Bhakti Sandarbha 199 :Divisions of Devotees on the Basis of their Spiritual Practice
Up until now the definition and division of devotees was done on the basis of their attainment of love. Incidentally, in the previous anuccheda a description was also given on the basis of worship of the deity form of Bhagavān. Now Śrī Jīva Gosvāmī begins a new analysis of devotees on the basis of their spiritual practice.
Anuccheda 199
Divisions of Devotees on the Basis of Spiritual Practice
तदेवमुपदिष्टा भागवतसत्सु मूर्च्छितकषायादयो महद्भेदाः। भागवतसन्मात्रभेदाश्च तत्सन्मात्रभेदेषु, अर्चायामेव हरये (भा. ११.२.४५) इत्यादिना तत्तद्गुणाविर्भावतारतम्याल् लब्धतारतम्याः कतिचिद्दर्शिताः।
Among the various types of devotee saints, we have thus explained the three divisions of great devotees, namely those who have attained eternal forms as associates of Bhagavān, those who are cleansed of all material desire, and those who still have a trace of desire that is no longer active [these were first referred to at the beginning of Anuccheda 187]. And within the general divisions of devotee saints, we have also shown further classifications of devotees. The gradation of these devotees is based upon the degree to which they have imbibed the essential qualities of a devotee, as indicated by the verses depicting the relative depth of their vision, such as,
One who faithfully worships Bhagavān only in the deity form, but who does not perceive Bhagavān’s presence within the devotees or other living beings is a neophyte devotee.
अथ साधनतारतम्येनापि तेषां तारतम्यमाह पञ्चभिः। तत्रावरं मिश्रभक्तिसाधकमाह त्रिभिः (भा. ११.११.२९-३१)—
Now in five verses we will demonstrate the gradation of these devotees in accordance with their levels of spiritual practice. Out of these, the lower order spiritual practitioners are those who engage in mixed devotion. Bhagavān Kṛṣṇa describes them in three verses:
कृपालुरकृतद्रोहस्तितिक्षुः सर्वदेहिनाम्।
सत्यसारोऽनवद्यात्मा समः सर्वोपकारकः॥
कामैरहतधीर्दान्तो मृदुः शुचिरकिञ्चनः।
अनीहो मितभुक् शान्तः स्थिरो मच्छरणो मुनिः॥
अप्रमत्तो गभीरात्मा धृतिमाञ् जितषड्गुणः।
अमानी मानदः कल्यो मैत्रः कारुणिकः कविः॥
He is the best of the saintly who is compassionate, inimical towards no one, and forbearing. Truth is his very essence, and as such he is irreproachable in character, equipoised, and a benefactor of all.
His intelligence is not disturbed by desires, he is mild and subdued, gentle. He is pure, devoid of a possessive mentality, indifferent. He is measured in his appetites, is peaceful and steady. He is surrendered to Me, contemplative.
He is not-negligent, deeply serious, resolute, and has overcome the six waves of material nature. He is modest and respectful to all. He is expert, an unmotivated friend, merciful and a poet-sage. (SB 11.11.29-31). (SB 11.11.29-31)
टीका च—"कृपालुः परदुःखासहिष्णुः। सर्वदेहिनां केषाञ्चिदप्यकृतद्रोहः। तितिक्षुः क्षमावान्। सत्यं सारं स्थिरं बलं वा यस्य सः। अनवद्यात्मा असूयादिरहितः। सुखदुःखयोः समः। यथाशक्ति सर्वेषामुपकारकः।
Śrīdhara Svāmī comments: “Compassionate" (kṛpāluḥ) means unable to tolerate another’s sorrow. "Inimical to no one" (akṛta-drohaḥ) means that he bears no malice towards absolutely any living being. "Forbearing" (titikṣuḥ) means that he is forgiving. "Truth is his very essence" (satya-sāraḥ) refers to one whose strength or stability is truth. "Irreproachable in character" (anavadyātmā) means one who is devoid of faults such as envy. "Equipoised" (samaḥ) means the same in both happiness and distress. "A benefactor of all" (sarvopakārakaḥ) means that as far as his capacity allows, he works for the welfare of all.
कामैरहतधीर्विषयैरक्षुभितचित्तः। दान्तः संयतबाह्येन्द्रियः। मृदुरकठिनचित्तः। शुचिः सदाचारः। अकिञ्चनः अपरिग्रहः। अनीहो दृष्टक्रियाशून्यः। मितभुक् लघ्वाहारः। शान्तो नियतान्तःकरणः । स्थिरः स्वधर्मे। मच्छरणो मदेकाश्रयः। मुनिर्मननशीलः।
"His intelligence is not disturbed by desires" (kāmair ahata-dhīḥ) means that his mind is is not agitated by the sense objects. "Mild or subdued" (dāntaḥ) means that he has control over his external senses. "Gentle" (mṛduḥ) means that he does not have a hard heart. “Pure” (śuciḥ) means that he behaves morally. "Non-possessive" (akiñcanaḥ) means not accumulative. “Indifferent” (anīhaḥ) means that he is without visible action. "Measured in his appetites" (mita-bhuk) means that he eats in moderation. “Peaceful” (śāntaḥ) means that he has subdued his internal senses [the mind, the will, and so on]. Steady (sthiraḥ) means firm in his personal duties. “Surrendered to Me” (mac-charaṇah) means, “one whose has taken exclusive shelter of Me. "Contemplative" (muniḥ) means intent on the life of thoughtfulness.
