सकृन्मनः कृष्णपदारविन्दयो-
र्निवेशितं तद्गुणरागि यैरिह ।
न ते यमं पाशभृतश्च तद्भटान्
स्वप्नेऽपि पश्यन्ति हि चीर्णनिष्कृताः ॥
sakṛn manaḥ kṛṣṇa-padāravindayor
niveśitaṁ tad-guṇa-rāgi yair iha |
na te yamaṁ pāśa-bhṛtaś ca tad-bhaṭān
svapne’pi paśyanti hi cīrṇa-niṣkṛtāḥ ||
(Śrīmad Bhāgavatam: 6.1.19; cited in Prīti Sandarbha: 74)
“Those here [i.e., in this world] by whom the mind has once been placed upon the lotus feet of Kṛṣṇa and been colored by his qualities do not, even in dreams, see Yama or his chain-carrying soldiers since they have [effectively] observed atonement [for their sins by having placed the mind on Bhagavān and consequently are sinless].”
Commentary
rāgo rañjana-mātram, na tu tad-guṇa-mādhurī-yāthārthya-jñānena sākṣāt prītiḥ | ata eva tatra tātparyābhāvāt sakṛd apīty uktam | tathāpy asty ajāmilādibhyo viśeṣa ity āha na te yamam ity ādi |
(Prīti Sandarbha: 74)
“[The word] Rāga [in the compound tad-guṇa-rāgi] means only coloring [i.e., superficial experience], and not, rather, prīti itself based on genuine cognition (jñāna) of the sweetness (mādhurī) of his [i.e., Bhagavān’s] qualities. Thus, because of the absence of an aim (tātparya) upon that [i.e., upon Bhagavān’s qualities], ‘even once’ (sakṛt) was stated [i.e., if one had genuine cognition of Bhagavān’s qualities and thus experienced their actual sweetness, the mind would not have just once been placed upon Bhagavān’s feet since the mind would have remained absorbed there continuously thereafter]. Still, there is a distinction [of those who place the mind upon the lotus feet of Bhagavān even once without genuine cognition of his qualities] from Ajāmila and others [like him, since Ajāmila did not even place his mind upon Bhagavān and rather only pronounced Bhagavān’s name thinking of someone other than Bhagavān, viz., his son]. Thus, he says, ‘They do not [see] Yama … [i.e., Ajāmila was saved from the attendants of Yamarāja but still had to face them; those who have placed their mind upon Bhagavān would never have to undergo even that].’”