यदा यस्यानुगृह्णाति भगवानात्मभावित: ।
स जहाति मतिं लोके वेदे च परिनिष्ठिताम् ॥
yadā yasyānugṛhṇāti bhagavān ātma-bhāvitaḥ |
sa jahāti matiṁ loke vede ca pariniṣṭhitām ||
(Śrīmad Bhāgavatam: 4.29.46; cited in Hari-bhakti-vilāsa: 10.64; Bhakti Sandarbha: 284; Caitanya-caritāmṛta: 11.115)
“[Nārada to Prācīnabarhi:] When Bhagavān, being meditated upon within the heart, favors one, then one abandons resolute regard for the world [i.e., social conventions] and the Veda [i.e., injunctions given in the Vedas].”
Commentary
A variant of yasya (in yasyānugṛhṇāti) as yam can be in some versions of this verse.
tarhy anyaḥ ko nāma karmādy-āgrahaṁ hitvā parameśvaram eva bhajed ity ata āha—yadā yam anugṛhṇāti | anugrahe hetuḥ—ātmani bhāvitaḥ san | sa tadā loke loka-vyavahāre vede ca karma-mārge pariniṣṭhitāṁ matiṁ tyajati |
(Bhāvārtha-dīpikā)
“[A question is raised:] Then who else shall relinquish intentness upon karma and so on [i.e., upon the various other paths taught in the Vedas] and worship the Supreme Īśvara alone?’ Thus, Nārada says, ‘When [Bhagavān] favors one … [i.e., one only takes to one-pointed worship of Bhagavān by Bhagavān’s grace]. The cause in regard to [receiving his] grace is [indicated by the mention of his] being ‘meditated upon within the heart’ (ātma-bhāvitaḥ). Then one abandons resolute regard for the world (loke), that is, social convention, and the Veda, that is, the path of karma [given in the Vedas].”
dharma-tyāgas tu karma-para-loka-vedāpekṣā-tyāgenaiva syāt, sa ca bhagavato’nugraheṇa bhagavad-bhaktasya svataḥ sampadyata ity āśayena likhati—yadeti | yasya yam anugrahe hetu—ātmani manasi bhāvito dhyātaḥ san; yad vā sa tadā ātma-bhāvitaḥ śuddha-cittaḥ san bhagavad-bhakti-yuktaḥ san vā, loka-vyavahāre vede ca karma-mārge pariniṣṭitāṁ pūrva-janmābhyāsena parama-niṣṭhāṁ prāptām api matiṁ jahāti | ataeva śrī-bhagavad-gītāsu—‘traigunya-viṣayā vedā nistraiguṇyo bhavārjuna’ iti |
(Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 10.64)
“‘Relinquishment of dharma shall occur only by means of relinquishment of regard for karma, the next world, and the Vedas, and that, furthermore, is produced of its own accord for a bhakta of Bhagavān by the favor of Bhagavān [upon that bhakta].’ With this intention, the author writes yadā … [i.e., he cites this verse, viz., SB 4.29.46]. The cause in regard to one’s (yasya) [receiving his] grace is [indicated by the mention of] being ‘meditated upon (bhāvita) within the heart (ātma).’ Alternately, [the sense is that] then [i.e., once one has been favored by Śrī Bhagavān] one becomes of purified (bhāvita) mind (ātma), or, one becomes endowed with bhakti (bhāvita) to Bhagavān (Ātmā), and one abandons resolute (pariniṣṭhitām) regard (matim), that is even [regard] which has attained the highest fixity (parama-niṣṭhā) by means of repeated practice (abhyāsa) in previous births, for the world (loke), that is, social convention, and the Veda, that is, the path of karma [given in the Vedas]. Therefore, in Śrīmad Bhagavad-gītā [it is said in 2.45], ‘The Vedas are that the subject-matter of which is the three guṇas. O Arjuna, be free from the three guṇas.’”
mahatsu śraddhā-tāratamyāt tu bhagavad-anugrahaḥ samaya-bhedam apekṣya pravartamānaḥ sarva-nirapekṣāṁ bhaktiṁ dadātīty āha—yadā yasyeti | ātmani mahad-dvārā kathā-śravaṇena śuddhe citte bhāvitaḥ san yadā yasyānugṛḥṇāti, tadā sa loke laukika-vyavahāre vede ca karma-kāṇḍe pariniṣṭhitām api matiṁ jahāti |
(Krama-sandarbha-ṭīkā)
“Because of a gradation in śraddhā among mahats, however, the favor of Bhagavān proceeds with regard for differences in convention and bestows bhakti which is indifferent to everything [apart from Śrī Bhagavān]. Thus, he says yadā yasya … [i.e., he speaks this verse]. When upon being meditated (bhāvitaḥ) upon in a heart (ātmā) purified by hearing discussion [of himself] through [the mouths of] mahats he favors [one], then one abandons even resolute regard for the world, that is, social convention, and the Veda, that is, the karma section [therein].”
nanu yadi jñāninaḥ karmiṇaś ca na jānanti tadā kas taṁ jānāti? bhakta eveti cet, sa bhakta eva kathaṁ syāt? kena vā cihnena sa jñeya ity ata āha—yadeti | ātmani manasi bhāvitaḥ arthād bhaktair eva he bhagavann imaṁ janaṁ saṁsārād uddarann aṅgīkurv iti sva-bhaktair manasi nivedito bhagavān yadā yasya yam anugṛhṇāti tadaiva sa bhaktaḥ loke laukika-vyavahāre vede ca karma-kāṇḍe pariniṣṭhitām api matiṁ tyajati |
(Sārārtha-darśinī-ṭīkā)
“[A question is raised:] ‘Well, if the jñānīs and karmīs do not know [Bhagavān], then how knows him? If only a bhakta [knows him], [then] how can one become such a bhakta? And by what signs can he [i.e., such a bhakta] be known?’ Thus [i.e., in response], he says yadā … [i.e., he speaks this verse]. When Bhagavān favors one upon being mediated (bhāvitaḥ) upon in the heart (ātmā), meaning, addressed in the heart by his own bhaktas, ‘O Bhagavān, please deliver this person from saṁsāra and accept him,’ then specifically the bhakta abandons even resolute regard for the world (loke), that is, social convention, and the Veda, that is, the karma section [therein].”