Jagat

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...

Anuccheda 190 Definition of a Neophyte Devotee अथ भगवद्धर्माचरणरूपेण कायिकेन किञ्चिन् मानसेन च लिङ्गेन कनिष्ठं लक्षयति (भा. ११.२.४७)— अर्चायामेव हरये पूजां यः श्रद्धयेहते। न तद्भक्तेषु चान्येषु स भक्तः प्राकृतः स्मृतः॥ Now the sage Havi defines the neophyte devotee in terms of his outward behavior in regard to the service of Bhagavān, and to a partial extent, in terms of his psychological disposition: One who faithfully worships Bhagavān Hari only in the form of the deity, but does not render service to Bhagavān’s devotees or to other living beings is a neophyte devotee. (SB 11.2.47) अर्चायां प्रतिमायामेव, न तद्भक्तेषु, अन्येषु च सुतरां न, भगवत्प्रेमाभावद्भक्तमाहात्म्यज्ञानाभावात् सर्वादरलक्षणभक्तगुणानुदयाच्च। स प्राकृतः प्रकृतिः प्रारम्भोऽधुनैव प्रारब्धभक्तिरित्यर्थः। इयं च श्रद्धा न शास्त्रार्थावधारणजाता। This verse states that the neophyte devotee worships Bhagavān only in the form of the deity. He does not perceive Bhagavān’s presence in His devotees and conse...

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...

Anuccheda 187 The Greatness of a Devotee is Known by the Quality and Quantity of His Love अत्र चैवं विवेचनीयम्। तत्तन्मार्गे सिद्धा महान्तो द्विविधा दर्शिताः। अत्र च ज्ञानसिद्धाः—"देहं च नश्वरमवस्थितमुत्थितं वा सिद्धो न पश्यति यतोऽध्यगमत् स्वरूपम्" (भा. ११.१३.३६) इत्यादौ वर्णिताः। On this topic of sat-saṅga , the following should be deliberated upon. It has been shown that on these two paths [of jñāna and bhakti ], there are respectively two types of perfected beings or mahats . Of these, those who are perfected in non-dual awareness are described in statements such as the following of Bhagavān Kṛṣṇa: A perfected being, once having realized his authentic self, no longer perceives whether his perishable body is seated or  has risen, or whether it has departed from one place or has by chance returned to it again . His condition is like that of a person blinded by intoxication who cannot recognize whether the garment he was wearing still covers his body or has fall...

This section starts the discussion of the various categories of transcendentalists, i.e., in accordance with the degree, etc., to which someone turns towards the Absolute Truth. This is a deliberate inclusive term that accommodates both personalists and impersonalists. Sri Jiva started using it in the very first anuccheda of BhaktiS, and some discussion of that first anuccheda can be found here. Bhakti Sandarbha, Anu 1 (1) Bhakti Sandarbha, Anu 1 (2) Bhakti Sandarbha, Anu 1 (3) This is the first division of "sadhu" or "mahanta," but in the subsequent anucchedas we will be going into various kinds of classifications of the sadhu. Anuccheda 186 : Two Types of Sadhus तदेवं सत्सङ्गमात्रस्य तत्साम्मुख्यमात्रे निदानत्वमुक्तम्। एतदेव व्यतिरेकेणाह (भा. ५.१२.११-१२)— It has thus been established in every instance that sat-saṅga is the sole cause of a living being’s becoming favorable to Bhagavān. The same conclusion is drawn by negative concomitance ( ...