Eastern
Division First Wave contd.:
Text 2:
hrdi yasya preranaya pravartito ‘ham varaka-rupo 'pi |
tasya hareh pada-kamalam vande caitanya-devasya
||2||
Translation: I
offer my obeisances to the lotus-like beautiful Feet of the Supreme Lord Hari,
who is Sri Caitanyadeva, inspired by whom in my heart,
I am induced to write this book even though I myself am most unworthy to
undertake the great task. –2-
Commentary: After invoking and glorifying the Supreme Lord Sri
Krsna, Sri Rupa Gosvami now bows before Sri Krsna Caitanyadeva, who is
identical with the Godhead Sri Krsna, at whose Feet he had taken complete
shelter, and who by promulgating his own Bhakti or devotional services to the
Supreme Being, made His Divine Descent in this world to save the fallen souls
of the Kali yuga-the age of vices.
Sri Rupa Gosvami expresses his humbleness of heart when he says: Unworthy
though I am to venture to write on the most difficult and incomprehensible
subject of Bhakti-Rasa, Sri Krsna
Caitanyadeva has been graciously pleased to inspire my heart to take up this
insurmountable task. I therefore prostrate myself before His feet.
The word ‘Varaka’ means small or humble, being an expression of
humbleness of the heart of a great and genuine devotee like Sri Rupa Gosvami.
But the word also means one who is able to express most perfectly the supremest subject by employing the science of words and
grammar. Thus the word ‘Varaka’
can be explained in both the senses of most insignificant and most capable. Sri
Rupa intends to say that though this rhetorical book Bhakti-rasamrta-sindhuh has been written by him, it was possible
only because he was inspired by Sri Krsna Caitanyadeva to undertake the work.
The use of the compound word varaka-rupa further signifies, according to Visva-Kosa, humbleness as an embellishment of one's character one whose very
nature is humbleness! The suffix “Rupa”
is used in the sense of resemblance. Thus, ‘varaka-rupa’ means one who appears to be indigent. On the other hand, if varaka is taken
in the sense of one who is most competent to describe the supreme subject
matter through a rhetorical composition, then Sri Rupa Gosvami as the writer (varaka-rupa) may also be said to introduce
himself! When Sri Rupa Gosvami calls himself Varaka, i.e. most insignificant, he confesses that no credit could
be given to him for writing on the subject of Bhakti-Rasa, which was difficult even for Brahma, Siva and other
gods! But the possibility must be ascribed to the inspiration that had been
infused in his heart by the Supreme Lord Himself. Thus is expressed here the
modesty of the poet and the glories of Bhagavan, the Godhead.
In his commentary Sri Mukundadasa
Gosvami establishes the identity of Sri Krsna Caitanyadeva with theSupreme Lord Sri Krsna by quoting copiously from the
different scriptures. (The translator quotes these texts in his preface.)Sri Mukundadasa Gosvami raises a pertinent question: Why should
Sri Rupa Gosvami again make his obeisances to Sri Krsna Caitanyadeva when he
had already invoked the glories of the Supreme Lord Sri Krsna in his first
sloka? In reply he points out that Sri Krsna, who is the Most Beloved of Sri Radha,is now manifest as Sri Krsna
Caitanyadeva.
The present book, Bhakti-rasamrta-sindhuh
deals with the subject matter of Prema starting
from its lowest ladder of Sraddha. (I)
Sraddha to (IV) Anartha-nivrtti are steps of spiritual sadhana (practices) from utter
bondage to the soul's freedom from the clutches of the threefold deviating
influences.
The most supreme conception of Prema as Madana-Mahabhava
is possible in Sri Radha alone. This is the supreme climax of Divine Prema. Commentator Sri Mukundadasa says in his commentary that as Sri Krsna
Himself could not relish the super-excellence of Sri Radha's
Mahabhava Prema for Him, He entered into the Mahabhava of Sri
Radha in the form of Sri Krsna Caitanyadeva in order to relish this supreme Prema. It is, therefore, quite in order
that Sri Rupa Gosvami should make his obeisances to Krsna Caitanyadeva even
after glorifying Sri Krsna in the first sloka of Bhakti-rasamrta-sindhuh. -2-
Text 3:
vishrama-mandiratya tasya sanatana-tanor mad ishasya |
bhakti-rasamrta-sindhur-bhavatau sadayam promodaya
||3||
Translation: May this ocean of the nectar of Bhakti-Rasa (Bhakti-rasamrta-sindhuh) be the pleasure-bed of rest of my Supreme
Lord Sri Krsna (i.e. Sri Narayana), who posses an
All-animate Eternal Body, and may it give Him constant pleasures. -3-
Or
May this Bhakti-rasamrta-sindhuh be the temple of rest for the supreme
satisfaction of my Spiritual Master who is known as Sri Sanatana
Gosvami. -3-
Commentary: In this sloka Sri Rupa Gosvami explains the
purpose of his writing this classical work. He does not think in terms of
acceptance or rejection of the worth of his book by anybody of this world. The
author's one and only object is that the Supreme Lord Sri Krsna as, well as his
Spiritual Master (Guru) Sri Sanatana
Gosvami, may taste the ambrosia of the transcendental
pleasures by drinking its contents. The author's highest satisfaction lies in
the satisfaction of the Lord alone.
In this sloka Sri Rupa Gosvami describes his book as an Ocean
of Nectar and as the tradition goes, at the time of total dissolution of the
universe the Supreme Lord Sri Narayana (the Lord who accepts water as His bed),
who possesses an eternal, i.e. Sanatana
Body of His own, makes the Ocean His bed for rest, so also Sri Rupa prays that
his book Bhakti-rasamrta-sindbuh
which is like an Ocean of Bhakti-Rasa,
may be a soft and comfortable bed of rest of highest pleasures to the Eternal (Sanatana)Lord Sri Krsna. The contention
is that the subject matter of this book, which is Bhakti-Rasa, will give immense pleasure to the Supreme Divinity.
