In the Puṣṭimārga tradition of Vaiṣṇavas, Śrī Kṛṣṇa, who is the object of service (sevya), can be attained only through bhāva (pure devotional sentiment). Knowledge (jñāna) or similar practices performed without bhāva not only fail to assist in attaining Bhagavān but also become obstacles in this pursuit, as is evident in scriptures such as the Śrīmad Bhāgavata and others. Therefore, actions devoid of bhāva are akin to consuming food prepared without ghee (ghṛta)—it lacks the capacity to yield the intended results.

Out of compassion for His followers (nijajana), Śrī Ācāryajī Mahāprabhu resolves to elaborate on the nature of bhāva, with the sole intent of fostering its growth in their hearts. This commitment reflects His desire to ensure that His disciples’ bhāva becomes a profound means of attaining Śrī Kṛṣṇa.

Verse 1

namaskṛtya hariṁ vakṣye tad-guṇānāṁ vibhedakān ।
bhāvān viṁśati-dhā bhinnān sarva-sandeha-vārakān ॥ 1 ॥
नमस्कृत्य हरिं वक्ष्ये तद्-गुणानां विभेदकान् ।
भावान् विंशति-धा भिन्नान् सर्व-सन्देह-वारकान् ॥ १ ॥
namaskṛtya hariṁ vakṣye tadguṇānāṁ vibhedakān ।
bhāvān viṁśatidhā bhinnān sarvasandehavārakān ॥ 1 ॥
नमस्कृत्य हरिं वक्ष्ये तद्गुणानां विभेदकान् ।
भावान् विंशतिधा भिन्नान् सर्वसन्देहवारकान् ॥ १ ॥
Meaning (Bhāvārtha)

By first offering salutations (namana) to Bhagavān, I will proceed to explain the various doubts that arise in the practices of devotion (bhakti-sādhana), and how they can be resolved. Additionally, I shall delineate the twenty distinct types of emotions (bhāvāḥ) that counteract the influences of rajas (passion), tamas (ignorance), and sattva (harmony).

Commentary (Ṭīkā)

This emphasizes that living beings (jīva) are incapable of performing any action without first paying homage to Bhagavān. To emphasize this dependence, it is advised to always begin with an offering of salutations (namana). The phrase in the original verse, “tadguṇānāṃ vibhedakān” (distinctions among qualities of Bhagavān), lends itself to multiple interpretations.

For instance, it can refer to Bhagavān’s qualities, such as impartiality (samasamatva), which are reflected in the emotions evoked by these qualities. A devotee who amplifies their bhāva (sentiment) and practices devotion will experience Bhagavān transcending His impartiality and showering His grace entirely upon them. This concept is explained in the Śrī Bhagavad-gītā: “I am equal toward all beings. I have neither friend nor foe. However, those who worship Me dwell in Me, and I in them.” Alternatively, it can refer to the unique attributes of jīvas or the captivating qualities of Bhagavān that attract jīvas and manifest within them as distinct emotions (bhāva).

Śrī Kalyāṇarāya and other disciples have provided various interpretations of this verse. While the term bhāva has numerous meanings, in this context, it specifically refers to sneha (affection) and the states that arise from it. According to Bharata Muni and other dramaturgical experts, bhāva signifies affection or attachment: “ratir devādiviṣayā bhāva iti abhidhīyate” (affection toward deities and others is termed bhāva). When classified according to distinct qualities (guṇa), these emotions are divided into twenty types. As one’s bhāva for Bhagavān increases, all doubts are naturally eradicated. Hence, the verse uses the term “sarva-saṃdehāvārakān” (removers of all doubts).

Verse 2.1

The classification of water into distinct types, mentioned in the Taittirīya Śruti (Kūpyābhyaḥ Svāhā through Sarvābhyaḥ Svāhā, Kṛṣṇa Yajurveda, Taittirīya Saṃhitā 7.4.12), serves as a basis for understanding the diversity of qualities. The distinction among Bhagavān’s attributes is similarly explained in this context.

guṇa-bhedāḥ tu tāvantaḥ yāvantaḥ hi jale matāḥ ।
गुण-भेदाः तु तावन्तः यावन्तः हि जले मताः ।
guṇabhedāstu tāvanto yāvanto hi jale matāḥ ।
गुणभेदास्तु तावन्तो यावन्तो हि जले मताः ।
Meaning (Bhāvārtha)

In the Taittirīya Saṃhitā, phrases such as “Kūpyābhyaḥ Svāhā Kūlyābhyaḥ Svāhā” (Kṛṣṇa Yajurveda Taittirīya Saṃhitā 7.4.12) declare the numerous distinctions of water (jala-bheda). It is certain that these distinctions are analogous to the distinctions in the qualities (guṇa-bheda) of Śrī Hari.

Commentary (Ṭīkā)

The variety of water classifications elucidated in the Taittirīya Śruti corresponds directly to the variety of sentiments (bhāva-bheda). For example, just as water possesses qualities such as cooling (tāpa-nivartaka), purification (śuddhi), and nourishment (puṣṭi), similar qualities manifest in sentiments. To illustrate this concept, water serves as an apt metaphor.

Verse 2.2 - 3.1

Since singing (gāyana) holds a special appeal to Bhagavān, the description of the singer’s emotion (gāyaka-bhāva) is addressed first.

gāyakāḥ kūpa-saṁkāśā gandharvāḥ iti viśrutāḥ ॥ 2 ॥
kūpa-bhedāḥ tu yāvantaḥ tāvantaḥ te api sammatāḥ ।
गायकाः कूप-संकाशाः गन्धर्वाः इति विश्रुताः ॥ २ ॥
कूप-भेदाः तु यावन्तः तावन्तः ते अपि सम्मताः ।
gāyakāḥ kūpasaṁkāśā gandharvā iti viśrutāḥ ॥ 2 ॥
kūpabhedāstu yāvantastāvantaste'pi sammatāḥ ।
गायकाः कूपसंकाशा गन्धर्वा इति विश्रुताः ॥ २ ॥
कूपभेदास्तु यावन्तस्तावन्तस्तेऽपि सम्मताः ।
Meaning (Bhāvārtha)

Those who sing (gāyana) are famously referred to as Gandharvas (celestial singers). These singers are comparable to wells (kūpa). However, not all singers are alike, just as wells are of various types, and their distinctions match those of singers.

Commentary (Ṭīkā)

Just as water in a well (kūpa) possesses qualities, singers too have sentiments (bhāva). The water of a well remains warm in winter and cool in summer, serving as a remedy for discomforts (tāpa) and being beneficial when utilized. Similarly, the sentiments of these singers eliminate the inertia (jaḍatā) in individuals burdened by worldly distress and provide solace from their afflictions. Singing (gāyana) enhances such feelings, bringing progress and goodness. The metaphor of drawing water using a rope (rajju) from a well suggests that one can grasp the sentiments of singers only through their act of singing.

