कथयस्व महाभाग यथाहमखिलात्मनि ।
कृष्णे निवेश्य निःसङ्गं मनस्त्यक्ष्ये कलेवरम् ॥
शृण्वतः श्रद्धया नित्यं गृणतश्च स्वचेष्टितम् ।
कालेन नातिदीर्घेण भगवान् विशते हृदि ॥
प्रविष्टः कर्णरन्ध्रेण स्वानां भावसरोरुहम् ।
धुनोति शमलं कृष्णः सलिलस्य यथा शरत् ॥
धौतात्मा पुरुषः कृष्णपादमूलं न मुञ्चति ।
मुक्त सर्वपरिक्लेशः पान्थः स्वशरणं यथा ॥
kathayasva mahābhāga yathāham akhilātmani |
kṛṣṇe niveśya niḥsaṅgaṁ manas tyakṣye kalevaram ||
śṛṇvataḥ śraddhayā nityaṁ gṛṇataś ca svaceṣṭitam |
kālena nātidīrgheṇa bhagavān viśate hṛdi ||
praviṣṭaḥ karṇa-randhreṇa svānāṁ bhāva-saroruham |
dhunoti śamalaṁ kṛṣṇaḥ salilasya yathā śarat ||
dhautātmā puruṣaḥ kṛṣṇa-pāda-mūlaṁ na muñcati |
mukta-sarva-parikleśaḥ pānthaḥ sva-śaraṇaṁ yathā ||
(Śrīmad Bhāgavatam: 2.8.3–6; cited in Bhakti Sandarbha: 268; Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.1.36)
“[Parīkṣit Mahārāja to Śukadeva Gosvāmī:] O you of great fortune, please speak so that I shall give up the body absorbing the mind free from attachment in Śrī Kṛṣṇa, the Self of all. Within not a very long time, Bhagavān enters the heart of one who hears and speaks about his own activities continuously with śraddhā. Having entered through the holes of the ears into the lotus of the bhāva of those who are his own, Kṛṣṇa cleanses away contamination [of the heart] just as the autumn [cleans away contamination] of water. A person of cleansed heart does not leave the base of Kṛṣṇa’s feet just as a traveller by whom all hardship has been given up does not leave his own home [after having returned there].”
Commentary
niḥsaṅgaṁ manaḥ śrī-kṛṣṇe niveśyeti sva-prayatno darśitaḥ ||3|| so’pi śraddhayā śṛṇvato nāvaśyaka ity āha—śṛṇvata iti | sva-prayatnaṁ vināpi bhagavān svayam eva hṛdi viśati ||4|| bhāva-saroruhaṁ hṛdaya-kamalaṁ praviṣṭaś ca tad-gataṁ sarvaṁ malaṁ dhunoti | salilasyeti | dravyāntara-vyāmiśraṇādinā kumbha-sthe jale śodhite tad eva kevalaṁ śudhyati na tu nadī-taḍāg-ādi-gatam, sa ca malaḥ kumbhasyāntas tiṣṭhaty eva na tu sarvathā vilīyate | ata eva kiṁcic calanena punaḥ kṣubhyati ca | evaṁ tapo-dānādi prāyaścittaṁ na sarvathā sarveṣāṁ sarvaṁ pāpaṁ dhunoti, kintu sāvaśeṣam, tac ca kasyacid eva, kiṁcid eva, hṛdi praviṣṭa-mātras tu śrī-kṛṣṇaḥ sarveṣāṁ sarvaṁ pāpaṁ niḥśeṣaṁ haratīty anena dṛṣṭāntenoktaṁ—salilasya malaṁ yathā śarad iti ||5|| tataś ca kṛtārtho bhavatīty āha | dhautātmā niṣpāpaḥ | muktāḥ sarve rāga-dveṣādayaḥ parikleśā yena | pānthaḥ pravāsād āgataḥ svasya śaraṇaṁ gṛhaṁ yathā na muñcati tadvat ||6||
(Bhāvārtha-dīpikā)
“In [the statement], ‘Absorbing the mind free from attachment in Śrī Kṛṣṇa,’ his own [i.e., Parīkṣit Mahārāja’s] endeavor is shown. ||3|| Even that [i.e., even that endeavor] is not necessary for one who hears [of Śrī Kṛṣṇa’s activities] with śraddhā. Thus, he says śṛṇvataḥ … [i.e., he speaks SB 2.8.4]. Even without one’s own endeavor, Bhagavān enters the heart entirely of his own accord. ||4|| And having entered (praviṣṭaḥ) the lotus of bhāva (bhāva-saroruham), that is, the lotus of the heart, Kṛṣṇa cleanses away (dhunoti) all the contamination (śamalam) situated there. In regard to, ‘Just as the autumn [cleans away contamination] of water’ (salilasya … ), when water present in a pot that is mixed with another substance is purified, only that [water in the pot] specifically is purified, and not, rather, that [i.e., water] situated in rivers, lakes, and so on [i.e., everywhere else]. That contamination, furthermore, certainly remains inside the pot, and is not, rather, fully disposed of. Therefore, as a result of some shaking [of the pot], it is also