Punning on the word Sanatana, Sri
Rupa also prays that this book dealing with the highest conception of Bhakti
may as well superbly please his own Spiritual Master Sri Sanatana Gosvami, who
is well-known for his great qualities of knowledge (jnana), renunciation (viraga) and Bhakti
(soul's loving services to God for His pleasures). -3-
Text 4:
bhakti-rasamrta-sindhau caratah paribhuta-kala-jalabhiyah
|
bhakta-makaranashilita
mukti-nandIkanna-masami ||4||
Translation: I respectfully
bow to those superior devotees, who have overcome the cobwebs of time, which is the cause of births and deaths, and who like the Makara (the mythical sea-animal) freely swim,
in the Ocean of the Nectar of Bhakti-Rasa
(Bhakti-rasamrta-sindhuh), after
discarding all the rivers of Mukti
that ultimately merge and disappear in the
Commentary: Sri Rupa Gosvami first makes obeisance at the feet
of the Supreme Lord Sri Krsna and Sri Krsna Caitanyadeva, his spiritual master
Sri Sanatana Gosvami, and now bows before the genuine devotees of Sri Krsna. In
this sloka, Sri Rupa compares a genuine devotee with a Makara, the king of fishes; Bhakti-Rasa
with an
Sri Jiva Gosvami in his commentary on this sloka says that a
devotee has overcome all miseries of births and deaths,which are the cobwebs of time. Time cannot throw its
net of births and deaths to catch a devotee as a fisherman cannot throw his net
in the deep waters of the ocean to catch a Makara, so both are free from
such fear of death. Further, though there are nice currents of water in rivers,
a Makara does not care to swim or live in them;
it does not want a river for its stay, so also a genuine and superior devotee
of Sri Krsna discards, even if offered, all the five forms of Mukti or emancipation from mundane
bondage, viz. (1) Salokya-mukti, i.e. liberation as a co-denizen
of the Realm of God, (2) Sarsti-mukti, i.e. liberation in the sense of
possessing special powers or majesty similar to those of God, (3) Samipya-mukti, i.e. liberation in the sense of
living in the presence of God, (4) Sarupya-mukti,
i.e. liberation in possessing the form of God., and (5) Sayujya-mukti or liberation as being merged in God. A devotee in short
wants nothing else but the service of the Lord for His pleasures only.17
Again, Sri Jiva quotes from the Bhagavatam where Sri Narayana speaks to Sri Durvasa
Rsi: "When My devotees who are fully engaged in
My service do not desire even the four forms of mukti, viz. salokya, sarsti, samipya, sarupya, which are
attainable by serving Me, why speak of their asking for passing perishable
objects of the mundane world?"18 Indeed,
even though devotees whose Bhakti is tinged by karma and jnana, may attain to
the first four forms of mukti by serving the Lord, yet a superior devotee of
unalloyed devotion without any tinge of karma and jnana will decline these four
forms of Mukti even if offered to
him. But sayuja-mukti or merging into God Himself is
completely discarded by devotees, being considered incompatible with Bhakti in
any form, alloyed or unalloyed. The highest and superior devotees of Sri Krsna,
who practice pure and unalloyed Bhakti, do not, therefore, even know of any
sufferings from births and deaths, as they are constantly engaged in the
services of the Lord and are ever engaged in tasting the sweetness of
Krsna-Prema. To such devotees does Sri Rupa bow his head in reverence.
–4-
17 Bhagavatam,
Canto III, Chap. 29, sloka 13, where Sri Kapiladeva speaks to Devahuti.
18 Ibid,
Canto IX,Chap. 4, sloka 67
Text 5:
mimamsakava-davagneh kathinamapi kunthayannasau |
jihvam sphurantu sanatana suciram tava bhakti-rasamrtam-bhodhih
||5||
Translation: Oh Sanatana! (Sri Krsna! or Sri
Sanatana!) may this Thy Bhakti-rasamrta-sindhuh
glow or be manifest in all its brightness and luster in my heart for all time
by extinguishing the flame-like tongue of the Mimamsakas.-5-
Commentary: Here the author invokes the blessings of both Sri
Krsna the Lord and Sri Sanatana Gosvami the Guru for completely refuting the
possible counter-arguments of the two sections of the Mimamsa
philosophy (Mimamsakas)
so that they might be given a smashing defeat. The Mimamsakas are divided into two
groups according to the Purva-Mimamsa and Uttara-Mimamsa. The Purva-Mimamsa deals with the ritualistic aspects of the
Vedas, while the Uttara-Mimamsa, otherwise known as Vedanta-sutras, the aphorisms of the Vedas, deals with some aspects
of knowledge of Impersonal Brahman. The Purva-Mimamsa and Uttara-Mimamsa are also known as Karma-Mimamsa and Jnana-Mimamsa respectively. Sri Rupa contends
that in case these two schools of philosophers or Mimamsakas belonging to Vedic
ritualism and undifferentiated knowledge, that is, with fruit-earning Karma and
impersonal pure experience of Jnana, should raise any burning arguments against
the contents of Bhakti-rasamrta-sindhuh,
like the seven-tongued submarine fires in an ocean, the very sweetness, i.e.
the evidential value, and validity of the Ocean of the Nectar of Bhakti-Rasa (Bhakti-rasamrta-sindhuh) will be able to refute and silence them
completely. Bhakti-Rasa will
certainly be able with ease to pull out the rind of fruit-bearing karma of the Karma-Mimamsakas
and throw out as useless the seed of dry wisdom of the impersonalists or Jnana-Mimamsakas,
as the natural
coolness of the ocean easily extinguishes the seven tongues of the submarine
fires in its bosom. Rather, there is
always a submarine-fire in an ocean, while in the case of Bhakti-rasamrta- sindhuh,
the Ocean, which brims with the Nectar of Bhakti-Rasa,
there may or may not be the submarine-fires, like Mimamsakas, and
hence the difficulties in this case are fewer. Again, the ocean-fires have
seven tongues, as the tradition goes, which is hard for the coolness of the
ocean water to extinguish, while in case of the Ocean of Bhakti-Rasa, the flame of Mimamsakas has only two tongues, i.e. the two groups
of mimamsakas,
and hence it is very easy to silence them by the soothing, sweetness of the Rasa of the Ocean of Bhakti! So Sri Rupa
holds that his problem is not so difficult, and that by the Grace of the Lord
and the Spiritual Master it will be very easy for him to establish the
incomparable superiority of Bhakti-Rasa
over Vedic fruit-bearing Karma of the Purva-Mimamsa and the dry wisdom of the impersonalists of the
Uttara-Mimamsa.
Hence he tells his Lord and Guru that this Bhakti-rasamrta-sindhuh
belong to Them for Their pleasures, and that by Their Grace it may remain ever
manifest in his heart. – 5-
Text 6:
bhakti-rasya prastutir-akhila-jagan-mangala-prasangasya |
agyenapi mayasya kriyate
suhrdam pramodaya ||6||
Translation: For the delight of the intimate friends this Bhakti-Rasa, dealing with Sri Krsna, who
is the Personification of all-auspiciousness of all the worlds, is being
prepared or written even by this incompetent (most competent) person. -6-
Commentary: After praying for the blessings of the Lord and
the Spiritual Master that this book may completely refute the sophistries of
the Purva and Uttara-Mimamamsa, i.e. of the karmavadins and
the impersonalists, Sri Rupa now humbly says that though he does not cherish
any vanity that he can offer effective rejoinders to all forms of arguments of
both favorable or antagonistic empiricists, he would certainly write on Bhakti-Rasa for the delight of genuine
devotees and intimate friends. The author knows that dry empiricists whose
hearts have not been watered by Bhakti-Rasa
cannot find delight in it; nor does he care for their acceptance or rejection.
