Previous section: Eastern Division First Wave: Verses 2 - 46
Sri Rupa Goswami’s Bhakti-Rasamrta-Sindhuh
Sanskrta Text with Devanagari Script
With transliteration in English
And
English Translation with Comments
Volume I
Translated by
TRIDANDI SWAMI BHAKTI HRIDAYA BON MAHARAJ
Rector, Institute of Oriental Philosophy
Vrndavan, U.P., India
Verses 1 - 123
Text 1:
sa bhakti sadhanam bhavah prema ceti
tridodita ||1||
Translation: Bhakti (which has been generally
characterized in the First Wave) is
stated to be of three types, viz.
Sadhana-Bhakti, Bhava-Bhakti and Prema-Bhakti.-2-
Commentary: Sri Jiva Gosvami commenting on the text points
out that as an introductory statement of the nature of Bhakti previously
considered, it has been classified into three types, viz. Sadhana-Bhakti,
Bhava-Bhakti and Prema-Bhakti. In reality, however, Bhakti is either
Sadhana-Bhakti or Sadhya-Bhakti, i.e. consists of two types only. Of these two,
the first, i.e. Sadhana-Bhakti, will be defined with a specification of its
different varieties in detail. The second, i.e. Sadhya-Bhakti, is a matter of
the purified and transparent heart of a freed soul; that also is connoted by
the term ‘Bhakti'. For example, in the Bhagavatam
1 the sage
Prabuddha tells King Nimi: "In this way, all those who have adopted the
path of Bhakti after having realized Prema-Bhakti through the practice of
Sadhana-Bhakti, recall in their minds Lord Sri Krsna who is the Destroyer of
all lapses of the spirit and the sins accruing therefrom. And so recalling,
they inspire similar emotions in the hearts of other devotees like themselves,
and thus inspiring one another with feelings of devotion to the Lord they
remain immersed in the delight,which is Prema-Bhakti.
This Harda-Bhakti or Bhakti pertaining to the purified
and transparent heart of a freed soul, i.e. Prema-Bhakti, is fivefold, viz. Bhava, Prema, Pranaya, Sneha, and Raga (See Introduction for their
meaning). The later stages after Raga
are described by Sri Rupa Gosvami in his book Ujjvala-Nilamani as Mana,
Anu-Raga and Mahabhava (Please
see Introduction).
Commentator Sri Jiva Gosvami says that in the text Sri
Rupa Gosvami has mentioned the three forms of Bhakti as Sadhana, Bhava and Prema,
which fall really into two divisions of Sadhana-Bhakti
and Sadhya-Bhakti, so that under
Sadhya-Bhakti, the author Sri Rupa Gosvami has mentioned both Bhava-Bhakti and
Prema-Bhakti. The reason why the Sadhya-Bhakti, though consisting of the two
forms of Bhava and Prema, are yet stated to be of eight types (as stated
above), is that all these eight are comprised under Prema-Bhakti by Upalaksana or extension of meaning. In
fact, all these eight represent the luxuriant expansion of Prema in the higher stages, and they are very rarely manifest in
even very very advanced devotees.
Sri Visvanatha Cakravarti points out here to an apparent
objection to the above classification by Sri Rupa Gosvami: if Bhakti is
described as consisting essentially of the two types of Sadhana-Bhakti and
Sadhya-Bhakti, it is superfluous to classify it again into three types, viz.
Sadhana-Bhakti, Bhava-Bhakti and Prema-Bhakti. This objection, however, misses
the real point at issue. After Sadhana-Bhakti when one attains Bhava-Bhakti and
is called a Sadhaka by virtue of the
inwardisation of the external practices in the form of emotions of the
transparent heart, one does not become at once qualified for the undisturbed
experiences of Prema-Bhakti. Sri Cakravarti says that according to Sri Rupa
Gosvami a Sadhaka is one who is a Jata-Rati, i.e. one in whom Bhava-Bhakti
has dawned through the practices of Sadhana-Bhakti. But one must distinguish
between a Sadhaka and a Siddha. A Sadhaka is just a beginner in Bhava-Bhakti and Siddha is one who is in its higher stages. A Sadhaka is defined as one who has just a taste of the real Bhakti
which revealed itself in the heart, but has not passed all the troubles that
are impediments to Prema-Bhakti, and who, though otherwise fit for the direct
vision of the Lord, has yet to struggle against the obstacles in the path of
Prema-Bhakti on account of a trace of some great offense against some saint of
the highest type. As distinguished from this, a Siddha devotee is one who has passed all obstacles to the
realization of Prema-Bhakti, and who always and in all his activities is
concerned with none else than Krsna, and who thus has a continuous
uninterrupted ever-increasing taste of the joy which is Prema-Bhakti.
Therefore, Bhava-Bhakti cannot be included, holds
Visvanatha Cakravarti, in Prema-Bhakti (without prejudice to the real nature of
the latter). It also follows from the above that Bhava-Bhakti cannot also be
included under Sadhana-Bhakti (without any prejudice to its own intrinsic
nature). Sri Visvanatha, points out that the very fact that Bhava-Bhakti is an
offect that results from Sadhana-Bhakti, shows that it cannot be the same as
Sadhana-Bhakti.
Since thus under Sadhya-Bhakti there are two types of
devotees-Sadhaka and Siddha, it is only proper that they
should be clearly distinguished in respect of the quality of their experiences.
Hence there is neither confusion nor
overlapping divisions in Sri Rupa Gosvami's insistence on the threefold
divisions, though in essence Bhakti is of two types. -1-
1
Bhagavatam, Canto XI, Chap. 3, sloka 3l.55
Text 2:
tatra sadhana-bhaktih –
krti-sadhya bhavet sadhya-bhava sa
sadhanabhidha |
nitya-siddhasya bhavasya prakatyam hrdi
sadhyata ||2||
Translation: Uttama-Bhakti, that has been previously
explained, when translated into practice through the organs of the body, and
which being so practiced brings on the manifestation of Bhava-Bhakti in the heart of the individual is called Sadhana-Bhakti. –2-
Commentary: A question may be raised: As the
practices of Uttama-Bhakti through the
organs of the body is Sadhana-Bhakti, can it be said that such physical
practices are only a means to an end or they are a part and parcel of
Sadhana-Bhakti itself? Commentator Sri Jiva Gosvami says that just as all that
is done as the preliminary of a Vedic sacrificial ritual is considered to be
part and parcel of the sacrificial ceremony, so also the physical activities
through which Sadhana-Bhakti is practiced for bringing on the manifestation of
Bhava-Bhakti should be regarded as part and parcel of Sadhana-Bhakti. The
self-revelation of the eternally real Bhava-Bhakti in the heart is called Bhava-Sadhya.
