तितिक्षव: कारुणिका: सुहृद: सर्वदेहिनाम् ।
अजातशत्रव: शान्ता: साधव: साधुभूषणा: ॥
मय्यनन्येन भावेन भक्तिं कुर्वन्ति ये दृढाम् ।
मत्कृते त्यक्तकर्माणस्त्यक्तस्वजनबान्धवा: ॥
मदाश्रया: कथा मृष्टा:शृण्वन्ति कथयन्ति च ।
तपन्ति विविधास्तापा नैतान्मद्गतचेतस: ॥
त एते साधव: साध्वि सर्वसङ्गविवर्जिता: ।
सङ्गस्तेष्वथ ते प्रार्थ्य: सङ्गदोषहरा हि ते ॥
titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-dehinām |
ajāta-śatravaḥ śāntāḥ sādhavaḥ sādhu-bhūṣaṇāḥ ||
mayy ananyena bhāvena bhaktiṁ kurvanti ye dṛḍhām |
mat-kṛte tyakta-karmāṇas tyakta-svajana-bāndhavāḥ ||
mad-āśrayāḥ kathā mṛṣṭāḥ śṛṇvanti kathayanti ca |
tapanti vividhās tāpā naitān mad-gata-cetasaḥ ||
ta ete sādhavaḥ sādhvi sarva-saṅga-vivarjitāḥ |
saṅgas teṣv atha te prārthyaḥ saṅga-doṣa-harā hi te ||
(Śrīmad Bhāgavatam: 3.25.21–24; cited in Hari-bhakti-vilāsa: 10.16, 42, 66, 73; Caitanya-caritāmṛta: 2.22.81)
“[Bhagavān Kapila:] Those who are forbearing, compassionate, well-wishing of all embodied beings, without enemies, peaceful, and possessed of the adornment of good disposition are the sādhus. They who with unalloyed bhāva engage in resolute bhakti to me, they who have given up karmas and given up relatives and friends for me, they who hear and recount pure narrations about me, they of mind given over to me whom the various miseries do not trouble—O Sādhvī [i.e., O pure Mother], they are the sādhus, and [they] are completely free from all attachment. Therefore, attachment to them is to be desired by you, as they are removers of the fault of attachment.”
Commentary
Bhagavān Kapila explains the characteristics of sādhus in four verses. The characteristics in the first verse are extrinsic (taṭastha) and those in the remaining verses are intrinsic (svarūpa) [according to the Sārārtha-darśinī-ṭīkā (SAD)]. Moreover, these characteristics are ordered according to their degree of excellence, meaning, the final characteristic of being “completely free from all attachment” (sarva-saṅga-vivarjitāḥ) is superlative [according the Dig-darśinī-tīkā (DDT)].
‘Forbearing’ (titikṣavaḥ) means forgiving (kṣamāśīlāḥ) [according to the DDT]. ‘Well-wishing’ (suhṛdaḥ) means being an unconditional supporter (nirupādhy-upakāriṇaḥ) [according to the DDT]. ‘Peaceful’ (śāntāḥ) means being free from anger and so forth, or being endowed with modesty [alt., humility, propriety] (krodhādi-rahitā vinayādimanto vā) [according to the DDT]; ‘peaceful’ (śāntāḥ) means endowed with the four means of śama (control of the mind), dama (control of the senses), and so forth [i.e., the four means of (1) viveka (discrimination), (2) vairāgya (non-attachment), (3) the six virtues (ṣaḍ-sampatti) [of śama (control of the mind), dama (control of the senses), uparati (desisting from sensual enjoyment and karma), titikṣā (forbearance), śraddhā (conviction), and samādhana (one-pointedness of mind)], and (4) mumukṣutva (desirousness of mokṣa)] (śama-damādi-sādhana-catuṣṭaya-sampannā) [according to the Krama-sandarbha-ṭīkā (KST)], and it signifies being gentle [lit., not harsh] (anugrāḥ) [according to the SAD]. ‘Adorned with good nature’ (sādhu-bhūṣaṇāḥ) signifies those whose adornment is good nature (suśīlaṁ tad eva bhūṣaṇaṁ yeṣām te) [according to the Bhāvārtha-dīpikā (BAD) and DDT], those who adornments are fine items such as a tulaslī-mālā (tulasī-mālādi-sad-dravyaṁ) [according to the DDT], those who, although sādhus themselves, adorn, that is, honor, other sādhus (svayaṁ sādhavo’pi ye sādhūn anyān bhūṣayanti mānayanti) [according to the KST and SAD], those whose adornments are sādhus alone (sādhava eva vā bhūṣaṇāni paricchadā yeṣāṁ te) [according to the KST], and those to whom sādhus alone are dear like adornments (sādhava eva bhūṣaṇānīva priyā yeṣāṁ te) [according to the SAD]. ‘Sādhavaḥ’ signifies being a follower of śāstra (śāstrānuvartinaḥ) [according to the BAD], being a bhakta of Bhagavān (Bhagavad-bhaktā) [according to the DDT], and being straight (saralāḥ) [alt., sincere, honest, simple] [according to the SAD].
