दुरवगमात्मतत्त्वनिगमाय तवात्ततनो-
श्चरितमहामृताब्धिपरिवर्तपरिश्रमणाः ।
न परिलषन्ति केचिदपवर्गमपीश्वर ते
चरणसरोजहंसकुलसङ्गविसृष्टगृहाः ॥
duravagamātma-tattva-nigamāya tavātta-tanoś
carita-mahāmṛtābdhi-parivarta-pariśramaṇāḥ |
na parilaṣanti kecid apavargam apīśvara te
caraṇa-saroja-haṁsa-kula-saṅga-visṛṣṭa-gṛhāḥ ||
(Śrīmad Bhāgavatam: 10.87.21)
“O Īśvara, some [i.e., a rare few]—who have become free from suffering [alt., fatigue] by swimming in the vast ocean of the nectar of the activities of the form you have revealed to teach the difficult to understand nature of yourself, and who have given up household life by virtue of the association of the flock of swans at your lotus feet—do not desire whatsoever even liberation [i.e., let alone Svarga or the pleasures of earthly life].”
Commentary
he īśvara! duravagamaṁ jivair jñātum aśakyaṁ yad ātma-tattvaṁ svīya-rūpa-guṇa-līlā-kṛpaiśvarya-mādhuryaṁ, tasya nigamāya jñāpanāya ātta-tanor aviṣkṛta-śrī-mūrtes tava caritāny eva mahāmṛtābdhayas teṣu ye parivartās taraṅga-bhrami-puñjāḥ, teṣu nimajjanonmajjanotthaṁ pariśramaṇam atiśramo yeṣāṁ te kecid virala-pracārā bhaktā apavargaṁ mokṣa-sukham api na parilaṣanti necchanti, kim uta traivargika-sukham | kintu tad eva tvac-carita-mahāmṛtābdhi-taraṅgeṣu nimajjonmajjana-pariśrama-sukham eveti bhāvaḥ | yathā viṣaya-lampaṭāḥ parama-sukumārāḥ śrama-leśāsahanā api sāmprayogikaṁ pariśramam eva sarva-sukhādhikaṁ sukhaṁ manyante, tathaiva tvad-bhaktās tal-līlā-kathā-mādhurya-pānotthaṁ nartana-kīrtana-krośana-mithaḥ-pāda-tala-prapatana-mūrchana-prabodhana-hāhā-karaṇa-rodana-dravaṇādi-pariśramam eva paramaṁ sukhaṁ mānayanto brahmāsvāda-sukhaṁ paśūnāṁ tṛṇa-carvaṇa-sukham iva manyante | tad uktam śrī-svāmi-caraṇaiḥ—‘tvat-kathāmṛta-pāthodhau viharanto mahā-mudaḥ | kurvanti kṛtinaḥ kecic catur-vargaṁ tṛṇopamam’ || iti |
(Excerpt from the Sārārtha-darśinī-ṭīkā)
“O Īśvara, some, that is, bhaktas of little prevalence [i.e., a few rare bhaktas]—whose profuse fatigue produced by [repeatedly] immersing [themselves] in and emerging from the whirlpools in the vast ocean of the nectar of your activities in the form you have revealed (ātta-tanoḥ) to teach (nigamāya) the difficult to understand nature of yourself, that is, [the nature of] your own figure, qualities, līlās, grace, mastery (aiśvarya), and sweetness (mādhurya) which are unable to be understood by jīvas [in general otherwise]—do not desire (parilaṣanti) even liberation, that is, the pleasure of mokṣa, much less the pleasure related to the trivarga [i.e., dharma, artha, and kāma]. Only that, however, [they desire—] only the pleasure of the fatigue of [repeatedly] immersing [themselves] in and emerging from the waves in the vast ocean of the nectar of your activities. This is the purport. As very handsome youths who are covetous of objects of the senses consider the fatigue produced by sexual intercourse a pleasure that is greater than all [other forms of] pleasure even though they are intolerant of even a small amount of exertion, so exactly your bhaktas consider the fatigue of dancing, chanting, shouting, clapping their feet, falling down, fainting, arising, bewailing [i.e., calling out, ‘Hā! Hā!’], weeping, melting [i.e., becoming emotionally overwhelmed], and so on that arises from drinking in the sweetness (mādhurya) of discussion of your līlās to be the ultimate pleasure, and [they] consider the pleasure of relishing [i.e., realizing and becoming fixed in pure awareness of] Brahman to be like an animal’s pleasure in chewing grass. Thus, it is said by Śrī Svāmīpāda:
“‘Most blissfully reveling in the ocean of the nectar of discussion of you, some fortunate ones consider the caturvarga to be like blades of grass.’”