituted of existence, consciousness and bliss, His eyes are elongated like the petals of a lotus flower, and His hair is black. He is deeply embraced by the Goddess of Vaikuṇṭha, known as Viśālā, which she does out of her innermost nature, being the embodiment of Bhagavān’s pastime potency, endowed with a form of pure consciousness and a resplendent golden complexion. Kṛṣṇa is eternal, omnipresent and complete. He is all-pervading and the cause of everything. He is the mystery alluded to in the Vedas, and His very being is unfathomable. He is the source of multi potencies and is ever-fresh.

(२) स्थानतत्त्वमतो वक्ष्ये प्रकृतेः परमव्ययम्।

शुद्धसत्त्वमयं सूर्यचन्द्रकोटिसमप्रभम्॥

चिन्तामणिमयं साक्षात् सच्चिदानन्दलक्षणम्।

आधारं सर्वभूतानां सर्वप्रलयवर्जितम्॥ इत्यादि।

(2) Now I will describe the truth concerning Bhagavān’s abode. It is beyond the realm of matter and imperishable. It is constituted of pure being and is as effulgent as millions of suns and moons combined. It is full of transcendental gems that grant all desires, and its nature is absolute existence, consciousness and bliss. It is the shelter of all living beings and is free from all types of dissolution.

(३) द्रव्यतत्त्वं शृणु ब्रह्मन् प्रवक्ष्यामि समासतः।

सर्वभोगप्रदा यत्र पादपाः कल्पपादपाः॥

भवन्ति तादृशा वल्ल्यस्तद्भवं चापि तादृशम्।

गन्धरूपं स्वादुरूपं द्रव्यं पुष्पादिकं च यत्॥

हेयांशानामभावाच्च रसरूपं भवेद्धि तत्।

त्वग्बीजं चैव हेयांशं कठिनांशं च यद्भवेत्॥

सर्वं तद्भौतिकं विद्धि न ह्यभूतमयं च तत्।

रसस्य योगतो ब्रह्मन् भौतिकं स्वादुवद्भवेत्॥

तस्मात् साध्यो रसो ब्रह्मन् रसः स्याद्व्यापकः परः।

रसवद्भौतिकं द्रव्यमत्र स्याद्रसरूपकम्॥ इति।

(3) O Brahmā, please hear the truth concerning the objects of that transcendental abode, which I shall describe to you in brief. The trees there fulfill all desires and award all manner of enjoyment. The creepers are also of the same nature and so are their flowers and fruits. The flowers are fragrance itself and the fruits the very essence of taste. The fruits are simply juice with nothing to discard. Fruits that are hard and that have a skin and seeds, which are to be discarded, you should know to be made of matter, but the fruits in Bhagavān’s abode are not material. It is only because material fruits contain juice that they have a semblance of deliciousness. Therefore, the ultimate object to be obtained is rasa—this juice or taste—which is transcendental and all-pervading. Material objects which have a semblance of this taste are known in this world as representations of this rasa.

(४) वाच्यत्वं वाचकत्वं च देवतन्मन्त्रयोरिह ।

अभेदेनोच्यते ब्रह्मंस्तत्त्वविद्भिर्विचारितः ॥ इत्यादि ।

(4) Mantra is the signifier and Bhagavān is the signified. O Brahmā, those who have realized the Absolute have concluded that there is no difference between Bhagavān and the mantras designating Him.

(५) मरुत्सागरसंयोगे तरङ्गात् कणिका यथा।

जायन्ते तत्स्वरूपाश्च तदुपाधिसमावृताः॥

आश्लेषादुभयोस्तद्वदात्मनश्च सहस्रशः।

सञ्जाताः सर्वतो ब्रह्मन् मूर्तामूर्तस्वरूपतः॥ इत्याद्यपि।

(5) O Brahmā, just as innumerable particles of water spring from the waves that arise from the ocean when it contacts the wind, thousands of selves are generated from the ocean of consciousness when it contacts the designations of matter. These selves are manifest both with and without forms.

[This is a general description of the five categories of knowledge concerning the Absolute.]