However, all singers are not identical. Just as wells can have salty, bland, or bitter water, and some may yield comfort while others cause discomfort, singers too vary in their narratives. Some sing about the puruṣottama (Supreme Being), others about vibhūtis (manifestations), avatāras (incarnations), or partial manifestations (aṃśas). Likewise, based on their dispositions (qualities such as sattva, rajas, or tamas), some singers are selfless (akāma), while others aspire for liberation (mokṣakāma), heavenly pleasures (svargakāma), or material desires (laukika-kāma). Their sentiments are thus analogous to the waters of different wells.

These distinctions in sentiments were elaborated upon by Lord Kapiladeva to Devahūti in the Śrīmad Bhāgavatam’s third canto. Similarly, the types of devotion (bhakti)—82 in number—were described by Śrī Prabhucaraṇa in Bhaktihansādika, stating:

The ninefold devotion (śravaṇa and others) differs based on qualifications and is further categorized through distinctions in actions (karma), knowledge (jñāna), meditation (upāsanā), and devotion (bhakti-mārga).

Verse 3.2 - 4.1

Now, the second and third sentiments (bhāva-s) are explained further.

kulyāḥ paurāṇikāḥ proktāḥ pāramparya-yutā bhuvi ॥ 3 ॥
kṣetra-praviṣṭāḥ te ca api saṁsāra-utpatti-hetavaḥ ।
कुल्याः पौराणिकाः प्रोक्ताः पारम्पर्य-युता भुवि ॥ ३ ॥
क्षेत्र-प्रविष्टाः ते च अपि संसार-उत्पत्ति-हेतवः ।
kulyāḥ paurāṇikāḥ proktāḥ pāramparyayutā bhuvi ॥ 3 ॥
kṣetrapraviṣṭāste cāpi saṁsārotpattihetavaḥ ।
कुल्याः पौराणिकाः प्रोक्ताः पारम्पर्ययुता भुवि ॥ ३ ॥
kṣetra-praviṣṭāḥ te ca api saṁsāra-utpatti-hetavaḥ ।
Meaning (Bhāvārtha)

Artificial rivers, known as kulyā (irrigation canals), are renowned for their purpose. Similarly, Paurāṇikas (narrators of Purāṇic texts) adhere to traditional practices. The term kṣetra (field) metaphorically denotes the body and women. Thus, Paurāṇikas who narrate Purāṇas for the sake of subsistence or the maintenance of women and family become agents of material proliferation (saṃsāra-utpatti).

Commentary (Ṭīkā)

From reservoirs (jalāśaya) to fields (kṣetra), the kulyā carries water through a continuous, traditional flow. Likewise, Paurāṇikas adhere to tradition in preserving and conveying the meanings of the Purāṇas. Those who receive instruction from a sadguru (virtuous teacher) and study the Purāṇas under their guidance align their interpretations with the tradition’s essence. However, Paurāṇikas who lack such instruction and are ignorant of the proper meanings of the Purāṇas fail to interpret their teachings effectively. For example, texts such as the Śrī Bhāgavata describe the bhāṣā-traya (threefold speech) and pastimes like the asura-vyāmoha-līlā (illusory acts involving demons), which cannot be understood without proper guidance.

For this reason, the role of a guru’s instruction is essential for Paurāṇikas. Without it, their narrations fail to yield any fruits (phala) for the listener. Just as an artificial canal (kulyā) requires constant efforts (in terms of being replenished by large reservoirs or rivers) to maintain its flow, a Paurāṇika must engage in the continuous study of Purāṇic texts to develop proper sentiments (bhāva). Without such efforts, the sentiments remain barren and unproductive.

The term kṣetra (field) symbolizes the body and women. If Paurāṇikas narrate the Purāṇas solely to sustain their body or support their family, they too become instruments of worldly proliferation (saṃsāra). Just as water delivered through irrigation canals nourishes crops in fields, Paurāṇikas who narrate Purāṇas without inner devotion (bhāva) inadvertently propagate materialism among their audience. Similarly, if narrators sing or narrate for the sole purpose of sustaining their wife and children, they, too, act as agents of material proliferation. This notion is implied by the word api (even) in the original verse.

Verse 4.2 - 5.1

Now, the fourth and fifth sentiments (bhāva-s) are explained further.

veśyā-ādi-sahitā mattā gāyakāḥ garta-saṁjñitāḥ ॥ 4 ॥
jala-artham eva gartāḥ tu nīcāḥ gāna-upajīvinaḥ ।
वेश्या-आदि-सहिता मत्ता गायकाः गर्त-संज्ञिताः ॥ ४ ॥
जल-अर्थं एव गर्ताः तु नीचाः गान-उपजीविनः ।
veśyādisahitā mattā gāyakā gartasaṁjñitāḥ ॥ 4 ॥
hradāḥ tu paṇḍitāḥ proktāḥ bhagavat-śāstra-tat-parāḥ ।
वेश्यादिसहिता मत्ता गायका गर्तसंज्ञिताः ॥ ४ ॥
जलार्थमेव गर्तास्तु नीचा गानोपजीविनः ।
Meaning (Bhāvārtha)

Singers (gāyaka) who are associated with immoral companions, such as courtesans (veśyā) or others, or those who are intoxicated (matta), have sentiments (bhāva) comparable to the polluted water of a pit (gartha). The emotions of lowly individuals who make singing their sole livelihood are akin to defiled (ucchiṣṭa, leftover or polluted) water.

Commentary (Ṭīkā)

Śrī Kapiladeva advises that “Just as one who associates with courtesans or improper companionship becomes subject to delusion and bondage, so too should the jīva avoid such attachments.” Association with such individuals, particularly courtesans, is a significant hindrance. While one may worship Bhagavān even amidst these associations, such worship (bhajana) rarely manifests because those involved are often intoxicated with worldly desires. Their lack of the master-servant relationship (svāmī-sevaka-bhāva) with Bhagavān prevents them from engaging sincerely in devotion.

Singers who extol the qualities (guṇa) of Śrī Kṛṣṇa without recognizing His divine greatness (māhātmya) and who are driven merely by the allure of melody and rhythm in their compositions are considered to have sentiments as impure as water in a stagnant pit (khāḍa). Conversely, those who sing with sincerity and without malice (nirmatsara) have emotions that are akin to the pure water of a well (kūpa).

The emotions of singers who sustain themselves solely through music as their livelihood are likened to polluted (ucchiṣṭa) water. Just as the dirty water collected from washing unclean utensils is unsuitable for purification purposes, so too are the sentiments of singers who exploit their art for base survival deemed unworthy of respect by virtuous individuals (satpuruṣa).