But he knows that friends will find limitless delight in Bhakti-Rasa that deals with the All-auspiciousness of the Supreme
Lord Sri Krsna in whom rests the highest bliss for all the worlds. So ignoring
the empiricists, Sri Rupa attempts to write the Bhakti-rasamrta-sindhuh for the genuine and benevolent friends who
are free from ordinary limitations and prejudices and who are ardent followers
of Bhakti-Rasa and who will find
immense delight in it. As before, the author expresses humbleness by saying
that he is not worthy of the task without the Grace of the Lord and the Master.
The word ajna means incompetent; it
also means most wise, i.e. Sri Rupa is the most competent person to write on
this subject of Bhakti-Rasa. Sri Jiva
says that Sri Rupa did not need writing this book for any purpose of his own as
he was deeply merged in Bhakti-Rasa,
but his eagerness to write on the subject was due to his desire, out of the
kindness of his heart, to offer supreme delight to his friends, i.e. genuine
and highest devotees. –6-
Text 7-9:
etasyah bhagavad-bhakti rasamrta-payonidheh
|
catvarah khalu vaksyante bhagah purvadayah kramat ||7||
tatra purve vibhage 'smin bhakti-bhedanirupake |
anukramena vaktavyam laharinam catustayam ||8||
adya samanya-bhaktadhya dvitiya sadhananvita |
bhavashrita trtiya caturya
prema-nirupika ||9||
Translation: Four divisions of this Bhakti-rasamrta-sIndhuh
in relation to the Supreme Lord will now be described in the order of EAST, SOUTH, WEST and NORTH (7) and the different determinate
aspects of Bhakti will be expounded in the FOUR
WAVES of the EAST DIVISION. (8) In the FIRST WAVE, the generic character of Bhakti; in the SECOND WAVE, Bhakti attained by sadhana or
spiritual practices according to scriptural injunctions, i.e. SADHANA-BHAKTI; in the THIRD WAVE, Bhakti based on Bhava, i.e. –BHAVA-BHAKTI; and in the FOURTH
WAVE, PREMA-BHAKTI will be established. -9-
Text 10:
tatradau susthu vaishistya-masyah
kathayitum sphutam |
laksanam kriyate bhakter-uttamayah
satam matam ||10||
Translation: In order to explain explicitly the obvious
characteristics of Bhakti (i.e. Sadhana-Bhakti, Bhava-Bhakti and Prema-Bhakti
in the Second, Third and Fourth Waves of the East-Division respectively), the
intrinsic nature (definition) of Uttama-Bhakti
(unalloyed Bhakti of the highest quality), as accepted by saints, is first
stated in the First Wave. -10-
Commentary: Sri Rupa Gosvami here argues that before he can
take up the distinctive and different characteristics of unalloyed
Sadhana-Bhakti, Bhava-Bhakti and Prema-Bhakti, it is essential first to define Uttama-Bhakti, or unalloyed pure Bhakti,
as distinguished from Bhakti tinged by karma and jnana. Without a precise
definition and accurate description of a subject, its different species or
varieties cannot be ascertained. A definition of an object gives its
distinctive character. For example, the dewlap defines an ox, as its dewlap
distinguishes it from other animals. Hence an ox can be defined as an animal
that possesses a dewlap. Dewlap thus distinguishes an ox from other animals. So
Sri Rupa will now define Uttama-Bhakti, i.e. pure Bhakti of the highest
quality, as distinct from Mixed Bhakti.
Sri Rupa further states that the definition that he will be giving of Uttama-Bhakti will
not be anything from his personal imagination, but it will certainly be based
on the authentic declarations of saints like Narada and others. In the FIRST WAVE of the EAST-DIVISION of the Ocean of the Nectar of Bhakti-Rasa, Sri Rupa will simply define Uttama-Bhakti, but without going into details about its different
varieties so that pure bhakti may be differentiated from Mixed Bhakti, such as
is tinged by karma and jnana, and also that the ground may be prepared for the
appreciation of the special characteristics of Sadhana-Bhakti, Bhava-Bhakti and
Prema-Bhakti in the following THREE
WAVES of the EAST-DIVISION.
Bhakti that is tinged by desires for worldly pleasures, wealth, heavenly
enjoyments, etc. cannot be the highest and pure. As Uttama-Bhakti is completely free from desires, a devotee practicing
unalloyed devotion or Bhakti is naturally superior to all others. So it is said
in the Bhagavatam: "One who
possesses unmixed and desireless Bhakti in the Supreme Lord, all gods with all
their attributes dwell in him; what quality can there be in a non-devotee of
God who is carried in a mental-chariot as it were to the world's
pleasure-gardens? That is, a non-devotee possesses no excellence
whatsoever!"19
19 Bhagavatam,
Canto V, Chap. 18, sloka 12.
Definition of Uttama-Bhakti:
Text 11:
anyabhilasita-shunyam jsana-karmady-anavritam |
anukulyena krisnanu-shilanam
bhaktir-uttama ||11||
Translation: Actively serving Krsna and all that is related to
Krsna with real liking and relish and in a way that is agreeable or pleasing
also to Krsna, and serving Krsna in the above manner without any desires of the
usual extraneous motives other than the desire for Bhakti itself, and without
any adulteration by the ways of karma (as expounded in the Purva-Mimamsa) or the way of knowledge or
Jnana (as expounded in Uttara-Mimamsa) or the way of
yogic realization (as expounded in Patanjali's
yoga-philosophy) is pure, unadulterated Uttama-Bhakti, i.e. Bhakti of the
highest quality. – 11-
Commentary: After the preliminary obeisances to God, Guru and
genuine devotees, and after further mentioning how he would discuss the subject
of Bhakti-Rasa in FOUR DIVISION, Sri Rupa Gosvami now
takes up the central of this book, i.e. Uttama-Bhakti.
In defining Bhakti, Sri Rupa Gosvami mentions both the Svarupa-Laksana, i.e. direct and intrinsic
character, and the Tatastha-Laksana, i.e. indirect and extrinsic
character of the subject.
