The term Abhāgavatas is the negation of 'Bhāgavata' — composed of the prefix 'a-' (not) and Bhāgavata (one who belongs to Bhagavān, a devotee). In Śrī Vaiṣṇava doctrinal usage, the term serves as a counterpoint to the high esteem accorded to Bhāgavatas, who are considered second only to Bhagavān Himself in the hierarchy of reverence.
The Srivachana Bhūṣaṇam and the broader Manipravāḷa commentary tradition draw a stark distinction between the two categories. A Bhāgavata is one in whom the love of Bhagavān has taken root, who is enrolled in the sampradāya, who observes the dharma of a Śrī Vaiṣṇava, and who regards all other devotees as superior to themselves. The Abhāgavata, by contrast, may or may not be hostile to religion in general, but is defined primarily by the absence of this Bhāgavata orientation.
The danger of Abhāgavata-saṅga (association with non-devotees) is treated as one of the 'virodhi' (obstacles) in the path of the spiritual seeker. Piḷḷai Lokāchārya, in the Mumukṣuppadi and Srivachana Bhūṣaṇam, warns that constant company with those who are not oriented toward Bhagavān gradually weakens the devotee's own orientation, corrupts the values and priorities that the sampradāya instills, and eventually makes the devotee indistinguishable from those who have no spiritual aspiration. The āchāryas compare this to the way fire placed next to water loses its heat.
More specifically, the tradition identifies three forms of dangerous conduct related to this category: (1) saṃsarga — direct association and friendship with those hostile to or disinterested in Bhagavān; (2) bhāgavata-apachāra — disrespect toward Bhāgavatas, which is considered an offense far more serious than offenses against Bhagavān Himself, since Bhagavān bears offenses against Himself but does not forgive offenses against His devotees; and (3) association with those who themselves commit bhāgavata-apachāra.
It is important to note that the concept is not meant to encourage social exclusivism or contempt for others. The tradition's concern is purely with the quality of one's inner spiritual life — protecting the fragile seedling of devotion from being overwhelmed by worldly values. In fact, the great Āchāryas teach that a true Bhāgavata feels compassion even for Abhāgavatas, wishing their spiritual awakening, just as a doctor feels compassion for the ill rather than contempt.