Verse 5.2 - 6.1

Now, the sixth and seventh sentiments (bhāva-s) are explained with suitable metaphors.

hradāḥ tu paṇḍitāḥ proktāḥ bhagavat-śāstra-tat-parāḥ ॥ 5 ॥
sandeha-vārakāḥ tatra sūdāḥ gambhīra-mānasāḥ ।
ह्रदाः तु पण्डिताः प्रोक्ताः भगवत्-शास्त्र-तत्-पराः ॥ ५ ॥
सन्देह-वारकाः तत्र सूदाः गम्भीर-मानसाः ।
hradāstu paṇḍitāḥ proktā bhagavacchāstratatparāḥ ॥ 5 ॥
sandehavārakāstatra sūdā gambhīramānasāḥ ।
हदास्तु पण्डिताः प्रोक्ता भगवच्छास्त्रतत्पराः ॥ ५ ॥
सन्देहवारकास्तत्र सूदा गंभीरमानसाः ।
Meaning (Bhāvārtha)

Scholars (paṇḍita) dedicated to sacred scriptures such as the Śrīmad Bhāgavata, Gītā, and others, possess sentiments (bhāva) akin to the waters of a deep lake (hṛda). Their minds are profound and focused inwardly (antarniṣṭha), and they excel in dispelling doubts related to Bhagavat-śāstra (sacred texts about Bhagavān). Their sentiments are comparable to a pure and serene lake with clean water.

Commentary (Ṭīkā)

A deep lake is characterized by its still, cool water that remains pure and free from contamination by animals or other external factors. Similarly, the sentiments of such scholarly narrators remain unaffected by worldly suffering or agitation (saṃsārikatāpa) and remain untainted by doubts arising from illogical arguments (kutarka). To illustrate this idea, Śrī Mahāprabhuji draws an analogy between such scholars and the qualities of a deep lake (hṛda).

Scholars who have profound minds and an inward focus, capable of resolving doubts within sacred scriptures, display sentiments that mirror a lake with clear and pristine water. Just as the sight of an enchanting lake delights the mind, the teachings of such scholars bring clarity and joy by dispelling all uncertainties. This notion underlines the invaluable contribution of paṇḍitas in illuminating the path of devotion.

Verse 6.2 - 7.1

Now, the eighth and ninth sentiments (bhāva-s) are further elaborated with illustrative examples.

saraḥ-kamala-sampūrṇāḥ prema-yuktāḥ tathā budhāḥ ॥ 6 ॥
alpa-śrutāḥ prema-yuktāḥ veśantāḥ parikīrtitāḥ ।
सरः-कमल-सम्पूर्णाः प्रेम-युक्ताः तथा बुधाः ॥ ६ ॥
अल्प-श्रुताः प्रेम-युक्ताः वेशन्ताः परिकीर्तिताः ।
sarahkamalasampūrṇāḥ premayuktāstathā budhāḥ ॥ 6 ॥
alpaśrutāḥ premayuktā veśantāḥ parikīrtitāḥ ।
सरःकमलसम्पूर्णाः प्रेमयुक्तास्तथा बुधाः ॥ ६ ॥
अल्पश्रुताः प्रेमयुक्ता वेशन्ताः परिकीर्तिताः ।
Meaning (Bhāvārtha)

Scholars (paṇḍita) who are deeply introspective (antarniṣṭha) and capable of dispelling doubts (saṃdeha) about sacred scriptures, as described in the previous verse, if they also harbor love (prema) for Bhagavān, their sentiments (bhāva) are akin to the water of a lotus-filled pond (kamala-yukta-taḷāva). Conversely, individuals who have love for Bhagavān but possess limited scriptural knowledge are likened to small ponds (veśanta).

Commentary (Ṭīkā)

A pond filled with blooming lotuses provides joy to all the senses simply upon sight. Its fragrant water attracts bees, and its beauty is further enhanced by the presence of birds such as cranes (sārasa). Similarly, the emotions of deeply introspective scholars, who can resolve doubts and are devoted to Bhagavān, are comparable to the water of such a serene and fragrant pond.

On the other hand, individuals with love for Bhagavān but minimal scriptural study resemble small ponds (veśanta). These small ponds are often polluted by the encroachment of animals, indicating that while these individuals have affection for Bhagavān, their lack of deep scriptural understanding makes their emotions susceptible to external influences like bad company (duḥsaṅga). Consequently, their sentiments may waver or diminish over time. To highlight this vulnerability, their sentiments are compared to the water of small ponds.

Verse 7.2 - 8.1

Now, the tenth and eleventh sentiments (bhāva-s) are explained further.

karma-śuddhāḥ palvalāni tathā alpa-śruti-bhaktayaḥ ॥ 7 ॥
yoga-dhyāna-ādi-saṁyuktā guṇāḥ varṣyāḥ prakīrtitāḥ ।
कर्म-शुद्धाः पल्वलानि तथा अल्प-श्रुति-भक्तयः ॥ ७ ॥
योग-ध्यान-आदि-संयुक्ताः गुणाः वर्ष्याः प्रकीर्तिताः ।
karmaśuddhāḥ palvalāni tathālpaśrutibhaktayaḥ ॥ 7 ॥
yoga-dhyāna-ādi-saṁyuktā guṇāḥ varṣyāḥ prakīrtitāḥ ।
कर्मशुद्धाः पल्वलानि तथाल्पश्रुतिभक्तयः ॥ ७ ॥
योगध्यानादिसंयुक्ता गुणा वर्ष्याः प्रकीर्तिताः ।
Meaning (Bhāvārtha)

The sentiments (bhāva) of those who are pure in their actions (karma) but possess limited scriptural knowledge and devotion are akin to the water of very small ponds (ati-chhota taḷāva). Similarly, the sentiments of those engaged in yoga, meditation (dhyāna), and other such practices are compared to rainwater (vṛṣṭi-jala).

Commentary (Ṭīkā)

Just as the water of a particularly small pond becomes clear when it is devotedly used for purposes such as offering actions to Īśvara (Bhagavān), such speakers purify their minds through their actions. However, just as small ponds can be polluted by intrusions from animals like boars (varāha), rendering the water unfit for drinking, their sentiments can also become contaminated by attachments to ritualistic actions (karma-jaḍa). For instance, Vedic prescriptions such as “perform Agnihotra” or “the Agniṣṭoma yajña is for those who desire material results” illustrate the entitlement to rituals by those seeking specific outcomes, even when fruits are not explicitly mentioned. However, the expectation of results (phala) from actions, rather than offering them to Īśvara, is a flaw that pollutes their sentiments.

Such contamination arises from ignorance of Bhagavān’s direct words, such as “Perform actions for Me”, “By performing actions for Me, you will attain perfection,” or “Fix your mind on Me.” Therefore, the sentiments of such individuals are compared to small ponds, reflecting their limitations and susceptibility to impurities.

The terms palvala (very small pond) and veśanta (small pond) are synonymous. However, as seen in the Vedic statement, “veśantebhyaḥ svāhā palvalebhyaḥ svāhā,” these are listed separately. Śrī Ācāryajī also considers them distinct in his explanations. Thus, the differences between them can be understood based on variations in water quality.

The sentiments of individuals engaged in yoga, meditation (dhyāna), and similar practices are likened to rainwater (vṛṣṭi-jala). Rainwater, when it falls to earth, spreads across the land and becomes widely accessible. When it accumulates in fields, it produces good crops. Similarly, the sentiments of yogīs pervade their entire body and senses, inspiring suitable aspirants (satpātra) to practice yoga and develop similar sentiments.

