Jagat

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 Pa ñcarātra literature. These are more in keeping with the spirit of vaidhi bhakti and not as important as those given in the Bhagavatam. 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...

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 .. Anuccheda 191 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 aga...

अथ मानसलिङ्गविशेषणेनैव मध्यमभागवतं लक्षयति (भा. ११.२.४६)— ईश्वरे तदधीनेषु बालिशेषु द्विषत्सु च। प्रेममैत्रीकृपोपेक्षा यः करोति स मध्यमः॥ Now the intermediate devotee is defined specifically in terms of the characteristics of his psychological disposition. One who loves Bhagavān, is friendly towards the devotees, compassionate towards the unaware, and indifferent towards the inimical is an intermediate devotee . (SB 11.2.46) परमेश्वरे प्रेम करोति, तस्मिन् भक्तियुक्तो भवतीत्यर्थः। तथा तदधीनेषु भक्तेषु च मैत्रीं बन्धुभावम्। बालिशेषु तद्भक्तिमजानत्सु उदासीनेषु कृपाम्। यथोक्तं श्रीप्रह्लादेन— शोचे ततो विमुखचेतस इन्द्रियार्थ- मायासुखाय भरमुद्वहतो विमूढान्॥ (भा. ७.९.४२) इति। The statement in this verse, that the intermediate devotee "loves Bhagavān," means that he has devotion for Him. He feels friendship towards Bhagavān’s devotees, and he blesses those who, due to their lack of awareness of devotion, are indifferent to Bhagavān. This type of compassionate at...

Anuccheda 188 An Uttama-bhāgavata Sees Bhagavān in Everything तत्रोत्तरं श्रीहविरुवाच (भा. ११.२.४५)— सर्वभूतेषु यः पश्येद्भगवद्भावमात्मनः। भूतानि भगवत्यात्मन्येष भागवतोत्तमः॥ In reply to the king’s question the sage Śrī Havi [Kavi’s brother] spoke: He is the foremost devotee of Bhagavān who sees the specific feature of Bhagavān, towards whom he is drawn as present within all living beings, and who sees all living beings as present within that very same feature of Bhagavān, who is manifest within himself. (SB 11.2.45) तत्र तत्तदनुभवद्वारावगम्येन मानसलिङ्गेन महाभागवतं लक्षयति—सर्वभूतेष्वित्यादि। ''एवंव्रतः स्वप्रियनामकीर्त्या जातानुरागो द्रुतचित्त उच्चैः" (भा. ११.२.३८) इति श्रीकविवाक्योक्तरीत्या यश्चित्तद्रवहासरोदनाद्यनुभावकानुराग-वशत्वात् "खं वायुमग्निम्" (भा. ११.२.३९) इत्यादितदुक्तप्रकारेणैव चेतनाचेतनेषु सर्वभूतेषु आत्मनो भगवद्भावमात्माभीष्टो यो भगवदाविर्भावः, तमेवेत्यर्थः। In this verse the sage indicates the symptoms of a mahā-bhāgava...

svātmeśvaryā mamādya praṇaya-rasa-mahā-mādhurī-sāra-mūrtyā ko'pi śyāmaḥ kiśoraḥ kanaka-vara-rucā śrī-kiśoryā kayāpi | krīḍaty ānanda-sārāntima-parama-camatkāra-sarvasva-mūrtir nityānaṅgottaraṅgair yad adhi bhaja tad evādya vṛndāvanaṁ bhoḥ || O my mind! Take shelter today of this land of Vrindavan, where some ineffable dark youth, the wonderful treasure of supreme transcendental bliss, has taken form to play in waves of eternal transcendental amorous love with some ineffable budding young goddess, glowing golden, personifying the essence of the great sweetness that arises from the flavors of confident affection, the mistress of his heart. It is almost impossible to understand the vision of Vrindavan without faith in the absolute perfection of love. We distill our experience in this world, which is fragmented and adulterated with the flaws and deficiencies of the conditioned state, and find therein something transcendent and powerful that giv...