Sri Jiva Gosvami further answers a hypothetical
objection. It may be said that if Bhava-Bhakti is to result from Sadhana-Bhakti
as a consequence thereof, it becomes an effect in time (Janya-Padartha), and therefore does not answer to the conception of
Bhava-Bhakti as an eternally accomplished reality. Sri Jiva points out in reply
that what happens in the case in question is that Bhava, which is an eternal essence of the Swarupa-Sakti i.e. the Intrinsic Potency of the Lord Himself, and
not a thing that grows in the heart of an individual as an effect of
Sadhana-Bhakti, reveals itself into the heart of the Jiva-atma or finite self, where it was absent because of its
self-forgetfulness and God-forgetfulness. When such Bhava-Bhakti appears in the
heart of the finite self (Jiva-atma),
it reveals itself in such special physical expressions as (1) chanting of the
Name of the Lord, (2) hearing the glories of the Lord and above all, (3)
mentally recalling the Events of His Divine Life. This disposes of the
objections that such physical activities being parts of Sadhana-Bhakti, they
cannot be included as elements of Bhava-Bhakti. In fact in Sadhana-Bhakti the
activities that are practiced are a means to the End Bhava, in which they culminate. But the expressions of Bhava-Bhakti
through the tongue, ears and mind of the devotee who has attained Bhava-Bhakti
are themselves part and parcel of the Bhava
that has appeared in the heart of the individual and are not a means to
anything other than themselves. In Sadhana-Bhakti the physical activities are a
part and parcel of Sadhana-Bhakti itself, while in Bhava-Bhakti its Anu-Bhavas, such as chanting or singing
or listening or remembrances, make use of the tongue, ears and mind of the
Bhava-devotee and spontaneously manifest themselves in these physical organs
out of the eternal and innate essence of the Swarupa-Sakti of the Supreme Lord.
Translator's Note: It may be noted here that one of the
basic principles on which the Vaisnava religion is founded is that the finite
self or Jiva-atma in the stage of
God-forgetfulness is incapable of generating Bhakti in itself by its unaided
individual effort. Bhakti is part and parcel of the intrinsic nature or essence
of the Lord's Swarupa-Sakti, i.e. the
Potency that is inherently associated with and non-differentiated from the Lord
Himself. It is this that descends into the Jiva-soul through the Guru Parampara, i.e. the uninterrupted
claim of Preceptorial Order; in each one of the Preceptors in the chain this
power of the Lord must have manifested itself. If this chain of the perceptorial
Order is interrupted at any link, there can be no manifestation of this eternal
Seed of Bhakti in the individual disciple. It is illustrated here by a simile.
Just as the sacred river Ganga issues from the mouth of the cow shaped cave in
the snow-clad Himalayas and descends on the plain and flows uninterrupted into
the sea sanctifying all the lands through which she passes, so is it with this Bhakti-Rasa of the Nectar of Devotion
and Devotional Love of the Supreme Lord that emanates from the Lord's Swarupa-Sakti and revealing itself
through an uninterrupted Chain of Spiritual Preceptors or Guru appears at last in the heart of a self-forgetful and
God-forgetful mortal who has the good fortune by accident to come in contact
with one of these saints while floating in the current of time just like a
piece of straw accidentally stuck to the shore while being carried adrift in
the fast stream of a river. What is to be noted here is that Chain must not be
interrupted at any link in order that the appearance of Bhakti may be possible
in an ordinary mortal. We may also explain this idea by a modern simile. Just
as for telephonic communication from one part of the country to another, there
must be a connecting wire without which such communication is not possible from
one part of the country to another, and just as the wires being cut in between,
communication from one part to another becomes impossible, so also it is with
the manifestation of the eternal Bhava or Prema-Bhakti, which is the essence of
the Lord's Swarupa-Sakti, through an uninterrupted succession of truly genuine Gurus (not Guru-bruvas, i.e. fake Gurus).
Sri Jiva Gosvami further comments that it has been
already said that Sadhana-Bhakti is Sadhana-Bhakti in the sense that it brings
on the manifestation of Bhava-Bhakti in the Jiva-soul. Therefore, practices,
which lead to the attainment of ends other than Bhava-Bhakti, such as Dharma, Artha,
Text 3:
sa bhaktih saptama-skandhe bhangya
devarsinodita ||3||
Translation: This Uttama-Bhakti of the Sadhana-type sage
Narada has hinted at in an indirect and roundabout way in the Seventh Canto of the
Bhagavatam. –3-
Commentary: In the Seventh Canto, Chapter One and sloka
twenty-six of the Bhagavatam, Sri
Narada addresses King Yudhisthira as follows: As the Lord is never perturbed
even by abuse and ill-speaking about Himself, therefore if one fixes one's mind
on the Lord either with a feeling of animosity or without animosity, or out of
fear or from affection or from desire for self-enjoyment and
self-gratification, one realizes the Lord in accordance with the nature of
one's mind-fixation on the Lord. But this is not pure Bhakti of the highest
type, as it is inconsistent with the conception of Uttama-Bhakti which must be
agreeable to the Lord and without any antagonism and must also be desireless.
The elucidation of pure Bhakti has, however, been referred to here in a roundabout
way. What is really stressed in this reference is that even where interest in
the Lord is dictated by feelings of animosity, fear, affection, or desire for
self-gratification and sense enjoyment and with mental absorption, the Lord
ignores the actuating motives behind the interest in the Lord, and considering
the simple fact of their mental absorption in Him bestows on them Sayujya-mukti and other boons according
to the way in which they fix their mind in His Person. This shows that the mere
fact of mind-fixation on the Lord brings on the Lord's Grace even where the
determining motive is something
different from Bhakti in the Lord for His own sake.
Therefore, Sri Jiva Gosvami points out that if this be
the case when even extraneous interest in the Lord can bring on the Lord's
beneficent Grace on the individual, what must be the case where there is
genuine interest in the service of the Lord for His own sake, which is
Uttama-Bhakti? This being the intrinsic nature of the Lord, is there anybody who
is so base as to prefer the ways of animosity, fear, etc. to that of
Uttama-Bhakti in the Lord for the Lord's pleasure? –3-
Text 4:
yatha saptame –
tasmat kenapyupayena manah krsne
nivesaye 2 ||4||
Translation: As it is said in the Seventh Canto:--
It behooves everybody to apply his mind to Sri Krsna in
whatsoever way he can. -4-
Commentary: In commenting on the above, Sri Jiva Gosvami
points out that the meaning of the text is that one must apply one's mind not
out of fear and animosity. One's mental interest in the Lord may be one or the
other of a non-antagonistic interest, or an affectionate concern, or an
interest dictated by the motive of self-gratification in keeping with one's
individual temperamental preference. He rules out any interest in the Lord
dictated by animosity or fear. Sri Jiva further points out that manonivesa or application of the mind in
the text includes by Upalaksana or
extension of meaning, such relevant activities of the physical senses, such as
Arcana or worship of the Deities in the temple with flowers etc., prostrating
one's body before the Deities in a temple or before the Spiritual Master, which
are forms of spiritual practices in Sadhana-Bhakti.
