In Jala-bheda, twenty types of devotees and their corresponding sentiments (bhāva) are described using the analogy of water. Just as water moistens a dry object, the sentiments of the aforementioned devotees soften the hearts of the listeners. This analogy of water was employed to convey this transformative impact.

The scriptures enumerate eighteen types of knowledge (aṣṭādaśa vidyā), and accordingly, Bhagavān’s attributes (guṇa) are also described as eighteenfold. Devotees, being engaged in the qualities aligned with these eighteen types, are primarily classified into eighteen categories under the path of discipline (maryādā-mārga). Additionally, Puṣṭi-mārga devotees are divided into two types—pure (śuddha) and mixed (miśra). Thus, there are eighteen maryādā-mārga devotees, and combined with two types of Puṣṭi-mārga devotees, this totals twenty categories.

Alternatively, by considering the three qualities (guṇa)—sāttvika, rājasika, and tāmasika—and their intermixture, there are nine types of sentiments (bhāva), with one additional type being beyond all qualities (nirguṇa), making a total of ten. Combining these with the ten types divided between maryādā-mārga and Puṣṭi-mārga, we arrive at twenty types of devotees, whose sentiments are inherent within them. These twenty categories are delineated in Jala-bheda.

Next, Jala-bheda examines the listeners (śrotā) who receive and internalize these sentiments expressed by the twenty types of devotees. These listeners are classified into two overarching categories: those of Puṣṭi-mārga and those of Maryādā-mārga. Among them:

  • Puṣṭi-mārga listeners, being superior (uttama), are considered a single category.
  • Maryādā-mārga listeners are further divided into three types: intermediate (madhyama), lower (adham), and superior (uttama).

Thus, the text describes four types of listeners. It begins with the primary classification by elaborating on the qualities of Puṣṭi-mārga listeners.

Verse 1

śrīkṛṣṇa-rasavikṣipta mānasā rati-varjitāḥ ।
anirvṛtā loka-vede mukhyās-te śravaṇotsukāḥ ॥ 1 ॥
श्रीकृष्ण-रस-विक्षिप्त मानसा रति-वर्जिताः ।
अनिर्वृता लोक-वेदे मुख्यास्ते श्रवणोत्सुकाः ॥ १ ॥
śrīkṛṣṇarasavikṣipta mānasā rativarjitāḥ ।
anirvṛtā lokavede mukhyāste śravaṇotsukāḥ ॥ 1 ॥
श्रीकृष्णरसविक्षिप्त मानसा रतिवर्जिताः ।
अनिर्वृता लोकवेदे मुख्यास्ते श्रवणोत्सुकाः ॥ १ ॥
Meaning (Bhāvārtha)

The minds of those whose hearts are deeply moved and agitated (vikṣipta) by the divine blissful essence (bhajanānandarūpa rasa) of Śrī Kṛṣṇa, and who find complete joy in hearing Bhagavān’s narratives, are devoid of aversion (apriti) towards them. Such listeners, who are disinterested in both worldly pleasures (loka) and scriptural promises (veda), and who are enthusiastic about listening to kathā (divine narratives), are considered mukhya śrotā (primary listeners).

Commentary (Tīkā)

The aversion (apriti) towards hearing Bhagavān’s divine attributes (caritra) is dispelled by both maryādā-mārga (discipline-based path) and puṣṭi-mārga (grace-based path). In maryādā-mārga, this dispelling occurs through the desire for listening, combined with faith (śraddhā), which arises from serving great personalities (mahat-puruṣa-sevā) and visiting sacred places (puṇya-tīrtha-sevana), as stated in the First Canto of the Bhāgavata. In puṣṭi-mārga, as mentioned in the Bhramara-gīta, the vrajabhakta-s declare, “The meaning of such narratives is irresistible” (vinkī kathā arth dustyaja), indicating that bhakti rasa (devotional essence) inherently manifests in the act of narrating Bhagavān’s pastimes. Thus, the absence of aversion (arati-karike varjita) in relation to bhagavat-kathā is the defining feature of puṣṭi-mārga. The absence of joy in loka and veda, as described in this narrative, highlights these listeners’ detachment from the materialistic and Vedic ritualistic paths, further affirming their puṣṭi-mārga status. Bhagavān Himself reinforces this idea when He conveys to Uddhava, “I sustain those who have abandoned the laws of the world.” Thus, the term “uninterested in loka and veda” emphasizes their disconnection from these spheres.

