यस्यास्ति भक्तिर्भगवत्यकिञ्चना
सर्वैर्गुणैस्तत्र समासते सुरा: ।
हरावभक्तस्य कुतो महद्गुणा
मनोरथेनासति धावतो बहि: ॥
yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ |
harāv abhaktasya kuto mahad-guṇā
manorathenāsati dhāvato bahiḥ ||
(Śrīmad Bhāgavatam: 5.18.12; cited in Hari-bhakti-vilāsa: 10.561; Bhakti-rasāmṛta-sindhu: 1.1.29; Bhakti Sandarbha: 109; Caitanya-caritāmṛta: 1.8.58, 2.22.76)
“[Prahlāda Mahārāja to Bhagavān Nṛsiṁha:] The suras along with all qualities reside in full within one who has unconditional bhakti to Bhagavān. How could a non-bhakta of Hari running outwards after the asat as a result of desire have the qualities of the mahats?”
Commentary
mānasa-malāpagama-phalam āha—yasyeti | akiñcanā niṣkāmā | manaḥ-śuddhau harer bhaktir bhavati, tataś ca tat-prasāde sati sarve devāḥ sarvair guṇair dharma-jñānādibhiḥ saha tatra samyag āsate nityaṁ vasanti | gṛhādy-āsaktasya tu hari-bhakty-asambhavāt kuto mahatāṁ guṇā jñāna-vairāgyādayo bhavanti? asati viṣaya-sukhe manorathena bahir dhāvataḥ |
(Bhāvārtha-dīpikā)
“He [i.e., Prahlāda Mahārāja] describes the result of the disappearance of mental contamination: yasya … [i.e., he speaks SB 5.18.12]. ‘Unconditional’ (akiñcanā) means desireless, When the mind is purified, bhakti to Hari manifests, and then with the occurrence of its [i.e., bhakti’s] grace, all the devas along with all qualities, such as dharma and jñāna, reside in full, that is, permanently reside, there [i.e., in a mind graced by bhakti]. On account, however, of the impossibility of bhakti to Hari being had by one who is attached to household life and so forth, how could the qualities of the mahats beginning with knowledge (jñāna) and non-attachment (vairāgya) be had [by such a person]? [Such person is one whose mind is ever-engaged in] Running outwards after the asat, that is, the pleasures of the objects of the senses (viṣaya), as a result of desire.”
akiñcanā niṣkiñcanā śuddhā vā | sarve devāḥ sarvair guṇair dharma-jñānādibhiḥ saha samyag āsate nityaṁ vasanti | mahatāṁ guṇā jñāna-vairāgyādayaḥ prema-vikārā vā, kuto bhavanti? tatra hetuḥ—asati viṣaya-sukhe tuccha-mokṣa-sukhe vā manorathena bahir bhakter dūre dhāvataḥ |
(Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa)
“‘Unconditional’ (akiñcanā) means desireless, or, pure. All the devas permanently reside in full with all qualities, such as dharma and jñāna [in one who has unconditional bhakti]. How could ‘the qualities of the mahats’ (mahad-guṇāḥ), that is, knowledge (jñāna), non-attachment (vairāgya), and so forth, or, transformations of prema, be had [by non-bhaktas of Hari]? In this regard, the reason [is stated]: [A non-bhakta is one whose mind is ever-engaged in] Running ‘outwards’ (bahiḥ), that is, afar from bhakti, after the pleasures of the sense objects (viṣaya), or, after the insignificant pleasure of mokṣa, as a result of desire.”
akiñcanā niṣkāmā | guṇair jñāna-vairāgyādibhiḥ saha sarve śiva-brahmādayo devāḥ samyag āsate |
(Bhakti Sandarbha: 109)
“‘Unconditional’ (akiñcanā) means desireless. All the devās led by Brahmā and Śiva reside in full along with the qualities of knowledge (jñāna), non-attachment (vairāgya), and so forth [within one who has unconditional bhakti to Bhagavān].”
