अहो यूयं स्म पूर्णार्था भवत्यो लोकपूजिताः ।
वासुदेवे भगवति यासामित्यर्पितं मनः ॥
दानव्रततपोहोम जपस्वाध्यायसंयमैः ।
श्रेयोभिर्विविधैश्चान्यैः कृष्णे भक्तिर्हि साध्यते ॥
भगवत्युत्तमःश्लोके भवतीभिरनुत्तमा ।
भक्तिः प्रवर्तिता दिष्ट्या मुनीनामपि दुर्लभा ॥
दिष्ट्या पुत्रान्पतीन्देहान् स्वजनान्भवनानि च ।
हित्वावृणीत यूयं यत् कृष्णाख्यं पुरुषं परम् ॥
सर्वात्मभावोऽधिकृतो भवतीनामधोक्षजे ।
विरहेण महाभागा महान्मेऽनुग्रहः कृतः ॥
aho yūyaṁ sma pūrṇārthā bhavatyo loka-pūjitāḥ |
vāsudeve bhagavati yāsām ity arpitaṁ manaḥ ||
dāna-vrata-tapo-homa-japa-svādhyāya-saṁyamaiḥ |
śreyobhir vividhaiś cānyaiḥ kṛṣṇe bhaktir hi sādhyate ||
bhagavaty uttamaḥśloke bhavatībhir anuttamā |
bhaktiḥ pravartitā diṣṭyā munīnām api durlabhā ||
diṣṭyā putrān patīn dehān svajanān bhavanāni ca |
hitvāvṛnīta yūyaṁ yat kṛṣṇākhyaṁ puruṣaṁ param ||
sarvātma-bhāvo’dhikṛto bhavatīnām adhokṣaje |
viraheṇa mahābhāgā mahān me’nugrahaḥ kṛtaḥ ||
(Śrīmad Bhāgavatam: 10.47.23–27)
“[Uddhava to the gopīs:] Aho! You all, whose minds are offered to Bhagavān Vāsudeva in this way, are verily successful and worshipable to the world. Bhakti to Kṛṣṇa is certainly accomplished by means of charity, rites, austerities, sacrifices, japa, study, and sense control, as well as by various other meritorious acts. Unexcelled bhakti to Bhagavān, he of highest praise (Uttamaḥśloka), that is rare to attain even for the sages, [however,] has been performed [alt., will be propagated] by you all by great fortune. That you all have forsaken [your] sons, husbands, bodies, relatives, and homes and accepted the Supreme Puruṣa [alt., ‘another man’] known as Kṛṣṇa is by great fortune. Bhāva in full form for he who is transcendent (Adhokṣaja) has been attained by [alt., conferred upon] you all, and by separation [i.e., by your experience of separation from Kṛṣṇa with that most complete form of bhāva], O you all of great fortune, tremendous favor has been shown to me.”
Commentary
aho iti | sma nūnam | yūyaṁ pūrṇārthāḥ kṛtārthāḥ | yāsāṁ mana iti evaṁ-prakāreṇa bhagavaty arpitam ity anvayaḥ | anyeṣām api bhaktānāṁ mano bhagavaty arpitaṁ dṛḍham, kintv evaṁ-prakāreṇa tu na dṛṣṭam iti bhāvaḥ ||23|| dānādibhiḥ sādhanaiḥ kṛṣṇe bhaktiḥ sādhyate | tatra dānaṁ viṣṇu-vaiṣṇava-sampradānakam | vratam ekādaśy-ādikam | tapaḥ kṛṣṇārtha-bhoga-tyāgādi | homo vaiṣṇavaḥ | japo viṣṇu-mantrāṇām | svādhyāyo gopāla-tāpany-ādi-pāṭhaḥ | śreyāṁsy api bhakty-aṅgāny api jñeyāni, anyeṣāṁ dānādīnāṁ bhakti-hetutvābhāvasya prāk pratipāditatvāt || 24|| bhavatīnāṁ bhaktis tv anyaiva sarva-vilakṣaṇety āha—bhagavatīti | anuttamā sarva-śreṣṭhā | pravartiteti prāg iyaṁ nāsīt, parantu bhavatīnāṁ rāgātmikāṁ bhaktim anusṛtyaiva rāgānugā bhaktir lokaiḥ kriyamāṇā pracariṣyatīty arthaḥ | pravartiteti ‘āśaṁsāyāṁ bhūtavac ca’ iti niṣṭhā | diṣṭyā lokānām atibhāgyena ||25|| putrādīn mamatāspadāni tyaktvā kṛṣṇābhidhānaṁ paraṁ puruṣaṁ sva-sambhoktṛtvena yad avṛṇīta, etad diṣṭyā mamātibhāgyenaiva ||26|| nanu vayaṁ dharmaṁ tyaktvā yat para-puruṣaṁ vṛtavatyas tatra bhavataḥ kiṁ bhāgyam abhūt? tatrāha—sarvātmeti | adhokṣaje anyaiḥ pratyakṣīkartum apy aśakye śrī-kṛṣṇe premaiva tāvad durlabhaḥ | bhavatīnāṁ tu sarvātma-bhāvaḥ sarvātmanā sarveṇaiva svarūpeṇa sahitaḥ paripūrṇo yo bhāvaḥ, sa ‘mahābhāva’ ity arthaḥ | sūryo yathā sarvāṁs tāpa-saṅkramaṇena vyāpnoti, candro yathā sarvān śaitya-saṅkrameṇena vyāpnoti, tathā yaḥ sarvān svadharma-saṅkramaṇena atati vyāpnotīti, sarvātmā cāsau bhāvaś ceti sa iti śleṣeṇa tal-lakṣaṇam api prakaṭīkṛtam | yad uktaṁ—‘anurāgaḥ sva-saṁvedya-daśāṁ prāpya prakāśitaḥ | yāvad-āśraya-vṛttiḥ syād bhāva ity abhidhīyate ||’ iti | sa ca mahābhāvaḥ premṇaḥ saptamo vilāsaḥ | bhavatīnāṁ na tv anyāsāṁ lakṣmy-ādīnām apīty arthaḥ | kīdṛśaḥ? adhikṛtaḥ adhikāra-viṣayī-kṛtaḥ, tatrādhikāro bhavatībhya eva parameśvareṇa datto nānyābhya iti bhāvaḥ | ata eva viraheṇa kartrā me mama mahān anugrahaḥ kṛtaḥ divyonmāda-citrajalpādi-mahābhāva-bhedān darśayitveti bhāvaḥ | yadi bhavatīnāṁ viraho nābhaviṣyat tadā kṛṣṇo na māṁ prasthāpayiṣyat | ahaṁ ca etad āścaryaṁ nādrakṣyam iti sva-bhāgya-parāvadhir uktaḥ ||27||