Alternatively, the term mukhya (primary) could mean that such listeners belong to the core aspect (mukha-rūpa) of puṣṭi-mārga devotion. Immersed in pure devotional shelter, they align themselves with Bhagavān’s lotus-like face (mukhāravinda), and like an ornament (alakāvali), they remain exclusively rooted in bhakti.

To address doubts, such as whether this aversion-free joy (priti) in Bhagavān implies secondary interest in śravaṇa (listening), it is explained that puṣṭi-mārga devotees maintain enthusiasm for listening, even during separation (viyoga-kāla). This is evident in their affection for receiving messages about Bhagavān indirectly. In the Bhramara-gīta, it is described, “Upon seeing Uddhava, they surrounded him, knowing that he is protected by the lotus feet of Bhagavān.” These listeners are so engrossed in the nectar of Bhagavān that their minds are agitated by divine sentiments, their hearts naturally align with listening to Bhagavān’s narratives, and their attachment intensifies during separation. In essence, such listeners are puṣṭi-mārga śrotā (listeners aligned with the path of grace).

Verse 2

After elaborating on puṣṭi-mārga devotees, the focus shifts to the listeners of maryādā-mārga, where attaining the highest level is exceedingly rare. Therefore, intermediate listeners (madhyama) are described next.

viklinna-manaso ye tu bhagavat-smṛti vihvalāḥ ।
arthaika-niṣṭhās-te cāpi madhyamāḥ śravaṇotsukāḥ ॥ 2 ॥
विक्लिन्न-मनसो ये तु भगवत्-स्मृति विह्वलाः ।
अर्थैक-निष्ठास्ते चापि मध्यमाः श्रवणोत्सुकाः ॥ २ ॥
viklinnamanaso ye tu bhagavatsmṛti vihvalāḥ ।
arthaikanisthāste cāpi madhyamāḥ śravaṇotsukāḥ ॥ 2 ॥
विक्लिन्नमनसो ये तु भगवत्स्मृति विह्वलाः ।
अर्थेकनिष्ठास्ते चापि मध्यमाः श्रवणोत्सुकाः ॥ २ ॥
Meaning (Bhāvārtha)

Listeners whose hearts are tender (ārdra-manas), overwhelmed by Bhagavān’s remembrance (smṛti), and deeply rooted in their primary focus on the meaning (artha-niṣṭhā) are categorized as madhyama (intermediate).

Commentary (Tīkā)

Those whose minds are gentle, immersed in their devotion to Bhagavān, are referred to as ārdra (moist or softened). Like a damp cloth placed against something dry to moisten it, the listener’s heart, softened through connection with Bhagavān, transforms the rigidity of worldly concerns into gentleness. Exemplars like Śuka and others reflect this quality. The term “ye” used here denotes individuals widely recognized within the maryādā-mārga (discipline-based path), while the term “tu” differentiates them from puṣṭi-mārga (grace-based path) devotees. For viklinna-manas (moistened minds), typically associated with puṣṭi-mārga devotees, distinct traits are emphasized: they remain overwhelmed by Bhagavān’s remembrance, especially during śravaṇa (listening), due to the recollection of His six divine attributes (ṣaḍguṇa).

Although the qualities of superior listeners may not manifest clearly in them, their intermediate status is recognized through explicit qualities such as a primary focus on the meaning (artha). Their primary motivation revolves around achieving liberation (mokṣa) or personal fulfillment (kṛtārthatā), aligning them with intermediate listeners (madhyama) rather than those deeply engrossed in Bhagavān’s attributes.

Doubts may arise about whether such listeners lack purpose in the meaning (artha). The clarification is that their intent aligns with the outcomes achieved through śravaṇa, such as liberation. While their primary inclination is for the fruits (mokṣādi-phala), they maintain curiosity about Bhagavān’s attributes, solidifying their intermediate designation. For instance, while Parīkṣit exhibited complete renunciation (vairāgya) and could be classified as superior (uttama), the association of Vidura or Uddhava’s renunciation with relative dependence on objects grants them intermediate status. Parīkṣit performed his final penance by sitting at the banks of the Gaṅgā, indicating its sanctity and his reverence. If no such sanctity were considered, Bhagavān’s attributes could have sufficed as a means, regardless of the location. This reflects Bhagavān’s lack of dependence on even a sacred site (tīrtha).

Vidura, on the other hand, actively sought out Maitreya for śravaṇa, indicating the purpose of connecting with a speaker rather than visiting the Gaṅgā. Thus, Vidura exemplified the superior quality. Although Parīkṣit and Vidura exhibited equal adherence to discipline (maryāda), Vidura’s sanctified status was established through pilgrimages and associations, whereas Parīkṣit’s was evident through direct engagement with śravaṇa.

