The specifics of when, where, and for whom the texts Jalabheda and Pañcapadyāni were composed remain unknown.

Following the exposition of the speaker’s (vaktā’s) eligibility, characteristics, and the outcomes (phala) of listening to their narratives (śravaṇa) and singing (kīrtana) in Jalabheda, Śrī Mahāprabhu delineates the eligibility and nature of listeners (śrotā) in Pañca-Padyāni.

The Nature of the Listener (śrotā)

If the acts of listening (śravaṇa), remembering (smaraṇa), and singing (kīrtana) about the narratives of Bhagavān are performed continuously alongside direct service (sevā) to Bhagavān’s divine form (bhagavat-svarūpa), even during interruptions to service, they serve as a means to evoke the fullness of devotion (bhakti) in both the uniting (saṃyoga) and separating (viprayoga) phases of love for Bhagavān (bhagavat-sneha). However, it is not always possible for an individual to engage in the direct service of Bhagavān’s divine form throughout their life.

First Perspective

In such cases, devotion can ascend the sequential steps of attachment (prema), affection (āsakti), obsession (vyasana), total surrender (sarvātma-bhāva), or extraordinary capabilities (alaukika-sāmarthya) solely through the process of listening (śravaṇa), remembering (smaraṇa), and singing (kīrtana) Bhagavat-kathā. Accordingly:

  1. Those who simultaneously sustain both service to Bhagavān and the constant practice of listening, remembering, and singing Bhagavat-kathā are considered the highest class of listeners (uttama-śrotā).
  2. Those who take refuge in Bhagavat-kathā as a substitute for service are considered intermediate listeners (madhyama-śrotā).
  3. Those who engage in listening only occasionally are considered lower-class listeners (nīcā-śrotā).

This perspective categorizes listeners into uttama, madhyama, and nīca types based on their engagement and consistency in listening.

Second Perspective

A second approach classifies listeners into three categories based on their eligibility: śuddha-puṣṭi (pure grace), puṣṭi-puṣṭi (grace mixed with effort), maryādā-puṣṭi (grace through discipline), and pravāha-puṣṭi (grace within the natural flow). The identification of these eligibility distinctions is provided in the text Puṣṭi-Pravāha-Maryādā, which states:

*puṣṭyā vimiśrāḥ sarvajñāḥ pravāheṇa kriyā ratāḥ

those imbued with grace are distinct in their expertise and dedication).

Third Perspective

A third perspective categorizes listeners into higher (uttama), intermediate (madhyama), and lower (kaniṣṭha) eligibility based on the speaker’s qualities of knowledge (jñāna), devotion (bhakti), and renunciation (vairāgya).

The characteristics of a listener’s eligibility are as follows:

  1. Eagerness for inquiry and attentiveness to listening (jijñāsutā, śravaṇotsukatā),
  2. Genuine interest (ruci),
  3. Absence of pride or obstinacy in undertaking alternative means, detachment from inferior outcomes, and freedom from arrogance.

A listener who possesses all three qualities is considered uttama (excellent), one who possesses two is considered madhyama (intermediate), and the presence of only one indicates kaniṣṭha (lower) eligibility.

Fourth Perspective

The fourth perspective, while the classification of listeners into categories such as uttama (excellent) in Puṣṭimārga, madhyama (intermediate) in Maryādāmārga, and adhama (lowest) in Pravāhamārga (or Carṣaṇī listeners) may be considered valid, it is irrelevant here. This is because Śrī Mahāprabhuji composed the Ṣoḍaśa-grantha specifically for the Puṣṭimārga adherents. As per Śrī Mahāprabhuji, instructing apuṣṭimārgīya individuals on the principles of Puṣṭimārga or Bhagavān’s divine pastimes (bhagavat-līlā) is not approved.

Similarly, even in the Jala-bheda, the characteristics of maryādāmārga speakers were delineated to clarify that one should not expect puṣṭimārga teachings from them. Greater caution is required when selecting speakers (vaktṛ), which is why Jala-bheda is more elaborate, whereas Pañca-Padyāni

Fifth Perspective

The fifth perspective aligns the eligibility for listening to Bhagavat-kathā with the diverse roles in Bhagavān’s service, as illustrated in the final section of the Śāstrārtha Prakaraṇa. This linkage is not inconsistent. As follows:

  1. Eagerness for Inquiry (jijñāsutā) and Listening (śravaṇotsukatā):
    This can manifest in two ways:

    • Regarding both pramāṇa (scriptural authority) and prameya (the nature, attributes, and pastimes of Bhagavān), or
    • Regarding either pramāṇa or prameya exclusively.
      These are also referred to as śabda-niṣṭhā (focused on textual authority) and artha-niṣṭhā (focused on meaning).

  2. Categorization of Interest in Narratives (kathā-rati):

    • General Interest (sāmānya ruci): A basic inclination toward narratives.
    • Intense Affection (utkaṭa rati): A profound love for listening to Bhagavat-kathā.