Verse 8.2

Now, the twelfth sentiment (bhāva) is elaborated.

tapaḥ-jñāna-ādi-bhāvena sveda-jāḥ tu prakīrtitāḥ ॥ 8 ॥
तपः-ज्ञान-आदि-भावेन स्वेद-जाः तु प्रकीर्तिताः ॥ ८ ॥
tapojñānādibhāvena svedajāstu prakīrtitāḥ ॥ 8 ॥
तपोज्ञानादिभावेन स्वेदजास्तु प्रकीर्तिताः ॥ ८ ॥
Meaning (Bhāvārtha)

The term tapas refers to enduring practices such as the pañcāgni (five fires ritual), while jñāna denotes the understanding of the nature of the self (jīva) and Īśvara (the Supreme Being). The sentiments (bhāva) of speakers (vaktā) engaged in the paths of austerity (tapo-mārga) and knowledge (jñāna-mārga) are comparable to sweat water (pasīna-jala).

Commentary (Ṭīkā)

Many believe that Bhagavān can be worshipped solely through austerities (tapas). Similarly, others erroneously suggest that liberation (mokṣa) is attainable solely through knowledge, as claimed by interpretations of certain Vedic statements like those who realize Brahman attain liberation However, the Śrīmad Bhāgavata clarifies that material wealth, noble lineage, physical beauty, scriptures, strength, valor, influence, and intelligence cannot please Bhagavān. Instead, He is moved only by devotion (bhakti), as illustrated in the story of Gajendra, where Bhagavān responded to Gajendra’s heartfelt devotion.

The Śrīmad Bhāgavata also states: “Those who forsake the path of devotion and engage solely in the pursuit of knowledge bear great hardship to no avail. It is akin to threshing empty husks, hoping to find grain.” Thus, actions like tapas and jñāna, when performed without devotion, yield suffering instead of results. Furthermore, terms such as ādī in the original verse emphasize that even practices like the duties of varṇāśrama-dharma (social and spiritual orders) are counted as futile efforts when devoid of their connection to Bhagavān. The Śrīmad Bhāgavata criticizes varṇāśrama-dharma devoid of divine connection, highlighting that devotion (bhakti) is primary.

Without devotion, the sentiments of speakers adhering to austerity (tapas) and knowledge (jñāna) are likened to sweat water (pasīna-jala). Sweat water is unsuitable for purposes like bathing, drinking, cooling, or any other use; it only signifies toil and discomfort. Similarly, their sentiments bring no benefit except hardship, emphasizing the futility of such pursuits devoid of devotion.

Verse 9

Now, the thirteenth sentiment (bhāva) is explained.

alaukikena jñānena ye tu proktāḥ hareḥ guṇāḥ ।
kādācitkāḥ śabda-gamyāḥ pata-chabdāḥ prakīrtitāḥ ॥ 9 ॥
अलौकिकेन ज्ञानेन ये तु प्रोक्ताः हरेः गुणाः ।
कादाचित्काः शब्द-गम्याः पत-छब्दाः प्रकीर्तिताः ॥ ९ ॥
alaukikena jñānena ye tu proktā harerguṇāḥ ।
kādācitkāḥ śabdagamyāḥ patacchabdāḥ prakīrtitāḥ ॥ 9 ॥
अलौकिकेन ज्ञानेन ये तु प्रोक्ता हरेर्गुणाः ।
कादाचित्काः शब्दगम्याः पतच्छब्दाः प्रकीर्तिताः ॥ ९ ॥
Meaning (Bhāvārtha)

Those who narrate Bhagavān’s qualities (guṇa) after having attained extraordinary knowledge (alaukika-jñāna) through divine grace (mahad-anugraha), which becomes evident only occasionally or through the Vedas, have sentiments (bhāva) comparable to waterfalls originating from mountains (parvata-ādi).

Commentary (Ṭīkā)

Just as the sound of a waterfall descending from mountains can be heard from a distance, signifying its presence, yet it becomes a rare and striking sight upon direct observation, so too are the sentiments of such speakers. Their expressions are rare and distinct, reflecting their profound realizations of Bhagavān’s qualities.

Moreover, the water of such a waterfall is pure, cool, and sweet, offering delight when used for bathing (snāna), purification (ācaman), and drinking (pāna), and it relieves heat and discomfort. Similarly, the narratives of such speakers about Bhagavān’s qualities are soothing, refreshing, and captivating, bringing relief and joy to their listeners.

Verse 10.1

Now, the fourteenth sentiment (bhāva) is explained further.

devādi-upāsana-udbhūtāḥ pṛṣvā bhūmeḥ iva udgatāḥ ।
देव-आदि-उपासना-उद्भूताः पृष्वा भूमेः इव उद्गताः ।
devādyupāsanodbhūtāḥ pṛṣvā bhūmerivodgatāḥ ।
देवाद्युपासनोद्भूताः पृष्वा भूमेरिवोद्गताः ।
Meaning (Bhāvārtha)

The sentiments (bhāva) arising from the worship of demigods (devādika) are comparable to bubbles of water (jala-budbuda) or frost droplets (hima-kaṇa) appearing on the surface of the earth.

Commentary (Ṭīkā)

Individuals who engage in the worship of demigods with the belief that they are practicing devotion to Bhagavān (prabhu) are mistaken. The term ādi in the original text includes acts like serving one’s father, mother, and others, which are sometimes considered equivalent to bhagavad-bhajana (devotional service to Bhagavān). Such sentiments, however, are to be understood as akin to frost particles or water bubbles, as they lack the essence of true devotion to Bhagavān.

The worship of demigods is ultimately a form of honoring Bhagavān’s manifestations (vibhūti), and the fruits of serving one’s parents, like attaining heavenly realms (svarga), are distinct from the supreme bliss (svarūpānanda-rūpa) attained through devotion to Bhagavān. Due to ignorance of the significant difference between devotion to demigods and devotion to Bhagavān, some mistakenly engage in demigod worship, which results in confusion.

Additionally, scriptures such as the Śrīmad Bhāgavata prescribe the worship of great personalities (mahāpuruṣa) and devotees (bhakta) as a means of attaining divine favor (bhagavat-prīti) and purification (śuddhi). However, this directive is distinct from demigod worship, as the worship of devotees aids in cultivating devotion to Puruṣottama (the Supreme Person), whereas the worship of demigods does not contribute to this goal. This critical distinction is often overlooked and dismissed as a misconception.

Thus, those aspiring for the attainment of Puruṣottama must prioritize direct devotion (bhajana) to Him. This principle is well-established in commentarial texts supported by authoritative references, which are too extensive to enumerate here.

Just as frost particles or water bubbles are unsuitable for bathing (snāna), purification (ācaman), or drinking (pāna), so too are the sentiments of those who engage in demigod worship unfit for the attainment of Puruṣottama. The analogy of water bubbles aptly represents this ineffectiveness.