In defining the Svarupa-Laksana
of Bhakti, Sri Rupa establishes three things, viz. {1) the Supreme Lord, (2) Anusilanam or
culture, i.e. service of Krsna and (3) Anukulyena or
in a manner that will be agreeable to Krsna's taste.
In the indirect or extrinsic aspects of the definition, Sri
Rupa mentions two things, viz.
(a) non-existence of ordinary
human motives for objects other than Bhakti (anyabhilasitasunyam), and (b)
unconcealed by jnana-karma-yoga, etc. (Jnana-Karmadyanavrtam).
The positive part of the definition establishes pure Bhakti,
and the negative part of the definition brings out the distinctive
super-excellence of Bhakti, i.e. Uttama-Bhakti,
as pure and unadulterated,
and therefore autonomous and self-shining.
In the Svarupa-Laksana,
the positive characteristics include:
(1) KRSNA The SUBJECT of
Bhakti is the Supreme Godhead alone and nothing else. No mundane entity can be
the subject of Bhakti. When Sri Rupa Gosvami mentions Krsna as the Supreme
Subject of Bhakti, he means the Lord in all His aspects: as Krsna in Braja, as Krsna in
(2) ANUSILANAM: The
most important thing in the conception of Bhakti is the active i.e. service of
Krsna and all that is related to Krsna. The true
meaning of anusilanam
must be understood from its root verb. The meaning of a verb is derived from
its root. Here also the root meaning of anusilanam must be ascertained and accepted. Every verb
derives its meaning from its root, which may be both positive and negative. The
positive aspect can be physical, verbal and mental. Verbs predicate action;
that is to say, action is implied in every verb. So anusilanam
will active endeavors by body, words and deeds. Actions other than the positive
will be negative, such as endeavors not to commit offenses to the Name of God
while chanting, or offenses in services in temples, etc. This negative anusilanam in
relation to Krsna Nama (chanting of the Name of and Krsna Seva
(worship in temples etc.) can also be physical, verbal and mental.
Now a question may be raised: Do all verbs in their root
meaning imply action, such as roots stha and bhu? Even here the doubt may be removed. The root stha means to
exist, which does not, of course, explicitly indicate any action, but certainly
implies that it removes nonexistence, so also though bhu means to be, it also
eliminates not to be. So every root meaning of a verb does indicate action. So ANUSILANAM of Krsna definitely means
endeavors for the culture of Krsna and all that is related to Krsna.
Besides the positive and negative aspects: physical, verbal
and mental, in respect of the active cultural endeavors about Krsna, there can
also be emotional activities arising out of the Sthayi-Bhava-Rati (attachment of a
permanent relationship) and rising through Prema
to Maha-Bhava. (Please see
Introduction). Thus Krsna-Anusilanam means all forms of active culture about
Krsna and in relation to Krsna. If, in this sense, Sraddha or faith in Scriptures, submission to the Spiritual Master
or Guru, association with genuine saints or devotees of Krsna, services of the
Associates of Krsna, as well as all other forms of spiritual practices that
will liberate an individual from mundane bondage till Nistha, Ruci, Asakti, Bhava and Prema (please see Introduction) are
attained, be included in the meaning of anusilanam, i.e. endeavors in relation to Krsna, the
definition cannot be said to be too wide, as all these endeavors relate to
Krsna.
KRSNA-ANUSILANAM
can be possible only by the Grace of Krsna and His devotees. This active
culture about Krsna (anusilanam)
is inherent in the Intrinsic Potency or Svarupa-Sakti of the Supreme Lord
Himself. Hence this anusilanam
is supra-mundane (aprakrta). In other
words, it is a function that descends from the Realm of the Supreme Lord to earth,
as it were, when it functions in the pure soul or finite Jiva-atma. It is infused in the limited faculty of the finite self
by the Lord's Svarupa-Sakti (The
intrinsic potency of God) out of Her innate faculty,
whereby the limited faculty of the Jiva-atma
or finite self functions fully and wholly in reciprocity to the Lord. Thus
inflamed, as it were, by the Svarupa-Sakti
the aprakrta or supra-mundane
endeavors of the soul's faculties can become manifest in the faculties of the
body and the mental quantum of the individual. For a fettered person has the
nature of fondling a dear one in this world; but the intrinsic nature of
fondness of the Svarupa-Sakti, or the
Intrinsic Potency of Sri Krsna can, manifest itself in the mundane fondness of
the individual and be identified with it. This has been further developed in
the second sloka of the THIRD WAVE
in the EAST DIVISION of Bhakti-rasamrta-sindhuh.
ANUKULYENA: Mere
active culture or endeavors in relation to Krsna and all that is related to
Krsna by itself cannot be said to be Bhakti, because these endeavors can be
both agreeable as well as unpalatable and even positively inimical or hostile.
If the anusilanam be hostile or antagonistic, it cannot
be Bhakti. Hence, Sri Rupa Gosvami here qualifies anusilanam by anukulyena, i.e. endeavors in relation to Krsna
must be agreeable to the taste of Krsna. Such endeavors alone can define the
intrinsic character of Bhakti. Anukulya here
means congenial to the taste of Krsna, that is to say, if the endeavors or anusilanam about Krsna be agreeable to Krsna's
innate propensities of tastes, it will be said to be anukula anusilanam. Such endeavors must
necessarily be delight-giving to Krsna. Sri Rupa Gosvami has used the word anukulyena as an
adjective (visesanam) of anusilanam in the instrumental case, and not in upalaksana. There are two
different forms of the use of the instrumental case in Sanskrta
grammar, viz. as an adjective (Visesana) and as conveying an implied sense (upalaksana). When
an adjective is used the instrumental case, it remains inseparable from the
qualifying noun. Hence when anukulyena has been used
here as an adjective in the instrumental case, it follows that anusilanam in
Bhakti cannot be separated from anukulata or agreeableness. For example, when the king asks
someone to call the sentry, it means that the sentry is asked to come properly
dressed with his weapons. So also anukulata or agreeableness must accompany Krsna-anusilanam.