The Siddhānta-Muktāvalī advises maryādā-mārga devotees to reside at the Gaṅgā’s banks while engrossed in the Śrī Bhāgavata’s narratives.

Verse 3 - 4

Having outlined the intermediate listeners, there seems no explicit necessity to describe the lowest (adham) ones. However, their differentiation becomes evident through the elaboration of the superior (uttama) category, which serves as the foundational framework for contrasting the lower categories.

niḥsandigdhaṁ kṛṣṇa-tattvaṁ sarva-bhāvena ye viduḥ ।
te tvāveśāt-tu vikalā nirodhād-vā na cānyathā ॥ 3 ॥
pūrṇa-bhāvena pūrṇārthāḥ kadācin-na tu sarvadā ।
anyāsaktās-tu ye kecid-adhamāḥ parikīrtitāḥ ॥ 4 ॥
निःसन्दिग्धं कृष्ण-तत्त्वं सर्व-भावेन ये विदुः ।
ते त्वावेशात्तु विकला निरोधाद्वा न चान्यथा ॥ ३ ॥
पूर्ण-भावेन पूर्णार्थाः कदाचिन्न तु सर्वदा ।
अन्यासक्तास्तु ये केचिदधमाः परिकीर्तिताः ॥ ४ ॥
niḥsandigdhaṁ kṛṣṇatattvaṁ sarvabhāvena ye viduḥ ।
te tvāveśāttu vikalā nirodhādvā na cānyathā ॥ 3 ॥
pūrṇabhāvena pūrṇārthāḥ kadācinna tu sarvadā ।
anyāsaktāstu ye kecidadhamāḥ parikīrtitāḥ ॥ 4 ॥
निःसन्दिग्धं कृष्णतत्त्वं सर्वभावेन ये विदुः ।
ते त्वावेशात्तु विकला निरोधाद्वा न चान्यथा ॥ ३ ॥
पूर्णभावेन पूर्णार्थाः कदाचिन्न तु सर्वदा ।
अन्यासक्तास्तु ये केचिदधमाः परिकीर्तिताः ॥ ४ ॥
Meaning (Bhāvārtha)

Listeners who possess doubtless understanding (niḥsandigdha) of the essential nature of Śrī Kṛṣṇa and fully recognize Him with unwavering dedication (sarva-bhāva), become overwhelmed either by divine infusion (āveśa) or restraint (nirodha). However, their complete alignment with ultimate truth and meaning (pūrṇa-bhāva and pūrṇa-artha) happens only on occasion, not consistently. Those inclined toward other engagements (anya-āsakti) are deemed inferior (adham).

Commentary (Tīkā)

The divine nature of eternally blissful (sadananda) Śrī Kṛṣṇa, manifested in tangible form (sākāra), free from material influence (māyā), and supported by scriptural and experiential evidence, is clearly known by those classified as superior (uttama) listeners.

An objection arises: If such firmly knowledgeable individuals do not require listening to narratives (śravaṇa), how can they qualify as listeners? This doubt is resolved by explaining that even knowledgeable individuals, when their hearts are filled with divine infusion (bhagavad-āveśa), experience emotional agitation (vikal). Without such divine stimulation, their inspiration to engage in listening would not arise. Thus, their eligibility for śravaṇa is established. As stated in the First Canto of the Śrīmad Bhāgavata: “Dedicated servants of Bhagavān, whose hearts are captivated by His virtues, attentively study Śrīmad Bhāgavata.” This affirms the qualification of even fully knowledgeable individuals for listening (śravaṇa).

The use of tu in the original verse emphasizes that those in a state of rasāveśa (emotional immersion in divine nectar) do not experience distraction of thought (mati-vikṣepa), contrary to ordinary beings. This is because their emotional immersion (rasāveśa) is constant, and knowledge (jñāna)—being an obstacle to the rise of rasa—never interrupts it. Their endeavor to explore Bhagavān, omnipresent and residing within their hearts, reflects this understanding. Śukadeva, a fully enlightened sage, expresses this idea in the Tenth Canto’s commentary on the fruits of devotion.

Śrī Gosvāmi in his annotations confirms that the knowledge of Bhagavān, omnipresent like the sky, is accessible to the outwardly focused, but the delight of external manifestations of Bhagavān is specifically desired by devotees (bhakta). Bhagavān Himself states in the Eleventh Canto: “Excessive knowledge (jñāna) and renunciation (vairāgya) do not benefit devotees striving for their supreme welfare.”