sādhavaḥ śāstrānuvartinaḥ |
(Excerpt from the Bhāvārtha-dīpikā)
“‘Sādhus’ (sādhavaḥ) are those who follow śāstra.”
ye titikṣavaḥ kṣamā-śīlāḥ, suhṛdaḥ nirupādhy-upakāriṇaḥ, śāntāḥ krodhādi-rahitā vinayādimanto vā, sādhu suśīlam eva bhūṣaṇaṁ yeṣāṁ te, tulasī-mālādi-sad-dravyaṁ vā, te sādhavaḥ bhagavad-bhaktā ity arthaḥ | ‘ahaṁ bhakta-parādhīnaḥ’ ity upakramya, ‘sādhavo hṛdayaṁ mahyaṁ’ ity-ādy-upasaṁhāre vadatā śrī-bhagavatā sādhava eva bhaktā ity abhivyañjanāt | evaṁ mahac-chabdenāpi mukhyatayā bhagavad-bhakta evābhidhīyate, śrī-prahlādoktau ‘harāv abhaktasya kuto mahad-guṇāḥ’ ity-ādi-vacanārtha-vicārāt | tathā sac-chabdenāpi bhagavad-bhakta eva—‘yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā karmāśayaṁ grathitam udgrathayanti santaḥ’ ity-ādi-vacanārthānusārād ity eṣā dik |
(Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa)
“Those who are ‘forbearing’ (titikṣavaḥ), that is, forgiving, ‘well-wishing’ (suhṛdaḥ), that is, unconditional supporters [of others], and ‘peaceful’ (śāntāḥ), that is, free from anger and so on, or, possessed of modesty [alt., decorum] and so on, and whose adornment (bhūṣaṇam) is good disposition (sādhu) itself, or, [whose adornment is] fine articles such as a tulasī-mālā, are sādhus (sādhavaḥ), meaning, bhaktas of Bhagavān, as per the clarification spoken by Śrī Bhagavān in the concluding statement [in SB 9.4.68], ‘The sādhus are my heart …,’ following the opening statement [in SB 9.4.63], ‘I am completely controlled by my bhaktas’ [i.e., the word ‘sādhus’ (sādhavaḥ) here in SB 3.25.21 is to be understood to mean bhaktas of Bhagavān as per Śrī Bhagavān own usage of the words bhakta and sādhu as synonyms in SB 9.4.63 and SB 9.4.68]. Similarly, only a bhakta of Bhagavān is principally referred to by the word mahat as well on the basis of deliberation on the meaning of the assertion, ‘How could a non-bhakta of Hari have the qualities of mahats?’ in a statement of Śrī Prahlāda [in SB 5.18.12]. Similarly, only a bhakta of Bhagavān is referred to by the word sat as well as per the meaning of the statement [in SB 4.22.39], ‘The sat unloosen the knotted vessel of action [i.e., the ego (ahaṅkāra)] by means of bhakti [i.e., remembrance] of the splendor of the petals of whose [i.e., Bhagavān’s] lotus feet ….’ This is the direction.”
śāntāḥ śama-damādi-sādhana-catuṣṭaya-sampannā jñāninaḥ sādhava ucyante | vakṣyate ca mahāntas te sama-cittāḥ praśāntāḥ ity ādinā teṣām ānuṣaṅgikān guṇān āha—titikṣava ity ādinā | svayaṁ sādhavo’pi ye sādhūn anyān bhūṣayanti mānayanti, sādhava eva vā bhūṣaṇāni paricchadā yeṣāṁ te |
(Krama-sandarbha-ṭīkā)
“The wise (jñāninaḥ) who are ‘peaceful’ (śāntāḥ), that is, endowed with the four means of śama (control of the mind), dama (control of the senses), and so forth [i.e., the four means of (1) viveka (discrimination), (2) vairāgya (non-attachment), (3) the six virtues (ṣaḍ-sampatti) [of śama (control of the mind), dama (control of the senses), uparati (desisting from sensual enjoyment and karma), titikṣā (forbearance), śraddhā (conviction), and samādhana (one-pointedness of mind)], and (4) mumukṣutva (desirousness of mokṣa)] are referred to as sādhus (sādhavaḥ). In accord with [the verse], ‘The mahāntas [lit., ‘the great’] are they who are of equal mind, tranquil, …’ to be stated ahead [in SB 5.5.2], he [i.e., Bhagavān Kapila] describes their [i.e., sādhus’] secondary qualities: titikṣava … [i.e., he speaks SB 3.25.21]. [Sādhu-bhūṣaṇāḥ means] Although they themselves are sādhus, they adorn, that is, honor, other sādhus, or, [it means] they whose adornments, that is, attendants, are sādhus alone.”