But the meaning must not be carried too far in the sense that when the king
orders the sentries to be fed, he means that weapons should also be fed, but
that the sentries will keep aside the weapons and then eat. In the same manner,
anukulata or agreeableness or delight of Krsna
cannot be excluded frown the anusilanam or endeavors
in relation to Krsna. The contention is that both anusilanam and anukulata
(endeavors about Krsna and delight of Krsna) are inseparable, just as when the
king goes, it means that the king goes accompanied by his retinues. A question
may be raised: If agreeableness anukulata characterizes Bhakti, what is the need of anusilanam or active culture? The reason is that
as all verbs in their meaning signify action (followed by Kr root), it is for
the purpose of giving an explicit meaning to the expression anukulyena that anusilanam has
been used, and this is not redundant. Again, a further question may be raised:
Why anu has been prefixed to silanam, and why not silanam only? The
reason is that once agreeableness is aroused (anukulata) in the heart of Krsna,
then there can be no cessation of the same. Hence the
prefix ' '
is appropriately used, as it signifies continuity of the endeavors in relation
to Krsna.
Now, if the definition of Bhakti be such that it should
connote only the agreeable or delight-giving endeavors in relation to the taste
of Krsna and all that is related to Krsna, i.e. if anukulata or agreeableness to the taste of Krsna or delight of the Subject
be the criterion of Bhakti, independent of the favorable or antagonistic
attitude of the devotee, then the definition will be either too wide or too
narrow. Mere delight on the part of Krsna, the Subject, alone cannot be a
precise definition of Bhakti unless it simultaneously excludes hostile
endeavors on the part of the devotee (Object) inspired by hostility or
antagonism. If the delight of Krsna be the only
criterion of Bhakti, i.e.
anukula anusilanam
only, the definition will be too wide. Again, if non-hostility on the part of
the devotee be the only criterion of Bhakti independent of the delight or otherwise
of Krsna, the definition will be too narrow. Commentator Sri Visvanatha gives
two examples. When the demons like Kamsa, Jarasandha,
Sisupala, Dantavakra and
eighteen other demons challenged Sri Krsna into mortal combats with terrible feelings
of enmity against Him, the Lord immensely enjoyed the fight and had a taste of Vira-Rasa i.e. heroism.20 Here was Anukula anusilanam or endeavors by the demons,
which immensely delighted the Lord; but the demons that fought Krsna were
actuated by feelings of hostility towards the Lord, which cannot be Bhakti. In
this case, the definition of Bhakti as mere delight-giving endeavors becomes
too wide (ativyapti). On the other hand, when Sri Yasoda (the Personification of Vatsalya-Rati or parental relation with the Godhead) put Sri Krsna down on
the ground from her affectionate lap and went running to the nearby oven to
take down the overflowing hot milk, lest it be burnt and become useless for
Krsna, for whose drink it was being boiled, the action of Sri Yasoda did not delight Krsna and He began to weep and
expressed seeming anger.21 Though
the endeavor of Sri Yasoda was full of affection for
the Divine Child, the definition of anukula-anusilanam becomes too narrow (avyapti). Therefore, anukulata or agree-
ableness on the part of the Subject (the Lord)
implies also non-hostility on the part of the Object (devotee).
Now there appears to be some difference of opinion amongst the
commentators regarding the exact significance of the word “Anukulyena.” Sri Jiva Gosvami interprets Anukulata in a comprehensive
sense to include both its negative and positive aspects, viz. the absence of an
attitude of hostility towards Krsna and the presence of delight in Krsna. Or in
other words, those behaviors alone can be regarded as anukula (i.e. favorable) which
are both marked by a non hostile attitude towards Krsna and also conducive to
the actual delight of Krsna. The contention of the commentator is that in case
of Bhakti there must be reciprocity of feelings between Lord Krsna and the
devotee. The activities must be undertaken from an attitude of friendliness,
i.e. non-hostility and at the same time these must arouse reciprocal feelings
in the Lord Krsna.
Sri Visvanatha Cakravarti, however, points out that if Anukula Anusilanam
means such culture as is conducive only to the pleasure of Sri Krsna, then the
definition is both too wide and too narrow. It is too wide, since it will lead
to the recognition of the war like hostile activities of Kamsa,
Sisupala, Dantavakra and
others delight in Krsna, as a genuine case of Bhakti. And it will be too
narrow, since it will exclude the efforts of Yasoda
to take down the pot of milk from the fire by leaving Krsna alone, even at the
cost of the latter's discomfort, from the category of genuine Bhakti. Hence
according to Sri Visvanatha, the meaning of Anukula Anusilanam should be taken in the sense
of absence of hostility on the part of the devotee. In such a case, the war
like activities of Kamsa and others cannot be
regarded as Bhakti though they caused pleasure to Krsna, since they are done
from a hostile attitude. And the activities of Yasoda
will be regarded as a case of Bhakti even though they did not give rise to the
pleasure of Krsna, since they were marked by not only an absence of hostility
towards Krsna but by an intense feeling of parental affection for Krsna.
Sri Visvanatha Cakravarti seems to have gone too far in
neglecting the positive side altogether. His contention that the behavior of a
devotee must be marked by an attitude of non-hostility towards the Lord, and it
is immaterial whether or not such behavior conduces to the pleasure of the Lord
at the same time, is wide of the mark. For Bhakti, if anything is for the pleasure
and delight of Sri Krsna, and it must always exclude such behaviors which cause
definite displeasure to the Lord. As far as we can see, the whole difficulty
has arisen out of the example of Yasoda, which he
could not otherwise explain except from the point of view of Bhakti as marked
by an attitude of non-hostility only. The difficulty may be cleared up, if we
only consider the fact that in Vatsalya Rasa
there is complete scope for apparent displeasure as is shown by such behavior
of Krsna as weeping and remonstrating with His Mother Yasoda.
In fact such weeping or crying on the part of Krsna as the Beloved Child did
not mean that Krsna was unhappy at heart; on the contrary He was extremely
delighted though His overt behavior was something very different. Besides, it
may be pointed out that the illustration of Yasoda,
given by Sri Cakravarti, was not quite appropriate in this case. For when we
are discussing about Bhakti we must choose our illustration from the behavior
of a Sadhaka and not from that of a Nitya-Lila-Parikara,
i.e. an Eternal Associate of the Divine Sports of the Lord, as Sri Yasoda is. It will be the height of folly to imagine that
in course of the Divine Sport either the Lord or His Associates did not fully
enjoy the Sport, or any of them actually hurt, as it has been imagined here in
the case of the Lord Himself. If, however, any instance be taken from a Sadhakas it will be easily realized that both the attitude
of non-hostility on the part of the Sadhaka as also
the delight of Krsna are both involved in any case of genuine Bhakti.