Verse 10.2 - 11.1

Now, the fifteenth sentiment (bhāva) will be discussed further.

sādhana-ādi-prakāreṇa navadhā bhakti-mārgataḥ ॥ 10 ॥
prema-pūrtyā sphurad-dharmāḥ syandamānāḥ prakīrtitāḥ ।
साधन-आदि-प्रकारेण नवधा भक्ति-मार्गतः ॥ १० ॥
प्रेम-पूर्त्या स्फुरद्-धर्माः स्यन्दमानाः प्रकीर्तिताः ।
sādhanādiprakāreṇa navadhā bhaktimārgataḥ ॥ 10 ॥
premapūrtyā sphuraddharmāḥ syandamānāḥ prakīrtitāḥ ।
साधनादिप्रकारेण नवधा भक्तिमार्गतः ॥ १० ॥
प्रेमपूर्त्या स्फुरद्धर्माः स्यन्दमानाः प्रकीर्तिताः ।
Meaning (Bhāvārtha)

The sentiments (bhāva) of those who follow the path of ninefold devotion (navadhā-bhakti)—grounded in performing varṇāśrama-dharma (duties of social and spiritual orders) as a preparatory means and filled with love (prema)—and who experience the inspiration of divine virtues (dharma) of Bhagavān, are comparable to water flowing from mountain springs (parvata-ādiprasravaṇa-jala).

Commentary (Ṭīkā)

The clear implication is this: when a jīva (living being) accepts the disciplines of varṇāśrama as ordained by Bhagavān, relinquishing all selfish desires (kāmanā), and faithfully follows the prescribed duties, their inner consciousness (antaḥkaraṇa) becomes purified. Consequently, they develop the understanding that devotion to Bhagavān (bhakti) alone constitutes the ultimate purpose of life (puruṣārtha). These individuals focus their efforts on practices like śravaṇa (listening) and other devotional acts (sādhanā) from the previously mentioned practices. The sentiments of such individuals are likened to water from mountain springs.

This analogy suggests that, just as rain on a mountain or water from a reservoir flows down to form springs, the emotions of these speakers rise or fall in accordance with their practices, inner purity, and the methods they employ. The variation in flow illustrates the growth or diminishment of their sentiments based on their foundational efforts.

Śrī Prabhucaraṇa explains this concept in the Bhaktihaṃsa: “Initially, the aspirant begins with devotional practices like śravaṇa (listening) and kīrtana (chanting), as these are explicitly approved by Bhagavān within the bounds of maryādā (discipline). At this stage, their service remains constrained by these prescribed duties. However, as love (sneha) for Bhagavān deepens, all actions naturally become expressions of love, rendering formal injunctions unnecessary.”

This progression is also described in the Śrīmad Bhāgavata, Eleventh Canto, from the verse beginning with “śraddhāmṛta-kathāyām” to “ko’nyo’rthosyāvaśiṣyate”, illustrating the seamless transition from discipline to spontaneous devotion. The ninefold devotion, as enumerated by Prahlāda to the Daitya sons in the Seventh Canto, consists of:

  1. Śravaṇa (listening),
  2. Kīrtana (chanting),
  3. Smaraṇa (remembering),
  4. Pāda-sevana (serving the feet),
  5. Arcana (worship),
  6. Vandana (offering obeisance),
  7. Dāsya (servitude),
  8. Sakhya (friendship),
  9. Ātma-nivedana (self-surrender).

Verse 11.2 - 12.1

Now, the sixteenth sentiment (bhāva) will be elucidated.

yādṛśāḥ tādṛśāḥ proktāḥ vṛddhi-kṣaya-vivarjitāḥ ॥ 11 ॥
sthāvarāḥ te samākhyātāḥ maryāda-eka-pratiṣṭhitāḥ ।
यादृशाः तादृशाः प्रोक्ताः वृद्धि-क्षय-विवर्जिताः ॥ ११ ॥
स्थावराः ते समाख्याताः मर्यादा-एक-प्रतिष्ठिताः ।
yādṛśāstādṛśāḥ proktā vṛddhikṣayavivarjitāḥ ॥ 11 ॥
sthāvarāḥ te samākhyātāḥ maryāda-eka-pratiṣṭhitāḥ ।
यादृशास्तादृशाः प्रोक्ता वृद्धिक्षयविवर्जिताः ॥ ११ ॥
स्थावरास्ते समाख्याता मर्यादैकप्रतिष्ठिताः ।
Meaning (Bhāvārtha)

The previously mentioned speakers, who were described as having sentiments subject to fluctuations of increase and decrease in their love (prema), are now contrasted with those whose love for Bhagavān is unwavering and free from growth or decline. The sentiments (bhāva) of such speakers, who remain solely within the bounds of discipline (maryādā), are likened to stationary (sthāvara, still) water.

Commentary (Ṭīkā)

Just as still water does not dry up even under intense heat and remains suitable for all uses such as bathing (snāna), it exemplifies the unwavering and constant nature of love for Bhagavān possessed by these speakers. Their sentiments are unaffected by worldly suffering (saṃsāratāpa) or illogical arguments (kutarka), and they serve as a means of purification (śuddhi) and support for spiritual endeavors.

Verse 12.2 - 13

Now, the seventeenth sentiment (bhāva) will be further clarified.

aneka-janma-sam-siddhāḥ janma-prabhṛti sarvadā ॥ 12 ॥
saṅga-ādi-guṇa-doṣābhyāṁ vṛddhi-kṣaya-yutā bhuvi ।
nirantara-udgama-yutā nadyaḥ te parikīrtitāḥ ॥ 13 ॥
अनेक-जन्म-सं-सिद्धाः जन्म-प्रभृति सर्वदा ॥ १२ ॥
सङ्ग-आदि-गुण-दोषाभ्यां वृद्धि-क्षय-युता भुवि ।
निरन्तर-उद्गम-युता नद्यः ते परिकीर्तिताः ॥ १३ ॥
anekajanmasamsiddhā janmaprabhṛti sarvadā ॥ 12 ॥
sangādiguṇadoṣābhyāṁ vṛddhikṣayayutā bhuvi ।
nirantarodgamayutā nadyaste parikīrtitāḥ ॥ 13 ॥
अनेकजन्मसंसिद्धा जन्मप्रभृति सर्वदा ॥ १२ ॥
संगादिगुणदोषाभ्यां वृद्धिक्षययुता भुवि ।
निरन्तरोद्गमयुता नद्यस्ते परिकीर्तिताः ॥ १३ ॥
Meaning (Bhāvārtha)

The sentiments (bhāva) of those who, across multiple births, have perfected their virtues (guṇa) through consistent spiritual practices, and whose love (prema) increases or diminishes based on the influences of good company (satsaṅga) or bad company (duḥsaṅga), are comparable to the flow of rivers (nadī).

Commentary (Ṭīkā)

The water of a river increases or decreases due to rainfall (vṛṣṭi) and heat (ghāma). Similarly, its qualities or impurities arise from the terrain, such as land and mountains (bhūmi and parvata-ādi), through which it flows. River water can purify or satisfy thirst, symbolizing the capacity of these sentiments to produce purification (śuddhi) or satisfaction (tṛpti).