(Sārārtha-darśinī-ṭīkā)
“Aho! You all, whose mind as thus, that is, in this way, offered to Bhagavān, are verily (sma) successful (pūrṇārthāḥ) [lit., ‘of completed object’]. This is the syntactical order. The minds of other bhaktas too are offered resolutely to Bhagavān, but [the mind being offered to him] in this way however [i.e., in the manner that you all have] is not seen [in anyone except you all]. This is the purport. ||23|| Bhakti to Kṛṣṇa is accomplished by means of charity and so forth. Therein, ‘charity’ (dānam) refers to offerings to Viṣṇu and the Vaiṣṇavas. ‘Rites‘ (vratam) refers to [that of] Ekādaśī and so forth [i.e., Jamāṣṭamī, Kārtika, etc.]. ‘Austerities’ (tapas) refers to giving up enjoyment for Kṛṣṇa’s sake and so forth. ‘Sacrifices’ (homa) refers to the [sacrifice known as] Vaiṣṇava [i.e., sacrifices dedicated to Viṣṇu]. ‘Japa’ refers to [that] of Viṣṇu-mantras. ‘Study’ (svādhyāya) refers to recitation of the Gopāla-tāpanī and so on. [The various other] ‘Meritorious acts’ (śreyāṁsi) too are to be understood to be limbs of bhakti as well [i.e., as all the aforementioned acts beginning with charity have been said to be limbs of bhakti] because of the non-existence of other forms of charity and so forth being causes of bhakti having been established earlier [i.e., it has already been established earlier in Śrīmad Bhāgavatam that bhakti is its own cause, and thus when it is said here in SB 10.47.24 that bhakti is accomplished by charity and so on, it must be inferred that the acts of charity and so forth spoken of here are themselves acts of bhakti]. ||24|| [Uddhava thinks:] The bhakti of you all, however, is definitively different and completely extraordinary. Thus, he [i.e., Uddhava] says Bhagavaty Uttamaḥśloke … [i.e.. he speaks SB 10.47.25]. ‘Unexcelled’ (anuttamā) means the best of all. Regarding [the word] pravartitā [which was is understood to mean ‘performed’ in accord with Śrī Śrīdhara Svāmīpāda’s commentary] the meaning is that previously this [i.e., the bhakti that you all, meaning, the gopīs, have] was not existent [in the world], yet rāgānugā-bhakti being performed by people following exclusively the rāgātmikā-bhakti you all have will be propagated [in the future]. In [the word] pravartitā, there is application of [Aṣṭa-dhyāyī sūtra 3.3.132] āśaṁsāyāṁ bhūtavac ca [meaning, ‘In the case of a wish (āśaṁsā), [the affixes used to described the present and the future may be employed] As well as [the affix] for the past,’ i.e., in the usage of the word pravartitā in the verse under discussion, the intended sense is the future rather than the prima facie sense of the past since Uddhava is expressing a wish that the bhakti of the gopīs be propagated in the future; pravartitā thus conveys the sense of ‘will be propagated’ rather than the prima facie sense of ‘was performed’ according to Śrī Cakravartīpāda]. ‘By great fortune’ (diṣṭyā) means by the great fortune of people [i.e., the people of the world who are so blessed to have the superlative bhakti of the gopīs propagated among them]. ||25|| That you all have given up objects of my-ness (mamatā) such as sons and accepted the Supreme Puruṣa [alt., ‘another man’ (paraṁ puruṣam)] known