Previous section: Eastern Division First Wave: Verses 2 - 46
Sri Rupa Goswamis 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
SECOND WAVE: SADHANA-BHAKTI
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-
Commentary: Sri Visvanatha Cakravarti points out that
when genuine devotees of the Lord refuse to accept the five forms of salvation
or Mukti even if they be offered by
the Lord Himself, it establishes the fact that such a desire is absolutely
absent in them. But if a devotee be found to accept any of the first four or
all the first four forms of Mukti, but never the fifth, i.e. Sayujya, it should be understood that
such acceptance by a devotee can be only for the purpose of giving delight to
the Lord Himself. 28-
13 Bhagavatam,
Canto III, Chap. 29, sloka 13.67
Text 29
caturhe sri dhruvoktau--
ya nirvrtis tanu-bhrtam tava pada-padma-
dhyanad bhavaj-jana-katha-sravanena va
syat
sa brahmani sva-mahimany api natha ma
bhut
kim tv antakasi-lulitat patatam
vimanat 14 29-
Translation: So it is further said in the Bhagavatam where Sri Dhruva addressing
the Lord says: "Lord! The great delight that is attained in meditating on
and listening to the Glories of Thy Feet, which are beautiful like the blooming
lotuses, or in listening to or meditating upon the Events of Thy Life together
with Thy Entourage, or in listening to the lives of Thy devotees, can never be
possible even if one merges into the Great Brahman, which is only a Macroscopic
Aspect of Thyself, what to speak of any real bliss in the life of gods and
jivas in heaven who are thrown down from their celestial abode being cut asunder by the sword of time? The
heavenly pleasures (Svarga-sukha) and
Brahmananda (Brahma-sukha) are insignificant indeed as compared with the delight
in Thy service". 29-
Commentary: Sri Visvanatha Cakravarti explains that
'meditation on the Lord' includes 'listening', and 'listening to the Events of
the lives of pure devotees' include 'meditation' as well. The delight and bliss
that are experienced in the meditation on the Lord cannot be found in heavenly
pleasures as enjoyed by the gods or in Moksa,
i.e. merging in the Absolute Brahman. The bliss of Bhakti far excels the fruits
of all the four values of life. It, therefore, follows that Bhakti is the fruit
of Bhakti, and that a pure or genuine devotee is completely desireless. 29-
14
Bhagavatam, Canto IV, Chap. 9, sloka 10.68
Text 30
tatraiva srimadadirajoktau---
na kamaye natha tad apy aham kvacin
na yatra yusmac-caranambujasavah
mahattamantar-hrdayan mukha-cyuto
vidhatsva karnayutam esa me varah 15
30-
Translation: Further in the Bhagavatam, the first King Prthu prays to the Lord as follows:
"Lord! I want not ever Brahmananda
or Sayujya-mukti, which cannot offer even
the smallest drop of the nectar of delight that is gained by listening to the
limitless fluid of delight that springs from the inner recesses of the hearts
of Thy unalloyed devotees and flows from their lips when they sing the glories
of the pollens of Thy Lotus-Feet. Dost Thou give me ten-thousand ears
instead, so that I may listen
to the discourses on Thy glories from the lips of Thy devotees!" -30-
Commentary: Sri Visvanatha Cakravarti points out that
'want not ever' means 'not even in distress'. Why does not a devotee of the
Lord seek Brahma-sukha or Kaivalya-sukha, i.e. bliss of absolute
life in Brahman the Great, even in dire distress? Because, in Brahma-sukha or bliss in merging in the
Brahman there is not the slightest possibility of that supreme delight that
exists in the honey of the Two Lotuses of the Feet of the Supreme Lord Sri
Krsna, and of the overflowing sweetness that marks the discourses on the
glorious Qualities of the Lord. And this wondrous sweetness of delight is made
all the more sweet when it springs from the delight of the inmost hearts of the
devotees of the Lord and overflows into the ears of the listeners from the lips
of such devotees in the form of discourses on the Glories, Qualities and Events
of the Life of the Lord. Sri Cakravarti further cites a verse from the Bhagavatam, Canto I, Chap. I, sloka 3:
"Srimad Bhagavatam is the ripe
fruit of the all-fruit-giving Tree of the Vedas, without rind or seed, and is
all the more sweetened being tasted by the lips of Sri Sukadeva Gosvami (i.e.
sung by a great saint and devotee like Sri Sukadeva), and should be drunk
forever till death by the Bhava-Bhaktas
in this world". The contention in citing this verse from the Bhagavatam is that there is no doubt
that the Events and Qualities, Name and Beauty of the Lord are themselves
unsurpassably delight-giving, but they become sweeter when one listens to them
from the lips of advanced Vaisnavas who are engaged in listening to and
meditating upon the Name, Form, Qualities, Realm, Associates and Pastimes of
the Lord, just like a ripe fruit on the branches of a mango tree that drops on
the ground being tasted by the bill of the Suka-bird is the sweetest. It means
to show the super-excellence of delight that is derived from listening to the discourses
on the Lord from the lips of true Vaisnavas, i.e. unalloyed, advanced devotees
of the Lord. But as these true devotees are many and they sing the glories of
the Lord in different places at the same time, King Prthu prays to the Lord for
ten-thousand ears so that he may simultaneously listen for the discourses on
the Lord from the lips of many such devotees at the same time so that he may
not lose any of them, and be blessed by the supreme delight that is- completely
lacking in Brahma-sukha or bliss of
identity with Brahman, the Great. Sri Cakravarti further remarks that as sweet
water entering into saline soil becomes flavorless, so also when the sweet
discourses on the Glories, Qualities, and Events of the Life of the Lord come
from the mouth of non-Vaisnavas, they lose their delight-giving character, i.e.
one should not listen to the discourse on the Lord from non-Vaisnavas (i.e.
non-devotees). One may say that such a boon for ten-thousand ears as prayed for
by King Prthu is rather extraordinary. The king says that he knows it, and yet
that is his only prayer! 30-
15
Bhagavatam, Canto IV, Chap.20, sloka 24.
Text 31
pancame srisukoktau 16--
yo dustyajan
ksiti-suta-svajanartha-daran
prarthyam sriyam sura-varaih
sadayavalokam
naicchan nrpas tad-ucitam mahatam
madhudvit-
sevanurakta-manasam abhavo 'pi
phalguh -31-
Translation: So it is said by Sri Suka in the Fifth
Canto--:
Sri Suka 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, relatives and friends, and all his riches and all wealth and
property which the Goddess of wealth, Laksmi, was pleased to give him and which
even the gods would covet. This was just what befits one whose heart ever
hungers and thirsts after the services of the sacred Feet of Lord Madhusudana
(Lord Sri Krsna who is the destroyer of the demon Madhu). Is it any wonder that
such a one will look down upon the value of Moksa
as of little significance?" -31-
Commentary: Sri Visvanatha Cakravarti says that when
Laksmi Herself was pleased to give Bharata Maharaj immense wealth, the purpose
was that King Bharata, a true devotee, need not undergo all the penances of
hardships of life as a monk but could be looked after endearingly by the Lord
Himself and could be engaged in the service of the Lord in his household life
instead of the life of renunciation. But a true devotee gives up everything for
the service of the Lord and wants nothing in return excepting Bhakti itself. 31-
16 Bhagavatam, Canto V, Chap. 14, Sloka 44.
Text 32
sastthe sri vrtroktau 17---
na naka-prstham na ca paramesthyam
na sarva-bhaumam na rasadhipatyam
na yoga-siddhir apunar-bhavam va
samanjasa tva virahayya kankse 32-
Translation: In the Sixth Canto, Sri Vrtra addresses
Lord Sankarsana: "Oh Judicious Lord! Oh Repository of All-blessedness! By
denying myself of Thine services I do not care for Dhruvaloka (a particular
heaven created especially for Prince Dhruva for his uncommon godliness; the
Pole Star), or want to occupy the status of Brahma the Creator of this
universe, or to be the supreme ruler of all the worlds, or to be the Lord of
the nether regions, or to possess the eight supernatural powers attainable
through yoga practices, what more, I do not want even Moksa". 32-
17 Bhagavatam, Canto VI, Chap 11, Sloka 25
Text 33
tatraiva sri ridrpltai 18--
narayana-parah sarvena kutascana
bibhyati
svargapavarga-narakesvapi tulyartha-darsinah
-33-
Translation: Further in the words of Sri Rudra- Sri Rudra
addressing Parvati says: "Oh Devi! Those who are absolutely attached to
the services of the Supreme Lord Narayana do not entertain any fear from any
quarter. They look upon heaven, the four values of life (Apavarga), and even hell with equal eye, i.e. all these do not make
any difference to such a devotee of Lord Narayana."
-33-
Commentary: Sri Jiva Gosvami points out that those who
are devoted to Lord Narayana, do not cherish any distinction between
superiority and inferiority, they attach equal unimportance to heaven and hell,
and feel them as of same insignificance, so also with moksa. Sri Visvanatha
Cakravarti explains the verse in the sense that the Supreme Lord Narayana is
the highest Object of all glories to the devotees; they are deeply attached and
devoted to the Lord and to nothing else, and because of their equal distaste
for things or ends that are bereft of the delight of Bhakti they look upon
heaven, moksa and hell with equal indifference. 33-
18 Bhagavatam,
Canto VI, Chap 17, Sloka 28
Text 34:
tatraiva indroktau 19--
aradhanam bhagavata ihamana nirasisah
ye tu necchanty api param te
svartha-kusalah smrtah --34--
Translation: In the words of Indra in the Bhagavatam again- Indra, the king of the
gods in heaven, addressing Mother Diti, says: "Mother! Those who are
absolutely devoid of any extraneous desires and are engaged in the worship of the
Supreme Lord for His delight only are the most intelligently 'selfish' (i.e.
the self functions correctly)". 34-
Commentary: Sri Visvanatha points out that the word param' in the text means 'Moksa'. The
expression Svartha-kusalah, i.e.
those who are truly intelligent in being 'selfish' signifies that those who
devote themselves to the service of the Lord discard everything else-for, this
is the supreme interest of the self. But those who engage themselves in the
worship of Lord Hari and desire for Moksa as a fruit thereof are unwise like
those who seek worthless straw in exchange for the most precious gem in their
possession! But even then, because such persons engage themselves in the
worship of the Lord for the purpose of the useless fruit of Moksa, the Lord
does not leave them alone and blesses them with Bhakti out of His own
spontaneous Grace. For, it is said in the Fifth Canto, Chapter 19, sloka 27 of
the Bhagavatam, where in connection
with the description of the greatness of the land of Bharata, i.e. Bharata-
varsa (India), the gods exclaim: "Being prayed to by the people for boons,
the Lord no doubt fulfills all their prayers, but the Lord does not bestow such
boons that they may have to ask for the same again. Even if His worshippers do
not ask for it, the Lord out of His infinite compassion and grace offers them
the supreme taste of the incomparable sweetness of the nectar of His Eternal
Beauteous Form". 34-
19 Bhagavatam, Canto VI, Chap 18, Sloka 74.
Text 35:
saptame prahladoktau 20--
tuste ca tatra kim alabhyam ananta adye
kim tair guna-vyatikarad iha ye
sva-siddhah
dharmadayah kim agunena ca kanksitena
saram jusam caranayor upagayatam nah 35-
Translation: In the Seventh Canto in the words of Prince Prahlada.
Addressing his classmates, Prince Prahlada says: "Dear Friends! Can
anything be rare of attainment for those with whose services and devotion the
Lord, who is the Source of everything and who possesses infinite Qualities, is
pleased? (That is, whatever is desired a true devotee is easily available to
him). What use is there, therefore, of those qualities, which automatically
follow from the possession of satva-guna?