surā bhagavad-ādayaḥ sarvair guṇair iti yadṛcchayaivety arthaḥ | samāsate vaśībhūya tiṣṭhanti |
(Krama-sandarbha-ṭīkā)
“The suras beginning with by Bhagavān [himself], by virtue of all their qualities, meaning, entirely of their own accord, reside in full, that is, remain captivated [within one who has unconditional bhakti to Bhagavān].”
sādguṇyādīty atrādi-śabda-grahaṇāt sarva-vaśīkāritvopalakṣaka-sura-vaśīkāritvaṁ gṛhyate | sad-guṇādi-pradatvam ity atra sad-guṇādi-vaśīkārayitṛtvam ity arthaḥ | surā bhagavad-ādayaḥ | sa ca tathā ca tat-parikarā devā munayaś cety arthaḥ | samāsate vaśībhūya tiṣṭhantīty arthaḥ |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.1.29)
“[In the regard to the description in BRS 1.1.29 of uttama-bhakti’s sad-guṇādi-pradatvaṁ, that is, its being a bestower of good qualities and so forth:] By usage of the word ‘ādi’ here in regard to possessing good qualities, [uttama-bhakti’s] being a captivator of the suras, indicating [further its] being a captivator of all, is taken [to be the meaning]. [So,] Here, [uttama-bhakti’s] being a bestower of good qualities and so forth (sad-guṇādi-pradatvam) refers to [its] being a causer of captivation of good qualities and so forth. This is the meaning. ‘Suras’ refers to Bhagavān and so forth [i.e., along with Brahmā, Śiva, Indra, et. al.]. It so also refers to his [i.e., Bhagavān’s] companions, devas, sages, and others. This is the meaning. ‘Reside in full’ means remain captivated.”
sad-guṇā jñāna-vairāgya-yama-niyamādayaḥ | ādi-śabdād devarṣy-ādi-vaśīkāritvam | ādi-śabdaḥ sukham ity ādīnīty ata ākṛṣṭaḥ |
(Artha-ratnālpa-dīpikā-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.1.29)
‘Qualities‘ (sad-guṇā) refers to knowledge (jñāna), non-attachment (vairāgya), regulations (yamas), restraints (niyamas), and so forth. ‘Ādi’ implies captivation of the devas, ṛṣis, and so forth. The word ‘ādi’ [also] refers to happiness and so forth [i.e., to the other forms of auspiciousness manifest by uttama-bhakti]. Thus, it is drawn [i.e., it is supplied as the sense here as well].”
guṇair indriya-niṣṭha-guṇaiḥ saha, na tu doṣaiḥ saha | surā indriyādhiṣṭhāṛ-devatās tatra bhakte samāsate | manorathenāsati viṣaye dhāvato’bhaktasya mahad-guṇā indriyāṇaṁ nirdūṣaṇa-guṇāḥ |
(Bhakti-sāra-pradarśinī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.1.29)
“The suras, that is, the presiding devatās of the senses, reside in full there, that is, in a bhakta, along with qualities, that is, the qualities situated in the senses, and not, rather, along with faults. How could a non-bhakta running after the asat, that is, the objects of the senses (viṣaya), as a result of desire have the qualities of the mahats, that is, non-corrupting qualities of the senses?”