Sri Mukundadasa Gosvami, however, points out that the
real point in the above text is monanivesa,
i.e. fixation of mind. As where there is fixation of the mind on the Lord,
there despite even animosity, interest in the Lord, brings on Sayujya-mukti, i.e. liberation by way of
merging in the Godhead, as in the case of Sisupala, Kamsa, and others. Kamsa
was as a matter of fact, aware of his previous birth as Nemi and of his enmity
with the Lord. So, when he cherished animosity against Lord Sri Krsna, his mind
was absorbed in Him knowing fully well that He was the Supreme Lord. The mere
fact of one's animosity towards the Lord without mental absorption in Him does
not entitle one to Sayujya-mukti or
any boon from the Lord. For example, King Vena cherishing animosity towards
theLord lacked mental absorption in Him. He was thus deprived of the boon of Sayujya-mukti or liberation by way of
merging in the Godhead, and was thrown in to the hell for the sin he incurred
for his enmity and abuse of Sri Krsna. Kamsa and Sisupala also incurred sins
for their abuse of Lord Sri Krsna, but those sins were washed away because of
their complete mental absorption in Him which was lacking in the case of King
Vena. Sri Mukundadasa, therefore, concludes that barring vairita or animosity or antagonism, one may practice mental
application on the Lord mentally, verbally and physically in any of the four
remaining ways, i.e. out of fear, non-antagonistic indifference, affection or
desire for self-gratification. Thus practiced in any one of the four ways
according to one's personal
preference, mental absorption
in the Lord is sure to bear fruit. Thus Sri Mukundadasa adds that hearing about
the Lord, chanting His Name, mental recollection of the Pastimes of the Lord's
Divine Life, etc., starting from Sraddha
or firm faith up to Asakti or intense
attachment, come under Sadhana-Bhakti. –4-
2
Bhagavatam, Canto VII, Chap. 1, sloka 31.56
Text 5:
vaidhi raganuga ceti sa dvidha
sadhanabhidha ||5||
Translation: Sadhana-Bhakti is of two types: Vaidhi and Raganuga. –5-
Text 6:
tatra vaidhi –
yatra raganavaptatvat pravrttir
upajayate |
sasanenaiva sastrasya sa vaidhi bhaktir
ucyate ||6|||
Translation: Vaidhi
in Sadhana-Bhakti:
When Sadhana-Bhakti is not roused in the heart of an
individual from a spontaneous love or liking for it, but is called up by the
injunctions of the Scriptures, it is called Vaidhi-Bhakti. –6-
Commentary: Sri Jiva Gosvami in his commentary on the
above, observes that when the injunctions of the Sastras alone are the cause of Sadhana-Bhakti, and it does not
follow from a longing for it, then such Sadhana-Bhakti is Vaidhi, i.e. regulated by Sastras.
The word Raga used here in the text
means "simple liking", and not in the sense of Raga in the highest grade of Prema-Bhakti; because, Sri Jiva points
out, Sri Rupa Gosvami will describe ahead, in slokas 270-272, in the Second
Wave of the East Division, the differences between Ragatmika-Bhakti and Raganuga-
Bhakti. Sri
Jiva further points out that by using the suffix eva to “sasanena”, i.e.
by the injunctions (of the Sastras),it
is signified that even when Sadhana-Bhakti arises out of a longing or liking
for it, such Sadhana-Bhakti with Raga
or taste may be functioning within the limits prescribed by Sastras, and if so, is partially Vaidhi-Bhakti.
Sri Mukundadasa Gosvami, however, points out that when
Sadhana-Bhakti does not arise out of any spontaneous longing for it, but is
definitely governed by the injunctions of the scriptures (in which one's whims
or individual fancies have no place), it is called Vaidhi-Bhakti.
Sri Visvanatha Cakravarti explains that the inclination
for Sadhana-Bhakti can be due either to a love for it, or to the directions of
the scriptures. But where there is no taste or longing for it and the
Sadhana-Bhakti is caused entirely by the prescriptions of the Scriptures, it is
called Vaidhi Sadhana-Bhakti, i.e.
Sadhana-Bhakti regulated by the Sastras.
Sri Cakravarti further points out that the use of the word Raga in the text
means that a longing or taste for Sadhana-Bhakti is caused by the seeing of the
Deities in the temple or listening to the glories and Divine Pastimes of the
Lord described in the Tenth Canto of the Bhagavatam.
But where this desire for Sadhana-Bhakti does not grow even after seeing the
Deities in the temple or listening the Divine Pastimes of the Lord as described
in the Bhagavatam but is caused by the bidding of the Scriptures,
such alone should be known as Vaidhi-Bhakti.
–6-
Text 7:
yatha dvitiye –
tasmad bharata sarvatma bhagavanisvaro
harih |
srotavyah kirtitavyas ca smartavyas
cechata bhayam 3 ||7||
Translation: For example in the Second Canto:
Sri Sukadeva Gosvami tells
King Pariksita: "Oh King Bharata! One who aspires for the Supreme Lord
Hari, from whom all fears of births and deaths are completely wiped out, should
listen to and sing and meditate upon the glories of that All-powerful,
All-majestic and Indwelling Lord of all sentient beings". –7-
Commentary: Sri Mukundadas Gosvami holds that the
listening to, the singing of and the meditation on the Lord Hari should include
directly His Entourage as well. For it is said that one who worships Lord Hari,
but does not worship His devotees is only a vain person and is not entitled to
the Grace of Lord Visnu. The commentator further points out that Sri Rupa Gosvami himself has stated in
connection with the practice of Raganuga-Bhakti
that a sadhaka should live
in Braja meditating on Lord
Krsna and His Associates who are of the same nature, temperament and taste.
Sri Visvanatha Cakravarti points out that Sri Rupa
Gosvami has cited here this particular verse from the Bhagavatam as an example of Vaidhi-Bhakti
that is caused by the injunctions of the Scriptures. One who is afraid of
births and deaths takes to the worship of Lord Hari because the Scriptures have
laid down that all fears are completely wiped out if one worships Lord Hari.
So, one who take recourse to Sadhana-Bhakti in order to get freed from all
worldly fears because the Scriptures have said so, and not out of any
spontaneous inclination for it, follows
Vaidhi-Bhakti. –7-
3
Bhagavatam, Canto II, Chap. 1, sloka 5.
Text 8:
padme ca–
smartavyah satatam visnur vismartavyo na
jatucit |
sarve vidhi-nisedhah syur etayor eva
kimkarah ||8||
Translation: Lord Visnu is always to be meditated on and
never to be forgotten. All other regulative and prescriptive codes of the
Scriptures are only servants to these two principal imperatives of the
Scriptures, i.e. constant (daily) remembrance of Lord Visnu is the positive
rule, while never forgetting the Lord is the negative directive of the
Scriptures; and all other positive and negative prescriptions of the Scriptures
are only subservient to them. –8-
Commentary: Sri Jiva Gosvami
commenting on it observes that the Scriptures have prescribed as binding on a
brahmana (priest) that he should perform his daily ablutions every morning,
but if one should violate the
prohibitions of the Sastras, one
would suffer the consequences. All these positive and negative prescriptions of
the Scriptures are included in the major vidhi
and nisedha, i.e. regulative and
prohibitive injunctions that Lord Visnu should be remembered and that Lord
Visnu should not be forgotten. This means that all the fruitful results that have
been assured by the Scriptures from performances of the Vedic yajna and smarta
ritualism shall
be attained by following the
most important vidhi, viz. daily
remembrance of Lord Visnu, and all results that accrue from violation of all
other nisedha-directions of the
Scriptures will follow from the non-remembrance of Lord Visnu, which is the
most important prohibitive injunction or nisedha
of the Scriptures. Sri Visvanatha Cakravarti points out that the word satatam in the text should not mean
constantly, but it is used in the sense of daily. If the vidhi be ‘constant remembranceof the Lord' by an individual which
is not possible in the state of bondage, then such a vidhi, which it will be impossible to obey, will lose its purpose. –8-
Text 9:
ity asau syad vidhir nityah sarva
varnasramadisu |
nityatve ‘py asya nirnitam ekadasyadi
vat phalam ||9||
Translation: This vidhi
that Lord Visnu is to remembered daily is an eternal and standing rule of
the Scriptures which is applicable to all Varnas
(brahmanas, ksatriyas, vaisyas and sudras) and all Asramas (Brahmacari, Grhastha, Vanaprastha and Yati). Though this Vidhi is an eternal one, applicable to
all under all circumstances and in all times, it is also fruit-giving like the
observance of the Ekadasi fast. –9-
Commentary: Translator's Note: The various Vedic and
smarta kamya-karmas (karma done with certain desires) have been prescribed for
specific purposes, and they bring earthly or heavenly pleasures. But if one
does not perform any such direction of the Scriptures, one need not suffer any
adverse effect for nonobservance of such a directive of the Scriptures. For
example, the Vedas lay down that by performance of Asvamedha yajna, a ksatriya king can become the
ruler of the earth, or by performing
Putresti yajna one can be blessed
with a son. But if one does not perform any of these Vedic directions, one does
not suffer for its nonperformance. But there are other Vidhis or positive directives of the Scriptures which become
unconditionally binding on an individual, such as, daily ablutions on the part
of a brahmana.If he performs his daily ablutions thrice in the morning, noon
and evening, such a brahmana does not gain any particular fruit; but should he
neglect to carry out such obligatory Vidhis
of the Scriptures, he will commit sins, and thereby will fall from position of
a brahmana. Again, there are certain nisedhas
in the Scriptures. These lay down abstention from certain acts. If the
abstention that is prescribed is not complied with and one violates the nisedha or prohibition by not abstaining
from such acts, one must suffer the consequences of such non-abstention. For
example, the Scriptures forbid taking the life of a brahmana or a cow. If one
should follow this Nisedha direction,
one does not gain anything in particular; but should anybody violate this
directive, i.e. kill a brahmana or a cow, one will incur sin and suffer the
consequences. Such Vidhis and Nisedhas are unconditionally binding on
all. The Scriptures do not always mention the fruits or otherwise of such Vidhi-Nisedha. Sri Jiva Gosvami says
that the Vidhi of remembering Lord
Visnu daily and the Nisedha of never
forgetting Him come under such permanent Scriptural injunctions which are
binding on all under all circumstances. They also implicitly bear permanent and
lasting fruit, i.e. Bhakti, just as the binding Vidhi of the observance of Ekadasi bears the fruit of Bhakti. Sri Jiva further
points out that it would have been more appropriate if this particular verse
of Sri Rupa Gosvami in the text had
been used after the fruits-assuring references that have followed hereafter,
because iti is generally used after
the subject matter has been stated and then a conclusion drawn. But in this
case the conclusion has been stated first, which has been followed by the
supporting references about the subject itself.