Thus, the emotions of such speakers are likened to rivers. Their sentiments arise from practices such as austerity (tapas), meditation (dhyāna), and concentration (samādhi), leading to the removal of sins (pāpakṣaya) and promoting purity and enlightenment. However, their associations—good or bad—determine the development (vṛddhi) or diminishment (kṣīṇatā) of their sentiments.

In this way, sentiments characterized by growth and decline due to external influences are considered analogous to rivers.

Verse 14.1

Now, the eighteenth sentiment (bhāva) is explained further.

etādṛśāḥ svatantrāḥ cet sindhavaḥ parikīrtitāḥ ।
एतादृशाः स्वतन्त्राः चेत् सिन्धवः परिकीर्तिताः ।
etādṛśāḥ svatantrāścet sindhavaḥ parikīrtitāḥ ।
एतादृशाः स्वतन्त्राश्चेत् सिन्धवः परिकीर्तिताः ।
Meaning (Bhāvārtha)

The sentiments (bhāva) described in the previous verse, if independent (svatantra—free from external designations or limitations), naturally flow toward the ocean and are thus likened to rivers (nadī) that inexorably merge into the sea.

Commentary (Ṭīkā)

Just as aquatic creatures carried by the waters of a great river (mahānadī) are ultimately transported to the ocean (samudra), so too the sentiments of selfless lovers of Bhagavān (niṣkāma-prema-vāra) find their culmination in the ocean of divine compassion (dayā-samudra). The flowing water of a great river symbolizes the ability of such sentiments to foster purity (śuddhi) in every form and circumstance.

Verse 14.2 - 15.1

Now, the nineteenth sentiment (bhāva) will be elaborated further.

pūrṇā bhagavadīyāḥ ye śeṣa-vyāsa-agni-mārutāḥ ॥ 14 ॥
jaḍa-nārada-maitra-ādyāḥ te samudrāḥ prakīrtitāḥ ।
पूर्णाः भगवदीयाः ये शेष-व्यास-अग्नि-मारुताः ॥ १४ ॥
जड-नारद-मैत्र-आद्याः ते समुद्राः प्रकीर्तिताः ।
pūrṇā bhagavadīyā ye śeṣavyāsāgnimārutāḥ ॥ 14 ॥
jaḍanāradamaitrādyāste samudrāḥ prakīrtitāḥ ।
पूर्णा भगवदीया ये शेषव्यासाग्निमारुताः ॥ १४ ॥
जडनारदमैत्राद्यास्ते समुद्राः प्रकीर्तिताः ।
Meaning (Bhāvārtha)

Exalted devotees such as Śeṣa, Vyāsa, Agni, Hanumān, Jaḍa Bharata, Nārada, and Maitreya, who are considered fully devoted to Bhagavān (pūrṇa-bhagavadīya), are described as samudra (oceans).

Commentary (Ṭīkā)

The sentiments (bhāva) of such individuals are likened to the water of the ocean. Devotion (bhakti) that is perfected through selfless service alone is described as bhagavadīya (belonging to Bhagavān).

These individuals have no selfish desires apart from their service to Bhagavān (prabhu-sevā). Their very existence, including their body and other faculties, is entirely dedicated to Bhagavān. However, their bodies are not used for self-interest but solely for the service of the Lord. Such bhagavadīya devotees are comparable to the Ratnākara (ocean of jewels). Their sentiments, too, are akin to the water of this ocean.

The enumeration of these bhagavadīya personalities is provided in the root verses. Among them, Śeṣa is foremost. He is ever engaged in the glorification of Bhagavān’s attributes (guṇa-kīrtana) and serves as Bhagavān’s divine resting place (śayyā), symbolizing His vibhūti (divine opulence). Bhagavān Himself declares, “Among serpents, I am Ananta (Śeṣa); he is My form.” Vyāsa, an incarnation of Bhagavān, is constantly dedicated to expounding Bhagavat-dharma.

Agni, the manifestation of Śrī Kṛṣṇa’s lotus-like face, reflects Śrī Mahāprabhuji Himself, who represents Śrī Kṛṣṇa in every way. Hanumān is devoted to extolling the qualities of Śrī Rāmacandra. Jaḍa Bharata, though externally appearing detached (jaḍa), is filled with profound devotion internally (bhāvapūrṇa). Nārada is ever immersed in the uninterrupted glorification (guṇa-kīrtana) of Puruṣottama. Maitreya, a disciple of Parāśara, is a narrator of Bhagavān’s divine attributes (bhagavad-guṇa).

The root text also mentions the term ādi (and others), which includes personalities like Uddhava. The sentiments (bhāva) of these individuals are also comparable to the water of the ocean. Just as the ocean’s waters are stirred by the sight of the moon, these exalted devotees are inspired and elevated by the sight of Bhagavān’s face, which resembles the moon (mukha-candra). They view all else apart from the Lord’s service as insignificant.

As Śrī Kapiladeva states,

My devotees do not desire sālokya (residing in the same realm as Me), sārṣṭi (sharing My opulence), sāmīpya (proximity to Me), sārūpya (similarity to My form), or ekatva (oneness with Me).

This indicates their pure and selfless devotion.

Verse 15.2 - 16.1

Oceans are further categorized into two types: saline (kṣāra) and sweet (miṣṭa). These distinctions reflect variations in the essence (svarūpa) and knowledge (jñāna) of devotees, which will now be further elucidated as unique features of fully realized sentiments (pūrṇa-bhāva).

loka-veda-guṇaiḥ miśra-bhāvena eke hareḥ guṇān ॥ 15 ॥
varṇayanti samudrāḥ te kṣāra-ādyāḥ ṣaṭ prakīrtitāḥ ।
लोक-वेद-गुणैः मिश्र-भावेन एका हरेः गुणान् ॥ १५ ॥
वर्णयन्ति समुद्राः ते क्षार-आद्याः षट् प्रकीर्तिताः ।
lokavedaguṇairmiśra bhāvenaike harerguṇān ॥ 15 ॥
varṇayanti samudrāste kṣārādyāḥ ṣaṭ prakīrtitāḥ ।
लोकवेदगुणैर्मिश्र भावेनैके हरेर्गुणान् ॥ १५ ॥
वर्णयन्ति समुद्रास्ते क्षाराद्याः षट् प्रकीर्तिताः ।
Meaning (Bhāvārtha)

Many speakers who describe Bhagavān’s qualities (guṇa) do so with sentiments (bhāva) mixed with worldly tendencies (loka-miśra), Vedic concepts (veda-miśra), or material qualities (guṇa-miśra). Their sentiments are comparable to the six types of oceans (ṣaṭ-samudra), such as saline water (kṣārod), clarified butter water (ghṛtod), or nectar-like water (śuddhod).

Commentary (Ṭīkā)

  • Kṣārod (Saline Ocean): Some narrators describe Bhagavān as merely an extraordinary human being endowed with immense strength and other such attributes, like Śrī Rāma and Śrī Kṛṣṇa, who are deemed superior to ordinary mortals. The sentiments of such narrators are comparable to the saline waters of the ocean. Salty water fails to quench thirst or provide satisfaction (tṛṣā-nivṛtti), making it unsuitable for any kind of joy or relief. Similarly, these sentiments lack the ability to inspire genuine devotion and are thus considered ineffective.