Hence a correct definition of Bhakti, as given by Sri Rupa
Gosvami in this sloka, means that the endeavors or active culture regarding
Krsna and all that is related to Krsna is not only agreeable (anukula) to Krsna, but is also completely free
from hostility or the feeling of antagonism (pratikulata) on the part of the
devotee. Therefore, anukula anusilanam
should not be one-sided; i.e. delight to Krsna only, but it should also mean
non-hostility on the part of those who are to cultivate the giving of delight
to Krsna. So, anukulata
or agreeableness excludes pratikulata or feelings of antagonism and hostility. Mere
absence of pratikulata
or malicious hostility alone also cannot be Bhakti unless it causes delight to
Krsna. Thus the correct definition stands like this: Any active endeavor in
relation to Krsna that gives delight to Him and which is free from any
malicious hostility, is Bhakti. This is the svarupalaksana or
intrinsic and directly positive nature of Bhakti.
Now, in order to define Uttama-Bhakti
as distinct from alloyed Bhakti, Sri Rupa Gosvami explains the tatasthalaksana
or indirect and extrinsic character of Bhakti. Uttama-Bhakti or unalloyed Bhakti of the highest quality has TWO EXTRINSIC ASPECTS, which
distinguish it from ordinary Bhakti, viz. (1) Anyabhilasita-Sunyam, and (2) Jnana-Karmadyanavrtam.
ANYABHILASITA-SUNYAM:
This means complete freedom from any desire whatsoever other than the desire
for Bhakti itself. How this can be cultured? Acting for the pleasures of Krsna
without the least tinge of any desire for any self-benefit in any form, i.e.
practicing Bhakti for no other purpose than the purpose of Bhakti itself, is
called Bhakti that is ‘absolutely void of any desire'. It means that Bhakti is
both Means and End, i.e. Bhakti alone is the Means to the End of Bhakti, and
nothing else. Compare here Bhagavatam.22. Prabuddha tells King
Nimi: "Oh King! Genuine and pure devotees
constantly remembering and mutually making others remember the
All-sin-destroying Lord Hari gain Prema-Bhakti
by practicing Sadhana-Bhakti and
their bodies become overwhelmed with horripilation."
Thus Uttama-Bhakti does not aspire
after anything but the pleasures of the Lord. It is absolutely void of any
desire excepting the desire for Bhakti alone.
The word used here is anyabhilasita and not anyabhilasa. Anyabhilasa
means ‘desires for
objects,' while anyabhilasita means ‘the habit of acting under
extraneous desires'-desires that have become semi-nature with the person
concerned, i.e. one cannot do without such desires. So, Uttama-Bhakti means not only ‘absence of extraneous desires', but
also complete absence of the very nature that acts from such extraneous
desires. A pure devotee's normal nature is not to desire anything. But if
accidentally a devotee is heard to say at a critical moment like death:
"Oh Lord! Save this Thy humble devotee from the clutches of imminent
death!" there is no harm in such a prayer because is not normal with him,
but only a temporary upset due to circumstances beyond his control. So this
cannot be an argument against Bhakti, as there is no innate desire in the very
nature of the devotee.
Now in order to explain the Uttama-Bhakti or Bhakti of
superior excellence, Sri Rupa Gosvami further states that when pure Bhakti, as
already defined, is unobscured by jnana, karma, etc.,
it becomes Uttama-Bhakti. Sri Rupa does not exclude jnana and karma as such
from Bhakti, but holds that jnana, karma, yoga, etc. must not conceal the true
nature of Bhakti. When jnana is decried, it refers either to empirical
knowledge or knowledge of the Impersonal Brahman only, and not knowledge of Sri
Krsna. In Uttama-Bhakti, knowledge or Jnana
of Sri Krsna is of course necessary-only empirical knowledge and knowledge of
impersonalists like Sankarites are discarded here.
What Sri Rupa Gosvami means by “Anavrta”, i.e. being not hid or obscured, is that
Brahma-jnana should not hide the true nature of Bhakti. Karma here refers to
both ritual that are unconditionally obligatory and those conditionally binding
according to the injunctions of the Smrti-Sastras. Such karma must note hide
the true nature of pure Bhakti. Services in the temple, worship of the Deities
of the Lord, etc. should not be discarded as being of the nature of karma. What
unalloyed Bhakti does not permit is fruit giving Vedic or Smarta ritualistic
karma. Such fruit bearing karma as well as dry jnana or knowledge do conceal
the unalloyed nature of Uttama Bhakti. They are, however, not completely void
of Bhakti as in the case of ‘desires for other things'.
By the use of the word adi,
Sri Rupa contends that not only Smarta- Karma
and Impersonal-Jnana should not be
permitted to hide the nature of pure Bhakti, but also Vedic sacrifices (Yyajna),
non-attachment (Vairagya), Astanga-Yoga (i.e. restraint of passions,
regulations and self-control, practice of different postures, control of
breath, restraint of the senses from being directed to sense objects,
concentration of mind, meditation, practice of mystical trance), etc. also
should not be allowed to conceal the true nature of pure Bhakti. Then the
question is: How and where does Karmaconceal Bhakti?
The answer is that when a person thinks that if he does not perform the various
rituals according to the injunctions of the Karma-Mimamsa, Dharma-Sastras and Smrti-Sastras, he or she will be doing harm to himself or herself.
Hence if out of fear of such injunctions or excessive regard therefore one
follows the path of karma, it will blur the true nature of Bhakti; or if one
performs duly and with proper regard all such rituals as are described in Smrti, as a means to Bhakti, i.e. if the
idea be that Bhakti cannot be attained without them, then also such karma will
be an obstacle to Bhakti. It will be merely like a patch of cloud overshadowing
Bhakti because Bhakti is not dependent on anything. But on the other hand, if a
genuine devotee shall perform the obsequial rites in
honor of his deceased father as laid down in Vedic or smarta ritualism, with no
regard for them excepting the desire not to disturb the local social sentiments, such an action will not envelop or hide the true
nature of Bhakti.
A further question may be raised: When Sri Rupa Gosvami
defines Bhakti as active endeavor for the delight of Krsna, why does he not say
“Krsna-Bhakti” instead of “Bhakti” only? The reply is that Bhakti has always
been used in regard to the Supreme Lord Sri Krsna in all the scriptures; hence
by the use of the word “Bhakti,” Sri Rupa means Krsna-Bhakti only. –11-
Having defined Uttama-Bhakti,
Sri Rupa Gosvami now cites supporting authorities:
20
Bhagavatam, Canto I, Chap. 13, sloka 26.
21 Ibid.,
Canto X, Chap. 9, sloka 6.