किन्तु श्रीभगवदाविर्भावादिषु स्वस्वोपासनाशास्त्रानुसारेणापरोऽपि विशेषः कश्चिज्ज्ञेयः। जीवनिरूपणं चेदम्—"न घटत उद्भवः" (भा. १०.८७.३१) इत्याद्यनुसारेणोपाधिसहितमेव कृतम्।

But according to the scriptures that delineate particular methods of worship related to specific manifestations of Bhagavān, there is more specific knowledge to be understood regarding Bhagavān’s various manifestations and the abodes, paraphernalia and so on related to those features of Bhagavān. The above description of the living entity is a reference to the individual beings that are covered with material designations, which is in accordance with this statement by the śrutis:

It is illogical to speak of the birth of material nature or of the pure self because both of them are beginningless. Consequently, when we speak of the generation of living beings it refers to the manifestation of living entities covered with material designations which results from the combination of material nature and the pure selves, just as bubbles appear on water by the interaction of air and water. (SB 10.87.31)

निरुपाधिकं तु—

विष्णुशक्तिः परा प्रोक्ता क्षेत्रज्ञाख्या तथापरा।

अविद्याकर्मसंज्ञान्या तृतीया शक्तिरिष्यते॥ 

(वि.पु. ६.७.६१) इति विष्णुपुराणानुसारेण।

In the Viṣṇu Purāṇa we find this description of the self free from material designations:

Bhagavān Viṣṇu has three potencies: the internal potency is known as the supreme potency, inferior to this is the potency that manifests as the living beings, who are conscious within the limited field of their own individuality, and the external potency, which manifests in the form of nescience and goal-oriented work, is the third potency. (VP 6.7.61)

तथा—

अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्।

जीवभूतां महाबाहो ययेदं धार्यते जगत्॥ (गीता ७.५) इति।

ममैवांशो जीवलोके जीवभूतः सनातनः (गीता १५.७) इति च गीतानुसारेण,

The self free from designations is also referred to in the Gītā:

This, however, is My inferior nature. O mighty-armed one, you should know that I have a superior nature to this, which consists of the living beings, by which the entire universe is sustained. (Gītā 7.5)

And in this statement of the Gītā as well: “The eternal living being in this material world is a part of Me alone.” (Gītā 15.7)

तथा—

यत् तटस्थं तु चिद्रूपं स्वसंवेद्याद्विनिर्गतम्।

रञ्जितं गुणरागेण स जीव इति कथ्यते॥ 

इति श्रीनारदपञ्चरात्रानुसारेण ज्ञेयम्॥


And according to the Nārada-Pañcarātra:

The intermediate potency, which is conscious by nature, which has emanated from Bhagavān who is self-aware, and which is impassioned with desire due to attachment to the fundamental attributes of material nature, is called the jīva.

॥११.२॥ हरियोगेश्वरो निमिम्॥१८७-१९८॥

Commentary by Satyanarayana Dasa Babaji Maharaj

In different śāstras there are different symptoms given for a mahā-bhāgavata or superlative devotees. Each must be understood in its particular context. Śrī Jīva Gosvāmī cites an example from Padma Purāṇa. This definition is given from the point of view of deity worship. It is more related to the actions of the body and external senses, whereas the definition given by Havi is based on the intensity of love.

The five saṁskāras mentioned are, branding the body with symbol of Viṣṇu such as conch and disc by using a hot metal brand, wearing tilaka, having a name as servant of Viṣṇu such as Viṣṇudāsa, getting a Viṣṇu-mantra from one’s guru, and performing a yajña for Viṣṇu.

In the verses cited from Hayaśīrṣa Pañcarātra, the first three describe the first of the five items (artha-pañcakam), i.e., Bhagavān; the next two describe the second item, His abode; the next five describe the third item, objects related to Bhagavān; the next describes the mantra; the last two verses describe the jīva.

This is a very general description. One should know the specific details of these items from one’s own sampradāya and guru. A sampradāya may have a different form of Viṣṇu as its worshipable deity, different mantras and so on.

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