  • Dadhimaṇḍod (Curd Ocean): Some speakers refer to Bhagavān’s acts as temporary or functional, such as Śrī Kṛṣṇa assuming the Varāha form to save the Earth. They understand Bhagavān to be merely fulfilling His duties and relinquishing these forms afterward. Their sentiments are likened to the waters of a curd ocean (dadhimaṇḍ), which lacks essence or nourishment and is thus useless for sustenance.

  • Surod (Liquor Ocean): Other speakers attribute Bhagavān’s activities entirely to the influence of material qualities (māyika-guṇa), failing to recognize the transcendence of His nature. Their sentiments are compared to liquor (sura), which causes forgetfulness and promotes various forms of delusion. Such narrations are considered spiritually disruptive.

  • Kṣīrod (Milk Ocean): Some narrators glorify Bhagavān as the all-powerful ruler of the universe and the Lord of all actions. Their sentiments are compared to the milk ocean, reflecting the nourishing and serene qualities of milk and its capacity to symbolize divine attributes.

  • Ghṛtod (Clarified Butter Ocean): Bhagavān is described by some as omnipotent and capable of empowering His devotees. The sentiments of these narrators are likened to clarified butter (ghṛta), which enriches and enhances strength and vitality, just as these narrations strengthen faith.

  • Ikṣurasod (Sugarcane Juice Ocean): Those who describe Bhagavān as the consort of Lakṣmī, granting both material pleasures and liberation (mokṣa), possess sentiments comparable to the ocean of sugarcane juice (ikṣuras). Like sugarcane juice, which is sweet and soothing, these narrations remove inner distress and bring sweetness.

  • Śuddhod (Pure Ocean): Finally, narrators who describe Śrī Kṛṣṇa as the savior of any surrendered being (śaraṇāgata)—unconditionally rescuing those who seek refuge in Him—express sentiments akin to pure, sweet water (śuddhod). These are regarded as possessing the highest spiritual qualities.

The qualities of these narrators, influenced by their perceptions of Bhagavān, are akin to the respective oceans in their characteristics.

Verse 16.2 - 17

Now, the most excellent and fully realized devotees among the pūrṇa-bhagavadīya will be enumerated.

guṇa-ātītatayā śuddhān sat-cit-ānanda-rūpiṇaḥ ॥ 16 ॥
sarvān eva guṇān viṣṇoḥ varṇayanti vicakṣaṇāḥ ।
te amṛtodāḥ samākhyātāḥ tat vāk-pānaṁ su-durlabham ॥ 17 ॥
गुण-आतीततया शुद्धान् सत्त-चित्-आनन्द-रूपिणः ॥ १६ ॥
सर्वान् एव गुणान् विष्णोः वर्णयन्ति विचक्षणाः ।
ते अमृतोदाः समाख्याताः तत् वाक्-पानं सु-दुर्लभम् ॥ १७ ॥
guṇātītatayā śuddhān saccidānandarūpiṇaḥ ॥ 16 ॥
sarvāneva guṇānviṣṇorvarṇayanti vicakṣaṇāḥ ।
te'mṛtodāḥ samākhyātāstadvākpānaṁ sudurlabham ॥ 17 ॥
गुणातीततया शुद्धान् सच्चिदानन्दरूपिणः ॥ १६ ॥
सर्वानेव गुणान्विष्णोर्वर्णयन्ति विचक्षणाः ।
तेऽमृतोदाः समाख्यातास्तद्वाक्पानं सुदुर्लभम् ॥ १७ ॥
Meaning (Bhāvārtha)

Discerning speakers (vicakṣaṇa-vaktā), who transcend mere attributes and recognize the essential existence (sat), consciousness (cit), and bliss (ānanda) nature of Bhagavān, and who describe all divine qualities (guṇa) of Bhagavān, are likened to an ocean of nectar (amṛta-samudra). Drinking (listening to) their words is an exceptionally rare privilege.

Commentary (Ṭīkā)

This is supported by phrases such as “tam u stotāraḥ” (Vedas), “He who is superior to both the perishable and imperishable” (Gītā), “Realize Me as devoid of material attributes” (Śrīmad Bhāgavata), and “Bhagavān’s pastimes culminate in liberation” (Vyāsa Sūtras). These statements from Śruti (Vedas), Smṛti (scriptures), Purāṇas, and Nyāya (logic) affirm that Bhagavān’s name (nāma), form (rūpa), and divine qualities (dharma) are free from material limitations (nirguṇa). Bhagavān’s name is of the nature of eternal existence (sat), consciousness (cit), and bliss (ānanda), and He surpasses both kṣara (perishable) and akṣara (imperishable).

His divine qualities, such as the playful stealing of butter (navanīta-caurya), flute playing (veṇu-nāda), and lifting of Govardhana Hill (govarddhana-uddhāraṇa), are understood as transcending material attributes (guṇātīta). The narrators who understand the profound divine reasons behind such playful pastimes (līlā) and describe them are regarded as vicakṣaṇa (wise) and their sentiments (bhāva) as equivalent to an ocean of nectar.

Listening to the speech of these narrators is an extraordinarily rare fortune. Their words are to be deeply absorbed in one’s mind, their teachings carefully received, and their wisdom respectfully heard. This underscores the importance of seeking such enlightened teachers, as recommended in the Vedas and other scriptures, for realizing the true nature of divine names (nāma). Without proper instruction, actions like rituals and knowledge-based practices are deemed futile.

The realization of Bhagavān as Puruṣottama (the Supreme Person) through the guidance of such teachers leads to true omniscience. The Gītā declares: “One who understands Me as Puruṣottama is truly all-knowing and serves Me wholeheartedly in every way.” Based on this authority, previously mentioned devotees are counted among those who worship Bhagavān.

Verse 18 - 19

Thus, the greatness of the speech of such discerning devotees is now proclaimed.

tādṛśānāṁ kvacit vākyam dūtānām iva varṇitam ।
ajāmila-ākarṇana-vat bindu-pānaṁ prakīrtitam ॥ 18 ॥
rāga-ajñāna-ādi-bhāvānāṁ sarvathā nāśanaṁ yadā ।
tadā lehanam ity-uktaṁ sva-ānanda-udgama-kāraṇam ॥ 19 ॥
तादृशानां क्वचित् वाक्यं दूतानाम् इव वर्णितम् ।
अजामिल-आकर्णन-वत् बिन्दु-पानं प्रकीर्तितम् ॥ १८ ॥
राग-अज्ञान-आदि-भावानां सर्वथा नाशनं यदा ।
तदा लेहनम् इत्य्-उक्तं स्व-आनन्द-उद्गम-कारणम् ॥ १९ ॥
tādṛśānāṁ kvacidvākyam dūtānāmiva varṇitam ।
ajāmilākarṇanavad bindupānaṁ prakīrtitam ॥ 18 ॥
rāgājñānādibhāvānāṁ sarvathā nāśanaṁ yadā ।
tadā lehanamityuktaṁ svānandodgamakāraṇam ॥ 19 ॥
तादृशानां क्वचिद्वाक्यं दूतानामिव वर्णितम् ।
अजामिलाकर्णनवद् बिन्दुपानं प्रकीर्तितम् ॥ १८ ॥
रागाज्ञानादिभावानां सर्वथा नाशनं यदा ।
तदा लेहनमित्युक्तं स्वानन्दोद्गमकारणम् ॥ १९ ॥
Meaning (Bhāvārtha)