What use is there in dharma, artha and
20 Bhagavatam, Canto VII, Chap. 6, sloka
25.74
Text 36:
tatraiva sakroktau 21---
pratyanitah parama bhavata trayata nah
sva-bhaga
daityakrantam hrdaya-kamalam tad-grham
pratyabodhi
kala-grastam kiyad idam aho natha
susrusatam te
muktis tesam na hi bahumata
narasimhaparaih kim-36-
Translation: In the words of Indra in Canto Seven Indra,
king of heaven, while praying to Lord Nrsimha submits: "Oh Supreme Lord!
Thou art our Savior, and hence hast graciously returned us (gods in heaven) our
dues of the Vedic sacrificial offerings. Thou hast again made to bloom our
lotus like heart which is Thy seat and which was attacked by the demons. Oh
Master! What is the worth of the grandeur of heaven, which will one day vanish
into nothingness in the depth of time before Thy devotees? What more, even
moksa, which is much valued by impersonalists, counts nothing before Thy
desireless devotees. Therefore, Oh Lord Narasinha! What shall I say about other
supernatural powers of yoga and of others?" -36-
Commentary: Sri Visvanatha Cakravarti explains the
significance of Daitykrantam i.e.
attacked by the demon, in the text as follows: As the lotus being attacked by
the darkness of the night loses its beauty and fragrance and withers and
becomes almost dead, so also the gods in heaven lost all fragrance of devotion
in their heart, which was the Seat of the Lord, being in constant fear of this
demon king Hiranyakasipu since his birth till the time when he was slain by
Lord Nrsinhadeva. Again, as with the rise of the sun in the morning the lotus
regains its life and blooms with beauty and fragrance, so also now with the
Appearance of Lord Nrsimhadeva, who has removed the Demon-king from the earth
as the rising sun removes the darkness of the night, the lotus-like heart of
Indra, king of the gods, has regained its fragrance of devotion at the sight of
the Lord and thus has become worthy of the Seat of the Lord. 36-
21 Bhagavatam, Canto VII, Chap. 8, sloka
42.
Text 37:
astame sri-gajendroktau 22--
ekantino yasya na kancanartham
vanchanti ye vai bhagavat-prapannah
aty-adbhutam tac-caritam sumangalam
gayanta ananda-samudra-magnah
Translation: Sri Gajendra (elephant-king) says in the
Eighth Canto: "Lord those who have one-pointed devotion and have taken
absolute refuge in Thee and do not desire anything else (except Bhakti), remain
drowned in the ocean of eternal bliss by singing the glory of Thy
all-auspicious and extraordinary Character. I therefore pray to Thee".
37-
Commentary: Sri Visvanatha points out that pure devotees
are ever full of the wealth of self-surrender, and therefore they do not have
any more room (in their hearts) for desire for any other object, and their
wealth of delight in absolute self-surrender (as in the case of Sri Gajendra)
far excels the wealth of joy in Jnana and Yoga-the devotees of the Lord are
drowned in the ocean of the nectar which flows from singing the Lord's glories.
37-
22 Bhagavatam,
Canto VIII, Chap. 3, sloka 20.
Text 38:
navame sri-vaikunthnathoktau 23--
mat-sevaya pratitam te
salokyadi-catustayam
necchanti sevaya purnah kuto 'nyat
kala-viplutam38-
Translation: In the Ninth Canto the Lord of Vaikuntha
(Narayana) tells sage Durvasa: "My devotees are completely absorbed in My
service. By serving Me they can easily gain the fruits of the five fruits of
mukti, viz. Salokya-Sarsti-Samipya-Sarupya-Ekatva; but they do not accept them,
what to speak of asking for heavenly pleasures which are sure to come to an
end in course of time. 38-
23 Bhagavatam, Canto IX, Chap. 4, sloka 67.
Text 39:
sri dasame nagapatnistutau 24--
na naka-prstham na ca sarva-bhaumam
na paramesthyam na rasadhipatyam
na yoga-siddhir apunar-bhavam va
vanchanti yat-pada-rajah-prapannah 39-
Translation: In the Tenth Canto the wives of the Nagas
pray to the Lord Sri Krsna as follows: "Lord! Those who have anointed themselves
with the pollen of Thy lotus-like beautiful Feet and have surrendered
themselves to the dust of Thy Feet, do not care for Dhruvaloka, so that the
question of uninterrupted enjoyment of the entire universe does not arise at
all; they do not care to occupy the status of Brahma, the creator of the
fourteen worlds, what to speak of their aspiring after the overlordship of the
nether regions? They also do not desire to possess the eight supernatural
powers attainable through Yoga practices; nay more, they do not want even
Moksa." 39-
Commentary: Sri Visvanatha Cakravarti points out that
dust of the Feet of the Lord' signifies 'Bhakti' as complete and absolute
self-dedication to the Lord. Note: Also see sloka 32. 39-
24 Bhagavatam, Canto X, Chap 16, Sloka 37
Text 40:
tatraova sri-vedastitautaui 25 -
duravagamatma-tattva-nigamaya
tavatta-tanos -
carita-mahamrtabdhi-parivarta-parisramanah
na parilasanti kecid apavargam apisvara
te
carana-saroja-hamsa-kula-sanga-visrsta-grhah
Translation: While offering their prayers to the Lord the
Srutis said: "Oh Supreme Lord! In order to make those impersonalists of
the world, who are enamored of Brahmananda,
to realize the incomprehensible truth of Thy true Self, Thou hast graciously
manifested Thyself in this world in Thy own, original Eternally aprakrta
(supramundane) Form. Thy very few and rare devotees who constantly swim and
sink in the limitless Ocean of the nectar that flows from the Events of Thy
Manifested Self in this world and those who have been able to renounce all
temptations of the world and cut asunder the ties of mundane affinities and
taken to the path of renunciation in the foot-steps of the self-realized Paramahansas and of those in their
Preceptorial Order, ever engaged in relishing the super-excellence of Thy
beauteous and graceful Form, do not desire Moksa." 40-
25 Bhagavatam, Canto X, Chap. 87, sloka 21.
Text 41:
ekadaso sri-bhagavaduktau ---26
na kincit sadhavo dhira bhakta hy
ekantino mama
vanchanty api maya dattam kaivalyam
apunar-bhavam
Translation: In the Eleventh
Canto the Lord tells Sri Uddhava:
"My steady, saintly and
one-pointed devotees do not accept even so great a thing as moksa, even if I
offer it to them." 41-
26 Bhagavatam, Canto XI, Chap. 20, sloka
34.80
Text 42:
tatha--27
na paramesthyam na
mahendra-dhisnyam
na sarvabhaumam na rasadhipatyam
na yoga-siddhir apunar-bhavam va
mayy arpitatmecchati mad vinanyat42-
Translation: The Lord further says in this connection:
"My devotee who has completely dedicated himself to Me does not desire to
have even the status of Brahma (creator of the universe), not to speak of
overlordship of heaven; nor does he care to be the supreme ruler of the whole
earth, much less for the kingship of the Nether Regions. Barring Myself whom
alone he seeks, he does not want the supernatural powers attainable through the
practices of Yoga, and he even does not
desire Moksa." 42-
Commentary: Sri Jiva Gosvami points out that when a true
devotee rejects lordship over a higher region, the question of his aspiring for
a lower region does not arise at all. For example, when a devotee does not want
to attain the status of Brahma and to be the creator of the fourteen worlds, he
would not obviously pay any importance to Svarga
(heaven) which is a lower region to Brahma-loka,
and the lordship of the earth which is of lesser importance still, and Patala (The nether region) which is
still lower in importance. A genuine devotee who has dedicated himself to the
service of the Supreme Lord for His delight wants not only not to be the ruler
of the nether region (Patala), the whole of the earth (Bhu-loka), the heaven (Svarga-loka)
and Brahma-loka, but also easily
rejects even the superior supernatural power of Yoga, and even Moksa which is
indeed of very great value. Sri Jiva says that a true devotee of the Supreme
Lord not only does not desire any of these, including Moksa, but also, every
kind of pleasure which may be the objects of aspirations of human beings. A
devotee accepts the Lord who is attainable only by Bhakti, as the only supreme
purpose of life, and nothing else. 42-
27 Bhagavatam.,
Canto XI, Chap. 14, sloka 14.
Text 43
dvadasa sri-rudroktau-- 28
naivecchaty asisah kvapi brahmarsir
moksam apy uta
bhaktim param bhagavati labdhavan puruse
'vyaye 43-
Translation: In the Twelfth Canto Sri Rudra addressing
Parvati says: "Devi! This Brahmarsi (a brahmana-sage of very great
attainments) Markandeya has attained unalloyed Uttama-Bhakti or Bhakti of the
superior order in the Unchangeable and EternalPerson of the Godhead; he
therefore does not desire anything else anywhere at any time, not even
moksa." 43-
28 Bhagavatam, Canto XII, Chap 10, Sloka 6
Text 44:
padma-purane ca kartikamahatmye (Damodarastake)
varam deva moksam na moksavadhim va
na canyam vrne 'ham varesad apiha
idam te vapur natha gopala-balam
sada me manasy avirastam kim anyaih 44-
Translation: In the Eight-verse prayer to Sri Damodara
(Lord Sri Krsna) in the Kartika-mahatmya of
Padma Purana, the great devotee Sri
Satyavrata addresses the Supreme Lord Sri Krsna as follows: "Lord! Thou
art the Supreme Source of all boons. I pray not for dharma-artha-kama, not even for Moksa which is the highest and
higher than the other three, nor for any other boon. But Oh my Master! May this
Thy mind fascinating Form of Vala-Gopala (the Eternal Form of the Divine Child)
ever shine in the mirror of my mind! What use is there of other things for
me?" 44-
Commentary: Sri Jiva Gosvami points out that moksa here should
be understood in its traditional sense, which a devotee does not desire. By the
use of the suffix 'avadhi' after
'Moksa' are included dharma, artha and
Text 45:
kuveratmajau baddha-murtyaiva yadvat
tvaya mocitau bhakti-bhajau krtau ca
tatha prema-bhaktim svakam me prayaccha
na mokse graho me 'sti damodareha -45-
Translation: Further in Kartika-mahatmya of Padma
Purana, Sri Satyavrata says: "Lord Damodara! The way in which Thou
hast of Thy Own initiative freed the two sons of Kuvera, viz. Nalakuvera, and
Manigriva, from their state of bondage and made them Thy devotees, in the same
manner mayest Thou bless me with Thy Prema-Bhakti only! I have no desire for
Moksa." 45-
Text 46:
hayasirsiya sri-narayana-vyuha stave ca
na dharma kamam artham va moksam va
varadesvara |
prarthaye tava padabje dasyam
evabhikamaye ||46||
Translation: In the hymn of Sri Narayana-vyuha of
Hayasirsa we have: "Oh Lord of all boons! I do not pray for boons like
dharma, artha,
Text 47:
tatraiva
punah punar varan ditsur visnur muktim
na yacitah |
bhaktir eva vrta yena prahladam tam
namamy aham ||47||
Translation: And again, "Prince Prahlada, who
refused all boons which Lords Visnu Himself repeatedly offered him, and
who did not ask for moksa, prayed only
for Bhakti; I bow at his feet." 47-
Text 48:
yadrcchaya labdham api visnor dasarathe
stu yah |
naicchain moksam vina dasyam tasmai
hanumate namah ||48||
Translation: I prostrate before Hanuman who prayed not
for Moksa, which very easily he could have received. He asked for nothing
excepting Dasya-Bhakti from Lord Visnu, the Son of King Dasaratha. 48-
Text 49:
ataeva prasiddham sri hanumad vakyam
bhavandhacchide tasyai sprha yami na
muktaye |
bhavan prabhur aham dasam iti yatra
vilupyate ||49||
Translation: So it is said in the famous prayer by
Hanuman. Sri Hanuman addressing Lord Rama said: "Lord! I have no
aspiration for Mukti which cuts asunder the bondage of the world but makes our
relation of Master and servant as Thou art my Lord and I am Thy servant' lost
or forgotten." 49-
Text 50-51:
sri narada pancaratre ca jitante-stotre
dharmartha
tvat pada pankaja syadho jivitam diyatam
mama ||50||
moksa-salokya sarupyan prarthaye na
dharadhara |
icchami hi mahabhaga karunyam tava
suvrata ||51||
Translation: In the Jitanta-stotra
of Sri Narada-Pancaratra we have:
"Lord! Bless me that I may never have any desire for dharma, artha,
Text 52:
ataeva sri bhagavati sasthe-- 29
muktanam api siddhanam narayanaparayanah
sudurlabhah prasantatma kotisv api
maha-mune
Translation: There in the Sixth Canto: King Pariksita
addressing Sage Sukadeva says: "Oh great Sage! A large-hearted and
tranquil-minded genuine devotee who is exclusively devoted to the service of
Lord Narayana, is very rare- one in million amongst freed or Mukta persons who no more misidentify
their physical body with their true selves, or one in a million of siddha persons who have attained Salokya
and other forms of Mukti." 52-
29 Bhagavatam, Canto VI, Chap. 14, sloka
5.83
Text 53:
Prathame ca sri dharmarajamatuh stutau--30
tatha paramahamsanam muninam amalatmanam
bhakti-yoga-vidhanartham katham pasyema
hi striyah
Translation: In the First Canto: Sri Kunti Devi, mother
of Dharmaraja Yudhisthira, addressing Lord Sri Krsna says by way of a prayer:
"How shall we ladies, be able to understand Thee whose very purpose is to
bestow Bhakti to the self-realized, pure-hearted and meditating
Paramahansas?" 53-
Commentary: Sri Jiva Gosvami observes here in his comment
that to those devatees who do not desire moksa and desire to serve the Lord
only, the Lord bestows the delight of serving Him. 53-
30 Bhagavatam,
Canto I, Chap. 8, sloka 20.