Sri Visvanatha Cakravarti points out that is a Nitya-vidhi (directions of the
Scriptures for daily performance) is that which binding on all, and neglect of
which results in sins. Hence when Sri Rupa Gosvami establishes the daily
remembrance of Visnu as a daily nitya-vidhi,
it follows that one will commit sin by not remembering the Lord daily.
Sri Mukundadasa Gosvami points out that by the use of 'adi' as a suffix to all Varnas and all Asramas, other human beings, besides those that come under
Visnu which also implicitly
bears permanent fruits? It may be explained in this way: As from the knowledge
of the transitoriness of an earthen pot or a golden ornament one can deduce the
conclusion as regards the transitoriness of this phenomenal world, so also one
may conclude that remembrance of Lord Visnu also bears the fruit of Bhakti from
the knowledge of the fact that Ekadasi fast,
which is in remembrance of the Lord, bears the permanent fruit of Bhakti. So
the comparison is quite in order. –9-
Text 10-11:
yatha ekadase tu vyaktam evoktam –
mukha vabhurupadebhyah purusasy asramaih
saha |
catvaro jajnire
ya esam purusam saksat ma prabhavam
isvaram |
na bhajanty avajananti sthanad bhrastah
patantyadhah ||11||
Translation: As it is explicitly stated in the
Eleventh Canto of the Bhagavatam.
Sage Camasa addressing King Nimi says: "If the
brahmanas and others of the four varnas (i.e. brahmana, ksatriya, vaisya and
sudra) together with their respective qualities and four Asramas (i.e. brahmacarya,
grhastha, vanaprastha and sannyasa), who separately originated from the Mouth,
Arms, Thigh and the Feet of the Virata-Purusa Visnu respectively, do not
worship the Lord out of any disrespect, they will fall from their respective
place of Varna and
Asrama. 4 --10-11-
Commentary: Sri
Visvanath Cakravarti points out that in order to establish the fact of one's
downfall into the mire of this world or down in hell for non-worship of the
Supreme Lord, it is first stated that the Lord (Visnu) is the Supreme Object of
Worship, who is the Original Father of all
beings (because all emanated or originated from Him) and not only of the
brahmanas, ksatriyas, vaisyas and sudras, who originated from the Lord's Mouth,
Arms, Thigh and Feet respectively. But not to worship such a Lord is itself
disrespect or disregard to Him. Just as not to show proper respect to a
respectable person is showing him disrespect, so also not to worship the Most
Worshipful Lord is clear sign showing disrespect to Him, and hence the
consequence of downfall from one's status in life. – 10-11 -
4 Bhagavatam,
Canto XI, Chap.27, slokas 2-3.58
Text 12:
tat phalanca tatraiva –
evam krity ayoga pathaih puman
vaidhika-tantrikaih |
arcannubhyatah siddhim matto
vindatabhipsitam 5 ||12||
Translation: Lord Sri Krsna addressing Uddhava says:
"Oh Uddhava! Those who worship Me with Vedic and Tantrik ritualisms are
blessed by Me with their desired ends both on earth and in heaven. –12–
Commentary: Sri Jiva Gosvami explains this reference that
has been cited by Sri Rupa to signify that if by mere Vedic and tantric
ritualism one can attain earthly and heavenly pleasures, how much better it
would be if one would follow the path of Bhakti and engage oneself in the
worship of the Lord, in whose worship not only all conceivable earthly and
heavenly pleasures can be attained, but much more in the Realm of the Lord
Himself! For example, it is said in the Bhagavatam,
6 where Sri
Sukadeva Gosvami tells King Pariksita: "King! If one is an ardent and
desireless devotee of the Lord, or if one aspires after all possible pleasures
in heaven or on earth, or if one seeks Moksa,
i.e. liberation by way of one's merging in the Absolute, one who is truly wise
will certain follow the path of
unalloyed Bhakti and intensely serve the Lord". –12–
5 Bhagavatam,
Canto XI, Chap. 27, sloka 49.
6 Ibid., Canto II, Chap. 3, sloka 10.
Text 13:
pancaratre ca –
surarse vihita sastre hari muddisya ya
kriya |
saiva bhaktir iti prokta taya bhaktih
para bhavet ||13||
Translation: Also in Pancaratra:
Oh Sage amongst gods! Oh Narada! Whatever practices have been prescribed by the
Scriptures in relation to Lord Hari is called Bhakti (Sadhana-Bhakti), by which
Para-Bhakti, i.e. Prema-Bhakti is attained. (This is the highest fruit of
Vaidhi Sadhana-Bhakti, as commented by Sri Jiva and Sri Cakravarti). –13-
Text 14:
tatra adhikari –
yah kenapy atibhagyena jata sraddho ‘sya
sevane |
natisakto na vairagya bhaga syam
adhikary asau ||14||
Translation: Eligibility for Vaidhi-Bhakti - One who has a supreme fortune of faith in Bhakti in
the Lord and who is neither too much attached to worldliness nor too much
detached from it, is eligible for this Vaidhi-Bhakti. –14-
Commentary: Sri Jiva explains "supreme fortune"
as a trait of character that is developed in the company of genuine saints. Sri
Cakravarti says that such an eligible person is averse to pretensions of
detachment but should be striving for genuine detachment from sense desires.