The instructions given by such bhagavadīya (fully devoted to Bhagavān) individuals, with their joy and clarity, are equated to the commands of Bhagavān’s messengers (dūta). Listening to their words is compared to drinking droplets of nectar (amṛta-bindu). Just as Ajāmila heard the words of Bhagavān’s messengers, similarly, listening to their words becomes akin to partaking in the nectar of immortality. When attachment (rāga) to material things and ignorance (ajñāna) are destroyed, it reveals the inherent bliss (svarūpānanda) within the soul, which is termed as lehan (licking or savoring).

Commentary (Ṭīkā)

The previous verse referred to pūrṇa-bhagavadīya (fully devoted beings). Their words, spoken without personal insistence or selfish motives, are to be understood as emanating directly from Bhagavān. Just as a king’s command conveyed through a servant is as binding as the king’s own, similarly, Bhagavān delivers His teachings through His devotees. Just as a messenger does not falter in praising the king’s virtues, bhagavadīya devotees never doubt or falter in glorifying Bhagavān’s qualities (guṇa).

Only through Bhagavān’s grace and the karma of one’s past deeds do individuals attain the opportunity to meet such devotees. Listening to their teachings, even a single verse, or receiving their guidance, is akin to drinking nectar-like droplets. For example, when Ajāmila heard the messengers of Bhagavān expounding on Bhagavad-dharma, he severed his ties with hell (naraka) and attained the highest spiritual outcome. Similarly, drinking these nectar droplets signifies the attainment of supreme results.

This nectar-drinking (bindu-pāna) becomes even more fulfilling when it leads to deeper taste (rasāsvāda). It is said that only when attachment to worldly affections (rāga) such as familial love and ignorance (avidyā), including the inability to recognize Bhagavān’s form (svarūpa), is eradicated, does true enjoyment (rasāsvāda) arise. Previously mentioned bindu-pāna involves experiencing moments of detachment from attachment or ignorance, which is called lehan. Such savoring leads the soul to experience divine bliss (bhagavad-ānanda).

When actions such as listening (śravaṇa) develop into a habit, the flavors of devotional narratives (kathā-rasa) are experienced as nectar (amṛta). This awakening brings forth the bliss that was once veiled within the soul and fosters progressive love (prema), attachment (āsakti), and devotion (vyasana) toward Bhagavān. As worldly distractions fade, the individual achieves ultimate satisfaction (kṛtakṛtya).

This idea is supported by the Śrīmad Bhāgavata (Eleventh Canto): “bhaktiṁ labdhavataḥ sādho kim anyad avaśiṣyate” and by Śrī Mahāprabhuji in his work Bhakti-varddhinī, stating, “snehād rāga-vināśaḥ syād” (Attachment is eradicated by love). Hence, the complete fruit of devotion (bhakti) is attained only when it becomes an overwhelming passion (vyasana).

Verse 20

Now, the twentieth sentiment (bhāva) will be elaborated further.

uddhṛta-udaka-vat sarve patita-udaka-vat tathā ।
uktātiriktavākyāni phalaṁ ca api tathā tataḥ ॥ 20 ॥
उद्धृत-उदक-वत् सर्वे पतित-उदक-वत् तथा ।
उक्तातिरिक्तवाक्यानि फलम् च अपि तथा ततः ॥ २० ॥
uddhṛtodakavatsarve patitodakavattathā ।
uktātiriktavākyāni phalaṁ cāpi tathā tataḥ ॥ 20 ॥
उद्धृतोदकवत्सर्वे पतितोदकवत्तथा ।
उक्तातिरिक्तवाक्यानि फलं चापि तथा ततः ॥ २० ॥
Meaning (Bhāvārtha)

The sentences (vākya) infused with the sentiments (bhāva) mentioned earlier, or the speakers (vaktā) who express these, are likened to water drawn into vessels or spilled onto the ground. That is, just as drawn water assumes the qualities of the vessel, similarly, these sentiments are shaped by their respective contexts and produce outcomes (phala) that are generally limited or insignificant.

Commentary (Ṭīkā)

Apart from those who possess sentiments akin to the ocean of nectar (amṛtodaka), others—due to the absence of profound realization—achieve results similar to drawn water (uddhṛtodaka) taken from a well or other sources. The statements of those devoid of deep sentiments result in outcomes comparable to water that spills and mixes on the ground.

Water drawn from a well or similar sources reflects the attributes of its origin. Similarly, sentiments in such cases mirror the characteristics of the context or speaker. Unlike nectar (amṛta), which is always of uniform essence, these sentiments are susceptible to variation depending on their source. Thus, those devoid of profound realization produce sentiments of a similar nature, comparable to uddhṛtodaka (water drawn from wells) rather than the pure, transcendent qualities of nectar.

Verse 21

Now, the text reaches its conclusion.

iti jīva-indriya-gatā nānā-bhāvaṁ gatā bhuvi ।
rūpataḥ phalataḥ ca eva guṇāḥ viṣṇoḥ nirūpitāḥ ॥ 21 ॥
इति जीव-इन्द्रिय-गता नाना-भावं गता भुवि ।
रूपतः फलतः च एव गुणाः विष्णोः निरूपिताः ॥ २१ ॥
iti jīvendriyagatā nānābhāvaṁ gatā bhuvi ।
rūpataḥ phalataścaiva guṇā viṣṇornirūpitāḥ ॥ 21 ॥
इति जीवेन्द्रियगता नानाभावं गता भुवि ।
रूपतः फलतश्चैव गुणा विष्णोर्निरूपिताः ॥ २१ ॥
Meaning (Bhāvārtha)

Thus, through their forms and fruits, numerous sentiments (bhāvāḥ) were manifested on Earth, and the qualities (guṇa) of Śrī Hari, which reside in the minds of beings, were described.

Commentary (Ṭīkā)

In this way, various forms of sentiments (bhāva) emerged in the world through beings (jīva) and their senses (indriya), leading to the delineation of Bhagavān Viṣṇu’s attributes (guṇa) in their essence (svarūpa) and outcomes (phala). Śrī Mahāprabhuji has ordained this exposition. The distinctions of water, as mentioned in the Śruti (scriptures), form the basis for illustrating the variations in qualities (guṇa-bheda) described in this text. Thus, this scripture is aptly named “Jala-bheda” (The Distinctions of Water).

This concise commentary on the Jalabheda by Goswami Śrī Nṛsiṃhalālajī Mahārāja has been completed.