Text 54:
tatraive sri suktoktau--31
atmaramas ca munayo nirgrantha
apyurukrame
kurvanty ahaitukim
bhaktimittham-bhuta-guno harihIti.---54--
Translation: In the words Sri Suta Gosvami: The
self-contented munis (saints) in consequence of self-consciousnees cut asunder
the ties of the regulations of the scriptures, cherish desireless and causeless
Bhakti in the Supreme Lord Urukrama (Trivikrama Visnu). Such is the nature of
the Lord Hari that He attracts even the self-conscious saints. 54-
Commentary: Sri Mukundadasa Gosvami points out that such atmarama, the self-contented and
self-satisfied-- Munis or saints, are misfits for achieving Bhakti by their own
endeavors. But lo! Even to attract such vain-glorious self-sufficient persons
out of His innate Compassion for all, the Lord makes His Divine Descent in this
world and offers them Bhakti. Pure devotees are very rare indeed! 54-
31 Bhagavatam, Canto I, Chap. 7, sloka 10.
Text 55:
atra tyajyatay aivokta muktih panca
vidhapi cet |
salokyadi stathapy atra bhaktya
nativirudhyate ||55||
Translation: Though all the five forms of mukti have been
stated here as to be discarded (by a pure devotee), yet the first four, Salokya-Sastri-Samiypa-Sarupya are not
altogether incompatible with Bhakti. 55-
Commentary: Sri Visvanatha Cakravarti points out that the
various references that have been cited by Sri Rupa Gosvami in the previous
slokas to establish the desirelessness of pure devotees for all the five forms
of Mukti, in the present text Sri Rupa wants to show that Salokya, Sastri,
Samipya are not very much antagonistic to Bhakti, i.e. they are partially
unsuited to pure Bhakti, because it is said that Bhakti has some place in these
first four forms of Mukti. Sri Mukunda dasa
says that Salokya-Mukti,
Sastri-Mukti, Samipya-Mukti and Sarupya-Mukti are partly unsuited and partly
conducive to Bhakti, while Ekatva or Sayujya-Mukti has absolutely no place in
Bhakti. 55-
Translator's Note: In order to justify his statement (in
sloka 25 of the text) that pure devotees who devote themselves in the service
of the Supreme Lord Sri Krsna do not want moksa, i.e. self-merging in the
Absolute, even if that be offered to them by the Lord Himself, Sri Rupa Gosvami
has quoted 27 slokas (from sloka 26 to sloka 53) from the Bhagavatam, and other Scriptures, and by citing the following two
more slokas, viz. 53 and 54, Sri Rupa Gosvami proves that it is the very nature
of Lord Sri Krsna to bestow His causeless
or spontaneous Bhakti on such person as eschew Moksa.
Text 56:
sukhaisvaryottara seyam
prema-sevottarety api |
salokyadir dvidha tatra nadya seva jusam
mata ||56||
Translation: Salokya-Sastri-Samipya-Sarupya Muktis are of
two kinds: firstly, as grandeur-and-pleasure-giving to the individual, i.e.
mukti in which the individual desires his personal pleasures from the grandeur
and wealth, and secondly mukti in which Prema-seva
dominates, i.e. in which the dominant desire is to serve the Lord for His
delight. But the first of these two aspects of mukti is not welcome to those
who are devoted to the service of the Lord, i.e. they do not seek
personal pleasures from the
grandeur and wealth of the first four forms of Mukti. 56-
Commentary: Sri Jiva Gosvami points out that the natural
joy and grandeur that are attainable in the Lord's Realm (Vaikuntha)- Salokya, some of the Power of God (Sastri), Lord's nearness or immediate
presence (Samipya), and beauty equal
to the Beauty of the Lord (Sarupya)
form the aisvarya side of Mukti,
called Sukhaisvaryottara; and where
service of the Lord is essentially desired owing to the overwhelming force of
the nature of Prema, the mukti is called Prema-sevottara.
Between these two forms of Mukti, those who desire to serve the Lord do not
want the first form of Mukti, i.e. they do not seek joys of the self in
Salokya-Sastri-Samipya Sarupya mukti, because it has previously been
established that devotees do not want Mukti even if it be offered by the Lord
Himself. If Salokya etc., the first four forms of mukti, be devoid of any
service of the Lord, then devotees do not want them. But under all
circumstances, Ekatva or
Sayujyam-Mukti is devoid of God's service, and therefore, a devotee never
accepts it. Here Ekatva refers to
identity with or merging in both Brahman, and Isvara both Impersonal and
Personal Aspects of the Godhead.
Sri Mukundadasa holds that in Sukhaisvaryottara Mukti the devotes pays more attention, to the Asvairya, i.e. the majesty, splendor and
glory of the Lord and of Vaikuntha than to the service of the all-majestic Lord
Narayana; and where the devotee gives supreme importance to the service of the
Lord with reverence and affection without being carried away by the
all-majestic aspects of Lord Narayana and His Realm Vaikuntha, it is called Premottara Mukti. Sages like Markandeya
who are attached to the service of the Lord do not desire the former form of
mukti.
Sri Visvanatha points out that because pure devotees do
not think about their own pleasures even in the all-majestic Realm of Lord
Narayana excepting the delight of the Lord alone do not therefore desire to
have the former form of mukti. 56-
Text 57:
kintu premaika madhurya jusa ekantino
harau |
naivangi kurvate jatu muktim panca
vidham api ||57||
Translation: But the one-pointed devotees who drink
deeply of the mellow-sweetness of Prema-Bhakti for Lord Hari, certainly do not
accept any of the five form of mukti, i.e. they reject all the five forms of
Mukti, viz. Salokya, Sastri, Samipya, Sarupya and Ekatva or Sayujya. 57-
Commentary: Commentator Sri Jiva Gosvami points out that
the word 'uttara' after 'prema' signifies that all other material
ingredients besides Prema are rejected. Therefore the one-pointed devotees do
not desire for any form of mukti. It has previously been stated where the Lord
said that His devotees being completely absorbed in the Lord's service never
desire for salokya and other forms of mukti, not to speak of their asking for
any other short-lived pleasures. In the previous verse in the text, the first
kind of Mukti, i.e. Sukha isvaryottara
Mukti, in which the devotee pays more attention to the majesties of the Lord
and His Realm than to serving Him is Sadhana-Bhakti, whereas the second Premottara Mukti where the devotee does
not pay attention to the lordliness, grandeur and majesties of Lord Narayana
but is absorbed in His service, it is Sadhya-Bhakti, i.e. Prema-Bhakti. Though the first four forms of mukti are included in
Sadhana-Bhakti, a pure devotee does not want them because he has experienced
the supreme delight of serving the Lord. Now a question may be raised: How can
a devotee offer direct service to the Lord unless he lives in the same Realm (Salokya) with the Lord? The fact is that
a freed and superior devotee no doubt reaches the Transcendental Realm of the
Lord (Vaikuntha) in order to render personal services to the Lord, but he does
not attain Salokya as a process of
Mukti; when attainment of Salokya-Mukti becomes Mukti, he does not want it;
what wonder that he discards the other three forms of mukti? But when he has to
attain Salokya for serving the Lord,
he does not refuse it, which would mean refusing to serve the Lord. The
question of Sayujya-Mukti does
not arise at all for him.
Sri Mukundadasa Gosvami explains 'ekanti' as those who are exclusively devoted to the service of the
Lord in a one-pointed devotion, such as Uddhava, the Pandavas and Sri Hanuman.
They relished the intimate services of the Lord as His Servants. Sri Visvanatha
Cakravarti holds that the 'ekanta' or
single-minded devotees of the Lord do not even accept Premottara Mukti., because even here there is an indirect flavor of
self-satisfaction. They, therefore, accept Salokya
only for the purpose and desire of serving the Lord, i.e. Prema-seva, and not for Premottara-Seva. 57-
Text 58:
tatrapy ekantinam srestha govinda hrta
manasah |
yesam srisa-prasado pi mano hartum na
saknuyat ||58||
Translation: Of all the one-pointed devotees of the
different Avataras (Divine Descents),
the devotees whose hearts have been stolen by Govinda are the highest, because
even the Grace of the Lord of Laksmi (Srisa, i.e. Narayana) is unable to steal
(attract) their mind. 58-
Commentary: Sri Jiva Gosvami points out that here
'Govinda' is The Lord of Gokula, i.e. Sri Krsna'; 'Srisa' refers to 'The Lord
of Paravyoma', i.e. the Lower Half of the Absolute Realm- the Realm of the
Lord's Majesties. 'Srisa' has also been used in a generic sense implying that
even the Grace of the 'Lord of Dvaraka', i.e. Sri Krsna of Dvaraka, cannot
attract the heart of the devotees of Sri Krsna of Gokula-son of Nanda. Sri Visvanatha
Cakravarti says that a devotee of Sri Krsna in Gokula (Braja) is so deeply
charmed by His Beauty and Gracefulness that even the Grace of Maha-Visnu or
Maha-Narayana fail to draw his attention even. 58-
Text 59:
siddhantatastv abhede pi srisa-krsna
sva-rupayoh |
rasen-otkrsyate krsna rupam esa rasa
sthitih ||59||
Translation: Though Srisa, i.e. Lord of Laksmi (Narayana,
the Lord of Paravyoma or Vaikuntha) and Sri Krsna's Person are essentially
identical and One, yet the super-excellence of Sri Krsna lies in His being the
Supreme Object of highest Prema-Rasa,
because the very nature of Rasa shows
the most supreme excellence of the Form of Sri Krsna in whom alone all Rasas (12 Rasas) find their final and
absolute expression. 59-
Commentary: Sri Jiva Gosvami points out that here 'Rasena' means the highest Rasa, which is
Prema-Rasa, by which alone the Supramundane Beauty of the Form of Sri Krsna is
revealed in its supreme excellence. In the text it is stated by Sri Rupa
Gosvami that 'Srisa' and 'Krsna' are One and the same Supreme Lord; but the
highest excellence of the same Supreme Lord Finds expression in Sri Krsna alone
because of Prema-Rasa. But Sri Jiva
explains 'Srisa' not as 'Lord of Laksmi' but as 'Lord of Radha', and for this
he cites the address of the
Translator's note: It will be helpful to understand the
incomparable super-excellence of the bliss that is in the service of Lord Sri
Krsna if we should explain here the significance of Brahmananda and the different stages to it, because the Bliss that
is Rasa (Rasananda) that is in the service of Lord Krsna is far and far
beyond Brahmananda. Brahmananda is
endless. In order to show this, the Upanisads have shown the different grades
of Ananda or bliss in different
spheres. The first and the lowest is Manusyananda. A youth who is moral in
character, has read and studied the Vedas, active in karma, strongly built in
body and strong in physical strength and who has the whole world under his
control, such a youth enjoys the highest pleasures in manifold ways in this
world. Such ananda (pleasure) is
called Manusyananda. Hundred times of
this Manusyananda (human pleasures)
is Gandharvananda. A man ksatriya by
birth who by dint of specific Vedic karma has attained to the stage of a
Gandharva, i.e. a sort of demigod in heaven and heavenly musician, is eligible
to enjoy Gandharvananda which is
hundred times of Manusyananda or
earthly pleasures. But when a brahmana who is well read in the Vedas and is
conversant with Brahman ,the
Absolute, and who by birth is a Gandharva attains to the status of a
Deva-gandharva, he enjoys Deva-Gandharvananda,
which is hundred times more than Manusya-Gandharvananda.
