एवंव्रतः स्वप्रियनामकीर्त्या
जातानुरागो द्रुतचित्त उच्चैः ।
हसत्यथो रोदिति रौति गाय-
त्युन्मादवन्नृत्यति लोकबाह्यः ॥
evaṁ-vrataḥ sva-priya-nāma-kīrtyā
jātānurāgo druta-citta uccaiḥ |
hasaty atho roditi rauti gāyaty
unmādavan nṛtyati loka-bāhyaḥ ||
(Śrīmad Bhāgavatam: 11.2.40; cited in Hari-bhakti-vilāsa: 11.641; Bhakti-rasāmṛta-sindhu: 1.4.6 Bhakti Sandarbha: 188, 263; Caitanya-caritāmṛta: 1.7.94, 2.9.260, 2.23.41, 2.25.141, 3.3.179)
“One whose rite is so, in whom anurāga [i.e., prema] has manifest by chanting the name of one’s Beloved, and who is [thus] of melted heart, loudly laughs, cries, shouts, sings, and dances as though mad, oblivious to society.”
An alternate translation based on Śrī Jīva Gosvāmīpāda’s explanation in Bhakti Sandarbha (263):
“[Even] One whose rite is so, in whom anurāga has manifest by chanting the names [of Śrī Bhagavān] dear to oneself, and who is [thus] of melted heart, loudly laughs, cries, shouts, sings, and dances as though mad, oblivious to society.”
Commentary
evaṁ ca bhajataḥ samprāpta-prema-lakṣaṇa-bhakti-yogasya saṁsāra-dharmātītāṁ gatim āha—evam iti | evaṁ-vrataṁ vṛttaṁ yasya saḥ | sva-priyasya harer nāma-kīrtyā jāto’nurāgaḥ prema yasya saḥ | ata eva druta-cittaḥ ślathad-dhṛdayaḥ | kadācid bhakta-parājitaṁ bhagavantam ākalayyoccair hasati, etāvantaṁ kālam upekṣito’smīti roditi, atyautsukyād rauti krośati—he hare! mām anugṛhāṇeti, atiharṣeṇa gāyati, jitaṁ jitam iti nṛtyati | kiṁ dāmbhikavat parān prati prakāśayitum? na, unmādavad graha-gṛhītavat, loka-bāhyo vivaśaḥ |
(Bhāvārtha-dīpikā)
“He [i.e., Śrī Kavi Yogendra] describes the state beyond the nature (dharma) of saṁsāra of one worshiping in this manner [as is described in the previous verse] who has fully attained bhakti-yoga possessed of the characteristic of prema: evam … [i.e., he speaks this verse]. One whose rite, that is, practice, is so [i.e., is as described in the previous verse], in whom anurāga, that is, prema, has manifested by chanting the name of one’s Beloved, Hari, and who is thus of melted heart, that is, of loosened heart, sometimes laughs considering Bhagavān to be conquered by [his] bhakta; [sometimes] cries, [thinking,] ‘I am being disregarded for such a long time’; [sometimes] shouts, that is, cries out, out of extreme eagerness, ‘O Hari! Please favor me!’; [sometimes] sings out of great delight; and [sometimes] dances, [thinking,] ‘I have won! I have won!’ [A doubt is raised: does he do this] To show others like a braggart? No, [he does this] as though mad, that is, as though possessed by a spirit (graha). ‘Oblivious to society’ means overwhelmed.”