agitated again [and thus the water becomes recontaminated]. In the same way, atonements such as austerity (tapas), charity, and so forth do not cleanse away all the sins of all [people] of all types, but [rather] only of some, and not of all types even of them [i.e., of that partial group whose hearts they do cleanse], but rather only some [types of sins] of some [people], and not completely, but rather only incompletely. Just upon having entered the heart, however, Śrī Kṛṣṇa removes all [types of contamination] of all [people] completely. This is stated by this illustration, ‘As the autumn [cleans away contamination] of water.’ ||5|| Furthermore, he [i.e., such a person who has been cleansed as aforementioned] becomes successful. Thus, he says ‘of cleansed heart’ (dhautātmā), meaning, sinless. Mukta-sarva-parikleśaḥ means one by whom all hardship in the form of attachment (rāga), aversion (dveṣa), and so on is given up. As a traveller does not leave his own home (śaraṇam) after returning from abroad, so … [one whose heart been purified of all sin does not leave the base of Kṛṣṇa’s feet]. ||6||”
śravaṇasya prabhāvam āha—śṛṇvata iti | tat-prabhāvād eva gṛṇataś ca ||4|| praveśe sati tu ‘mad-bhakti-yukto bhuvanaṁ punāti’ iti nyāyena tat-sambandha-paramparayā jagad api punāti sa bhagavān ity āha—praviṣṭa iti | svānāṁ praveśena svīkṛtānām | ata eva bhāva-viśeṣa-dhāriṇo hṛdayasya tat-sukhadopādeya-sthānatvāt bhāva-saroruham ity uktam | salila-śarad-dṛṣṭāntas tu sarva-pāvana-mātrāṁśe ||5|| dhautātmeti tat-sambandhena śuddhāntaḥkaraṇo’nyo’pīty arthaḥ | evaṁ na karma-jñānādivat sva-kārya-siddhau tat-tyāgaḥ, kintu svataḥ parama-sukhadatvam api tasyety uktam ||6||
(Krama-sandarbha-ṭīkā)
“He [i.e., Parīkṣit Mahārāja] describes the influence of hearing: śṛṇvataḥ … [i.e., he speaks SB 2.8.4]. Speaking [of Śrī Bhagavān, i.e., kīrtana], furthermore, is only on the basis of its [i.e., hearing’s] influence. ||4|| Having entered [the lotus of bhāva], however, he, Bhagavān, as per the principle [stated in SB 11.14.24], ‘One endowed with bhakti to me purifies the world,’ purifies even the world by means of the succession (paramparā) of relationship (sambandha) with him [i.e., with someone endowed with bhakti]. Thus, he says, praviṣṭaḥ … [i.e., he speaks SB 2.8.5]. ‘Of those who are his own’ (svānām) refers to those who are accepted [by him] means of [his] entering [their hearts]. Therefore, ‘the lotus of bhāva’ (bhāva-saroruham) is stated because of a heart bearing a particular bhāva being a pleasing and acceptable place for him. The illustration of autumn and water, however, is [intended] only in regard to the aspect of complete purification [i.e., the analogy is meant to be applied only in this respect]. ||5|| ‘A person of cleansed heart’ (dhautātmā) means even others whose psyche (antaḥkaraṇa) has been purified by a relationship with him [i.e., with a person endowed with bhakti]. In this way, it is stated that there is no renunciation of that [i.e., of bhāva in the heart, meaning, bhakti] upon the completion of one’s aim as in karma [-yoga] and jñāna [-yoga], and rather, it [i.e., bhāva, meaning, bhakti] has supreme pleasurableness in and of itself [and thus is never abandoned]. ||6||”
atha līlā-kīrtanam—śṛṇvataḥ śraddhayā nityaṁ … | nātidīrghena svalpenaiva | viśate sphurati |
(Bhakti Sandarbha: 268)
“Now, [an example of] līlā-kīrtana [is presented]: śṛṇvataḥ śraddhayā nityaṁ … [i.e., SB 2.8.4 is cited]. ‘Within not very long’ (nātidīrgheṇa) means certainly very shortly. ‘Enters’ (viśate) means manifests (sphurati).”