Such a brahmana must have renounced all worldly pleasures. Hundred times more
than Deva-Gandharvananda is Ciraloka or Pitr-lokananda. A brahmana who is established in Brahman and has
given up all mundane desires is entitled to this Pitrlokananda. Hundred times more than Pitrlokananda is Ajanaja-Devalokananda.
The Ajanaja gods enjoy this bliss.
The Ananda of Karma-devas is a
hundred times more than that of the Ajanaja-devas,
i.e. Karmadevananda. The brahmanas
who have attained heaven by performing the Agnihotra
Vedic rites are called karma-devas. A hundred times more pleasures are in Devananda, i.e. the Devas (the gods) enjoy
hundred times more pleasures then the Karma-Devas. These devas (gods) are the
eight Vasus, eleven Rudras, twelve Adityas, Indra and Prajapati-these
thirty-three. Indra is the king of all the gods, and Brhaspati is their Guru or
Spiritual Guide. Hundred times more than Devananda
(pleasures of the gods) is Indrananda (pleasures
enjoyed by Indra). Brhaspati's Ananda
is again hundred times of the pleasures that are in Indrananda. Prajapati's Ananda
is hundred times more than that of Brhaspati. And Brahmananda is hundred times more than Prajapatiananda. Thus it is almost impossible to assess the depth
and limit of Brahmananda. It is for
this that the Upanisads have said that man's mind and words fail to describe
the exact nature of Brahmananda. It
is, therefore, stated that a human being may be capable of attaining to the
other different aspects of pleasures, but it is only a Brahma-Jnani who is
freed from all bondage, i.e. a Mukta can attain to Brahmananda. But this Mukti can be of two kinds, viz. immediate
freedom from bondage and freedom in gradual degrees. Those who attain immediate
Mukti, they attain Brahmananda after the fall of this material body. But those
who attain Mukti in gradual degrees can attain up to Prajapati-Ananda, and it
is after Final Dissolution that they enter into Brahman the Absolute, and
attain Brahmananda. A pure devotee of
Lord Sri Krsna, who has once experienced the super-excellence of Prema-Rasa in the Person of the
All-beauteous Sri Krsna, discards such Brahmananda,
and not only Brahmananda, even the
All-majestic Srisa.
Sri Jiva Gosvami further continues to explain the
inconceivable excellence of the sweetness of Sri Krsna in the words of the
Queens of Dvarakadhisa: "What then do you desire?" asked Sri
Draupadi. The
Sri Jiva further points out that the meaning of sri here cannot be Laksmi for the obvious
reason that Laksmi Herself prayed for, also practiced penances in the hope of
the luck of the Braja-Gopis who had the experience of the mellowness of the
Feet of Lord Sri Krsna when They anointed Them with the fragrance of the
saffron of Their Breasts. This is also clear from the further fact that Sri
Laksmi was denied the right of even being a witness of Sri Krsna's Pastimes
of Reciprocal exchange of
Bhakti-Rasa at the Circular Dance (Rasa-lila)
with the Gopis, a right which She keenly desired and for which She prayed
ardently. It follows, therefore, that Sri
here stands for Radha, the Lord's most Beloved amongst the Braja-Gopis. But
how, it may be asked, can the Queens of Dvaraka claim a right, which was denied
to Laksmi Herself? The Queens contend that even when the Pulinda women- the
uncivilized and primitive women of the Transcendental Realm of Braja had the
blessed fortune of soothing their burning hearts by holding the Dust of the
Feet of Lord Sri Krsna, which had added fragrance being besmeared with the
saffron and ointment of the Breast of Sri Radha and which fell on the blades of
grass when the Lord took the cows over the grass-fields, why should They (the
Queens of Lord Dvarakadhisa) be deprived of this blessed fortune? Though it may
he said that even the blades of grass have this good luck of a realization of
the Fragrance of the Lord's Feet, why should the Queens of Dvarakadhisa not
have a taste thereof? The answer is that just as the Pulinda women have no
direct experience of the super-excellence of Lord Krsna of Braja because
ineligible, but have
an indirect experience from
the blade of grass over which Lord Krsna has led His cows, so the blades also
being incapable of any experience excepting Santa-Rasa
have no realization of the fragrance that emanate from Them. It may be said,
however, that in the case of the Narma
Sakhas or the most intimate of Lord Sri Krsna's Companions, there is no
such ineligibility for holding the Feet of Sri Krsna to their Breast, as they
are prone to a certain degree to Madhura-Rati;
Their sex-abhiman or the
consciousness of Their belonging to the male sex is a bar to the full
realization of pressing the Feet of the Lord to Their Breast, a realization of
which Sri Radha has the most intense and special privilege.
The further significance here is that it is mentioned in
the Bhagavatam that Sri Laksmi only
desired for the Feet of Sri Krsna of Braja but not for touching the Feet to Her
Breast. In this connection Sri Jiva Gosvami quotes references from the Bhagavatam. The wives of the Naga
(Kaliya Naga) addressing Lord Sri Krsna said:
34 Lord! We fail to understand how this Kaliya Naga has been so
blessed with the Dust of Thy Blessed Feet for which Laksmi of Vaikuntha left
everything else and engaged Herself for long in hard penances." Again, Sri
Uddhava said 35 :
"The Feet of Lord Sri Krsna for which Laksmi, the self-contented Brahma
and the lords of supernatural yogic powers ever pray only in their hearts, the
Gopis of Braja could hold those Feet in embrace in Their Breasts in the Rasamandala and removed all the hunger
of Their hearts!" Thus Sri' cannot be identified with Rukmini, nor shall
the Braja-Gopis have similar aspirations like those of Laksmi, because it is
stated in the Bhagavatam: 36
that Lord Sri Krsna showed His extraordinary Grace to the Gopis in
the Rasamandala (Circular Dance and
Sports on the banks of the Yamuna) by embracing Them round Their necks with His
Blessed Arms, which kindness even Laksmi of Vaikuntha who is ever in the Heart
of the Supreme Lord Narayana or the dancing damsels of heaven with
lotus-scented bodies can never attain. Here in this sloka, the excellence of
the Braja-Gopis over Sri Laksmi of Vaikuntha has been shown. It is true that in
the Matsya Purana and Skanda Purana, Sri Rukmini and Sri Radha
have been mentioned on equal level, but there it should be understood in the
sense that Rukmini and Radha are the Internal Potency of the Supreme Godhead
and hence identical in Their Aspects as Potency or Sakti of the Lord. But Sri
Radha is the Completeness of all the Potencies of the Godhead. In the Vrhad-Gautamiya Tantra it is stated that
Sri Radha is the Supreme Source of all the Laksmis in all the Vaikunthas-She is
the Supreme Hladini Sakti and is
distinct from all other Laksmis of Vaikuntha and the Queens of Dvaraka as also
of all other Gopis of Braja. Sri Radha is Supreme and Unique in Her position in
relation, to the Highest Godhead. Even the Gopis of Braja addressing Sri Radha
said: "This Radha must have worshipped Lord Narayana to His supreme
satisfaction as otherwise how could (Lord) Govinda leaving us behind take Her
away?" 37 Again, the Gopis being left behind and in
Their agonies of separation from the Lord went out in the forests in search of
Sri Govinda with Sri Radha, and addressing the deer said: "Oh Friend! Did
the Beloved Krsna come here with His dearest Mistress and please your eyes with
His charming Body, maddening Smile and lovely Arms?" 38 Addressing
the Creepers, the Gopis said: "Oh compassionate Creepers! Did Sri Krsna
come this way placing His Arms on the Shoulder of His dearest Mistress (Radha)
and holding the supra-mundane or aprakrta
amorous Lotus in His beautiful Hand followed by the hum of black-bees, and did
He accept your respectful bow by casting His side-glance at you from the corner
of His Eyes?" Thus, "Oh Devi!" said the Queens of Dvaraka
addressing Sri Draupadi, "Our desire is for the Feet of Sri Krsna which
have added fragrance from the saffron of the Breast of Sri Radha, who is the
Supreme SRI."
Translator's note: The substance of the entire discourse
is the reason which the Queens, other than the Eight Principal Queens, of Sri
Dvarakadhisa adduce for participation in the taste of the sweetness of the
ground and the dust-particle over which Lord Krsna has walked. The Queens point
out that even the Pulinda primitives of Braja, because of their being born in
Braja, had the fortune of holding the Dust of the Feet of Sri Krsna, Son of
Nanda, which they received from the blades of grass over which Sri Krsna walked
while grazing the cows, and if the blades of grass of Braja possess no such
luck of tasting the sweetness of the Dust of the Feet of Sri Krsna it is
because of their constitution they are incapable of anything but an experience
of Santa-Rasa, and in the case of Sri Krsna's intimate Companions or Friends (Priya-Narma-Sakhas),the sex is a bar to
a complete and full experience of this sweetness. But in Their case, i.e. in
the case of the Queens of the Lord of Dvaraka (Sri Krsna in His
Majestic-cum-Beauteous Aspect), neither sex nor Their status should stand as a
bar in Their seeking to hold the Dust of the Feet of Sri Krsna which has been
doubly fragranced by the ointment of the Breast of Sri Radha. The purport of
the text of Sri Rupa Gosvami is to show the super-excellence of Sri Krsna of
Braja who is the Subject of Madhura-Rasa which is manifest in its fullness and
completeness only in the Absolute in the Form of Sri Krsna in Braja, though in essence
He is identical with Narayana of Vaikuntha and Sri Krsna of Dvaraka.
Sri Mukundadasa Gosvami points out that it is true that
the Two Vigrahas of Condensed Deep
Blue as Sat-Cit-Ananda, i.e. as
Eternally Real, as All-conscious and as All-blissful, of Sri Narayana (Lord of
Laksmi) and Sri Krsna-an Eternal Form of the Godhead, accepted as His own out
of His own prerogative-are One and the Same by inference, yet the wonderful
mellowness of the SIXTY-FOUR
Qualities of Sri Krsna call be relished by such fortunate devotees only whom
Sri Krsna considers to be deserving.