evaṁ bhajataḥ samprāpta-prema-lakṣaṇa-bhakti-yogasya saṁsāra-dharmātītāṁ gatim āha—evam iti | evaṁ-vrataṁ vṛttaṁ niyamo vā yasya saḥ, sva-priyasya harer nāma-kīrtyā, yad vā, sva-priyaṁ yat kṛṣṇa-nāma, tasya kīrtanena jāto’nurāgaḥ premā yasya saḥ, nāma-kīrtanasya punar-uktiḥ prema-sampattau priya-nāma-kīrtanasyātyantāntaraṅgatva-vivakṣayā; kiṁ vā, prema-sampatter lakṣaṇa-viśeṣa-vijñāpanāya tena tasya phale paryavasānārtham | tataś ca kīrtyā viśiṣṭa ity arthaḥ | ata eva druta-cittaḥ ślatha-hṛdayaḥ, kadācid bhagavantaṁ bhakta-parājitaṁ, bālyādi-vinodam anusandhāya vā uccair hasati, etāvantaṁ kālam upekṣito’smīti, yad vā, prema-bhāva-svabhāvika-virahi-bhāvena roditi, atyautsukyād tenaiva vā rauti, ākrośati, atiharṣeṇa ārti-viśeṣeṇa vā gāyati, susvareṇa karuṇa-svareṇa vā guṇādikaṁ kīrtayati, jitaṁ jitam iti nṛtyati, yad vā, sākṣad-bhūtam iva dṛṣṭvā nṛtyati | kiṁ dāmbhikavat parān prati prakāśayituṁ? na, unmādavat graha-gṛhītavat | loka-bāhyo vivaśaḥ | yad vā, unmādavad ity anena hāsāder aniyatatvaṁ, loka-bāhya ity anena cālaukikatvaṁ darśitam |
(Dig-darśanī-ṭīkā on Hari-bhakti-vilāsa: 11.641)
“He [i.e., Śrī Kavi Yogendra] describes the state beyond the nature (dharma) of saṁsāra of one worshiping in this manner [as is described in the previous verse] who has fully attained bhakti-yoga possessed of the characteristic of prema: evam … [i.e., he speaks this verse]. One whose rite, that is, practice, or, rule (niyama), is so [i.e., is as described in the previous verse], in whom anurāga, that is, prema, has manifested by chanting the name of one’s Beloved, Hari, or, alternately, by chanting the name of Kṛṣṇa dear to oneself …. The repetition of [mention of] chanting of the name [of Bhagavān in this verse following the mention of it in the previous verse] is with the intention to convey the superlative internality (atyanta-antaraṅgatva) of chanting the name of the Beloved [or, of chanting names of the Beloved dear to oneself] in the attainment of prema, or, [the repetition is] for the sake of determination [of chanting the name of the Beloved to be present] in the result of that [i.e., of such chanting] for the sake of conveying a particular characteristic (lakṣaṇa) [i.e., symptom] of the attainment of prema. [In this way, one whose rite is so, in whom anurāga has manifested by chanting the name of one’s Beloved, Hari, and who is] Thus of melted heart, that is, of loosened heart, sometimes laughs loudly considering Bhagavān to be conquered by [his] bhakta, or, thinking of [Bhagavān’s] merriments during childhood and so on [i.e., and subsequent ages]; [sometimes] cries, [thinking,] ‘I am being disregarded for such a long time,’ or, because of a bhāva [i.e., feeling] of being separated [from Bhagavān] natural to a bhāva [i.e., sthāyi-bhāva] of prema; [sometimes] shouts, that is, cries out, out of extreme eagerness, or out of that specifically [i.e., out of the aforementioned feeling of separation from Bhagavān]; [sometimes] sings out of great delight or acute heartache, meaning, [sometimes] chants in a beautiful tune or a sorrowful tune, or [a tune] with other qualities; and [sometimes] dances, [thinking,] ‘I have won! I have won!’, or dances after having as though seen [Bhagavān] directly. [A doubt is raised: does he do this] To show others like a braggart? No, [he does this] as though mad, that is, as though possessed by a spirit (graha). ‘Oblivious to society’ means overwhelmed. Alternately, by [the word], ‘As though mad’ (unmādavat), the irregularity [i.e., the non-constant occurrence] of [his] laughing and so on is shown, and by [the compound] ‘oblivious to society’ [alt., ‘outside of this world’] (loka-bāhyaḥ), the otherworldliness [of his laughing and so on is shown].”
evaṁ ‘śṛṇvan subhadrāṇi rathāṅgapāṇeḥ’ ity-ādy-ukta-prakāraṁ vrataṁ vṛttaṁ yasya, tathābhūto’pi sva-priyāṇi svābhīṣṭāni yāni nāmāni, teṣāṁ kīrtanena jātānurāgaḥ | tata eva citta-dravād druta-cittaḥ | tatrocita-bhāva-vaicitrībhir hasati ity ādi | atra tṛtīyā-śrutyā nāma-kīrtanasyaiva sādhakatamatvaṁ labdham | tad evaṁ evaṁ-vrata ity atrāpi śabdo’py adhyāhṛtaḥ | ata eva ‘bhaktiḥ pareśānubhavo viraktiḥ’ ity-ādy-uttara-padye ṭīkā-cūrṇikā—nanv iyam ārūḍha-yoginām api bahu-janmabhir durlabhā gatiḥ kathaṁ nāma-kīrtana-mātreṇaikāsmin janmani bhavet? ity āśaṅkya sa-dṛṣṭāntam āha—bhaktir iti || ity eṣā |
(Bhakti Sandarbha: 263)
“Even one whose rite (vratam), meaning, practice, is so (evam), that is, is of the type mentioned in [the previous verse, viz., SB 11.2.39] śṛṇvan subhadrāṇi Rathāṅga-pāṇeḥ …, in whom anurāga has manifested (jāta) by chanting those names [of Śrī Bhagavān] dear (priya) to oneself (sva), that is, desired by oneself, and who is of melted heart (druta-cittaḥ) because of melting of the heart specifically as a result of that [anurāga], laughs and so on in accord with the marvels of the delightful bhāvas therein. Here [in this verse], because of the word [i.e., kīrtyā, ‘by chanting’] in the third [i.e., instrumental] case, chanting (kīrtana) of the name alone’s being the most effective [means of realizing the goal, viz., prema-bhakti] is understood. Thus, in this way, the word ‘even’ (api) is also supplied here in [this verse] evaṁ-vrataḥ … [i.e., even though a sādhaka is here said to be engaging in hearing and chanting of Śrī Bhagavān’s names are an enjoined practice, still the result of performing that practice is a manifestation of anurāga, i.e., prema].