Sri Mukundadasa says that "the unspeakable fortune" cannot be
ascertained in any other way excepting from the fact that such an individual
has a firm faith in Bhakti, and this firm faith indicates the fortune of the individual. -14-
Text 15:
yathaikadase –
yadrcchaya mat kathadau jata
sraddha ‘stu yah puman |
na nirvinno natisakto bhakti
yogo ‘sya siddhi-dah. Iti. 7 ||15||
Translation: For example, in the Eleventh Canto: The Lord
addresses Sri Uddhava: "Uddhava! One who has fortunately a spontaneous
firm faith in and reverence for hearing discourses about Myself, even if he be
involved in worldliness without either any strong attachment or complete apathy
or indifference for such sense-pleasures, to such a person Bhakti-yoga becomes
a desirable end". –15--
Commentary: In commenting on the above-quoted verse of
the Bhagavatam, which Sri Rupa has
cited as an example of the eligibility of an individual for Vaidhi-Bhakti, Sri Jiva quotes another
verse from the Bhagavatam in which
Lord Sri Krsna addresses Uddhava as follows:"One who has firm faith in
Myself and discourses on the Events of My Life, generated in him, and who has
given up all Vedic and Tantric ritualism (as being impediments to Bhakti), but
is worried for his attachment for worldly objects and even knowing fully well
that sense-enjoyments are only pain-giving is unable to give them up, but at
the same time knowing that it is only by the practice of Bhakti in Me one can
be freed from such worldly attractions, should worship Me with a real liking and in a reverential and
steadfast attitude of mind."8 Sri Jiva adds that such conditions and
attitude of mind make one eligible to start the practice of Vaidhi
Sadhana-Bhakti. Bhakti being inherently potent and forceful is not dependent on
any extraneous aid (in respect of its strength and force). This is where
Bhakti-yoga differs from Jnana and other varieties of yoga. Jnana-yoga requires
Vairagya or detachment and dispassion
as its pre-condition. Bhakti-yoga depends on nothing but itself. It is true
that Bhakti requires discarding of Vedic ritualism and other Vedic Karmas, this
is because Bhakti must be for Bhakti's sake and must not be mixed up with ways
of karma if it is to be Bhakti pure and undefiled. It will be a mistake to
think that Bhakti starts at this point and ends in the state of self-centered
delight of the atmaramas like the Catahsanas (Sanatkumar, Sanaka, Sananda
and the rest). In fact, Vaidhi Sadhana-Bhakti leads one far beyond to
Prema-Bhakti. –15–
7 Bhagavatam,
Canto XI, Chap. 20, sloka 8.61
8 Ibid., Canto XI, Chap. 20, slokas 27-28.
Text 16:
uttamo madhyamas ca syat kanisthas ceti
sa tridha ||16||
Translation: Such ADHIKARY
or eligible persons of Vaidhi
Sadhana-Bhakti are of three types, viz. (1) superior grade, (2) medium
grade and (3) inferior grade. –16–
Text 17:
tatra uttamah –
sastre yuktau ca nipunah sarvatha drdha
niscayah |
praudha sraddho ‘dhikari yah sa bhaktav
uttamo matah ||17||
Translation: Thus, those who are of the SUPERIOR GRADE:-- Such a superior
devotee is as much an expert in the knowledge of the authoritative texts
(Scriptures) as in the science
and art of reasoning, is of
firm faith and belief (in all aspects of the efficacy of Bhakti) and is quite
matured or has attained to the sage of maturity in his reverential faith and belief.
–17 –
Commentary: Sri Jiva Gosvami observes that the division
into the three grades is based on the relative strength of faith of three
different types in the subject matter propounded in the scriptures. It has been
already shown that a Vaidhi Sadhana-Bhakta
is one who is governed by the truths expounded in the Scriptures, and an
unshaken belief in such truths is Sraddha
or faith. It is the strength of one's Sraddha
or faith in the scriptural teachings that determine the three grades of
superior, medium, and inferior eligibility.
Sarvatha in the
text, i.e. all the aspects of
efficacy of Bhakti, means, according to Sri Jiva (firm faith) in (a) the
discourses on the Ultimate Truth, and (b) in the scriptural teachings as
regards the sadhana or means to the realization of
Bhava-Bhakti.
‘Yukti’ of
reasoning in the above statement means reasonings in accordance with or in
conformity with the teachings or injunctions of the Scriptures. Kevala yukti or independent reasoning, not
founded on the injunctions of the Sastras
(Scriptures) is of no avail, because all spiritual truths have their roots in
the verbal communications through succession of Spiritual Teachers or Gurus without beginning or end, through
the process of an aural reception. In Vaisnava-Tantra,
‘Tarka’ is defined, quotes Sri
Jiva, as an opposite reasoning that arises out of what has gone before in a
discourse and what comes thereafter and strengthens the progress of the
discourse. It is thus to be distinguished from any irrelevant reasoning that
has no bearing on the argument of the discourse. One whose Sraddha or firm faith and reasoning of the kind has attained a
state of maturity is a
Translator's Note: It is to be noted that ‘Tarka’ has not been taken here in its
usual sense as the process of reductio ad absurdum of any objection to
the validity of an inference. This is the ordinary Nyaya view of Tarka or Uha; and it is a weapon that is used Upadhi-sankanirasa or disposal of sankita or suspected, and Samaropita or supposed upadhis or exterior conditions vitiating
the vyapti on which an inference is
based. Here in the above-quoted verse from
the Vaisnava-Tantra, ‘Tarka’ is
used in a wider sense as an inference or reasoning supporting an argument in
progress.
Sri Visvanatha Cakravarti observes that 'sarvatha or ‘in all aspects' means not
merely (firm faith) in Tatva-vicara
of the Scriptures and in Sadhana-vicara
of the Scriptures, but also in (c) the teachings of the Scriptures about the Purusartha-vicara or the Values of life.
Sri Mukundadasa Gosvami also points out that ‘Yukti’ here includes ‘refuting of
objections', i.e. includes reasoning both in its positive and its negative
aspects, as establishing what is truth and refuting what is false. He, however,
gives another interpretation of ‘sarvatha’
or ‘all aspects'. It means, according to him, (firm faith in Scriptural
teachings) not only the first three, viz. (a) Tatva-vicara, (b) Sadhana-vicara,
and (c) Purusartha-vicara, but also,
about (d) Upasya-vicara or the Proper
Object of Worship. Sri Mukundadasa quotes the following from the Bhagavatam 9 in substantiation of Scriptural Purusartha-vicara
or discourses on Values. Sri Sukadeva Gosvami addressing King Pariksita says:
"Oh King! Consider the case of Sri Bharata Maharaj. He gave up his
kingdom, which is so difficult to surrender, parted with his wife and children
and all his riches and all wealth, and property, which even the gods look on
with greedy eyes. This was just what befits one whose heart is ever hungry and
thirsty after the service of the sacred Feet of Lord Madhusudana (The destroyer
of demon Madhu, Lord Sri Krsna). Is it any wonder that such a one will look
down upon the value of Moksa
(liberation by way of merging in the Absolute) as of little significance?"
Translator's note: Here all the Values- Dharma, Artha, Kama and Moksa, are shown to pale into
insignificance as compared with the Value which is Bhakti. -17-
9
Bhagavatam, Canto V,Chap. 14, sloka 44.
Text 18:
tatra madhyamah –
yah sastrahi svani punah sraddhavan sa
tu madhyamah ||18||
Translation: Now the MEDIUM ELIGIBLE in Vaidhi Sadhana-
Bhakti: One who full of faith in the Scriptures and yet lacks expert knowledge thereof is an ELIGIBLE of the MEDIUM type. –18-
Commentary: According to Sri Jiva Gosvami, ‘lacking
expert knowledge of the Sastras' means
that one who has general knowledge of the Scriptures and therefore in a way possesses
a certain similarity to an expert in the Scriptures (as in the case of the
Superior Eligible), but is incapable of successfully tackling any forceful
criticism of an opponent. Even though he is incapable of repelling powerful
objections, is never lacking in firm faith in the Scriptural teachings.