22 Bhagavatam, Canto XI, Chap. 3, s1oka 31.
Text 12:
yatha shri narada-pancaratre
savopadhi-vinirmuktam tat-paratevena nirmalam |
hrsIkena hrsikesha-sevanam bhaktir-ucyate ||12||
Translation: So it is said in Sri Narada-Pancaratra:
Completely freed from the defect of all Upadhis or adjuncts (i.e. free from all desires), to be
devoted to God (i.e. serving, God with agreeable endeavors
for the delight of God), and being pure (free from the clouds of
jnana-karma-yoga, etc.) to serve the Lord of all the senses with all one's
senses is called Bhakti. -12-
Commentary: In order to justify the correctness of his
definition of Uttama-Bhakti, Sri Rupa Gosvami now cites references from
authentic scriptures. In defining Bhakti, the Narada-Pancaratra says that the Supreme Lord, who is the subject of
Bhakti, is the Lord of all senses. The word “Hrsika “ means
senses and “Isa” means the Lord. The
word Hrsikesa
really means “Lord Sri Krsna.” To serve the Supreme Lord and all His senses by
the complete application of the reciprocal cit
or spiritual organs of the pure soul is called Bhakti. But this Bhakti must be free from all possible extraneous
desires, must be subservient to the delight of the Lord, and must not be
clouded by jnana, karma, yoga, etc. –12-
Further references:
Text 13:
Shri bhagavatasya trtiyaskhandhe ca
laksanam bhakti-yogasya nirgunasya
hy udahrtam |
ahaituky avyavahita ya bhaktih purusottame 23 ||13||
Translation: So also it is said in the third Canto of the Bhagavatam:
When Lord Kapiladeva (not the founder of the Sankya system of philosophy, but the Divine Descent or Avatara of Visnu, the son of Devahuti and Kardama Rsi) explained the 24 creative principles of the Sankhya
philosophy of Kapila the philosopher. Sri Devahuti prayed to the Lord Kapiladeva to tell her about
the conception of Unalloyed Bhakti by which alone those 24 principles could be
truly understood. In reply to the query of His mother Devahuti
about the true nature of Bhakti, Lord Kapiladeva says:
It has been said that the definition of unalloyed (i.e.
untouched by the three gunas of Maya) Bhakti-Yoga in the Supreme
Lord is that it is uncaused and incapable of being frustrated by anything. -13-
23 Bhagavatam, Canto III, Chap. 29, sloka 12.33
Further-
Text 14:
salokya-sarsti-samipya-sarupyaikatvam apy uta |
diyamanam na grhnanti vina mat-sevanam jnanah ||14||
Translation: Lord Kapiladeva further tells Mother Devahuti: My genuine devotees besides serving Me alone for
My delight do not accept Salokya-Mukti, i.e. liberation in the sense of
living together with Me in My own Realm, Sarsti-Mukti, i.e. liberation as possessing of majesties and powers equal
to Mine, Samipya-Mukti, i.e. mukti as close proximity to
Me, Sarupya-Mukti, i.e. liberation as possession of
beauty equal to My Beauty, nor Ekatva or Sayujya-Mukti,
i.e. liberation as identity with Me, even if I offer all these to them; what to
speak of their asking for them? The contention is that a pure devotee never
asks for any such salvation or anything else whatsoever .
He finds his delight in serving Me alone for My
delight.24
Commentary: In quoting this sloka from the Bhagavatam which describe the character
of a pure devotee, Sri Rupa Gosvami wants to establish the spontaneity and
irresistibility of Uttama-Bhakti, which are the signs of an unalloyed devotee
as well. So, though this reference from the Bhagavatam
does not directly support the correctness of the definition of highest Bhakti,
Sri Rupa shows that the character of a pure devotee is also the characteristic
of pure Bhakti. The reference is not, therefore, out of place here.
The sloka on the fivefold Mukti,
i.e. (1) Salokya, (2) Sarsti, (3) Samipya, (4) Sarupya,
and (5) Ekatva or Sayujya, has purposely been
quoted to establish the super-excellence of Uttama-Bhakti over mukti or salvation, though in defining
Bhakti, Mukti has nothing directly to
do with it. The total rejection of all the forms of Mukti by an unalloyed devotee is an inherent
characteristic of Uttama-Bhakti itself. -14-
24
Bhagavatam, Canto III, Chap. 29, sloka 13.34 –14.
Still further reference from the Bhagavatam-
Text 15:
sa eva bhakti-yagakhya atyantika udahrtah |
yenativrajnya trigunam mad-bhavayopapadyate ||15||
Translation: This is said to be the supreme conception of
Bhakti by which one can cut asunder the bondage of the three-fold Gunas of Maya and be eligible to
attain My Prema (says the Lord to His
mother Devahuti).25
25 Bhagavatam,
Canto III, Chap. 29, sloka 13
Commentary: By citing this sloka in continuation of the
previous one, Sri Rupa Gosvami wants to say that Uttama-Bhakti far transcends
the aspirations for the various forms of Mukti
and even Moksa. What for then a
devotee takes recourse to Bhakti? Bhakti is itself the supreme End of Bhakti.
The word atyantika means the end. Does it then mean that Ekatva or Sayujya-Mukti, i.e. identification or merging
of the finite self with the Infinite Godhead, which is the “end” in the
previous sloka, is the “End” of Bhakti? No. It means that Bhakti is much
more than Sayujya.
So, in certain places in the Scriptures, the word Apavarga or Brahma-nirvana-sukha
has been used in the sense of “Bhakti” only. For example, in the Fifth Canto of
the Bhagavatam in Chapter 19,slokas 19-20, it is stated by Sri Sukadeva Gosvami to King
Pariksita: "Oh King! According to one's Sattva-RajasTamas Karma an individual is
born in this Bharatavarsa
(
Again in the Bhagavatam,
Canto seven, Chapter seven, and sloka 37, Prince Prahlada uses the word Brahma-nirvana-sukha in the sense of
pure Bhakti while advising the children of the demons after King Hiranyakasipu was killed by Lord Nrsimhadeva.
Prince Prahlada says: "Boys! When the engrossed jivas engage their mind
with one-pointedness in the Transcendent God and are
freed from the wheels of the world, this very mental contact with the Adhoksaja (Transcendent) gives them immense
pleasure, which the wise call Brahma-nirvana-sukha.
So, friends! engage yourselves in the service of the
Lord within your heart." In other Puranas also this one-pointed Bhakti in
Hari has been said to be Moksa.
