अकिञ्चनस्य दान्तस्य शान्तस्य समचेतस: ।
मया सन्तुष्टमनस: सर्वा: सुखमया दिश: ॥
akiñcanasya dāntasya śāntasya sama-cetasaḥ |
mayā santuṣṭa-manasaḥ sarvāḥ sukha-mayā diśaḥ ||
(Śrīmad Bhāgavatam: 11.14.13)
[Bhagavān Śrī Kṛṣṇa:] “All directions are filled with happiness for one who is disinterested, controlled, peaceful, equanimous, and of mind fully satisfied by me.”
An expanded based on the Sārārtha-darśinī-ṭīkā:
“All directions are filled with happiness for one who is of mind [and senses] fully satisfied by me [through meditation on my supremely sweet form, qualities, līlā, and so forth], and who is thus disinterested (akiñcanasya) [in acquiring limited, perishable, material ends], of controlled senses (dāntasya) [because the senses have no more taste for the external and internal sense objects], of mind fixed upon me (śāntasya), and equanimous (sama-cetasaḥ) [i.e., endowed with vision of the same object [Kṛṣṇa] amid Svarga, liberation, and Naraka].”
Commentary
svānubhava-sukha-māhātmyam eva darśayati—akiñcanasyeti dvābhyām | bhagavantaṁ vinā kiñcanānyad upādeyatvena nāstīty akiñcanasya | tatra hetuḥ—mayeti | akiñcanatvenaiva hetunā viśeṣaṇa-trayaṁ dāntasyeti | anyatra heyopādeyatā-rāhityāt sama-cetasaḥ | sarvatra tasyaiva sāksātkārāt sarvā ity uktam ||
(Krama-sandarbha-ṭīkā; Prīti Sandarbha: 9)
“With the two [verses] beginning akiñcanasya …, he [i.e., Bhagavān Śrī Kṛṣṇa] shows the greatness of the happiness of experiencing himself. There is no other object worthy of being accepted [alt., selected, or, admired] other than Bhagavān—[with this understanding] one [i.e., a bhakta] is thus ‘disinterested’ (akiñcanasya). The cause of this is mayā … [i.e., the cause of one’s being disinterested is that one is of mind fully satisfied by me]. Specifically by the cause of [one’s] being disinterested (akiñcana), the three qualifiers are used: dāntasya … [i.e., the bhakta is said to be controlled, peaceful, and equanimous]. One is ‘equanimous’ (sama-cetasaḥ) [particularly] because of the absence of rejectability and acceptability elsewhere [i.e., because one’s sole criterion for rejection or acceptance of things is based solely on Śrī Bhagavān and the relative relations of things to him]. Because of direct perception of him [i.e., Bhagavān] alone everywhere, it said sarvā … [i.e., ‘All directions are filled with happiness’].”
bhaktasya sukhaṁ sukhasyānubhāvaṁ ca vivṛṇoti—akiñcanasyeti dvābhyām | mayā dhyāna-prāptenaivālaukika-śabda-sparśa-rūpa-rasa-gandha-līlā-kṛpādi-mahāmādhuryavatā santuṣṭāṇi manaḥ-prabhṛti-sarvendriyāṇi yasya tasya sarvā iti sa ca yā diśo yāti tā eva sukhamayyaḥ, yathā granthi-nibaddhānaśvara-mahādhano mānuṣo’yaṁ deśaṁ yāti, tathaiva tasya bhogaiśvarya-sukhānīty arthaḥ | ata evākiñcanasya mal-lakṣaṇa-sampūrṇānaśvara-mahādhana-prāptyaiva kiñcana-śabda-vācya-parimita-naśvara-prākṛta-dhana-janādi-grahaṇa-vimukhasya, bāhyābhyantara-viṣayeṣv indriyāṇāṁ svayam arocakatvenaiva nivṛtteḥ dāntasya, śāntasya ‘śamo man-niṣṭhatā buddher’ ity agrimokter mad-eka-niṣṭha-buddheḥ | ata eva sama-cetasaḥ sargāpavarga-narakeṣv api tulyārtha-darśinaḥ |
(Sārārtha-darśinī-ṭīkā)
“He [i.e., Bhagavān Śrī Kṛṣṇa] describes specifically a bhakta’s happiness and experience of happiness with two [verses]: akiñcanasya … [i.e., he states SB 11.14.13–14]. For one all of whose senses—the mind and so forth—are satisfied ‘by me’ (mayā), that is, by I possessed of the paramount sweetness (mādhurya) of otherworldly sound, touch, form, taste, fragrance, līlā, grace, and so forth [that is] attained [i.e., perceived by a bhakta] in meditation, all the directions (sarvāḥ diśaḥ), that is, whichever he goes to, are filled with happiness just as a person possessed of immense, imperishable wealth bound in a knot [at the end of a garment] goes to another country and has the pleasures of enjoyment and opulence right there [i.e., wherever he goes]. This is the meaning. One is thus (1) ‘disinterested’ (akiñcanasya) [lit., ‘without anything’], that is, averse (vimukha) to acquiring the referents of the word ‘something’ (kiñcana)—limited, perishable, material wealth, people, and so on—entirely by virtue of having attained the complete, paramount, imperishable wealth in the form of me, thus (2) ‘controlled’ (dāntasya) on account of desistance (nivṛtti) of the senses from external and internal objects of their own accord specifically because of an absence of taste [for those objects], and (3) ‘peaceful’ (śāntasya), that is, of intellect fixed solely on me as per the forthcoming statement [in SB 11.19.36], ‘Equanimity is fixity upon me of the intellect.’ Thus, one is ‘equanimous’ (sama-cetasaḥ), that is, a seers of the same object amid Svarga, liberation, and Naraka.”