as Kṛṣṇa as the enjoyer of your [very] selves is by great fortune, that is, [this has occurred] only by my great fortune [i.e., Uddhava expresses that he feels it is his great fortune to observe the gopīs and their unexcelled bhakti to Bhagavān Śrī Kṛṣṇa wherein they have left everything and accepted Kṛṣṇa as their enjoyer in every respect]. ||26|| [The gopīs ask Uddhava:] ‘Well, what fortune have you attained because we have given up dharma and accepted another man (para-puruṣa) [as our enjoyer, forsaking out husbands and other relatives]?’ To that, he says sarvātma … [i.e., he speaks SB 10.47.27]. Certainly prema for Śrī Kṛṣṇa, [who is known as] Adhokṣaja, he who is unable even to be seen by others, is truly difficult to attain, but you all have ‘bhāva in full form’ (sarvātma-bhāvaḥ), meaning, mahābhāva, that bhāva which is fully complete with the entirety of its own nature [i.e., bhāva in its ultimate, most complete self-manifestation]. As the sun pervades all entities with a transference of heat, and as the moon pervades all entities with a transference of coolness, so it [viz., your mahābhāva, i.e., the sarvātma-bhāvaḥ of the gopīs mentioned in the verse] is that which spreads through (atati), that is, pervades, all entities with a transference of its own nature (dharma) and thus is that which is spreads through all (sarvātma) and which is a bhāva [i.e., taking the root at in the word ātma in the sense of spreading, the compound sarvātmā-bhāva is taken here in a second sense as a dual compound to mean that which is ‘spread through all’ and that which is bhāva in nature]. In this way by means of a double meaning (śleṣa), that characteristic too [of mahābhāva] is expressed [by the compound sarvātma-bhāva], since it said [in UN 14.158], ‘When anurāga attains the [superlative] state of being fully perceptible by itself [i.e., when it becomes the perception [i.e., feeling] (bhāva), the means (karaṇa) of perceiving, and the object of perception (karmaka)], is manifested [externally], and becomes that the function of which is present to the extent of its vessels [i.e., felt by all others who have prīti for Kṛṣṇa], it is called bhāva [i.e., mahābhāva].’ This mahābhāva, furthermore, is the seventh expression of prema [i.e., the ultimate stage of following the state of prema in general and prema’s advanced stages of sneha, māna, praṇaya, rāga, and anurāga]. You all [alone], and, not, rather, others beginning even with Lakṣmī, have this [i.e., such sarvātma-bhāva, meaning, mahābhāva] is the meaning. Of what nature [is this sarvātma-bhāva]? ‘Conferred’ (adhikṛtaḥ), that is, [it has been] made an object of eligibility. In that regard, the purport is that eligibility (adhikāra) [for this supreme form of bhāva] has been bestowed by the Supreme Īśvara only upon you all, and not upon others. Therefore, tremendous favor (mahān anugrahaḥ) has been shown (kṛta) to me (me) by the agent of separation (viraheṇa) [i.e., by the separation felt by you all from Śrī Kṛṣṇa] by [its] having shown [me] the transformations of [the] mahābhāva [in you] such as divine madness (divyonmāda) and flustered speech (citra-jalpa). This is the purport. If you all would not have undergone separation [from Kṛṣṇa], then Kṛṣṇa would not have sent me [here to meet you], and I would not have seen this wonder [i.e., your mahābhāva]. Thus, there is a statement [by Uddhava] of the ultimate extent of his own good fortune [i.e., thus Uddhava says that he feels he has received the ultimate good fortune in having been given the tremendous privilege of personally witnessing expressions of the gopīs’ mahābhāva].”