अप्रमत्तः सावधानः। गभीरात्मा निर्विकारः। धृतिमान् विपद्यप्यकृपणः। जितषड्गुणः शोकमोहौ जरामृत्यू क्ष्त्पिपासे षडूर्मय एते जिता येन सः। अमानी न मानाकाङ्क्षी। अन्येभ्यो मानदः। कल्यः परबोधने दक्षः। मैत्रः अवञ्चकः। कारुणिकः करुणयैव प्रवर्तमानो, न तु दृष्टलोभेन। कविः सम्यक् ज्ञानी॥" इत्येषा।
"Not-negligent" (apramattaḥ) means attentive. He is deeply serious (gabhīrātmā), meaning he undergoes no modification of bodily or mental condition. "Resolute" (dhṛtimān) means that he does not feel pitiable even in the midst of adversity. He has "defeated the six ropes" (jita-ṣaḍ-guṇaḥ) means he has overcome the six waves of material nature, namely, lamentation, delusion, old age, death, hunger and thirst. "Modest" (amānī) means he is devoid of the desire for honor, while being respectful (māna-daḥ), i.e., giving honor to others. He is expert (kalyaḥ) meaning he is adept in explaining things to others. “Friendly” (maitraḥ) means one who is not deceptive [i.e., whose friendship is without pretension]. “Merciful” (kāruṇikaḥ) means that he acts strictly out of mercy, not with any motive for some visible gain. He is a “a poet-sage” (kaviḥ) means one who has attained fullness in wisdom.” This is the end of Svami’s commentary.
अत्र मच्छरण इति विशेष्यम्।
Of these qualities, "surrendered to Me" (mac-charaṇah) should be taken as the substantive noun. [All other qualities mentioned are modifiers of the one who has developed this one quality. According to this understanding, the principal clause of these three verses would be: “The best of the saintly is one who is surrendered to Me.”]
उत्तरत्र "स च सत्तम" [११.११.३२] इति चकारेण तु पूर्वोक्तो यथा सत्तमः, तथायमपि सत्तम इति व्यक्तिरेवमेवंभूतो मच्छरणः सत्तम इत्याक्षिप्यते॥
In the verse that follows these three [SB 11.11.32] Bhagavān says, “He also is the best of the saintly [who gives up all other duties and worships Me].” The implication of the word "also" (ca) used in this statement, is that just as the devotee described in the previous three verses is the best of the saintly, so too the devotee referred to in this verse is the best of the saintly. This confirms that a person who is surrendered to Bhagavān is the best of the saintly [since it has already been pointed out that the quality of surrender to Bhagavān is the subject of those three verses, whereas all other qualities are adjectives of the person endowed with this quality].
Commentary by Satyanarayana Dasa Babaji
Up until now the definition and division of devotees was done on the basis of their attainment of love. Incidentally, in the previous anuccheda a description was also given on the basis of worship of the deity form of Bhagavān. Now Śrī Jīva Gosvāmī begins a new analysis of devotees on the basis of their spiritual practice. For this he refers to Kṛṣṇa’s response to Uddhava’s question in which he inquires about the qualities of a saintly person, a sādhu [SB 11.11.26-28].
Kṛṣṇa speak five verses to list the qualities of sādhus. In the group of three verses referred to above [SB 11.11.29-31] the predicate, “is the best of the saintly,” is not stated. Rather, it appears in the following verse [SB 11.11.32]. From this, one could easily conclude that the four verses refer to only one category of devotee who is endowed with the qualities mentioned in all four verses. Such a person is the best of the saintly. But from Jīva Gosvāmī’s analysis in this and the following anuccheda, it may be understood that two categories of devotees are being described. Jīva Gosvāmī substantiates this interpretation on the basis of the word ca, "also." Śrīdhara Svāmī’s commentary, quoted in the next anuccheda, confirms the same. The statement, “He also is the best of the saintly,” implies that someone else mentioned previously is the best of the saintly, and that is the person referred to in the first group of three verses.
Jīva further points out that the preeminent quality among all those mentioned in these three verses is that of surrender to Bhagavān. The reason for this is that without surrender one cannot be called a devotee. The rest of the qualities listed in these verses do not distinguish him from someone following another path such as jñāna or yoga. As such, he concludes that this is the subject of the three verses. It follows from all of this that the person referred to as the best of the saintly in the first group of verses is one who has surrendered to Bhagavān. Because the qualities besides surrender are not directly part of bhakti Śrī Jīva Gosvāmī calls such a devotee as being mixed and inferior to those who adhere to pure bhakti.
Bhakti Sandarbha 198 : Bhagavān is Bound to the Heart of an Uttama Bhāgavata
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
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