Sri Visvanatha Cakravarti adds that sraddhavan, i.e. belief or faith here means ‘Faith in the
Scriptures as well as in the Words of one's Spiritual Preceptor'. –18-
Text 19:
tatra kanisthah –
yo bhavet komala sraddhah sa kanistho
nigadyate ||19||
Translation: Now again, THE INFERIOR ELIGIBLE- An Inferior
Eligible is one who is of slender faith. –19-
Commentary: An Inferior Eligible, Sri Jiva points out,
must have faith in the Sastras just as in the two higher types, because faith
means ‘faith in the Scriptures'. The difference, however, between the inferior
and the Medium Eligible is that the former is not an expert in the Sastras and he is of slender faith in
the sense that he is liable to be won over to contrary beliefs by arguments
which he is unable to confute. A Medium Eligible cannot be won over and made to
lose faith even though he is unable to meet the challenge of contrary
arguments; but an Inferior Eligible is incapable of resisting the force of
stronger arguments, which he is unable to demolish. Sri Jiva further points out
that his knowledge of the Scriptures is not as thorough as in the case of a 'nipuna' i.e. his knowledge is very
meagre as compared to that of the other two type. Therefore the difference
between the Superior, Medium and the Inferior may be stated as follows: The Superior type of an Adhikari of Vaidthi Sadhana-Bhakti
has expert knowledge of the Sastras,
and he is quite able to hold his ground against the attacks of the opponent;
the Medium Adhikari is not as
thorough in his knowledge of the Sastras and
is not always able to confute a subtle opponent though incapable of being
swerved from his faith by reasonings however subtle and strong; the Inferior Adhikari has a comparatively
meager knowledge of the Sastras and
is not only unable to meet opponents with effective rejoinder but is liable to
be won over by stronger arguments which he is unable to refute.
Sri Visvanatha Cakravarti points out that the Inferior
Type has a slender faith in the sense that his mind for the time being is
thrown into uncertainty and doubts by the arguments of the opponent. But even
then he is not completely won over. One who is an eligible as a Vaidhi-Bhakta would not be so if he
could be ever swerved altogether from his path of Bhakti by arguments however
forceful and subtle. All that happens is a temporary state uncertainty, which
however, he getsover by the Bhakti that is innate in him. As a matter of fact,
in all such states of doubts he falls back on the teachings of his Spiritual
Master and Guide (Guru) regarding the
nature of the Lord and cherishes them as a truth his heart of hearts.
Sri Mukundadasa Gosvami differs from Sri Jiva Gosvami in
respect of the basis of the divisions into Three
Types. While according to Sri Jiva the Three
Types arise out of the relative strength of their respective faiths (Sraddha), according to Sri Mukundadasa,
the division of the Three Types arise
out of their respective spiritual status due to the grace of the Lord Himself
and of the saints with whom they associated in the past. –19–
Text 20-21:
tatra gitadi suktanam caturnam
adhikarinam |
madhye yasmin bhagavatah krpa syat tat
priya syavana ||20||
sa ksina tat tad bhavah syacchuddha
bhakty adhikaravan |
yathebhah saunakadis ca dhruvah sa ca
catuh sanah ||21||
Translation: What has been said in the Gita and other
Scriptures about the four kinds of
seekers of the Supreme Lord, viz. (1) those who seek the Lord for relief from present
distress, (2) those who seek the Lord out of inquiries, (3) those who seek the
Lord for earthly gain, or (4) those who have attained self-knowledge and yet
aspire after or yearn for something higher than self-knowledge: of all these,
whosoever has received the grace of the Lord or the blessings of the Lord's
favorite devotees, the extraneous motives in such and such a person is
gradually weakened so that he becomes eligible for pure or unalloyed Bhakti; as
for example, in the cases of the Gajendra (the king of the elephants), Saunaka
and other sages, Dhruva and the Catuhsanas (Sanaka, Sanatana, Sananda and
Sanatkumara) respectively. - 20-21-
Commentary: Sri Jiva Gosvami points out that the four
kinds of eligibility that are mentioned in the Gita are not eligibility for Vaidhi Sadhna-Bhakti, but are only
previous stages of the appearance of Uttama-Bhakti, i.e. pure Bhakti. It is in
this sense that tatra has been used
in the text.
Sri Jiva further explains why Sri Rupa has used yasmin and sa in the singular number while in the Gita text four kinds of
eligibility has been stated- it has been intended for application to all the
four eligibles in a general manner, the purpose being in whichever case there
is God's grace or the grace of the Lord's devotees, in such and such a case
only the particular type of seeking the Lord is weakened and worn away so as to
give way to the appearance of unalloyed Bhakti,
as in the individual cases of
the Gajendra (king of the elephants), Saunaka and others, Dhruva and Catuhsana.
‘Sanaka and others' here refer to the sixty thousand rsis who put queries to
Sri Suta Gosvami; Catuhsana include Sanaka-Sanatana-Sananda-Sanatkumara.
The reference that Sri Rupa Gosvami makes to the Gita in
regard to the four kinds of seekers of the Lord is in Chapter Seven, slokas 16
to 20. Lord Sri Krsna says: "Oh Arjuna! Oh Bharatarsabha! The distressed,
the inquirers after truth, the seekers of favors, and the wise- when these four
groups of people by My Grace or through the grace of My devotees are blessed
with godly fortune, freed from the distressing, pleasure seeking, wisdom
hankering inquisitive defects of their conditions, they follow in My service.
Very rarely do the evil doers serve Me, for they attain meager minimum of
spiritual progress. The four classes of the spiritually blessed conforming to a
regulated life as ordained by the Scriptures are fit to worship and to serve
Me". Sri Visvanatha Cakravarti explains the four kinds of seekers of the
Lord as follows: (1) "Those who are engaged in selfish karma desirous of
the fruits of their actions suffer from the frustration of material desires;
but thus afflicted, their hearts are subsequently purified by fires of sorrow,
and they remember Me- these are the distressed; (2) The atheists, who ethical
yet ignorant, begin to search for real Truth and feel the need of God's
existence, begin to think of Me; (3) those who are wretched and dissatisfied
with the limited conception of Me as Lord of all ethics and religion, turn out
to be My ritualistic devotees and keep Me in memory by such performances, while
(4) the Jnanins, who have the macroscopic knowledge of Brahman, the Great,
realize that such is only partial knowledge and when they take recourse to
perfect knowledge of My Aprakrta or
supra-mundane Loving Self, then they resort to refuge in Me".
Indeed, it is only when the desires of the distressed and
the distorted notions of God of Ethics of the Inquirers after Truth, and when
the stain of interested heavenly enjoyments of the pleasure seekers, and when
the slur of misconception anent Lord's Transcendental Personality and the
untenable theory as to at oneness with Brahman, of the Jnanins-when all these
are removed, the diverse classes lead a life of pure Bhakti. Bhakti is not pure
so long as it is sullied by any motive other than the love of God; while if the
slightest tinge of either Karma or Jnana does exist or there exist desires
other then the service of the Godhead, Bhakti is alloyed with either Karma or
Jnana. But when it is absolutely free from such karma or jnana, it is known as Kevala, Akinncana or Uttama-Bhakti.