Translator's note: A finite self or Jiv-atma can possess fifty incomplete qualities; a god in heaven
possesses fifty qualities in completeness and five more partially; Brahma and
Siva possess fifty-five qualities in their fullness and five more qualities
partially. The Supreme Lord Narayana has SIXTY
Qualities in their exuberance.
Over and above these SIXTY QUALITIES
in His Narayana Form in Vaikuntha, FOUR
MORE extraordinary ATTRACTIONS
mark out the super-excellence of SRI
KRSNA, viz. (1) Rupa-Madhurya
(Sweetness of His all-beauteous Person), (2)
Guna-Madhurya (Sweetness of His manifold Qualities), (3) Venu-Madhurya (Sweetness of the melody
of the Music of His Flute), and (4) Lila-Madhurya
(Sweetness of His Ever-new supra-mundane or aprakrta
Pastimes and Rasa-Sports).
Sri Visvanatha Cakravarti points out that all the different aspects of Prema-Rasa find their highest expression in Mahabhava of Sri Radha,
and the only Recipient of this Mahabhava is Brajendranandana Sri Krsna,
Son of the King of Braja; in no other Avatara,
nor even in Maha-Narayana this is possible. It is for this excellence of Rasa in Sri Krsna that even Sri Laksmi
whose Seat is in the Heart of Sri Narayana underwent hard penances only for
witnessing the Rasa-Dance of Sri Krsna in Braja. Sri Visvanatha quotes in this
connection the prayers of the wives of the Naga and that of Sri Uddhava. The
contention is that when it is not possible even for Laksmi to hold the Feet of
Sri Krsna to Her Breast, it is simply out of any imagination for any ordinary
woman. Sri Uddhava further says in the Bhagavatam: "To the eyes of the
utterly
ignorant the ways of the
Mistress of Braja may appear like immoral acts. But how can the Gopikas of Brajavana
be ever compared with anybody? What transcendental position do They occupy in
relation to the Supreme Godhead as the Indweller Lord of all beings as
Paramatma who is only an immanent Aspect of the Absolute Whole who is Sir
Krsna? And how can a mortal
human being ever conceive the
aprakrta i.e. supremely
transcendental Mahabhava of Sri
Radha? Lo! If one drinks nectar even without any knowledge about it, such a
person will attain the sweet experience thereof; so also, even if one does not
understand the supra-mundane Mahabhava
or the Real Nature of Sri Krsna, but
should engage oneself in His services, the Lord out of His infinite and
inherent Compassion will bless such a one with His highest blessing, i.e.
Prema." 59-
32
Bhagavatam, Canto X, Chap. 83, slokas 41-43
33 Bhagavatam, Canto X, Chap. 11, sloka
36.87
34 Bhagavatam., Canto X, Chap. 47, sloka
62.
35 Ibid.,
Canto X, Chap. 47, sloka 60.
36
Bhagavatam, Canto X, Chap. 30, sloka 28.
37 Ibid.,
Canto X, Chap 30, sloka 11.
38 Ibid.,
Canto X, Chap 30, sloka 12.
Text 60:
sastratah sruyate bhaktau nrmatrasy
adhikarita |
sarvadhikaritam magha snanasya vruvata
yatah |
drstantita vasisthena hari-bhaktir nrpam
prati ||60||
Translation: It can be known from the Scriptures that every
human being is eligible for Hari-Bhakti, because in connection with bathing in
the
Commentary: In his commentary Sri Visvanatha Cakravarti
raises the question how if eligibility for the way of Bhakti should require
renunciation of desires both for the enjoyment of mundane values and also for
the attainment of liberation or release as is said here in this verse, can it
be reconciled with the declaration of sage Vasistha that the way of Bhakti is
open to all human beings? The apparent contradiction, however, arises from the
supposition that the renunciation of Bhukti
and Mukti is not possible for everybody,
which is, however, not the case. The very fact that Bhakti is declared to be
open to all, and at the same time stated to be possible only for those who have
renounced the desire of earthly values and have also given up all desires for
liberation implies that such renunciation is possible for all. It has been
already shown that despite one's renunciation of earthly values being
incomplete or partial, one can still follow the path of mixed-Bhakti. What is
insisted on is that the desire for mukti is inconsistent with the way of
Bhakti. 60-
Text 61:
yatha padme
sarve dhikarino hyatra hari-bhaktau
yatha nrpa ||61||
Translation: Sri Vasistha Muni says: "Oh king! As
everybody is eligible for Hari-Bhakti, so also everyone is eligible to bathe (in
the
Text 62:
kasikhande ca tatha
antyaja api tad rastre sankha-cakranka
dharinah |
samprapya vaisnavim diksam diksita iva
samvabhuh ||62||
Translation: In the Kasikhanda
it has been stated: The kingdoms of King Mayuradhvaja even the Candalas (dog's flesh-eating primitives)
when received initiation into the religion of the Vaisnavas and anointed their
persons with the distinctive marks of the Vaisnavas, viz. figures of
conch-shell, wheel, etc. (on their chest and arms), attained the status of
brahmanas with eligibility for the performance of the Vedic rites. 62-
Commentary: Commentator Sri Jiva Gosvami points out that
the above verse is evidence that the way of Bhakti is open to all. Sri
Mukundadasa Gosvami adds that Candala here means those amongst the Candalas who
have attained belief in the spiritual value of the service of the Lord.
62-
Text 63:
api ca
ananusthanto doso bhakty anganam
prajayate |
na karmanam akarana desa bhakty
adhikarinam ||63||
Translation: One eligible for the way of Bhakti is guilty
of lapses if he fails to perform duly all the different forms of practices that
are enjoined for Sadhana-Bhakti. But no such offense accrues if one fails to
perform the enjoined Vedic karma (such as Asvamedha
sacrifice, Putresthikriya, etc.). 63-
Commentary: Sri Jiva Gosvami points out that it has been
established that anyabhilasa-sunyata-absence
of extraneous motives,is a condition precedent to the way of Uttama-Bhakti, and
it has also been shown that this being possible for all, there is no bar to
Bhakti for anybody. But in the Scriptures it is laid down that everybody must
duly discharge the Varna-Asrama-dharma or his duties of station in life. This
is Svadharma of everybody and any
transgression of one's duly appointed duties will constitute a moral lapse with
consequent demerit. Besides, the appointed duties include both positive
injunction and negative prohibitions. If the forbidden Karmas are eschewed, one
incurs guilt a consequence, and if one adheres to avoidance of forbidden acts,
one's practice of Bhakti becomes clouded by karma or mixed up with the
performance or avoidance of duties, positive and negative Sri Visvanatha
Cakravarti, however, points out that guilt accrues only when one wedded to the
way of Bhakti fails to perform all the different practices enjoined as part and
parcel of Sadhana-Bhakti. Such practices are nitya-angas of Sadhana-Bhakti, and as such, inseparable from
practices of Bhakti. It is only the lapses relating to the nitya-angas or inseparable parts of Sadhana-Bhakti that are a cause
of one's failure in the path of Bhakti. Karma, however, in the Vedic sense is
no source of offense or lapse in one who has chosen Bhakti as his proper and
final End or Goal.
Translator's note: If Sri Jiva Gosvami's commentary is
strictly accepted, then there will be no difference between the Ramanujist and
the Gaudiya viewpoints. Sri Visvanatha is here more consistent with the Gaudiya
view enunciated by Sri Rupa Gosvami's definition of Uttama-Bhakti. 63-
Text 64:
nisiddhacarato daivat prayascittantu
nocitam |
iti vaisnava-sastranam rahasyam tad
vidam matam ||64||
Translation: Even if perchance one eligible far Bhakti
does any forbidden act, there should be no expiation for him. That is the
purport and secret of the teachings of the Vaisnava Scriptures or Religious
books and is also the accepted views of those what know all about the essence of
Vaisnavism. 64-
Commentary: In commenting on the above verse Sri
Visvanatha Cakravarti points out that a pure devotee of the Lord is by nature
not inclined to the commitment of any forbidden act. But even if perchance he
becomes guilty of any forbidden act, no expiation is necessary for the offense
because Bhakti itself subserves the purpose of expiation of the guilt incurred.
64-
Text 65:
Yathaikadase 39
sve sve dhikare ya nistha sa gunah
parikititah |
vipary astu dosah syad ubhayor esa
niscayah ||65||
Translation: In the Eleventh Canto of the Bhagavatam, Lord Sri Krsna addressing
Sri Uddhava says: "Abiding in one's proper sphere is essence of moral
excellence, and deviating from one's appointed sphere is the essence of moral
evil. This is how thou shalt distinguish between good and evil." -65-
Commentary: According to Sri Jiva Gosvami, in the above
verse 'adhikara' or eligibility
signifies eligibility for the separate ways of Karma, Jnana and Bhakti. Remaining
in one's proper sphere means 'adhering to the way to which one is eligible by
temperament and conduct. If a devotee i.e. one wedded to the way of Bhakti
practices jnana or karma yoga, he becomes guilty of deviating, from his true
path. Lord Sri Krsna addressing Sri Uddhava says: "One whose mind is
absorbed in Me and who is inspired by the desire of My service (i.e. Bhakti)
does not in most cases accept karma or jnana or renunciation as a means to the
attainment of the highest good." 40 "As long as one does not attain an attitude of complete
indifference to the performance of the duties of life and as long as one lacks
real faith in the value of hearing about Myself, and also has no Bhakti in Me
generated in oneself, so long must one perform the unconditional duties laid
down in the Vedas or the Sacred books. Such persons who are suited to the ways
of Karma and Jnana and lack real faith in the way of Bhakti may be attracted to
the path of Bhakti because of association with My true devotees."41 Sri Jiva
further states that even then, because such persons lack real faith and become
indifferent to the practice of Bhakti and as a consequence finds success in the
way of Bhakti delayed, their indifference amounts to a positive lapse. The
contrary of eligibility is not adhering to one's proper share and abiding in a
share other than one's own.
Sri Mukundadasa Gosvami, points out that in order to
clarify the previous statement that it is the esoteric significance of the
Vaisnava Scriptures that if perchance a true devotee commits lapses in the
performance of the positive duties on commits any act of moral evils, he need
not undergo any expiation, Sri Rupa Gosvami cites seven references from the
various Scriptures. Sri Mukunda dasa further explains that those who are
indifferent to the miseries of this world being too much addicted to earthly
pleasures and sense-enjoyments should follow the way of Karma; those who are
detached from worldly pleasures and renounce all fruits of earthly values
should follow the path of Jnana, but those who are fortunate to have real faith
in listening to the Events and Glories of the Life of the Supreme Lord follow
the path of Bhakti. In this order, a Karmin, a Jnanin and a Bhakta should
follow the directions of the Scriptures as prescribed for these Paths according
to their individual temperament. Should a Karmin or a Jnanin violate the
prescribed line of life as directed by the Scriptures, he will have to suffer
the consequences thereof. But a devotee has not to atone for any accidental
lapse, because a devotee is normally averse to such violence of scriptural
injunctions. But should he perchance commit such an offense, the very nature of
his Bhakti for the Lord will make him take to the right path of pure Bhakti. It
is also possible for those who tread the paths of Karma and Jnana that they
turn to Bhakti if they keep company of genuine saints and listen from them to
the glories of the Lord. In such a case such Karmins and Jnanins also need not
expiate for their lapses. But if they do not take to the way of Bhakti, and if
they commit offenses by violating the injunctions of the Scriptures as are
prescribed for them, they will have to suffer the consequences and undergo
atonement. 65-
39 Bhagavatam, Canto XI, Chap. 21, sloka 2.
40 Bhagavatam, Canto XI, Chap. 20, sloka 31
41 Ibid.
Canto XI, Chap. 20, sloka 9.95
Text 66:
prathame -- 42
tyaktva svadharmam caranambujam harer
bhajan napakko tha patet tato yadi |
yatra kva vabhadram abhudamusya kim ko
vyartha apto bhajatam sva-dharmatah ||66||
Translation: Sri Narada addressing Sri Vyasadeva says:
"When has any evil fallen on one who has taken shelter in the practice of
devotion to the Lord's Lotus Feet even though he might have renounced his own svadharma and might also have lapsed
from the way of Bhakti before attaining ripeness in the practice of Bhakti?