Combining these creates multiple possible variations:

  1. Uttama-adhikārī (Best Listener): Individuals with intense affection for Bhagavat-kathā and enthusiasm for exploring both its textual (śabda) and meaningful (artha) dimensions are considered knowledgeable devotees (jñānī-bhakta).
  2. Madhyama-adhikārī (Intermediate Listener): Those lacking intense affection for Bhagavat-kathā but with general interest and a focus on textual aspects (śabda) are recognized as intellectual inquirers (jñānī) but devoid of love (prema).
  3. Madhyama-adhikārī Bhakta (Intermediate Devotee): Listeners with a fondness for Bhagavat-kathā who lack interest in textual details yet have deep curiosity regarding its meaning (artha) are classified as intermediate devotees due to their lack of intellectual insight.
  4. Adhama-adhikārī (Lowest Listener): Those with only general interest in Bhagavat-kathā and neither profound affection nor enthusiasm for meaning are considered kaniṣṭha (lower) or adhama (lowest) due to the absence of both knowledge (jñāna) and love (prema).
Sixth Perspective

The sixth perspective, it is also possible that the primary, intermediate, and lower levels of eligibility for listening (śravaṇādhi-kāra) at the beginning are represented respectively as rasa-vikṣipta-mānasa (mind distracted by worldly tastes), rasa-viklina-mānasa (mind slightly inclined toward divine taste), and, occasionally, rasa-veśa-vikala-mānasa (mind overwhelmed by divine taste). These classifications reflect eligibility for devotional listening (bhakti-mārgīya śravaṇādhi-kāra). In contrast, the final verse of Pañcapadyāni uses the term ananya-mānasa (mind free of all other shelters) to describe the eligibility for surrender-based listening (prapatti-mārgīya śravaṇādhi-kāra).

A devotee of Puṣṭimārga may attain supreme fruits on this earth, such as the realization of extraordinary capabilities (alaukika-sāmarthya) or a rejuvenated body (tanunavatva). However, an adherent of Prapatti-mārga (the path of surrender) does not experience such benefits during their lifetime. Instead, they may attain sāyujya-mokṣa (oneness with Bhagavān) after the fall of their present body.

Because prapatti-mārga adherents relinquish reliance on factors such as time (deśa), circumstances (kāla), materials (dravya), rituals (mantra), and actions (karma), they are considered superior. However, as they are deprived of the supreme experiential fruits of earthly existence due to their reliance only on surrender, they are referred to as mārtya (mortal). This is because their union with Śrī Kṛṣṇa (śrī-kṛṣṇa-sāyujya) is achieved only after death.

The four types of listeners described in the first four verses of Pañcapadyāni are not called mārtya. This distinction implies their alignment with the path of devotion (bhakti-mārga).

Classifications for Listening (śrotā)

When analyzing eligibility for listening (śravaṇādhi-kāra) from various perspectives, the five padyas (verses) of Pañcapadyāni discuss five categories of listeners, each with distinct eligibility levels. The primary eligible listener is singular, while the non-primary listeners are divided into three types, making a total of four categories of eligibility. By considering the terms mukhya (primary) and uttama (superior) as synonymous and interpreting the introduction and conclusion as referring to the same type of listener, the text effectively categorizes listeners into three levels of eligibility. Supporting one definitive interpretation from these classifications proves challenging.

However, keeping in mind the distinction between mukhya (primary) and amukhya (non-primary) categories, as well as between the paths of bhakti (devotion) and prapatti (surrender), it can be reasonably concluded that the first verse pertains to the primary listener following the path of devotion (bhakti-mārga), while the remaining four verses address two types of non-primary devotional listeners and one listener on the path of surrender (prapatti-mārga).

Śrī Mahāprabhuji’s exposition across the five verses suggests the following:

  • In Subodhinī, based on the Kārika in the seventh chapter of the Tenth Canto,

    rācchṛṇvato’petya ratibhi-tṛṇṇā sattvaṃ ca śuddhya chyaci reṇa puṃsaḥ bhaktir harau tat-puruṣe ca sakhyaṃ tadeva hāraṃ vada manyase cet

    Meaning: “By hearing attentively and freeing oneself from attachment, the heart and mind of a person are purified. Through this process, devotion (bhakti) to Hari (the Lord) is awakened, along with friendship (sakhyaṃ) towards His devotees. This itself becomes the greatest adornment (ornament) for one who seeks ultimate fulfillment.