akiñcanā niṣkāmā sarvair dharmair jñāna-vairāgyādibhiḥ saha tatraiva samyaktayā āsate vasanti | sarva-devamayaḥ sa eva syāt tat-sevayaiva sarva-sevya-seveti bhāvaḥ | yad vā, surā indriyādhiṣṭhātāro rudrādayaḥ sarvair guṇair eva saha, na tu doṣaiḥ sahety arthaḥ | tena tasyāhaṅkārādīnām indriyāṇāṁ durabhimānādayo doṣā naiva bhavantīti bhāvaḥ | abhaktasya tu mahad-guṇā mahato bhaktimatas tasya ye nirdoṣā guṇās te kutaḥ? yadi ca śāstra-jñatādayo guṇāḥ syus tadā khalv īrṣyā-matsarādi-doṣa-sahitā eva syuḥ, asati sadbhir nindye avidyamāne vā bahir lābha-pratiṣṭhādi-sukhe manorathenāpi dhāvataḥ | yad vā, samāsate iti surā indriyādhiṣṭhātāro’nyatra sāṁsārika-loke saṁsāra-pravartakatvena doṣair eva sahāsate | jñāni-loke nityam adhyātmādi-laya-bhāvanāvati na samyag āsate, kintu ‘asmatta eva jñānam avāpya punar asmān eva sañjihīrṣāv asmin kṛtaghne puṁsi sthitā vayam adya śvo vā mariṣyāma eva’ iti sa-bhayotkampam evāsate | bhakta-jane tu pratidinaṁ bhagavan-mādhurye evādhyātmādikaṁ saṁcārayati sati sarvair guṇair eva samāsate, vayaṁ kṛṣṇāyasa-jātayaḥ prākṛtāḥ kṛṣṇa-sparśa-saṁyogāt kārṣṇāḥ prāpta-divya-jāti-rūpa-guṇā nityam eva bhagavan-mādhuryāmṛte viharanto’tra puṁsi nūnam atimṛtyavo bhavāmeti sānanda-camatkāraṁ niścalībhavantīty arthaḥ | anyat samānam |
(Sārārtha-darśinī-ṭīkā)
“‘Unconditional’ (akiñcanā) means desireless. The suras reside in full only there [i.e., only in a bhakta] along with all dharmas, that is, knowledge (jñāna), non-attachment (vairāgya), and so on. He [i.e., a bhakta] alone shall be filled with all the devas, and [thus] only by service to him [i.e., a bhakta] does service to all who are fit to be served [i.e., the devas, ṛṣis, and so forth] occur. This is the purport. Alternately, the suras, that is, Rudra and others who preside over the senses, [reside] only with all qualities, and not, rather, with faults [in a bhakta]. This is the meaning. Thereby, he [i.e., a bhakta] never has faults such as conceit [born] of the senses beginning with the ego (ahaṅkāra). This is the purport. How, on the contrary, could a non-bhakta have the faultless qualities of the mahats, that is, of the great who are possessed of bhakti? [They cannot]. And if qualities such as being knowledgeable regarding śāstra should exist [in a non-bhakta], then they shall certainly exist conjoined with faults such as spite and envy. [Why? Such a non-bhakta is one whose mind is ever-engaged in] Running ‘outwards’ (bahiḥ), that is, after the pleasures of gain, prestige (pratiṣṭhā), and so on, which are asat, that is, condemnable by sādhus, or, non-existent [in the ultimate sense].
“Alternately, regarding ‘reside in full’ (samāsate) [the meaning is as follows], the suras, that is, the presiding devatās of the senses, reside elsewhere, that is, in a sāṁsārika person, certainly along with faults on account of [their] being propagators of saṁsāra [for a person intent upon saṁsāra]. They [also] do not reside in full in a person endowed with knowledge (jñāna) who is possessed of constant contemplation of the dissolution of the higher self and so forth, and rather reside [in such persons] verily trembling with fear [thinking], ‘Situated in this ungrateful person who wishes to acquire knowledge from us and then completely destroy us, we shall certainly die today or tomorrow.’ In a person who is a bhakta, however, since he [i.e., a bhakta] every day engages the higher self and so forth solely in the sweetness (mādhurya) of Bhagavān, they reside in full verily with all qualities [thinking as follows], ‘Here in this person [i.e., a bhakta] we who are mundane (prākṛtāḥ) and [like] black (kṛṣṇa) iron in nature shall as a result of conjunction with the touch of Kṛṣṇa become possessed by Kṛṣṇa (kārṣṇāḥ), that is, possessed of divine nature, form, and qualities, [we] shall indeed constantly relish the nectar of the sweetness (mādhurya) of Bhagavān, and [we] shall verily become immortal.’ They thus become motionless out of blissful astonishment [i.e., the presiding devatās of the senses joyfully reside always within a bhakta along with all qualities]. This is the meaning, and [the meaning of] the rest [of the verse] is the same.”