su-durlabhaḥ praśāntātmā

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nārāyaṇa-parāyaṇaḥ

su-durlabhaḥ praśāntātmā

koṭiṣv api mahā-mune

O great sage! Greater than those who are jīvanmukta and greater than those who attain liberation is the devotee of Lord Nārāyaṇa. Such a devotee, who is in śānta or other rasas, is very rare, even among ten million people.

It has been said that among the liberated one may attain perfection. Many perform sādhana for liberation but do not attain liberation. But those who becomeliberated (jivanmukta) do not all become perfect. Only some do, for it is said: 

jīvanmuktā api punar bandhanaḥ yānti karmabhiḥ

yady acintya-mahā-śaktau bhagavatyiaparādhinaḥ

The jīvanmuktas again become bound by karma if they commit offense to the Lord, possessor of inconceivably great energies.

Those who attain perfection and get liberation attain sāyujya, merging in the Brahman. The devotee of Nārāyaṇa is rarer that those liberated persons. The genitive case should here mean the ablative case, since the genitive case will not have a proper meaning. (Among those in sāyujya none become devotees.) Compared to the jīvanmuktas and the liberated person the devotee of Nārāyaṇa is rare because of his superiority.

Or one can consider this in another way. There are two types of jñāna: pure and mixed with bhakti. By pure jñāna those who desire liberation cannot achieve it. It is like beating empty husks for grain:

śreyaḥ-sṛtiṁ bhaktim udasya te vibho

kliśyanti ye kevala-bodha-labdhaye

teṣām asau kleśala eva śiṣyate

nānyad yathā sthūla-tuṣāvaghātinām

My dear Lord, devotional service unto you is the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble SB 10.14.4

Jñāna mixed with bhakti has two types: with bhakti in which one does not respect the Lord’s form, considering his form material, and with bhakti in which one respects the Lord’s form, not considering it material. By the first type of jñāna mixed with bhakti one will not attain liberation, but one will think one is liberated. Such bhakti destroys ignorance completely but only partly produces knowledge (vidyā), and then disappears. (The practitioner thinks bhakti must be discarded for attaining liberation.) But without bhakti a person cannot attain complete knowledge of Brahman. Thus he cannot merge into Brahman. This is stated in the Gītā and also in Bhāgavatam with the following verses:

ye 'nye 'ravindākṣa vimukta-māninas

tvayy asta-bhāvād aviśuddha-buddhayaḥ

āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ

Persons who are falsely under the impression of being liberated, without devotional service to the Lord, may reach up to the point of liberation, but because of their impure consciousness, such so-called liberated persons again fall down into material existence. SB 10.2.32

avajānanti māṁ muṭā mānuṣīṁ tanumāśrit

paraṁ bhāvam ajānanto mama bhūta-maheśvaram

The fools deride me in this human form, not knowing that I am the great Lord of the Brahman, higher than all else. BG 9.11

moghāśā mogha-karmāṇo mogha-jñāna-vicetasaḥ

rākṣasīm āsurīñ caiva prakṛtiṁ mohinīṁ śritāḥ

Among those who cannot distinguish this truth, those who are devotees do not gain sālokya, those who are karmīs do not attain their material fruits, and those who are jñānīs do not attain liberation. They assume the nature of Rākṣasas and asuras. BG 9.12

The meaning of the Gītā verses is as follows. Fools disrespect me for having a human form. Seeing all humans with a material body, they think that my body also is made of matter. In this way they disrespect me. What is my human body? It is the best existence (param bhāvam), viśuddha-sattva. It is the supreme cause (maheśvaram) of all jīvas from Brahmā to the grass. This human body which I have accepted is the cause of all objects made of prakṛti.

If they are my devotees but think in this way, then all their desires to attain me are useless. If they are karmīs, then all their karmas become useless, and they do not attain Svarga. If they are jñānīs, then the jñāna becomes useless and they do not achieve liberation. Then what do they attain? They are born in the wombs of Rākṣasas.

By the second type of jñāna mixed with bhakti, with belief in the form of the Lord, after the destruction of vidyā (since vidyā is also a cause of bondage), by bhakti devoid of any mixture of jñāna, which does not disappear, a person realized tat-padartha (Brahman) and attains merging in Brahman. It is said:

brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati

samaḥ sarveṣu bhuteṣu bhūteṣu mad-bhaktiṁ labhate parāṁ

Having attained the state of Brahman, being a pure soul, he does not lament in loss of what he had nor does he desire what he does not have, and looks upon all beings as equal. He then manifests prema-bhakti. BG 18.54

bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ

tato māṁ tattvato jñātvā viśate tad anantaram

Only by bhakti can a person know me as Brahman. Then, knowing me as Brahman by that bhakti, he merges with me. BG 18.55

However, among those who gain perfection, at the beginning of realizing Brahman some person may attain pure bhakti by the mercy of some pure bhakta. Then, by gaining the sweetness of bhakti, he will find merging tasteless and surrender to the Lord. In this way the Bhāgavatam verse can be explained by taking the genitive meaning. If the devotee giving mercy has śānta-bhakti, then the recipient obtains śānta-bhakti. Dāsya and other types of bhakti are also implied here. Since such bhakti is rarely attained, the word “thousand” is not used, but rather the word “ten million.”

|| 6.14.6 ||

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