    Śrī Mahāprabhu identifies five outcomes of listening to Bhagavat-kathā:

    1. The removal of aversion (arati) towards divine narratives.
    2. The emergence of devotion (bhakti).
    3. Liberation from worldly cravings (saṃsārik-tṛṣṇā).
    4. Purification of the inner self (sattva antaḥkaraṇa śuddhi).
    5. The enhancement of association (sakhya) with Bhagavān’s devotees.
Mukhya-śravaṇādhi-kāra śrotā

The listener who exhibits these five outcomes should be considered the primary eligible listener for Bhagavat-kathā. Therefore, Śrī Mahāprabhuji instructs that during the act of listening to narratives describing Śrī Kṛṣṇa’s divine name-form (nāmātmak-svarūpa), the support (ālambana) and excitant (vibhāva) of devotional sentiment (bhakti-rasa), external consciousness is surpassed by the intense inner experience of the permanent devotional sentiment (sthāyi-bhāva), characterized by unwavering and supreme affection with awareness of Bhagavān’s greatness (māhātmya-jñāna). Due to the rapid momentum of this inner devotional cycle, the listener’s mind becomes somewhat distracted (vikṣipta). For such individuals, Bhagavat-kathā becomes indispensable and inescapable, turning their speech and hearing into a constant obsession with divine narratives.

Such Kṛṣṇa-rasa-vikṣipta-mānasa listeners lose all aversion to divine narratives and are thus called arativarjitā (devoid of aversion).

Their mind neither inclines towards worldly topics nor toward Vedic fruits such as liberation (mokṣa) or heavenly rewards (svarga). Having severed bonds of craving for worldly pleasures, they experience no satisfaction (nirvṛti) or contentment in such pursuits.

By consistently engaging in Bhagavat-kathā, their purified inner self no longer harbors desires akin to the Vedic pursuits of svarga, mokṣa, or apavarga. Thus, they experience no fulfillment (anirvṛtti) from such Vedic objectives.

Motivated by their eagerness to listen to Bhagavat-līlā (divine pastimes), such listeners continuously seek the company (sakhya or satsanga) of devotees.

Through the establishment of inner restraint (nirodha-siddhi), they are regarded as the primary eligible listener (mukhya śravaṇādhi-kāra) within the path of devotion (bhakti-mārga).

Madhyama bhakti-mārgīya śrotā

Some listeners’ minds become so saturated (ārdra-klinna) with the devotional taste (rasa) of Śrī Kṛṣṇa that they become overwhelmed with bhagavat-smṛti (remembrance of Bhagavān) during kathā-śravaṇa (listening to divine narratives). Their interest in the textual aspect (śābdika-pramāṇa-pakṣa) of the narratives is not intense, but their commitment (niṣṭha) to the meaningful aspect (artha-niṣṭha)—which pertains to the subject matter (prameya) such as Bhagavān’s nature, qualities, attributes, and pastimes—is remarkably strong. Despite possessing a limited craving for knowledge (jñāna-lālasā), their evident presence of love (prema) qualifies them as intermediate listeners in the devotional path (madhyama bhakti-mārgīya śrotā).

Kaniṣṭha bhakti-mārgīya śrotā

Some other listeners lack such profound artha-niṣṭha, but their focus on the textual aspect (śabda-niṣṭha) is intense. As a result, they engage in scriptural analysis (pramāṇa-vivecana) with the aspiration to attain indisputable knowledge (niḥsandigdha-jñāna). Their faith (āsthā) is evident in acknowledging Śrī Kṛṣṇa as supremely worshipable in every way, yet their devotion (bhāva) does not remain consistently awakened. Occasionally, they experience an outburst of emotional affection (sneha-vikala) due to the enchantment of kathā-rasa or a temporary expression of attachment to Bhagavān (bhagavad-āsakti) that arises with the forgetting of worldly distractions (prapañca-vismṛti). Otherwise, their intellectual poise (jñānijanocita-svasthya) remains unaltered.

The temporary awakening of complete devotion in them, though profound (ārya-niṣṭha), remains momentary. Consequently, after the period of engagement in kathā-śravaṇa, they revert to worldly attachments (anya-āsakti). Such individuals are classified as junior listeners (kaniṣṭha bhakti-mārgīya śrotā) within the path of devotion.

Prapatti-mārgīya śrotā

A soul adhering to the path of surrender (prapatti-mārga) can be considered a superior listener (uttama śrotā) compared to non-devotional listeners. However, this requires the complete abandonment of egoistic dependence on various religious instruments, such as time (deśa), circumstances (kāla), material resources (dravya), agency (kartā), mantras, and rituals (karma). When their mind develops an exclusive inclination (ananya-ruci) toward listening (śravaṇa), remembering (smaraṇa), and singing (kīrtana) about the nature, attributes, and pastimes of Śrī Kṛṣṇa, they achieve eligibility for the path of surrender (prapatti-mārgīya śravaṇādhi-kāra).

This eligibility surpasses that of adherents of ritualistic, knowledge-driven, and meditative practices within the maryādā-mārga (path of discipline).

Thus, the discussion of the eligibility of speakers (vaktā) and listeners (śrotā) concludes here.