“Thus, the opening statement of the commentary [of Śrī Śrīdhara Svāmīpāda] on the later verse bhaktiḥ Pareśānubhavo viraktiḥ [in SB 11.2.42] is as follows: ‘Expecting [the doubt], “Well, how shall this state [i.e., the aforementioned anurāga—prema], difficult to attain after many births [of pursuit] even for ascended yogīs [i.e., yogīs who have reached the highest level of yoga], come about in this [one] birth just by chanting of the names [of Śrī Bhagavān]?” he [i.e., Śrī Kavi Yogendra] explains with a example: bhaktiḥ … [i.e., he speaks SB 11.2.42].”
tato’ñjasā tṛtīyā phala-rūpā bhaktiḥ syād ity āha—evaṁ-vrata ity-ādi | tata evaṁ ‘śṛṇvan’ ity-ādi-prakāraṁ vrataṁ yasya tathābhūto’pi san | sva-priyāṇi tan-nāma-sva-saṅkhyeṣu madhye svābhīṣṭāni sva-vāsanā-poṣakāṇi yāni nāmāni teṣāṁ kīrtyā kīrtanena mukhyena kāraṇena jātānurāga āvirbhūta-mahāpremety arthas tata eva citta-dravād druta-cittaḥ san tatrocita-bhāva-vaicitrībhir hasatīty ādi | hāsādīnāṁ kāraṇāni bhakti-bhedānantyād anantāny eva jñeyāni | atra nāma-kīrtyā iti tṛtīyā-śrutyā tatrāpy atiśaya-sādhakatamatvaṁ labdham |
(Krama-sandarbha-ṭīkā)
“Then, easily bhakti in the form of the result [of sādhana, i.e., prema-bhakti], the third [element to be mentioned in this discussion] shall come to be. Thus, he [i.e., Śrī Kavi Yogendra] says evam … [i.e., he speaks this verse]. Then, even being one whose rite (vratam) is so (evam), that is, is of the type mentioned in [the previous verse, viz., SB 11.2.39] śṛṇvan …, [being] one in whom anurāga has manifested (jāta), meaning, [one in whom] great prema has appeared, by chanting (kīrtyā), that is, by means primarily of chanting (kīrtana), those names which are dear (priya) to one self (sva), that is, desired by oneself and nourishing to one’s own inclination (vāsanā), among one’s countings [i.e., counted chanting] of his names, and being of one of melted heart (druta-cittaḥ) because of melting of the heart specifically as a result of that [anurāga], he laughs and so on in accord with the marvels of the delightful bhāvas therein. The causes of [his] laughing and so on are to be known to be verily infinite because of the infiniteness of different types of bhakti. Here [in this verse], because of the third [i.e., instrumental] case in [the compound] “by chanting of the name” (nāma-kīrtyā), [chanting (kīrtana) of the name] being the most highly effective [means of realizing the goal, viz., prema-bhakti] is understood.”
atraivaṁ-vrata iti vaidhī-sambandhāt tan-nivṛttatvaṁ, priyeti bhāvotthatvam | sveti mamatā-yuktatvam | jātānurāga iti tad-atiśayitvaṁ ca jñeyam |
(Durgama-saṅgamanī-ṭīkā)
“Here [in this verse], on account of [the compound], ‘One whose rite is so’ (evaṁ-vrataḥ), its [i.e., prema’s] being fully manifested because of a relationship with vaidhī [-bhakti] is to be understood; on account of [the word] ‘Beloved’ (Priya), [prema’s] being manifested from bhāva [is to be understood]; on account of [the word] ‘one’s’ (sva), [prema’s] being endowed with my-ness (mamatā) [is to be understood]; and on account of [the compound] ‘one in whom anurāga has manifested’ (jātānurāgaḥ); that’s [i.e., my-ness’s] being profuse [is to be understood].”
