न यस्य चित्तं बहिरर्थविभ्रमं
तमोगुहायां च विशुद्धमाविशत् ।
यद्भक्तियोगानुगृहीतमञ्जसा
मुनिर्विचष्टे ननु तत्र ते गतिम् ॥
na yasya cittaṁ bahir-artha-vibhramaṁ
tamo-guhāyāṁ ca viśuddham āviśat |
yad-bhakti-yogānugṛhītam añjasā
munir vicaṣṭe nanu tatra te gatim ||
(Śrīmad Bhāgavatam: 4.24.59; cited in Prīti Sandarbha: 7)
“A sage whose heart, pure by virtue of being favored by bhakti-yoga, is not agitated by external objects and does not enter the cave of darkness, rightly and certainly sees your state therein.”
Commentary
tattva-jñānaṁ ca tvad-bhakta-saṅgād eva bhavatīty āha—na yasyeti | yeṣāṁ satāṁ bhakti-yogenānugṛhītaṁ śuddhaṁ sad yasya cittaṁ bāhyārtha-vikṣiptaṁ na bhavati, tamo-rūpāyāṁ guhāyāṁ ca nāviśal layaṁ na prāpa | tatra tadā munis tava gatiṁ tattvaṁ paśyati |
(Bhāvārtha-dīpikā)
“Knowledge of your nature (tattva) too occurs only as a result of association with your bhakta. Thus, Rudra speaks this verse (yasya …). A sage whose heart is pure, having been favored by the bhakti-yoga of the sat [i.e., bhaktas], does not become distracted by external objects and does not enter the cave of darkness (tamas), that is, does not enter a state of slackness [i.e., sleep], sees therein your real existence (gati—tattva).”
tvadīya-sādhu-saṅgād eva cittaṁ viśeṣataḥ śuddhyet | viśuddhe ca citte tvad-rūpa-guṇa-līlā-lāvaṇyānubhavaḥ syād, iti viśuddham eva cittaṁ lakṣayati—yasya cittaṁ bahir-artha-vibhramaṁ na, tvadīya-smaraṇa-śravaṇādi-samaye bāhyārtha-vikṣiptaṁ na bhavati, tamo-guhāyāṁ nāviśat supti-gahvare’py apraviṣṭaṁ, tvadīya-śravaṇa-smaraṇādi-samaye yac cittaṁ laya-vikṣepa-yuktaṁ na bhavatīty arthaḥ | tatra hetuḥ—yat khalu bhakti-yogenānugṛhītaṁ, tat śuddhaṁ bhavati | ayam āśayaḥ—daśa-nāmāparādhā bhakty-aparādhā eva laya-vikṣepa-kārakāḥ teṣām apagame eva bhakti-devī prasīdati | prasīdantyā eva tasyā anugrahaḥ syāt | sa ca bhakti-samaya-gata-laya-vikṣepābhāva-gamya ity atas tatra śuddhe citte munir manana-śīlaḥ san tava gatiṁ ceṣṭāṁ līlā-lāvaṇyādikaṁ vicaṣṭe paśyati |
(Sārārtha-darśinī-ṭīkā)
“The heart can become especially pure only as a result of association with your sādhus [i.e., bhaktas], and when the heart is pure, then experience of the beauty of your figure, qualities, and līlā can occur. Thus, Rudra describes the pure heart: one whose heart is not agitated by external objects, that is, one who does not become distracted by external objects at the time of hearing about you, remembering you, and so forth, and whose heart does not enter the cave of darkness, that is, does not enter even the cave of deep sleep, meaning, does not become slackened or distracted at the time of hearing about you, remembering you, and so forth. This is the meaning. The cause in this regard [i.e., of the heart becoming pure, is stated]: since it [i.e., the heart] is favored by bhakti, it is pure. The intention is this: the ten offences to the name are offences to bhakti and causes of mental slackening and distraction. Only when these [offences] disappear is Bhakti Devī pleased, and only when she is pleased shall her favor come about. That [favor], furthermore, is recognizable as the absence of mental slackening and distraction at the time of [engaging in practices of] bhakti. Thus, therein, meaning, in the pure heart, a sage, meaning, one engaged in contemplation, sees (vicaṣṭe) your state, meaning, your activities, the beauty and so forth of your līlā.”