The same verse of the Gita has been differently explained
by Sri Valadeva Vidyabhusana as follows: Those who strictly adhere to their
particular profession and to their station in life -
"When the distressed, the inquirers after Truth, the
seekers of wealth, and the Wise become unsullied by any worldly motives and
incline to Me alone, they turn out to be devotee. Among them, when the Jnanins,
the wise, relinquish all things of base contamination and material knowledge,
and acquire true knowledge as to Me, they stand above the other three divisions
of My devotees. In the association of true devotees, all are entitled to have
real knowledge of themselves. In the nascent stage of their Bhakti, the wise
who are more steadfast and devoted to My service are dearer to Me, and I also
very dear to them. When the above four classes of My devotees resort to pure
Bhakti only, munificent they grow; no longer do they hanker after any of the
objects of man's pursuits. But the jnani-bhaktas, having more steadfast
attachment to the conscious self, do realize Me as the Summum bonum of all pure and sentient beings. They are very dear to
Me. For Iam greatly influenced by their love for Me. But, when they are
established for a while upon the plane of transcendentalknowledge, they realize
divine diversities, distinct from gross or subtle mundane variegatedness, in My
transcendental Self, and thus become attached to Me and take shelter in Me.
They then think: these phenomena are not dissociated from the Lord but do
result from the reflection of a Potency of Vasudeva; the universe has
multifarious contact with Vasudeva, the Pervading. The devotees who have such a
mentality are very rare and wondrous souls. A Jnani-bhakta sees Me, Vasudeva, in all things, and everything in
Me. Only after many births does he take refuge absolute in Me. Such a devotee
is rare. But an aikantika,
single-minded devotee, is the rarest of all. Yet those who, though they seek
rewards, resort to Me with heart and soul, will within a short time, be
relieved by Me of all their earthly moods and lusts. Wretched are they who
worship Me reluctantly. Steeped in worldly ignorance, their wisdom encrusted by
the gross earthly joys, they worship the different presiding gods according to
their various desires. They do not love Me, and have no confidence in My Divine
Form. They are led astray by their respective rajasika and tamasika
natures to submit to other pleasure-giving gods and thus are thrown into the
vortex of unsatiated, endless yearnings. They think that they can easily and
quickly please those minor gods by practicing the ordinary rituals. Crippled
are their propensities and thus enslaved, they are reluctant to abide with
Me".
Sri Jiva points out that the various commentators on the
verse quoted by Sri Rupa Gosvami from the Gita have explained the word Jnani in
the text as those who have realized their own true selves. But even Chatuhsana, i.e. Sanaka, Sanatana,
Sananda and Sanatkumara, who are the most prominent of the enlightened persons
as have realized the unity of the self and the Absolute after a knowledge of
the essential nature of each are also seen to have gained admittance to the way
of pure Bhakti through the
Lord's Grace. In proof of the above, the following may be cited from the Bhagavatam, holds Sri Jiva: When the
sages Catahsanans prostrated themselves at the Lotus like beautiful Feet of
Lord Narayana, of Eyes as beautiful as the petal of the Lotus, the Tulasi
leaves fragrant with the dust particles of the Lord's Feet transmitted their
fragrance through the nostrils into the hearts of the sages thereby causing a
numinous joy and horripilation even though they were absorbed in Brahmananda, the blissfulness of the
absolute life. This passage has been cited to prove the superiority of pure
Bhakti and not in support of Vaidhi-Bhakti,
because in this case, i.e. the case of Sanaka and others, realization has come
not through the discipline of the Scriptures, but through immediate experience.
In fact, Sanaka and others being Jnana-siddha
are above the discipline of Scriptural prescriptions.
Sri Visvanatha Cakravarti says that though the four kinds
of persons take refuge in the Lord, viz. those who are in distress, those who
are inquirers due to their own doubts, those who seek material wealth and those
who desire to gain knowledge of the Absolute, cannot be said to possess Bhakti,
yet if they should give up their immediate purpose and take refuge in the Lord
and resort to submission to the Lord, then, through the kind prerogative of the
Lord Himself, Bhakti may be infused in them. When the Grace of the Lord is
bestowed on anybody, he will naturally give up all trifling desires and take
shelter at the Feet of the Lord. So when the Elephant-king Gajendra was in dire
distress being attacked by the crocodile, his immediate prayers to the Lord and
submission to His Compassion were for the purpose of being rescued and saved
from his imminent death. But when the Lord saved him out of His Grace from the
terrible jaws of Gajendra's worst and powerful enemy, Gajendra was so charmed
by the soul-captivating Beauty of the Lord's Person that he forgot all about
his immediate danger and distress from which he wanted to be rescued, and
prayed for pure Bhakti at the feet of the Lord. So also when Saunaka and sixty-thousand
other rsis approached Sri Suta Gosvami with six queries for solution regarding
the way to attain heaven (Svarga),
their purpose was not the service of the Lord, i.e. Bhakti; but when they
listened to Sri Suta and discourses on the Name, Form, Qualities, Associates,
Realm and Events of the Life of Lord Sri Krsna, all their queries were gone
forever and they became confirmed in the way of pure Bhakti in the company of
the genuine and superior older devotee, Sri Suta Gosvami. Prince Dhruva likewise
underwent hard penance and invoked the Lord in order to gain the throne of his
father of which he was deprived by the machinations of his stepmother. But when
he was blessed by the Grace of Lord Narayana, all his desires for earthly
kingdom and material wealth vanished and he turned to be a pure devotee. In
like manner, the Catuhsanas were able by the Grace of Lord Narayana to give up
their desire for Moksa and became eligible for the way of pure Bhakti. –21-
Text 22:
bhukti-mukti-sprha yavat pisaci hrdi
varate |
tavad bhakti-sukhas yatra katham
abhyudayo bhavet ||22||
Translation: So as long as the fiend that is longing for Bhukti, i.e. enjoyment of earthly and
heavenly pleasures, and Mukti, i.e.
heavenly pleasures and self-merging in the Absolute, occupies the heart of an
individual, how can the supreme delight of Bhakti spring in that heart? –22-
Commentary: Sri Jiva comments that mukti is of two kinds;
first is that which clouds the longing for Bhakti, and the second kind of mukti
offers self-satisfaction to the individual. Mukti has been described here as a
witch, because it changes the face of desire for Bhakti by dubious methods. It
is true that pure devotees are freed from the bondage, i.e. become Muktas, but this is done by the force of
Bhakti itself and not as any consequence of desire on the part of the
devotee. Thus in the
statement of the text Sri Rupa wants to establish that a devotee even in the
stage of his rudimentary practices does not entertain any desire for any form
of Mukti, much less for Bhukti or
mundane enjoyments.
Sri Mukundadasa points out that a question may be raised:
What is the need of the grace of God here when the desires for earthly and
heavenly pleasures are automatically wiped out from the heart when one attains
and tastes of the supreme delight in Bhakti? In reply, Sri Mukundadasa explains
that as no noble person will live in a place where a fiend or a witch lives, so
also the delight of Bhakti cannot be possible in the heart of a person, whose
heart has been pre-occupied by the fiend that longs for Bhukti and Mukti. This
fiend or witch that pollutes the heart can be removed by the Grace of the Lord
alone. It so happened with the Elephant-king Gajendra, Druva, Saunaka and other
rsis and also Catuhsanas. So these four kinds of people viz. those in distress,
seeking wealth, inquirers and moksa-seekers who take refuge in the Lord for
such ulterior purposes are not eligible for Bhakti. Those who can cast aside
such desires by the Grace of the Lord are alone eligible for pure Bhakti.