evaṁ-vrata iti | evaṁ pūrva-vacanokta-prakāreṇa sādhane vrata ity arthaḥ | anena vaidhī-sambandhāt vaidhī-niṣpādyatvam asyoktam | priya-nāma-kīrtyety atra kṛṣṇasya priyatva-kathanena tan-nāma-kīrtanasya bhāvotthatvam uktam | sveti—priya-niṣṭha-svīyatva-kathanena mamatā-yuktatvam uktam | jātānurāga iti mamatvasyātiśayitvam uktam | rauti rodanātiriktocca-śabdaṁ karoti | loka-bāhyaḥ lokātītaḥ |
(Bhakti-sāra-pradarśinī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.4.6)
“‘One whose rite is so’ (evaṁ-vrataḥ) means one who rite (vrata) is in regard to the sādhana of the aforementioned type (evam) [in the previous verse, viz., SB 11.2.39]. By this [statement], because of a relationship with vaidhī [-bhakti], its [i.e., prema’s] being producible by means of vaidhī [-bhakti] is stated. ‘By chanting the name of [one’s] Beloved’ (Priya-nāma-kīrtyā)—by the mention of Kṛṣṇa’s being dear [to the bhakta] here [in this compound], the chanting of his name’s being manifested from bhāva is stated. By the mention of ‘own-ness’ (svīyatva) related to ‘the Beloved’ (Priya) in [the word] ‘one’s’ (sva), [prema’s] being endowed with my-ness (mamatā) is stated, and because of [the mention of] ‘one in whom anurāga has manifested’ (jātānurāgaḥ), the my-ness’s (mamatā’s) being profuse is stated. ‘Shouts’ (rauti) means he makes a loud sound [that is] different than crying. ‘Oblivious to society’ [alt., ‘outside of this world’] (loka-bāhyaḥ) means beyond this world.”
evaṁ bhajataḥ samprāpta-phala-bhūta-prema-bhakti-yogasya saṁsāra-dharmātītāṁ ceṣṭām āha—evam iti | evam eva vrataṁ niyamo yasya saḥ | bhaktiṣv api madhye nāma-kīrtanasya sarvotkarṣam āha sva-priyasya kṛṣṇasya nāma-kīrtyā, sva-priyaṁ vā yad bhagavan-nāma tasya kīrtyā kīrtanena jāto’nurāgaḥ prema yasya saḥ | darśanotkaṇṭhāgni-drutīkṛta-citta-jāmbunadaḥ | aye haiyaṅgavīnaṁ corayituṁ yaśodā-sutaś cauraḥ gṛhaṁ praviṣṭas tad ayaṁ dhriyatām āvriyatām iti bahir jaratī-giram ākarṇya palāyituṁ pravṛttaṁ kṛṣṇaṁ sphūrti-prāptam ālakṣya hasati | sphūrti-bhaṅge saty aho prāpto mahānidhir me hasta-cyūta iti viṣīdan roditi | he prabho! kvāsi dehi me pratyuttaram iti phutkṛtya rauti | bho bhakta! tvat-phutkāraṁ śrutvaivāyāto’smīti punaḥ sphūrti-prāptaṁ tam ālakṣya gāyati | adyāhaṁ kṛtārtho’smīty ānandena unmāda unmattavan nṛtyati | loka-bāhyaḥ lokānāṁ hāsya-praśaṁsā-saṁmānāvamānādiṣv avadhāna-śūnyaḥ |
(Sārārtha-darśinī-ṭīkā)
““He [i.e., Śrī Kavi Yogendra] describes behavior beyond the nature (dharma) of saṁsāra of one worshiping in this manner [i.e., as is described in the previous verse] who has fully attained the the goal consisting of prema-bhakti-yoga: evam … [i.e., he speaks this verse]. [Evaṁ-vrataḥ means] One whose rite, that is, rule (niyama), is just so [i.e., as is described in the previous verse]. He describes the excellence above all of chanting the name [of Śrī Bhagavān] among even [all other] bhaktis [i.e., limbs of bhakti]: one in whom anurāga, that is, prema, has manifested (jāta) by chanting (kīrtyā), that is, by kīrtana, of the name of one’s Beloved, Kṛṣṇa, or, by chanting of the name of Bhagavān dear to oneself, becomes one the gold (jāmbunada) of whose heart has melted in the fire of longing (utkaṇṭhā) for sight (darśana) [of Bhagavān]. Hearing the words of an old woman outside [a house], ‘Aye! The Son of Yaśodā, a thief, has entered the house to steal butter; he should be caught! He should be stopped!’ and seeing Kṛṣṇa, perceived in a vision (sphūrti), beginning to flee, he laughs. When the vision breaks, he laments, ‘Aho! The great treasure I attained has fallen out of my hands!’ and cries. He shouts, wailing, ‘O Prabhu! Where are you? Give me an answer!’ Seeing him [i.e., Kṛṣṇa] again, perceived in a vision (sphūrti), [saying,] ‘Bho bhakta! Immediately after hearing your wail, I have come,’ he sings. As though mad (unmādavan) with bliss [thinking], ‘Today I have become successful,’ he dances. ‘Oblivious to society’ (loka-bāhyaḥ) means careless of the laughter, praise, honor, dishonor, and so on of the people [in society].”