sādhūnāṁ lakṣaṇam āha caturbhiḥ | atra taṭastha-lakṣaṇam āha titikṣava iti | śāntā anugrāḥ | sādhavaḥ saralāḥ | sādhūn bhūṣayanti mānayantīti te | yad vā, sādhava eva bhūṣaṇānīva priyā yeṣāṁ te |
(Sārārtha-darśinī-ṭīkā)
“He [i.e., Bhagavān Kapila] describes the characteristics of sādhus with four [verses]. Here [i.e., in SB 3.25.21], he describes the extrinsic characteristics: titikṣavaḥ … [i.e., he speaks this verse]. ‘Peaceful’ (śāntāḥ) means non-harsh. ‘Sādhus’ (sādhavaḥ) means straight (saralāḥ) [alt., sincere, honest, simple]. [Sādhu-bhūṣaṇāḥ means] They who adorn, that is, honor, sādhus, or alternately, [it means] they to whom sādhus alone are dear like adornments.”
na vidyate kiñcit phalānusandhānādikaṁ yasmin tena viśuddhena bhāvenety arthaḥ | bhāvena premṇā | ata eva dṛḍhāṁ parama-niṣṭhāṁ prāptāṁ bhaktiṁ śravaṇādi-rūpāṁ vividhāṁ kevala-nāma-saṅkīrtanātmikāṁ vā ye kurvanti, te sādhava ity uttara-ślokenānvayaḥ | ata eva mat-kṛte mama karmaṇi nimitte | yad vā, mat-prāpty-artham | yad vā, mat-prītyety arthaḥ | tyaktāni karmāṇi nitya-naimittikādīni sarvāṇy eva yaiḥ | tathā tyaktāḥ svajanā jñātayo bāndhavāś ca sambandhino yais te | etac ca prema-niṣṭhatāyā bāhya-lakṣaṇaṁ jñeyam | pūrvam āsakti-tyāga eva | tataś ca prīty-abhāva evoktaḥ | atra sarvathā samūla-tyāga eva darśitaḥ | evaṁ pūrva-pūrvato’sya śreṣṭhyam āyātam |
(Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 10.73)
“‘With unalloyed bhāva’ (ananyena bhāvena) means with bhāva wherein there is no pursuit of any results and so on [i.e., no pursuit of anything other than satisfying Bhagavān]. ‘With bhāva’ means with prema. Therefore, those who engage in bhakti that is resolute (dṛḍhā), that is, possessed of complete fixity, and that is of various forms beginning with hearing, or constituted only of nāma-saṅkīrtana, are sādhus. This is the syntactic connection with the later verse [i.e., SB 3.25.24]. Therefore, ‘for me’ (mat-kṛte) means, for the purpose of action related to me, for the purpose of attaining me, or out of prīti for me. They by whom karmas, that is, all [karmas] compulsory, incidental, and so forth, have been given up, and by whom relatives, that is, kinsmen, and friends, that is, those with whom one has a relationship, have been given up—this too is to be known as an external characteristic of fixity in prema. First abandonment of attachment, and then an absence of prīti is indicated. Herein, [moreover,] is shown abandonment along with the root [thereof] in all respects. In this way, its [i.e., the latter’s] superiority to the former and the former [of that] is established.”