Sri Visvanatha points out that the longing for Mukti has
been appropriately described by Sri Rupa Gosvami as a fiend, because in the
Sixth Canto, Chapter 17, sloka 28 of the Bhagavatam
it has been said that a genuine devotee looks upon Heaven, Moksa and Hell
with equal indifference. –22-
Text 23:
tatrapi ca visesena gatiman viman
icchatah |
bhaktir hrta manah pranan premna tan
kuru te janan ||23||
Translation: Between these two classes of persons who are
freed from any longing for Bhukti and Mukti, here the distinctive position of
one who is freed from any desire for mukti is shown. Bhakti by its intrinsic
force attracts the entire mental quantum of one whose heart has been freed from
any longing whatsoever for Mukti. –23-
Commentary: Commentator Sri Visvanatha points out that
any desire for earthly or heavenly pleasures is not so strong a wall against
Bhakti as a desire for moksa is. So where desire for Mukti is absent, there the listening to and singing the Name of the
Lord forcefully attracts all the senses, heart, mind and the entire mental
quantum of such a person to Bhakti. –23-
Text 24:
tatha ca trtiya –
tair darsaniyavayairudara vilasa
haseksita vama suktaih|
hrtatmano hrta pranams ca bhakti
ranicchato me gatiman vim prayunkte ||24||
Translation: So also in the Third Canto of the Bhagavatam
---10
Here the Lord says that those who are
charmed by the beauty and gracefulness of His Form, spontaneously they develop
apathy for Brahma-sayujya, i.e.
merging in the Brahman. The Lord says: "Though the mind-stealing beauties
of My Face and other Limbs of My supramundane (aprakrta) and eternal Form, which is the most desirable Object of
My devotees, and though the sweetness of My sportiveness, My Smile, My Sight
and My most soothing Words and Voice attract all their senses, heart and soul,
and though they do not cherish any desire for mukti, their Bhakti to Me alone
gives them mukti, i.e. makes them My Constant Associates".-24-
Commentary: Sri Jiva Gosvami points out that this
particular reference from the Bhagavatam shows
how Bhakti through love for the Lord attracts the senses and mind of one who
has no desire for Mukti. It is to be understood "the Limbs of the
Transcendental Form of the Lord attract the senses of such a person who does
not desire Moksa" really means that love for the Manifest Form of the Lord
infuses Bhakti in such a person. Persons who are thus attracted by the soul
attracting and incomparable Charms of the Lord, possess all forms of mukti with
ease without their asking.
Sri Visvanatha Cakravarti points out that it is only when
one is intensely drawn to the Lord by His Charm and Beauty, that one develops a
strong apathy for moksa or Brahma-sayujya, i.e. merging in the Brahman. On the
other hand, the exceedingly beautiful Limbs of the Lord, His maddening Smile,
His forcefully attractive Looks, His charming Voice and His ever-new Sports
steal away heart and soul of the devotee. To such a blessed devotee, none of
the four values of
life, viz. dharma, artha, kama and Moksa is at all difficult of attainment.
Indeed he wants
none. –24-
10 Bhagavatam,
Canto III, Chap. 25, sloka 36.64:
Text 25:
sri krsna-caranambhoja seva nirvrta
cetasam |
esam moksaya bhaktanam na kadacit sprha
bhavet ||25||
Translation: These devotees whose mental quantum is
completely absorbed in the service of the lotus-like beautiful Feet of the
Supreme Lord Sri Krsna never desire Moksa,
i.e. self-annihilation by merging in the Absolute Brahman. –25-
Commentary: Sri Mukundadasa Gosvami points out that
Brahmananda, i.e. tranquil bliss in the Impersonal Brahman, spontaneously
vanishes from the hearts of pure devotees who have once experienced the supreme
delight in Bhakti. When Sri Rupa Gosvami states in the text that a pure devotee
‘never desires Moksa', he means that
such a devotee shall discard Moksa or
Sayujya-Mukti even if it be offered
by the Lord Himself. -25 -
Text 26 – Bhag 3.4.15:
ko nv isa te pada-saroja-bhajam
sudurlabho 'rthesu catursv apiha
tathapi naham pravrnomi bhuman
bhavat-padambhoja-nisevanotsukah 11 –26--
Translation: As it is said by Uddhava in the Bhagavatam--Sri Uddhava addressing Lord
Sri Krsna says as follows: "Oh Lord of all lords! Which of the four values
of life, viz.dharma, artha,
11 Bhagavatam,
Canto III, Chap. 4, sloka 15.
Text 27 – Bhag 3.25.34:
naikatmatam me sprhayanti kecin
mat-pada-sevabhirata mad-ihah
ye 'nyonyato bhagavatah prasajya
sabhajayante mama paurusam I 12
Translation: Again in the Bhagavatam, Lord Kapiladeva addressing His mother Devahuti says:
"Mother! Those who are constantly engaged with all their senses the
service of My lotus-like beautiful Feet, those who are always thirsty for
relishing the incomparable Beauty and
unsurpassable Elegance of My
Person, those who relish mutually discoursing on My Manifold Pastimes and
Exploits of My Valor-they never desire to be one with Me, i.e. they do not want
Moksa". –27-
Commentary: Commenting on the above verse of the Bhagavatam, Sri Jiva Gosvami points out
that here ‘one with Me' means oneness with both Brahman the Impersonal Absolute and Bhagavan the Personal Lord. Sri
Visvanatha Cakravarti points out that Lord Kapiladeva, who is an Avatara of Visnu, tells Sri Devahuti
that a genuine devotee (Bhakta) does not want ‘oneness with Me'. Here oneness
means identity with Brahman. Sri Cakravarti raises a question: Why is it that a
devotee discards Brahmananda, i.e.
the blissfulness in self-merging in Brahman? What is there in Bhakti which is
lacking in Brahmananda and which thereby makes the latter pale into
insignificance? The reply is this. Lord Kapiladeva says: My devotees are
intensely attached to Me and are concerned in My services alone by means of all
their senses according to the directions of the Scriptures. Here, the Supreme
Lord is established as the supreme Object of Bhakti, and the essential nature
and functioning of the senses engaged in the services of the Lord, non-mixture
of karma-jnana-yoga with Bhakti according to the injunctions of the Scriptures,
and the uninterrupted normal nature of Bhakti have also been established.
Besides, the only object of aspiration of these devotees is to relish the
all-round unparalleled Beauty and Gracefulness of the Person of the Supreme
Lord Sri Krsna and the Might and Valor of His Almightiness as revealed in the
Events of His Life, such as holding the Govardhana Hill on His little finger, etc.
Thus the bliss of that is in the service of the supremely beautiful Feet of the
Lord, the bliss of drinking the nectar of the Beauty and Gracefulness of the
Person of the Lord, and the bliss of tasting the wondrous Pastimes of the
Lord-all these three aspects of the
supra-mundane (aprakrta) blissfulness
or delight are lacking in Brahmananda, for which reason a devotee discards the
latter. These three are the causes, holds Sri Cakravarti, of non-desire for or
indifference to Brahma-sukha on the
part of a pure devote. –27-
12
Bhagavatam, Canto III, Chap. 25, sloka 34.66
Text 28 – Bhag 3.29.13:
salokya-sarsti-samipya-
sarupyaikatvam apy uta
diyamanam na grhnanti
vina mat-sevanam janah 13 --28--
Translation: Again in the Bhagavatam, Lord Kapiladeva further tells His mother Devahuti:
"Mother, 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 Realm, Sarsti-Mukti, i.e. liberation in the
sense of possessing some of the majesties and powers equal to Mine, Samipya-Mukti, i.e. liberation or mukti
as close proximity to Me, Sarupya-Mukti,
i.e. liberation as possession of beauty equal to My Beauty, and 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? My devotees never
ask for any such salvation or anything else whatsoever. They find their delight
in serving Me alone for My delight". -28-
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