Priti Sandarbha 7.5 : Two kinds of mental impurity related to Bhagavān



7.5 Two kinds of mental impurity related to Bhagavān

ते चास्वच्छचित्ता द्विविधाः—भगवद्बहिर्मुखा भगवद्विद्वेषिणश्च। तद्बहिर्मुखा द्विविधाः—लब्धे तद्दर्शनेऽपि विषयाद्यभिनिवेशवन्तस्तदवज्ञातारश्च। यथा तदवतारसमये साधारणदेवमनुष्यादयः, यथा च (भा. १०.२५.५) "कृष्णं मर्त्यमुपाश्रित्य" इत्यादि दुर्वचसो महेन्द्रादयः।

The above-said impure-hearted people are of two types – those who are averse to Bhagavān (bahirmukha), and those who are full of spite towards Him (vidveṣiṇaḥ). The bahirmukhas are also of two types – those who are absorbed in material sense objects even after seeing Bhagavān, and those who disrespect Him. Their respective examples are the ordinary devas and human beings during the period of His avatāra, and King Indra and others who spoke harsh words such as,

vācālaṁ bāliśaṁ stabdham ajñaṁ paṇḍita-māninam
kṛṣṇaṁ martyam upāśritya gopā me cakrur apriyam

Just see the great pride of the cowherd men, residents of the forest. They have disrespected me, a deva, having taken resort to Kṛṣṇa, a mortal, a talkative and arrogant child who is ignorant but thinks he knows something. (SB 10.25.5)

यत उक्तं श्रुतिभिः (भा. १०.८७.३५) —

dadhati sakṛn manas tvayi ya ātmani nitya-sukhe
na punar upāsate puruṣa-sāra-harāvasathān

[About the first] the personified Śrutis say, "One who has fixed his mind even once on You, the very Self of eternal bliss, does not again feel attracted to sense objects, which only steal away the very essence of a human being." (SB 10.87.35)

महेन्द्रं प्रति श्रीभगवता च (भा. १०.२७.१६) —

mām aiśvarya-śrī-madāndho daṇḍa-pāṇiṁ na paśyati
taṁ bhraṁśayāmi sampadbhyo yasya cecchāmy anugraham iti

And Bhagavān Kṛṣṇa also told Indra:

A person blinded with the pride of power does not see Me, who am the wielder of the rod of chastisement. When I wish to bless a person, I make him lose his wealth. (SB 10.27.16)

Commentary

Earlier it was said that mukti in the form of realization of the supreme Tattva is the highest goal of life, tad evaṁ parama-tattva-sākṣātkārātmakasya tasya mokṣasya param-puruṣārthatve sthite (Anuccheda 1.7). In this statement mukti has been equated to having vision of Bhagavān. If everyone could see Bhagavān during his avatāra on earth then they should all get mukti. Śrī Jīva Gosvāmī writes that the definition of mukti given in verse 2.10.6 (cited earlier in this Anuccheda) holds good because the vision of unqualified people is not a real vision and thus they do not become free of their conditioning. This is supported by the prose text cited from Viṣṇu Purāṇa. Although Śiśupāla was seeing Kṛṣṇa, he was not seeing Him with eyes of devotion. He was full of hatred and thus could not recognize His greatness. It is only when Kṛṣṇa hurled His disc at him that he was purged of his hatred and could see the real Kṛṣṇa. That is why Kṛṣṇa’s disc is called Sudarśana, that which gives the proper vision of Kṛṣṇa.

Those who have a clean heart and have not offended a devotee by physically hitting, criticizing, feeling hatred or anger, or not feeling pleased to see, and not greeting him or her, become free of distress as soon as they see Bhagavān. For others, their distress only begins to reduce.

Śrī Jīva Gosvāmī divides the non-devotees in two groups, those who are averse to devotion (bahirmukha), and those who dislike Bhagavān (vidveṣī). Each one of them have further two categories. They are as follows:

 1. Those who maintain material attachments even after seeing Bhagavān,
2. Those who disrespect Bhagavān,
3. Those who see the beauty and other such qualities of Bhagavān, but still cannot know His sweetness, and
4. Those who see Bhagavān in a deformed manner. This is the outcome of offenses to devotees.

 Each successive category is more offensive than the one preceding it. The intensity of the offense determines the level of aversion or hatred. The examples for each one of them are, common people, Indra when the Indra-yajña was stopped, Kālayavana and the wrestlers of Mathurā, respectively.

 One of the contributions of Śrī Jīva Gosvāmī is to give explanations to seeming contradictions or imperfections in Śrīmad Bhāgavatam. He has done this throughout the Sandarbhas but it is more frequent in Prīti Sandarbha. In relation to the first category of non-devotees, he exonerates the residents of Vraja. Given a cursory look they may fall into first category being absorbed in their regular family duties. The truth, however, is far from it. They were fully dedicated to Kṛṣṇa and knew nothing else in their life but Him. The same is also true of Pāṇḍavas and Yādavas who also seem to be absorbed in material affairs.




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