etān mat-kathāyāḥ śrotṝn vaktṝṁś ca tāpā ādhyātmikādayo na tapanti, na vyathayanti | kutaḥ? kathayaiva mad-gataṁ ceto yeṣāṁ tān | yad vā, ye tāpair nābhibhūyante, te sādhava ity atrārtho draṣṭavyaḥ | sādhu-lakṣaṇāntar-uktatvāt | tataś ca śravaṇādi-trayaṁ tāpānabhibhūtatvaṁ caikam ity evaṁ lakṣaṇa-catuṣṭayam uktam | yad vā, mad-gata-cetasa iti mat-smaraṇa-parāṁś ca na tapantīty arthaḥ | evaṁ krameṇa śravaṇa-kīrtana-smaraṇa-parāṇāṁ māhātmyaṁ jñeyam | te sādhava iti sādhu-lakṣaṇāntaḥpātitatvāt, svata evāyāti |
(Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 10.42)
“Miseries constituted of those related to the self [i.e., the body and mind, and so forth] do not trouble, that is, do not agitate, they who are listeners and speakers of narrations related to me. Why? By means of those narrations they are of mind given over to me. Alternately, they who are not disturbed by miseries are sādhus. Here, the object is to be seen, because of the statement beginning within [the description of] the characteristics of a sādhu. Therefore, in this way as well, with the three [characteristics] of hearing and so forth [i.e., speaking and remembering], and the one [characteristic] of not being disturbed by miseries, four characteristics are stated. Alternately, the meaning of ‘they of mind given over to me’ (mad-gata-cetasaḥ) is that miseries do not trouble those engaged in remembrance of me. In this way, the greatness of those engaged in hearing, speaking, and remembering are to be known in order [i.e., the greatness of those engaged in remembrance is greater than those engaged in speaking, and that of those engaged in speaking is greater than that of those engaged in hearing]. ‘They are sādhus’ (te sādhavaḥ) comes naturally [as the conclusion of the passage] because of [it, i.e., the word sādhava] being included [earlier] in the [list of the] characteristics of sādhus.”
sarveṇa bāhyena āntareṇa ca saṅgena anyāsaktyā ca viśeṣato varjitā rahitāḥ | etac ca ekānti-lakṣaṇaṁ darśitam | atha ataḥ teṣv eva saṅgas tvayā prārthyaḥ | svataḥ parama-puruṣārthatvena parama-durlabhatvān manasāpi vāñchanīyaḥ, kim uta vaktavyaṁ sākṣāt-kārya ity arthaḥ | yad vā, nanu tarhi taiḥ saha mama saṅgo bhavatā kriyatām, tatrāha—taiḥ saṅgaḥ teṣv eva tvayā prārthyaḥ | evārthe atha śabdaḥ, teṣāṁ kṛpayaiva sva-bhaktyā tat-saṅgaḥ prāpyeta, na tv anyathethy arthaḥ | nanu saṅgataḥ kathañcid rāga-dveṣā api sambhaveyuḥ | tatrāha—saṅge ye doṣās tān harantīti tathā te, yad vā, sarva-darśana-mātreṇaiva te hariṣyantīty arthaḥ | yad vā, saṅga eva doṣa-rūpo yeṣāṁ te niḥsaṅgā yataya ity arthaḥ | tān api haranti sva-guṇair ākarṣantīti tathā te | atas teṣāṁ māhātmyenaivākṛṣṭā satī svayam eva sarvaṁ tyaktvā yāsyatīty arthaḥ | alam ativistareṇa |
(Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 10.66)
“‘Completely free from all attachment’ (sarva-saṅga-vivarjitāḥ) means without attachment externally and internally to anything else [apart from Bhagavān]. This characteristic of the one-pointed (ekānti) is also shown. ‘Therefore’ (atha), attachment only to them [i.e., such one-pointed sādhus] is to be prayed for by you, that is, it is to be desired even with the mind because of [its] being supremely precious by virtue of [its] being itself the supreme puruṣārtha. So what more is to be said of the direct effect [of it]? This is the meaning. Alternately, [a question may be raised:] ‘Well, then my attachment to them should be arranged by you.’ To this, he says, ‘Attachment to them alone is to be prayed for by you.’ The word atha is in the sense of eva [i.e., “only”]. By means of your own bhakti only by virtue of their grace can attachment to them be attained, and not otherwise. This is the meaning. [Another question is raised:] ‘Well, as a result of attachment, some attraction and aversion (rāga and dveṣa) too will come about.’ To this, he says, ‘They remove the faults in attachment.’ Alternately, [another question is raised:] ‘How is attachment to them who are completely free from all attachment attainable by I who am possessed of attachment to home and so forth?’ To this, he says, ‘They are removers of the fault of attachment’ (saṅga-doṣa-harā), that is, they will remove all the faults of attachment to home and so forth [in you] just by their darśana. This is the meaning. Alternately, ‘they are removers of the fault of attachment’ (saṅga-doṣa-harā) means, ‘they take, that is, they attract with their own qualities, even those of no attachment, meaning, ascetics, they whose association is a fault [i.e., ascetics not following the path of bhakti].’ Therefore, you, being attracted just by their greatness, should yourself give up everything and proceed. This is the meaning. Enough excessive elaboration.”
sarva-saṅga-vivarjjitāḥ puruṣārtha-catuṣṭayāsakti-śūnyāḥ |
(Excerpt from the Krama-sandarbha-ṭīkā and Sārārtha-darśinī-ṭīkā)
“‘Completely free from all attachment’ (sarva-saṅga-vivarjjitāḥ) means without attachment to the four puruṣārthas.”