Bhakti Sandarbha 317 : Absorption in Kṛṣṇa Makes One Purified

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Anuccheda 317 

Absorption in Kṛṣṇa Makes One Purified

तदेवं यस्माद्भगवतो निन्दादिकृतं वैषम्यं नास्ति, तस्माद्येन केनाप्युपायेन "सकृद्यदङ्गप्रतिमान्तराहिता" (भा. १०.१२.३९) इत्यादिवत् तदाभासमपि ध्यायतस्तदावेशात्, तत्र वैरेणापि ध्यायतस्तदावेशेनैव निन्दादिकृतपापस्यापि नाशात् तत्सायुज्यादिकं युक्तमित्याशयेनाह तस्मादित्यादिभिः।

In this way, because Bhagavān has no sense of bias to be instigated by criticism or other unfavorable attitudes, one can meditate on Him by any means, as indicated in this statement: “The Lord gives the divine destination to one who takes His conceptual form within his mind even once...” (SB 10.12.39) From statements such as this, it is understood that by the absorption that results from meditating even on His likeness —even if one thinks of Him out of enmity—the sin of criticism is destroyed. Thus it was fitting that Śiśupāla attained the state of liberation by merging into Bhagavān’s body.

तथा हि (भा. ७.१.२५)—

तस्माद्वैरानुबन्धेन निर्वैरेण भयेन वा।

स्नेहात् कामेन वा युञ्ज्यात् कथञ्चिन्नेक्षते पृथक्॥

With this intent Nārada spoke the next verse:

Therefore, one should engage [the mind] in Kṛṣṇa, whether continuously bound by enmity or without such hostility, out of fear, affection, or a desire for conjugal union, so that one will not see anything apart from Him. (SB 7.1.25)

युञ्ज्यादिति स्नेहकामादीनां विधातुमशक्यत्वात् सम्भावनायामेव लिङ्। वैरानुबन्धादीनामेकतरेणापि युञ्ज्याद्ध्यायेच्चेत्, तदा भगवतः पृथग् नेक्षते तदाविष्टो भवतीत्यर्थः।

The verb yuñjyāt, “one should engage [the mind],” which is in the optative mood (liṅ), indicates possibility [and not an injunction], when used in connection with feelings such as love and desire, because no injunction can be given in regard to such feelings. If one engages the mind, i.e., meditates, on Bhagavān in any one of these moods, even through enmity, he or she will not see anything apart from Bhagavān. This means that the mind becomes absorbed in Him.

वैरानुबन्धो वैरभावाविच्छेदः। निर्वैरो वैराभावमात्रमौदासीन्यमुच्यते। तेन कामादिराहित्यमप्यायाति, वैरादिभावराहित्यमित्यर्थः। तेन वा वैरादिभावराहित्येन युञ्ज्यात्, विहितत्वमात्रबुद्ध्या ध्यायेत, ध्यानोपलक्षितं भक्तियोगं कुर्यादित्यर्थः। स्नेहः कामातिरिक्तः परस्परमकृत्रिमः प्रेमविशेषः। स तु साधके तदभिरुचिरेव॥

“Continuously bound by enmity” (vairānubandhena) here means an unbroken feeling of hostility; the absence of such enmity (nirvaireṇa) means its complete absence, i.e., indifference. This in turn also implies the absence of sexual desire , etc. Thus, nirvairam refers not only to the absence of feelings of hatred but to all such attitudes. So it should be taken that one should engage in meditation without any of these mundane feelings like enmity in the understanding that it is so ordained. Meditation here should be taken as indicative of [all the limbs of vaidhī] bhakti-yoga. This means that one should engage in bhakti-yoga. "Affection” (snehaḥ) refers to a specific type of genuine mutual love, distinct from sexual desire [which has been mentioned separately (kāmena)]. This thus specifically refers to the sādhaka’s taste or ruci for such love.

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Commentary by Satyanarayana Dasa Babaji

It is understood that Bhagavān was not disturbed by the criticism of Śiśupāla. Still, abusing Bhagavān is a forbidden act. He should be sent to hell for engaging in such offensive actions. Śrī Nārada's response to this doubt is that the very act of meditating on Kṛṣṇa purifies the meditator, even if that meditation is done with feelings of enmity. This is the excellent quality of Kṛṣṇa that no matter how one comes into contact with Him, one benefits from it. It does not matter whether you touch fire in a loving or angry mood, you will still feel the heat.

The verb yuñjyāt [lit. should unite] is in the optative mood, liṅ-lakāra. Generally it is applied when giving an injunction (vidhi), but it can also be used in the sense of possibility (sambhāvanā). This verb has been used here with different adverbial expressions – out of enmity, without enmity, out of fear, etc. The sense of the verb varies depending upon the way it is applied. One cannot enjoin one to feel in a particular way or to have any kind of emotional state. Therefore, in cases where an emotion appears to be prescribed, the meaning should be taken in the sense of possibility. However, one can be ordained to act in a certain way if one has no emotional state ("without enmity"), so when used with nirvaireṇa, the idea is that one should still engage in meditating on Bhagavān in bhakti-yoga according to the regulative principles of the scripture, etc.

Pious people who are indifferent to Bhagavān will meditate on Him because it is recommended by scriptures, just like one may take a medicine or certain diet because it is recommended by a doctor or some book on medicine.

When one’s mind is fully absorbed in an object then one loses the sense of separate existence from it. This is the meaning of the last part of the verse: “Then one will not see anything apart from Him.” This is the definition of samādhi, as described above in Anuccheda 278. Śiśupāla’s absorption in Kṛṣṇa was like that. His envy was so intense that he could become fully absorbed in Kṛṣṇa without any other thought or awareness, including of himself. Because of the potency inherent in Kr̥ṣṇa, this made him free of all impurities and sins, including the sin of abusing Him. This is why he attained liberation after being killed by Kṛṣṇa.

Alternatively, the meaning of last part of the verse is that Kṛṣṇa does not discriminate how one approaches him. He benefits anyone who becomes absorbed in Him.