Another doubt arises: If those immersed in divine infusion (bhagavad-āveśa) are comparable to Bhagavān in omniscience (sarvajñatā), how can they experience emotional agitation (vikalatā) that leads to listening? This doubt is clarified by explaining that their detachment from the world (prapañca-vismṛti) and immersion in Bhagavān (prabhu-niṣṭha) through the restraint of distractions (nirodha) are induced by the act of listening to Bhagavān’s qualities (guṇa-śravaṇa). Their agitation is rooted in restraint rather than inherent turmoil.

While such individuals may exhibit momentary interest in liberation-related goals (mokṣādi-artha), their primary focus is on Bhagavān. This lack of self-centered motives (svārtha) ensures their categorization not as intermediate but as superior (uttama) devotees, as their singular devotion is directed toward Bhagavān alone.

At this juncture, it may appear that such listeners are indistinguishable from puṣṭimārga devotees due to their unwavering focus on Bhagavān. However, it is emphasized that this devotion is not constant in their case but occurs only occasionally. They achieve divine immersion (prabhu-niṣṭha) solely during the act of listening to Bhagavān’s attributes. In contrast, puṣṭimārga devotees consistently remain engrossed in Bhagavān, transcending all distractions. This distinction highlights the unique nature of puṣṭimārga devotees, who, as described in the Eleventh Canto, have their intellect exclusively bound to Bhagavān: “Those whose hearts are fixed on Me alone abandon all worldly and otherworldly attachments, akin to rivers merging into the ocean and discarding their names and forms.”

This analogy of rivers merging into the ocean, leaving behind their individual identities, reflects the state of puṣṭimārga devotees, who remain deeply infused with Bhagavān’s essence (bhagavadīya) and detached from all else. In contrast, maryādā-mārga adherents attain such a state through acts like listening (śravaṇa), underscoring a significant distinction between these two paths.

Verse 5

ananya-manaso martyā uttamāḥ śravaṇādiṣu ।
deśa-kāla-dravya-kartṛ mantra-karma prakārataḥ ॥ 5 ॥
अनन्य-मनसो मर्त्या उत्तमाः श्रवणादिषु ।
देश-काल-द्रव्य-कर्तृ मन्त्र-कर्म प्रकारतः ॥ ५ ॥
ananyamanaso martyā uttamāḥ śravaṇādiṣu ।
deśakāladravyakartṛ mantrakarma prakārataḥ ॥ 5 ॥
अनन्यमनसो मर्त्या उत्तमाः श्रवणादिषु ।
देशकालद्रव्यकर्तृ मन्त्रकर्म प्रकारतः ॥ ५ ॥
Meaning (Bhāvārtha)

Listeners who possess unwavering focus (ananya-manas) beyond all distinctions of place (deśa), time (kāla), objects (dravya), agency (kartṛ), mantras, or rituals (karma) are considered the most superior (uttama) in acts like listening (śravaṇa).

Commentary (Tīkā)

Even when these listeners possess awareness of external objects, their minds remain solely fixed on Bhagavān, earning them the designation ananya (exclusive). If there is doubt as to why such single-minded individuals are distinguished in terms of their inner experience (antar-saṃvedana), this is clarified by categorizing exclusivity (ananya-cittapana) through various distinctions: place, time, objects, agency, mantras, and rituals. Their inner perception derives entirely from Bhagavān’s form (bhagavad-rūpa) and not from the attributes of external entities like place or time.

When the inner self (antaḥkaraṇa) is wholly aligned with Bhagavān’s form, all obscurations are eliminated. As a result, external objects are perceived as manifestations of Bhagavān. In this state, the conceptual understanding (bhāvanā) of external elements (deśādika) transforms into awareness of Bhagavān, demonstrating the inner superiority.

A further doubt might arise: if inner perception derives from Bhagavān through external elements, while external perception involves only partial awareness of Bhagavān, why is there such a hierarchy? The essence of the antaḥkaraṇa remains the same in both inner and external experiences. To resolve this, it is explained that such individuals are mortal (martyā), and thus their inner and outer perceptions differ.

In inner experience, Bhagavān alone is present, with no other influences. In external perception, due to their mortality, external elements like place and time retain their presence, though infused with Bhagavān-consciousness as prescribed by scriptures. Thus, they excel in devotional practices like śravaṇa (listening) and kīrtana (chanting) within the maryādā-mārga (path of discipline).

This concise commentary on the Pañca-padyāni by Goswami Śrī Nṛsiṃhalālajī Mahārāja has been completed.