Though Moksa is generally used in the
sense of the highest amongst the four values, or Caturvargas, viz. Charma,
Artha, Kama and Moksa, yet this Moksa is insignificant as compared to
Bhakti. Hence, Bhakti takes one beyond Moksa
and offers Prema, which is the
Highest End of Bhakti. – 15-
Text 16:
salokyetyadi-padyastha bhaktotkarsani-rupanam |
bhakter-vishuddhata-vyaktya-laksane paryavasyati ||16||
Translation: The superiority of a genuine devotee, as shown in
the previous slokas, establishes the purity of Bhakti
and it is involved in the very definition of Bhakti. –16-
Commentary: The question is raised: Why does the author bring
in the delineation of a true devotee while expounding the nature of Bhakti? The
commentator Sri Visvanatha Cakravarti points out that describing a true devotee
as not prompted even by the desire of liberation in any of the five forms is
only explicating the definition of pure Bhakti as an attitude not actuated by
extraneous desires, i.e. motives for any object other than Bhakti. In other
words, Bhakti is a self-justifying, self-shining experience. It shines by its
own light, and does not derive its spiritual value from consideration other
than devotion itself. – 16-
The Six Qualities of
Uttama-Bhakti:
Text 17:
klesaghni subhada moksalaghutakrt
sudurlabha |
sandrananda-visesatma sri-krsnakarsini ca sa
||17||
Translation: Bhakti is the destroyer of all afflictions and
ills of life, is beneficent, is the devaluer of Moksa
or liberation as a desirable end, is extremely difficult of attainment, is the
essence of the cream of delight of a special kind, and is the attractor of
Krsna who is Himself the Attractor of all that is. –17-
Commentary: Sri Visvanatha points out that here Sri Rupa
Gosvami states briefly the distinguishing qualities of Uttama-Bhakti. Of these
six distinguishing characteristics, the first two, viz. (1) destroyer of
afflictions and ills, and (2) beneficence, belong to Bhakti as Sadhana-Bhakti; while the second two
qualities, viz. (3) the devaluer of Moksa or liberation as a desirable end,
and (4) extreme difficulty of attainment, are the distinguishing characteristics
of Bhava-Bhakti; and the last two
qualities, viz. (5) the essence of the cream of delight of a special kind, and
(6) the attractor of Sri Krsna, who is the Attractor of all that is, are the
distinguishing qualities of Prema-Bhakti.
It is pointed out that this division is not mutually exclusive. On the
contrary, just as there is a hierarchical order amongst the five elements
(Pancabhutas) in which each higher
element includes the qualities of the lower elements besides its own
distinctive quality, so also the Bhava-Bhakti
comprises both its own distinctive qualities and also the two qualities that
distinguish Sadhana-Bhakti, and Prema-Bhakti, besides comprising in own
two distinctive qualities, includes in itself also all the four qualities of Bhava-Bhakti. –17-
Text 18:
tatrasyah klesaghnatvam --
klesastu papam tad vijam avidya ceti te tridha
||18||
Translation: Klesa
or affliction and ills are of three different kinds, viz. (1) acts of sin, (2)
seeds of sin, and (3) nescience (which is the root cause). –18-
Text 19:
tatra papam --
aprarabdham bhavet papam prarabdham ceti tad dvidha ||19||
Translation: Sin is of two kinds: sin which is not yet active
in yielding its fruits (aprarabdha)
and sin that has started to bear its fruits (prarabdha). -19-
Text 20:
tatra aprarabdha-haratvam yatha ekadase –
yathagnih susamrddharcih karotyedhansi bhasmasat |
tatha mad-visaya-bhaktir uddhavainansi
krtsnasah ||20||
Translation: Just as fire properly lighted consumes the wood
used as fuel and reduces it into ashes, so even rudiments of Bhakti in the form
of occasional chanting or hearing of My Name destroys all sins (all accumulated
sins that have not yet started bearing fruits), Oh Uddhava! This is what Lord
Krsna tells Sri Uddhava in the 11th Canto of the Bhagavatam.26
26 Bhagavatam,
Canto XI, Chap. 14, sloka 19.
Text 21:
prarabdha-haratvam yatha trtiye –
yan-namadheya sravan-anukirtanad yat-prahvanad
yat-smaranad api kvacit |
svado'pi sadyah savanaya
kalpate kutah punaste bhagavannu
darsannat ||21||
Translation: In her prayer to Lord Kapiladeva, Devahuti says: "When even a Candala (eater of dog's flesh, born in such a lowly stratum of society
owing to sins committed in previous births) becomes eligible for performing the
Soma-Yagna
(a Vedic sacrifice which brahmana only is entitled to perform) only by rare and
occasional listening to and then singing the Name of God under the guidance of
genuine saints, by prostrated obeisances to the Lord and by meditating upon
Him, what then to speak of one who has an immediate vision of God?"27
27 Bhagavatam, Canto III, Chap. 33, sloka 6.
Commentary: Both orthodox systems and heterodox Buddhism and
Jainism believe in the law of karma as an independent autonomous principle
which ensures that every good deed or its opposite works out its full effect to
the sweet or the bitter end without the intervention of the gods. Such deeds,
good or bad, bear their deferred fruits in subsequent either with a high
respectable social status or in the lowest rung of the society as an
untouchable Candala
that lives on dog's flesh. It is the contention of the author that even when
one is born so low as a Candala,
an occasional practice of the rudiments of Bhakti will undo the effects of his
past misdeeds and raise him to the status of a Brahmana eligible for performing the ceremony of Soma and other Vedic sacrifices. Here is
a difference between the two commentators Sri Jiva Gosvami and Sri Visvanatha
Cakravarti. According to Sri Jiva Gosvami, though this rudimentary Bhakti in a
born Candala
will remove the effects of his past misdeeds, yet he must wait for the next
birth in a higher social status to qualify himself for the performance of the
Vedic sacrifices. Jiva Gosvami, it is obvious, is reluctant to disturb the
social order and tries to conform, as far as possible, to the extant practices
and ideas of the Hindu society of his time. Visvanatha Cakravarti, however,
considers Jiva Gosvami's view to give away the whole case for the quality of
the Prarabdha-Papaharatva
that claimed for Bhakti. Sri Visvanatha's view is
that Bhakti, however slight, will at once remove all taints from the fallen
human being and qualify him for the highest social duties of the Hindus.
This is rather a controversial problem. The question is between eligibility and capability. A Brahmana born in a higher social order because of good deeds in previous births is eligible to perform Vedic rituals; while even a Candala born in the lowest social order owing to his misdeeds in previous births, becomes fully capable of performing such Vedic Soma-yagna when his prarabdha is wiped out by singing and listening to the Name of the Lord: in the stage of practices of Bhakti. But, as even a person born in a brahmana family has to wait till his sacred-thread-ceremony before he can actually perform such Vedic rituals in spite of his eligibility as born in a brahmana family owing to his good deeds i