And, when again has any benefit accrued to one who has stayed in his own sphere
of svadharma and has not taken to the
practice of devotion to the Lord?" 66-
Commentary: Svadharma
here means the relative duties, according to the injunctions of the Scriptures,
in one's station of life as a brahmacari or a householder or a vanaprastha or a
yati, i.e. monk, or as a brahmana or a kstriya or a vaisya or a sudra or an
antyaja. Svadharma also refers here
to one's following the path of Vedic karma, or the path of jnana, i.e.
knowledge Absolute, or the path of yoga and renunciation. It also means the
innate and normal function of the pure finite
self or jivatma, which is the
path of Bhakti. The last conception of Svadharma
as Bhakti is the eternal function of the atma, while other conception of Svadharma in Karma, Jnana and Yoga
relate to the physical body and mental quantum.
Commenting on the above sloka of the Bhagavatam, cited by Sri Rupa Gosvami, commentator Sri Jiva Gosvami
points out that one who has renounced his own station in life for the practice
of Bhakti may for some reason or other be reborn in a low stratum of society;
but even then, no evil befalls such a person for the simple reason that even as
low-born he
does not lose the disposition
for the service of the Supreme Lord, i.e. spiritual practices, which remains as
an innate possession because of his practice of Bhakti in the previous birth.
Sri Mukundadasa Gosvami says in his comment on the above
sloka that those whose proper sphere is the way of Kkarma (Karma as a path always means Vedic karma or rites; it must not be
confused with ordinary physical activities) or those whose sphere is that of
Jnana (Knowlegde) and Vairagya (Renunciation) may sometime in some cases take
to the way of Bhakti
renouncing their own sphere
of Karma, Jnana or Vairagya, but need not apprehend any evil befalling them.
And even having decided to take to the path of Bhakti if they fail to carry out
their decision for practice of Bhakti or die suddenly before the decision is
put to practice, no evil or anartha
accrues to such persons in consequence of their renunciation of their own
relative spheres. This is expressly stated in the Bhagavatam. In fact, before the decision is put to practice one may
deviate there from either because of association with earth-minded people or
because of dying suddenly before attaining ripeness by the practices enjoined
in the way of Bhakti, i.e. one may somehow be prevented from translating one's
firm belief or faith in Bhakti into life and even be born as a consequence in a
lower rung of the social order. But because of his Bhakti, no real evil accrues
therefrom; in fact, a true devotee is never reborn in a lower stratum. But
granting for argument's sake that it is what happens in some cases, there is no
cause for apprehension as no real evil befalls a true devotee even when he
renounces his appointed sphere of life for pursuing the ways of Bhakti.
Sri Visvanatha Cakravarti observes in his comment on the
above sloka as follows: Sri Sridhara Svami previously said that Kamya-Karmas
done for the attainment of earthly ends are a source of mischief and evil.
Therefore it behooves everyone to take to the chanting of the Name of Lord Hari
renouncing all earthly desires. Now he adds that even the unconditional duties
(Nitya-naimittika Karma as prescribed
for the Four Varnas) as also the
duties of station of life (as prescribed by the Scriptures for the Four Asramas) ought to be given up in
favor of the practice of Bhakti, because serving Lord Hari is the only
advisable force for a true spiritual aspirant. There is absolutely no cause of
any apprehension if one attains ripeness in the way of Bhakti renouncing all
duties of life in the Four Varnas and the Four Asramas. But even if there is
either a lapse from Bhakti before the ripeness of Bhakti or if one dies before
attaining complete success in his self-chosen path, yet there is no cause of
apprehension for the simple reason that the way of karma has no proper
jurisdiction over one who has tasted the sweetness of Bhakti-Rasa. Sri
Visvanatha further adds that a devotee of Lord Hari, even when low-born does
not have to apprehend any evil befalling him because he never loses his innate
disposition to the service of the Lord. On the contrary, an individual who
never deviates from his proper sphere of a relative life but fails to serve the
Lord by devotion and Bhakti, does not achieve any real and lasting benefit. 66-
42 Bhagavatam,
Canto I, Chap. 5, sloka 17.96
Text 67:
Ekadaso-- 43
ajna yaivam gunan dosan mayadistan api
svakan |
dharman santyajya yah sarvan mam bhajet
sa ca sattamah ||67||
Translation: In the Eleven Canto of the Bhagavatam, Lord
Sri Krsna addressing Sri Uddhava says: "He who has renounced the duties of
his own station of life (Varna and Asrama) in the belief that they stand
in the way of pure Bhakti in Myself, even knowing that I have advised the
practice of such duties as a means to the purification of the mind, is a Bhakta
or devotee of high order." 67-
Commentary: Commenting on the above sloka, Sri
Mukundadasa Gosvami says that one, who even knowing fully well that performance
of the duties of Varna and Asrama life cleanses the mind and
develops knowledge, and their non-performance hurls one into hell, renounces
one's varna and asrama duties, i.e. svadharma
and dedicates oneself to the service of the Supreme Lord Hari, is a saint
of the high order. 67-
43 Bhagavatam,
Canto XI, Chap. 5, sloka 41.
Text 68:
tatraiva 44
devarsi bhutapta nrnam pitrnam na
kimkaro na yamrni ca rajan |
sarvatmana yah saranam saranyam gato
mukundam parihrtya kartam ||68||
Translation: Sage Sri Karabhajana addressing King Nimi
says: "Oh king! One who after renouncing everything else takes complete
refuge in Lord Mukunda (Lord Krsna who gives Mukti or who gives Prema)
as the only and supreme Object of complete submission and service, such a
person never becomes subservient to the gods, rsis, the created beings, the
relatives or the ancestors, nor does he become indebted to any of them." 68-
Commentary: Sri Jiva Gosvami says that one who gives up
all differences and distinctive services of the different gods, such as Indra,
Candra, etc., and dedicates oneself completely to the protection of the Supreme
Lord Hari, for such a person no other duty remains to be observed by him,
because all the ties of his previous births as well as of the present birth are
cut asunder and his relative duties of Varna
and Asrama end for him, and he is
no more bound by any karma. Sri Mukunda dasa however explains 'sarvatmana' in the text as one's
surrendering to and taking refuge in the Lord with the, firm faith that Lord
Sri Krsna alone is the Supreme Object of all devotional services, that Bhakti
is the supreme Meams, and Prema is the supreme Value of life or summum bonum of life. Such an
individual, who takes shelter at the Feet of Lord Sri Krsna, is not bound by
any Karma or relative duties. 68-
44 Bhagavatam, Canto XI, Chap. 5, sloka 41.
Text 69:
sri-bhagavad gitasu ---45
sarva dharman parityajya mam ekam
saranam vraja |
aham tvam sarva-papebhyo moksayisyami ma
sucah ||69||
Translation: In the Gita Lord Sri Krsna addressing Prince
Arjuna says: "You give up all other duties or religions and take absolute
refuge in Me. I shall free you from all sins; be not worried." 69-
Commentary: Sri Jiva Gosvami says that 'parityajya' signifies renunciation of
all religions relating to
45 Bhagavat Gita, Chap.18, sloka 66.
Text 70:
agastya samhitayam
yatha vidhi-nisedhau tu muktam
naivopasarpatah |
tatha na sprsato ramopasakam viddhi-purvakam
||70||
Translation: It is said in the Agassya-Samhita that as a self-realized freed person is not bound
by the restriction of the regulative and prohibitive rules of the Scriptures,
so also a devotee of Lord Rama who is regularly and constantly engaged in the
Lord's services is not similarly restricted.
70-
Commentary: Sri Jiva Gosvami explains here the
'regulative and restrictive rules' as those of the Smrti-Sastras, and 'vidhipurvaka',
i.e. with regularity as worship according to the rules arid prescriptions of
the Vedas and the Tantras. Sri Visvanatha holds the view
that here regulative and restrictive rules mean those of both the Smrtis and the Vedas. -70-
Text 71:
ekadase eva -- 46
svapada mulam bhajatah priyasya tyaktany
abhavasya harih
paresah |
vikarma yaccot patitam kathancid-dhunoti
sarvam hrdi
sannivistah ||71||
Translation: In the Eleventh Canto of the Bhagavatam, sage Sri Karabhajana
addressing King Nimi says: "Oh king! If a devotee of the Lord, who has discarded
every other desire excepting the desire of serving the Lotus-Feet of the Lord
Himself alone and being thus engaged perchance violates any injunction of the
Scriptures, the Supreme Lord Hari by entering the heart of His such a devotee
destroys all the miseries that may accrue from such violations. -71-
Commentary: Commentator Sri Jiva Gosvami says that
'discarding all other desires' here means not to worship any other god as the
supreme Object of worship excepting the Supreme Lord Sri Hari only. If
perchance any Vikarma befalls such a
devotee whose one-pointed services are directed to Lord Hari alone, and if such
violation of or negligence to some directions of the Scriptures create any
trouble to such a single-minded devotee who is very dear to the Lord, the Lord
Himself wipes out such troubles or miseries from the heart of His beloved
devotee. Hence, a true devotee of the Lord is not to expiate for any such
commitments. 71-
46
Bhagavatam, Canto XI, Chap. 5, sloka 42.
Text 72:
hari-bhakti-vilase sya bhakter angani
laksasah |
kintu tani prasiddhani nirdisyante yatha
mati ||72||
Translation: Mention has been made in the Haribhaktivilasa about manifold aspects
and features of this Vaidhi
Sadhana-Bhakti. But only the more important ones will be stated here as far
as possible. 72-
Text 73:
atra anga-laksanam
asritav antaraneka bhedam kevalam eva va
|
ekam karmatra vidvadhir ekam bhaktyangam
ucyate ||73||
Translation: Here are the signs of the ANGAS or Forms of Vaidhi Sadhana-Bhakti- The wise have called every form of the
manifold distinctions (as in arcana or
worship) or only each of the action (such as submission to Guru, to rise up,
etc.) as a PART of Vaidhi Sadhana-Bhaktt. ------73--
Text 74:
atha angani
guru-padasrayas tasmat
krsna-diksadi-siksanam |
visrambhena guroh seva
sadhu-vartmanu-vartanam ||74||
Translation: The following are the 64 indispensable PARTS or Functions (Angas) of Sadhana-Bhakti:
(1) Submission to the Feet of the Guru (Spiritual
Master); (2) Receiving training from him in spiritual initiation and practices
regarding Sri Krsna; (3) serving the Spiritual Master with affectionate zeal;
(4) Following in the path of saints; --74--
Translator's note: In (2), spiritual practices can be
learnt from the Spiritual Master only after one has been initiated into the
spiritual life. Initiation should, therefore, precede training in rudimentary
practices in Sadhana-Bhakti. One who has been initiated into Krsna-Diksa should
have training in spiritual practices in the Religion of the Bhagavatam. This is the contention here.
