सा वाग्यया तस्य गुणान्गृणीते
करौ च तत्कर्मकरौ मनश्च ।
स्मरेद्वसन्तं स्थिरजङ्गमेषु
शृणोति तत्पुण्यकथाः स कर्णः ॥
शिरस्तु तस्योभयलिङ्गमानमेत्
तदेव यत्पश्यति तद्धि चक्षुः ।
अङ्गानि विष्णोरथ तज्जनानां
पादोदकं यानि भजन्ति नित्यम् ॥
sā vāg yayā tasya guṇān gṛṇīte
karau ca tat-karma-karau manaś ca |
smared vasantaṁ sthira-jaṅgameṣu
śṛṇoti tat-puṇya-kathāḥ sa karṇaḥ ||
śiras tu tasyobhaya-liṅgam ānamet
tad eva yat paśyati tad dhi cakṣuḥ |
aṅgāni viṣṇor atha taj-janānāṁ
pādodakaṁ yāni bhajanti nityam ||
(Śrīmad Bhāgavatam: 10.80.3–4)
“That by which his qualities are praised is speech. Further, those which perform actions for him are hands. Further, that which shall remember [his] dwelling in the stationary and the moving is a mind. That which listens to purifying narrations of him is an ear. Indeed that which shall bow to both images of him is a head. That which beholds specifically those [i.e., images of him] is certainly an eye. Likewise, those which regularly honor the foot-wash of Viṣṇu and his devotees are limbs.”
Commentary
Śrī Sanātanapāda, and Śrī Jīvapāda following him, comments that “dwelling in the stationary and the moving” (vasantaṁ sthira-jaṅgameṣu), that is, in all jīvas, is said in reference to remembrance [of Śrī Bhagavān’s presence] always and indeed everywhere (sthireṣu jaṅgameṣu ca jīveṣu vasantam iti sadā sarvatraiva smaraṇāpekṣayā). They also state that alternately the defining characteristic of the mind spoken of in this verse can be construed to refer to that which shall remember Śrī Kṛṣṇa’s dwelling close by within the stationary living beings of Vṛndāvana like the kadamba trees and the moving living beings there like the cows (yad vā Vṛndāvanasya sthireṣu kadambādiṣu jaṅgameṣu ca gavādiṣu sānnidhyena vasantaṁ smaret). Śrī Jīvapāda also offers an alternate interpretation in this regard in his Bṛhat Krama-sandarbha-ṭīkā by construing the phrase “dwelling in the stationary and the moving” (vasantaṁ sthira-jaṅgameṣu) to refer to dwelling in the heart of mahāntas, that is, moving living beings (jaṅgamāḥ) who are stationary [i.e., steady] (sthirāḥ) in the sense that they are non-wavering as a result of any inclination (vāsanā) related to saṁsāra (sthira-jaṅgameṣu vasantam, sthirāḥ saṁsāra-vāsanayānuttaralā ye jaṅgamāḥ prāṇino mahāntas teṣu vasantaṁ teṣāṁ hṛdaye santam). Śrī Cakravartīpāda also comments on this portion of the verse as follows: “Only that mind which shall remember [his] dwelling in the stationary and the moving is [really] a mind, and thus the meaning is that only a mind that has a predilection for remembering Kṛṣṇa whersoever the eye falls is blessed” (sthireṣu jaṅgameṣu vasantaṁ smaret yan manas tad eva mana iti yatra yatra netraṁ patati, tatra tatraiva kṛṣṇa-smaraṇa-śīlaṁ mana eva dhanyam ity arthaḥ).
The mention of “both images of him” (tasyobhaya-liṅgam) is interpreted by Śrī Svāmīpāda to mean that both stationary and moving beings are themselves images [i.e., indicators] of Śrī Bhagavān (ubhaya-liṅgaṁ iti sthiraṁ jaṅgamaṁ ca tasyaiva liṅgaṁ). Śrī Sanātanapāda, Śrī Jīvapāda, and Śrī Cakravartīpāda interpret the mention of “both images of him” (tasyobhaya-liṅgam) to refer to (1) his deity forms like that of the Śālagrāma-śilā, and (2) his devotees (BVT: Śrī-Śālagrāmādi-rūpaṁ tad-bhakta-rūpaṁ ca; LVT and KST: śrīmad-arcādi-rūpaṁ tad-bhakta-rūpaṁ ca; BKST: Bhagavan-mūrtiṁ Vaiṣṇavaṁ ca; SAD: Viṣṇu-pratimā-rūpaṁ ca tad-bhakta-rūpaṁ ca).