kṛṣṇa iti mamatāspadāni rājyādīni tyaktāny eva, yad avaśiṣṭam ahantāspadaṁ kalevaram asti, tatrāpi niḥsaṅgaṁ manaḥ kṛṣṇe niveśyeti kṛṣṇa-smaraṇe sva-prayatno darśitaḥ ||3|| so’pi smaraṇa-prayatnaḥ śravana-kīrtanavato bhaktasya nāvaśyaka ity āha—śṛṇvata iti | sva-prayatnaṁ vināpi bhagavān svayam eva hṛdayaṁ praviśatīti śravaṇa-kīrtanādhīnam eva smaraṇam iti jñāpitam ||4|| praviṣṭa iti kathā-rūpeṇa bhagavān eva praviṣṭaḥ san bhāva-saroruhaṁ hṛdaya-kamalam iti tatrāntaryāmī sadā sthito’py udāsīna eva, karṇa-praviṣṭaḥ kṛṣṇa eva jīvaṁ svasminn āsañjayatīti dhvanitam | bhāvo dāsya-sakhyādiḥ tad-rūpam eva kamalam iti vā | śamalaṁ kāma-krodhādi dhunoti | nanu nātyadbhutam idaṁ yato jñāna-yogādayo’py etaṁ kartuṁ prabhavanti? ity ata āha—salilasyeti | dravyāntara-vyāmiśraṇādinā kumbhasthe jale śodhite tad eva kevalaṁ śuddhyati, na tu nadī-taḍāg-ādi-gatam | sa ca malaḥ kumbhasyāntaras tiṣṭhaty eva, na tu sarvathā vilīyate | ata eva kiñcic calane punaḥ kṣubhyati ca | evam eva jñāna-yoga-tapa-ādayo na sarveṣām, kintu kasyacid eva, tasyāpi na sarvathā kintu kiñcid eva, na tu sa-viśeṣaṁ kathañcid eva, hṛdaya-mālinyaṁ dhunvanti | yad uktam—‘yamādibhir yoga-pathaiḥ kāma-lobha-hato muhuḥ | mukunda-sevayā yadvat tathātmāddhā na śāmyati ||’ iti | hṛdi praviṣṭa-mātras tu kṛṣṇaḥ sarveṣām api sarvam api niḥśeṣam eveti śarad dṛṣṭāntaḥ ||5|| dhautātmā śuddha-cittaḥ | dhautātmatve liṅgam āha—kṛṣṇeti | ata eva ‘tac cāpi citta-baḍiśaṁ śanakair viyuṅkte’ iti kapila-devokteḥ kṛṣṇa-pāda-mūla-tyāgī yogī dhautātma-māny eva, na tu dhautātmeti jñeyam | pānthaḥ pravāsād āgatya sva-śaraṇaṁ sva-gṛhaṁ yathā na muñcati | nanu tasyāpi kiyad divasānantaraṁ dhanādy-upārjanārthaṁ sva-gṛhāt pravāsa-gamanaṁ dṛśyate, ity ato viśinaṣṭi—muktas tyaktaḥ sarva-dhanādy-upārjana-lakṣaṇaḥ kleśo yena saḥ ||6||
(Sārārtha-darśinī-ṭīkā)
“In [the statement], ‘Kṛṣṇe … [i.e., the second half of SB 2.8.3], meaning, ‘Absorbing the mind in Kṛṣṇa free from attachment even to the object of I-ness (ahantā), the body, which is the remainder after the objects my-ness (mamatā), [viz.,] the kingdom and so forth, have verily been renounced,’ his own [i.e., Parīkṣit Mahārāja’s] endeavor for remembrance of Kṛṣṇa is shown. ||3|| Even that endeavor for remembrance [of Kṛṣṇa] is not necessary for a bhakta engaged in hearing of and praising [Śrī Kṛṣṇa]. Thus, he says śṛṇvataḥ … [i.e., he speaks SB 2.8.4]. Even without one’s own endeavor, Bhagavān enters the heart entirely of his own accord. Thus, that remembrance [of Bhagavān] is verily dependent on hearing and praising [of Bhagavān] is made known. ||4|| ‘Entered’ (praviṣṭaḥ) means Bhagavān himself in the form of speech (kathā) having entered the ‘lotus of bhāva’ (bhāva-saroruham), that is, the lotus of the heart. Although the Inner Regulator (Antaryāmī) [i.e., Paramātmā] is always present there, he is entirely passive (udāsīna). Kṛṣṇa himself [on the contrary] after having entered the ear, causes the jīva to become fixed upon himself. This is suggested [by the statement under discussion]. Alternately, [bhāva-saroruham refers to] the lotus that is a form specifically of a bhāva such as servitude (dāsya) or friendship (sakhya) [i.e., or nurturing (vātsalya), or amour (madhura)]. He cleanses away (dhunoti) ‘contamination’ (śamalam), meaning, desire, anger, and so on.
