विसृजति हृदयं न यस्य साक्षा-
द्धरिरवशाभिहितोऽप्यघौघनाशः ।
प्रणयरसनया धृताङ्घ्रिपद्म:
स भवति भागवतप्रधान उक्तः ॥
visṛjati hṛdayaṁ na yasya sākṣād
dharir avaśābhihito’py aghaugha-nāśaḥ |
praṇaya-raśanayā dhṛtāṅghri-padmaḥ
sa bhavati bhāgavata-pradhāna uktaḥ ||
(Śrīmad Bhāgavatam: 11.2.55; cited in Hari-bhakti-vilāsa: 10.74, Bhakti Sandarbha: 198)
“One whose heart Hari himself, he who destroys multitudes of sins even when called unintentionally, does not leave because his lotus feet are bound [there] by a rope of love is said to be the foremost of Bhāgavatas.”
Commentary
sarva-bhūteṣu yaḥ paśyed ity ādinā bahudhā bhāgavatasya lakṣaṇam uktvā idānīm ukta-samasta-lakṣaṇa-sāram āha—visṛjatīti | harir eva sākṣād svayaṁ yasya hṛdayaṁ na visṛjati na muñcati | kathaṁ-bhūtaḥ? avaśenāpy abhihita-mātre’py aghaughaṁ pāpa-samūhaṁ saṁsāra-vegaṁ vā nāśayati yaḥ saḥ | tat kim iti na visṛjati? yataḥ praṇaya-raśanayā prema-śṛṅkhalayā dhṛtaṁ hṛdaye baddham aṅghri-padmaṁ yasya saḥ | sa eva bhāgavata-pradhāna ukto bhavati tattva-vidbhir iti | … bhāgavato bhagavad-bhakto bhāgavatākhya-śāstraṁ vā pradhānaṁ yasya sa iti bāhya-lakṣaṇaṁ tasyeti |
(Excerpt from Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 10.74)
“After having described numerous characteristics of a Bhāgavata by means of [the statement in SB 11.2.45], ‘“One who can see within all entities …’ (sarva-bhūteṣu yaḥ paśyet) and so forth [i.e., and the various other verses cited in this section], the author now states the best [alt., essence] (sāra) of all the aforementioned characteristics: visṛjati … [i.e., he cites this verse, viz., SB 11.2.55]. [He] Whose heart verily Hari himself (sākṣāt) does not leave (visṛjati) [is the foremost of Bhāgavatas]. Of what nature [is Hari]? He who destroys multitudes of sins (aghaugham), that is, the totality of sin, or, the urge of saṁsāra, even just when called even unintentionally. [One may ask:] So why does he not leave [the heart of some persons in particular]? Thus, [Hari is described as] He whose lotus feet are bound (dhṛtam) in the heart by the rope of love (praṇaya-raśanayā), that is, the chain of prema. He [i.e., such a bhakta in whose heart Hari is so bound] is said to be the foremost of Bhāgavatas by the knowers of the truth. … [The term] Bhāgavata means a bhakta of Bhagavān or one for whom the śāstra known as the Bhāgavata is foremost. This is an external characteristic of his.”
ukta-samasta-lakṣaṇa-sāram āha—visṛjatīti | harir eva svayaṁ sākṣād yasya hṛdaya-kandaraṁ na visṛjati na muñcati | tatra kalmaṣa-kuñjarāṇāṁ kuto vārtety āha—yaḥ khalv avaśenāpi kadācid abhihita-mātro’pi aghaughaṁ nāśayati | kiṁ punaḥ sarasāsvādaṁ yena pratikṣaṇam abhibhāṣita iti bhāvaḥ | etena yad brūta ity asyottaram abhivyañjitam | nanu kathaṁ tadīya-hṛdaya-mandirān na nirgacchati ? tatrāha—praṇaya-raśanayā dhṛtaṁ hṛdaye baddham aṅghri-padmaṁ yasya saḥ | yathā prema-vaśīkṛtya yaśodayā udare udūkhale baddhas tathā sarva-jīvān māyā-śṛṅkhalayā nibadhnan sa bhakta-jīvaiḥ prema-śṛṅkhalayā nibadhyate iti bhāvaḥ |
(Sārārtha-darśinī-ṭīkā)
“He [i.e., Śrī Havi Yogīndra] states the best [alt., essence] (sāra) of all the aforementioned characteristics: visṛjati … [i.e., he speaks this verse, viz., SB 11.2.55]. [He] The cave of whose heart verily Hari himself (sākṣāt) does not leave (visṛjati) [is the foremost of Bhāgavatas]. What talk is there of the elephants of sin [dwelling] therein? He thus says, ‘[He] Who destroys multitudes of sins (aghaugham) even just when called even unintentionally. What more then when he is addressed at every moment with relishing of rasa [i.e., if he purifies the heart completely even when he is called out to unintentionally, then how much more profoundly does he reciprocate when he is called out to constantly by one who is relishing the rasa produced by him]? Hereby, the answer to [the question posed earlier in SB 11.2.44], ‘What does a Bhāgavata say?’ is indicated.
“[A question is raised:] ‘Well, why does he not leave the temple of his [i.e., the Bhāgavata‘s] heart?’ To this, he says [Bhagavān is] he whose lotus feet are bound (dhṛtam) in the heart by a rope of love. As he [i.e., Bhagavān] was captivated by prema and bound at the belly by Yaśodā to a mortar, so he who binds all jīvas with the chain of māyā becomes bound with the chain of prema by jīvas possessed of bhakti. This is the purport.”