In (4), following the path of saints means those methods that have been in
vogue amongst
saints and are consistent
with the injunction of the Scriptures.--74--
Text 75:
sad-dharma-prccha bhogadi-tyagah
krsnasya hetave |
nivaso dvarakadau ca gangader api
sannidhau ||75||
Translation: (5) inquisitiveness about the esoteric ways
of spiritual practices or about the highest religion; (6) Renouncing all
pleasures, relatives, wealth, wife and children and others for the sake of
receiving the compassion and grace of the Supreme Lord Sri Krsna or sacrificing
everything for the sake of Sri Krsna; (7) Living in Dvaraka and other sacred
places, sanctified for association with Lord Sri Krsna, and also on the banks
of the Ganga; -75-
Translator's note: 'For the sake of Krsna' does not mean
that all renounced objects, such as wealth, pleasures, wife and children, etc.
should be offered to Lord Sri Krsna for His pleasures, but renunciation here
means receiving the Grace of the Lord, which alone is the cause of
God-realization. 75-
Text 76:
vyavaharesu sarvesu yavad arthanuvartita
|
hari-vasara sammano dhatry asvatthadi
gauravam ||76||
Translation: (8) In all works of daily conduct, accepting
only such things which are reasonably necessary; (9) Observing
Ekadasi-Janmastami and other sacred days (which are favorable to the Lord) by
observing fast; (10) Giving importance to Myrobalan trees and the holy Fig-tree.
76-
Text 77:
esamatra dasanganam bhavet
prarambha-rupata ||77||
Translation: These Ten functions or features (Angas) of Vaidhi
Sadhana-Bhakti
are stated here as primary. 77-
Text 78:
sanga-tyago vidurena bhagavad-vimukhaira
janaih |
sisyady ananuvandhitvam maharambhady
anudyamah ||78||
Translation: (11) Shunning from a long distance the
company of those who are averse to the Supreme Lord; (12) Avoiding the
temptation of giving initiation to too many persons and thus being entangled by
disciples; (13) Not being over-enthusiastic about pomp and grandeur; -78-
Text 79:
vahu-grantha-kalabhyasa-vyakya-vada-vivarjanam
||79||
Translation: (14) Abandonment of double-dealing or too
much of love for arts and crafts, avoiding study of too many books, expositions
and too much of logically fallacious reasoning;
--79--
Text 80:
vyavahare py akarpanyam sokady
avasa-vartita ||80||
Translation: (15) Giving up bad taste with dealing with others;
(16) Not being overwhelmed in distress and other ills
of life; -80-
Text 81:
anya-devan avajna ca bhutanudvega dayita
|
seva-namaparadanam udbhava vakarita
||81||
Translation: (17) Avoiding disrespect for other gods;
(18) Refraining from harassing and causing worry to any being; (19) Endeavoring
with care and alertness to be free from the offenses of lapses in worshipping
of the Deities (Arca Vigraha) and
chanting of the Name of the Lord during the rudimentary stage of the practice
of Sadhana-Bhakti while still under the fetters of bondage; --81--
Text 82:
krsna-tad-bhakta-vidvesa-vinindady
asahisnuta |
vyatir ekatayamisam dasanam syad
anusthitih ||82||
Translation: (20) Not tolerating any malice slander or
calumny hurled at Lord Sri Krsna and His devotees. These TEN forms or Angas of
Sadhana-Bhakti are to be followed as indirect spiritual practices. 82-
Text 83:
asyastatra pravesaya dvaratve py anga
vimsateh |
trayam pradhanam evoktam
guru-padasrayadikam ||83||
Translation: Though all these TWENTY features of spiritual practices are doors for entering into
the path of Sadhana-Bhakti, yet the FIRST
THREE, via. submission to the Spiritual Master (Guru), receiving initiation
and training from him, and serving him affectionately are the PRINCIPAL PARTS of Vaidhi
Sadhana-Bhakti. 83-
Text 84:
dhrtir vaisnava cihnanam
harer-namaksarasya ca |
nirmalyades ca tasyagre tandavam
dandavannatih ||84||
Translation: (21) Putting on the different signs of a
Vaisnava (viz. Tulasi-garland round the neck, Tilaka on the 12 upper limbs, etc.); (22) Putting on the letters of
the Name of Hari on the upper limbs of the body; (23) Accepting
flowers-tulasi-water and other things offered to the Deity of Visnu; (24)
Dancing frantically before the Lord in the temple; (25) Prostrating before the
Deities; -84-
Text 85:
abhyutthanam anuvrajya gatih sthane
parikramah |
arcanam paricarya ca gitam samkirtanam
japah ||85||
Translation: (26) Standing up or rising from one's seat before
the Deities in the temple, also before Guru and superior devotees; (27)
Following the departing Guru or any superior devotee to some distance as a mark
of respect to him; (28) Walking up to the temples of the Lord; (29)
Circumambulating His temple; (30) Offering Arcana,
i.e. worship of the Deities (Vigraha)
of the Lord in the temple; (31) Offering various forms of services, such as,
cleansing, washing the
floors of the temple,
dressing and bathing the Deities, cooking for the Deities, etc.; (32) singing
the glories of the Lord in front of the temple; (33) Holding congregational
prayers; (34) Counting beads while silently (not aloud) chanting the Name of the Krsna; -85-
Text 86:
vijnaptih stava-pathas ca svado
naivedya-padyayoh |
dhupa-malyadi-saurabhyam sri-murteh
sprstir iksanam ||86||
Translation: (35) Submitting one's inner feeling, towards
theLord; (36) Reading prayers from the Scriptures; (37) Honoring the eatables
offered to the Deities in the temple; (38) Respectfully drinkingthe sacred
water with which the Feet of the Deities have been washed;(39) Smelling the
sweet scent of the flower-garlands, incense, etc. offered to the Duties; (40)
Touching the Srimurti (the Deity);
(41) Looking at the Srimurti; -86-
Text 87:
aratrik-otsavades ca sravanam
tat-krpeksanam |
smrtir-dhyanam tatha dasyam sakhyam
atmanivedanam ||87||
Translation: (42) seeing or witnessing the offerings of
lights, incense, water in conch-shell, etc. to the Deities in the temple,
celebrating the Events of the Lord and His devotees, and seeing the worship in
the temple; (43) listening to the Name and Glories of the Lord; (44) looking
for the Lord's Grace, or observing the Grace of the Lord; (45) remembering the
Lord; (46) Meditating upon the Beauty-Qualities-Events-Sports of the Lord; (47)
servanthood; (48) Friendship or friendly feeling for the Lord; (49) Absolute
self-dedication to the Lord. 87-
Text 88:
nija-priyopaharanam tad-arthe
kila-cestitam |
sarvatha-saranapattis tadiya manca sevanam
||88||
Translation: (50) offering things which are dear to
oneself; (51) all endeavors for the sake of the delight of Sri Krsna; (52)
aelf-surrender in every respect; (53) aerving those that are associated with
Him, such as, -88-
Text 89:
tadiyas-tulasi-sastra-mathura-vaisnavadayah
|
yatha-vaibhava-samagri
sad-gosthibhir-mahotsavah ||89||
Translation: Serving the Lord's Tulasi; (54) Serving the
Sastra (Scripture); (55) Serving Mathura; (56) Serving Vaisnavas (also Yamuna);
(57) Observing such celebrations as Dolayatra
(the Swinging, Festival of Lord Sri Krsna) in the company of sadhus by collecting the necessary
ingredients according to one's ability; -89-
Text 90:
urjadaro visesena yatra janmadinadisu |
sraddha visesatah pritih
sri-murter-anghri-sevane ||90||
Translation: (58) observing Niyamaseva; (special vows for one month with rigid
regulations); (59) Special respect for
the Advent Day of the Lord by way of observing fast, etc.; (60) Liking with
special interest for worshipping the Feat of the Srimurti (Deity) in the
temple. --90--
Text 91:
srimad-bhagavatarthanama-svado rasikaih
saha |
sajatiyasye snigdhe sadhau sangah svato
vare ||91||
Translation: (61) Tasting the nectar of the esoteric meaning
of the Bhagavatam in the company of Bhava
and Prema Bhaktas; (62) Keeping
the association of such superior sadhus
who are of similar temperament and taste and are affectionate. 91-
Text 92:
nama-samkirtanam sri-mathura-mandale
sthitih ||92||
Translation: (63) Singing the Name of the Lord in the
company of many devotees; and (64) Living in Mathuramandala. 92-
Text 93:
anganam pancakas yasya purvam
vilikhitasya ca |
nikhila-sraisthy-avodhyaya punar-apy
atra kirtanam ||93||
Translation: Though the LAST FIVE were previously mentioned, yet they have been restated
here just to establish greater importance. 93-
Text 94:
iti kaya-hrsikantah karananam upasanah
||94||
Translation: Thus are stated the forms at Upasana or worship and service by the
body, senses and the whole of the mental quantum. 94-
Text 95:
catuhsastih prthak sangatik-abhedat
kramadinah ||95||
Translation: All these SIXTY-FOUR FORMS show the different
distinctive features (of Vaidhi
Sadhana-Bhakti), both separately (of submission to Guru, etc.) and also
collectively (of worship in temple,singing etc.). 95-
Text 96:
atha-rsanumatena-isamudaharanam-iryate
||96||
Translation: Now, examples of all these FORMS OF UPASANA will be cited from the
Words of the Rsis and Saints. 96-
Text 97:
tatra (1)sri - gurupadasrayo yatha ekadase 47
tasmad gurum prapadyeta jijnasuh sreya
uttamam
sabde pare ca nisnatam
brahmanyupasamasrayam ||97||
Translation: (1) Taking shelter at the Feet of the
Preceptor-
(We have) in the Eleventh Canto of the Bhagavatam Sri Prabuddha addressing Nimi
Maharaj says: "King! He who desires to know what the Highest Good is must
surrender himself completely to a Spiritual Preceptor, who has merged himself
in Sabda-Brahman, i.e. the Absolute
Godhead as the Logos, and also in Para-Brahman,
i.e. also the Absolute Godhead Himself,
and is also free from all
attraction and aversion."
Commentary: Commenting on the above Sri Visvanatha
observes that 'Sabda-Brahmani nisnata' here means 'one who has mastered all the
sacred Books on Bhakti and all authentic Scriptures', and 'Para-Brahmani nisnata'
means 'one who is completely engaged in chanting the Name of the Lord' in
singing His praise and Glories and other like Pastimes of the Lord.' 97-
47
Bhagavatam, Canto XI, Chap. 3, sloka 21.