“[An objection is raised:] ‘Well, this is not very amazing, since even jñāna, yoga, and so forth are able to do this [i.e., are able to purify the heart of such contamination as well].’ Thus, he says, ‘Just as the autumn [cleans away contamination] of water’ (salilasya … ). When water present in a pot that is mixed with another substance is purified, only that [water in the pot] is purified, and not, rather, that [i.e., water] situated in rivers, lakes, and so on. That contamination, furthermore, certainly remains inside the pot, and is not, rather, fully disposed of. Therefore, when some shaking [of the pot] occurs, it is also agitated again [and thus the water becomes recontaminated]. In exactly the same way, jñāna, yoga, austerity (tapas), and so forth cleanse away contamination from the heart not of all [people] but [rather] only of some, and not of all types even of them [i.e., not of all types of contamination of that partial group whose hearts they do cleanse] but rather only of some, and not completely, but rather only somewhat, as it is said [in SB 1.6.36], ‘The mind repeatedly marred by desire and greed is not so directly pacified by the regulations (yamas) and so forth of the yoga path as by service to Mukunda.’ Just upon having entered the heart, however, Kṛṣṇa cleanses even all [types of contamination] even of all [people] completely for certain. Thus, the illustration of the autumn [is given, i.e., as all bodies of water are cleansed of all types contamination completely after the monsoon rains, so Kṛṣṇa purifies the hearts of all people of all types of contamination completely]. ||5|| ‘A person of cleansed heart’ means a person of purified mind (śuddha-cittaḥ). He states the indicator (liṅga) of being a person of cleansed heart: Kṛṣṇa … [i.e., one’s mind does not stray from Kṛṣṇa’s feet]. Therefore, as per the statement of Kapiladeva [in SB 3.28.34], ‘Despite this [i.e., despite a yogī having attained bhāva for Bhagavān], the hook of the [yogī’s] mind is gradually withdrawn [from Bhagavān],‘ a yogī who gives up the base of Kṛṣṇa’s feet certainly is one who considers oneself to be of cleansed heart, but rather [in actuality] is not of cleansed heart. This is to be understood. [One of cleansed heart does not leave Kṛṣṇa’s feet just] As a traveller having returned from abroad does not leave his own home (sva-śaraṇam). [An objection is raised:] ‘Well, even his [i.e., a traveller’s] going abroad from his home [again] for the sake of earning wealth and so forth after some days is observable.’ Thus, he specifies, ‘[The traveller in the aforementioned illustration is] He by whom hardship (kleśa) in the form of all types of earning wealth and so forth has been given up (mukta)’ [i.e., as a person who has earned sufficient wealth to not have to leave home ever again never does so, so one whose mind is fully purified never strays from Śrī Kṛṣṇa’s feet]. ||6||”