Text 98:
2 sri-krsna-diksadi-siksanam, yatha tatraiva
tatra bhagavatan dharman siksed
gurv-atma-daivatah |
amayayanuvrttya yais-tusyed-atmatma-do
harih 48 ||98||
Translation: (2) Receiving
from the Guru, i.e. Spiritual Preceptor INITIATION
IN KRSNA and also special LESSONS
in Krsna-Bhakti - as evidence, the following from the Bhagavatam is cited: Sri
Prabuddha addressing Nimi Maharaj says: "The Preceptor, i.e. the Spiritual
Master should be served with all sincerity in the full consciousness that he is
one's very self and to
be revered as a Devata or God-in-person; and so
considering one's Spiritual Master (Guru), one must receive instructions from
him as regards the spiritual doctrines of the Bhagavatam. Such instructions
from a revered Guru pleases the Lord who is ever ready to give Himself up to
the finite individual. 98-
Commentary: Sri Visvanatha Cakravarti commenting on the
above observes that 'regarding one's Guru as one's very self' means as dear as
one's self; 'God-in-person' means 'Ista-devata', i.e. the Particular Form of
the Lord which is one's chosen Object of desire; 'Anuvrti' here means 'seva' or
service of the Lord; 'Atmaprada' means that the Lord offers His Own Self to His
dear Bhaktas or devotees as illustrated in the case of Vali Maharaj, at whom
Palace-gate the Lord condescended to remain forever as the Gate-keeper. 98
Translator's note: In the Vrhadaranyaka Upanisad
Yajnavalkya tells Maitreyi: All values are projections of the intrinsic value,
which is the Self Itself
na va are patyuh kamay patih priyo bhavati
atmastu
kamaya patih priyo bhavati
Not because the husband is
dear to the wife, not because the wife finds any intrinsic value in the husband
qua husband, but because the wife discovers in the husband some intrinsic
delight that her own self is.
na va are vittasya kamaya vittam priyam bhavati
atmanastu
kamaya vittam priyam bhavati
Riches are desired not
because they are recognized as possessing any intrinsic worth, but because they
reflect some of the joy which one's self is. So all that is desired is desired
not for its own sake but because it is believed to possess intrinsic delight of
the Self. 98-
48 Bhagavatam, Canto XI, Chap. 3, Sloka 22.
Text 99:
3 visrambhena guroh seva yatha
tatraiva 49
acaryam mam vijaniyam navamanyeta
karhicit |
na martyavuddhyasuyeta sarvadevamayo
guruh ||99||
Translation: (3) SERVICE OF THE GURU with real zest
and delight:
In evidence of the above, the following from the Bhagavatam is cited, where the Lord
addressing Sri Uddhava says: "Knowest thou the Acarya or Guru as Myself Never
thinkest thou of Him as any other (as a common mortal). Never must thou show
disrespect to him. Never must thou find fault with him in the (mistaken) belief
that he is a common human being, for the Guru is the Embodiment of all the gods
in himself." 99 -
Commentary: Sri Visvanatha here observes that the passage
'Knowest thou thy Guru as Myself' means that 'Guru is One who is dear to Me.'
In Manahsiksa in Stavavali it is said
that Guru is to be thought of as prestha,
in most dear to Lord Mukunda (Krsna) Himself. 99-
49 Bhagavatam,
Canto XI, Chap. 17, sloka 27
Text 100:
4 sadhu-vartmanuvartanam, yatha skande
sa mrgyah sreyasam hetuh panthah
santapa-varjitah |
anvaptasramam purve yena santah
pratasthire ||100||
Translation: TREADING IN THE PATH OF SADHUS or
Saints-
In the Skanda
Puranam it is said that the best Way to tread is the Path that has been
followed without effort by previous Sages and following which they attained the
Lord Himself. That is the Path that is free from all kinds of ills of life and
is the source of real fruition of the finite self, the atma. 100-
Text 101:
Brahma-yamale ca
sruti-smrti-puranadi pancaratra-vidhim
vina |
aikantiki harer bhaktir utpatayaiva
kalpate ||101||
Translation: It is said in the Brahmayamala that over-zealous concern and practice of Bhakti in
disregard of the prescriptions of injunctions of the Sruti, Smrti, Puranas, Pancaratra, etc. become a source of all
sorts of troubles. 101-
Commentary: Sri Jiva Gosvami observes that the path of
the Sages above stated is recognized in all the Srutis, Smrtis, Purarnas, Pancaratras, etc. which lay down definite
codes for the following of the Path. Non-observance of the prescribed course is
a source of offense. Here reference to the injunctions of the Sruti, Smrti, Pancaratras, and etc. mean
prescription relative to each individual Vaisnava's proper sphere according to
his eligibility or adhikara Hence,
each Vaisnava will have to select for practice such portions of the
prescriptions as apply to his individual case, because in the Bhagavatam
Lord Krsna addressing Uddhava says: "Remaining in one's proper sphere is a
virtue, and the opposite is the source
of evil. Thus, virtues and their opposites have to be construed in the above
manner. When non-observance of the
prescribed course is spoken of what is meant is their repudiation in a
skeptical attitude and not non-observance
out of indolence or ignorance. In the Bhagavatam Kavi Yogendra addressing King Nimi says: Oh king! One
who takes recourse to this spiritual
doctrine of the Bhagavatam has never
to meet with any obstacles in his path; and even if he runs with closed eyes, i.e. if he pursues the path of
Bhakti in ignorance of the successive stages described and pursues a later
stage before having gone
through the earlier one, he does not go astray as in the way of Karma where
non-observance of the details in their
proper order is a source of sin and consequent sufferings. -101 -
Text 102:
bhaktir aikantiki veyam avicarat
pratiyate |
vastu-tastu tatha naiva yada sastri yat
eksyate ||102||
Translation: For want of proper assessment, such Bhakti
only appears to be over-zealous; but truly speaking, there is no Bhakti and
consequently there is no over-zealousness in it, because all this is found to
be antagonistic to all scriptural prescriptions. 102-
Commentary: Commenting on the above sloka Sri Jiva
Gosvami raises a question: How can there be over-zealousness in Bhakti in disregard of the prescriptions of the Sruti, Smrti, Puranas and other Sastras? And if there be over-zealous
concern and practice of Bhakti, how does it become a source of all sorts of
troubles? In reply to the questions raised by him, Sri Jiva himself offers the
solution. The followers of Buddha and Dattatreya are zealously devoted to them,
and one who does not enter into the merit of such atheistic devotion of the
followers of Buddha and Dattatreya will mistake such zeal on the part of such
atheists to be devotional over-zealousness. But Buddha and Dattatreya did not
follow the prescriptions of the Scriptures and they were anti-Vedic and
anti-theism. They had only show disrespect to scriptural prescriptions and
therefore the ardent concern and practice of the teaching of the Buddha and
Dattatreya cannot be said to be Bhakti at all. On the other hand, they are
antagonistic to Bhakti and antagonistic to all scriptural prescription.
Over-zealous following of such apparent devotion of the followers of Buddhism
leads to atheism and hence worst form of evils. The aphorisms of the Vedanta-sutra have established the
Scriptures, such as the Vedas, as the source of true knowledge about the
Absolute Godhead. Therefore, how can it be Bhakti at all if one should ignore
or go against the directions of the Supreme Lord who is the Original Cause of
all Divine Descents (Avataras) and
whom has said in the Vedas and the Vedangas that one should tread in the
Path that has been followed without effort by previous sages and following
which they attained the Lord Himself? And how can there be any real zeal in
such non-Bhakti? The Vedas that had recognized Buddha as a Partial Avatara of Visnu, the same Vedas had
also said Buddha was manifest in this world to establish atheism and preach
atheism in order to dupe the demons. In the Visnu-dharma
Sastra Buddha has been descried as an Avesa-Avatara
only, i.e. an advanced soul in whom the All-powerful Lord has infused certain
extraordinary powers with a specific objective. Hence, the teachings of Buddha cannot
be accepted to be Bhakti, and therefore the over-zealous concern of his,
followers, which appears like Bhakti, causes a source of ultimate troubles,
ending in atheism.
Sri Mukunda dasa Gosvami observes that Bhakti, which is
not in accord with prescriptions of the Scriptures, can neither be Vaidhi or Raganuga even though it is zealously practiced. It rather leads one
to troubles and to wrong paths as it is a mental concoction and disrespectful
to the Path of Sages.
Sri Visvanatha Cakravarti points out that the atheistic
devotion of the followers of the Buddha for the Buddha apparently looks like
Bhakti, which it is not, and it is the over-zealous concern and practice of the
followers of the Buddha that has become a source of troubles in the some manner,
the apparent Bhakti of the modern sects like the Sahajias, Bauls, Sakkibhekis, etc., for Sri Krsna, appears to be
zealous to the non-critical minds, because, in these cases, there is disrespect
for the Scriptures, and there can be no true Bhakti in such cases. 102-
Text 103:
5 sad-dharma-prccha yatha naradiye
acirad eva sarvarthah sidhyaty esam
abhipsitah |
sad-dharmasyavabodhaya yesam nirvandhini
matih ||103||
Translation: (5) QUERY ABOUT TRUE RELIGION.
It is said in the Narada-Pancaratra
that one, whose mental inclination is very earnest to know all about the
Highest Religion or Eternal Religion, soon attains all his desired ends. 103-
Text 104:
6 krsnarthe bhogadi-tyago yatha padma
harim uddisya bhogani kale tyakta-vat
astava |
visnu-loka-sthita sampad-alola sa
pratiksate ||104||
Translation: SACRIFICE
OF EVERYTHING FOR THE SAKE OF KRSNA.
It is said in the Padma
Puranam: Thous hast sacrificed everything, all objects of pleasures, time
after time, for the sake of Lord Sri Krsna. Therefore all the steady wealth of
Vaikuntha (Laksmi who is unsteady in this earth, but permanent and progressive
in the Realm of the Lord) awaits thee (i.e. you are eligible to be received by
Laksmi Herself in Vaikuntha). 104-
Text 105:
7 dvarakadi-nivaso yatha skande
samvatsaram va sanmasan masam masarddham
eva va |
dvaraka-vasinah sarve
Translation: (7) LIVING
IN DVARAKA and other Sacred Places.--
It is said in the Skanda Puranam that a man or barman who
lives in Dvaraka and other Sacred Places associated with the Lord for one year
or six months or one month or even for fifteen days, becomes a four-armed
denizen (of Vaikuntha). -105-
Text 106:
adi-padena purusottama-vas ca yatha
brahme
aho ksetrasya mahatmyam
samantaddasa-yojanam |
divistha yatra pasyanti sarvan eva
caturbhujan ||106||
Translation: By the word adi', it also includes living
in Purusottama Ksetra (Puri), so it is said in Brahma. Puranam. "Ah! what glories are of Jagannatha-ksetra
(Puri, the Place of Lord Jagannatha-the Lord of the Universe)! Here within a
radius calf eighty miles all the gods who live here look upon every being
within this area as four-armed denizens of
Vaikuntha! -106-
Text 107:
gangadi-vaso yatha prathame 50
ya vai lasacchri-tulasi vimisra
krsnanghrirenvabhy adhikambunetri |
punati sesan ubhayatra lokan kastan na
seveta marisyamanah ||107||
Translation: To live on the banks of the GANGA etc.
In the First Canto of the Bhagavatam Sri Suta Gosvami addressing Sage Saunaka and others
says: "Who is there facing imminent death who will not serve the Gauge
that sanctifies all in this world and all including Siva in the other world
with the most sacred water that flows from her with the pollens of the Lotus
Feet of the Supreme Lord Sri Krsna mixed with the mind-melting and beautiful
Tulasi? 107-
50
Bhagavatam, Canto I, Chap. 19, sloka 6.
Text 108:
8 yavad arthanuvartita yatha naradiye
yavata syat sva-nirvahah svikaryat tavad
artha-vit |
adhikye nyunata yanca cyavate
paramarthatah ||108||
Translation: (8) ACCEPTANCE OF REASONABLY NECESSARY THINGS.
It is said in Narada-Pancaratra
that one who is a true economist or one who understands what are one's real
needs should accept in one's daily conduct only such things which are
reasonably necessary, for one falls down from that spiritual life if one should
accept either more or less than the actual needs for one's maintenance. 108-
Commentary: Commenting on the above sloka Sri Jiva
Gosvami says that 'needs for one's maintenance' means 'needs for one's
spiritual life in the way of Bhakti'. Sri Mukunda dasa explains it in the sense
of physical needs which are essential for one's existence in the path of
Bhakti. Needs which are essential to Bhakti should come, holds Sri Mukunda
dasa, under the 51st Sadhana-anga of
all activities for the sake or delight of Sri Krsna. 108-
Text 109:
9 hari-vasara-sammano yatha
brahma-vaivarte
sarva-papa-prasamanam punyam atyantikam
tatha |
govinda-smaranam nrnam ekadasy
amuposanam ||109||
Translation: (9) OBSERVANCE OF EKADASI-FAST:
It is stated in the Brahma-vaivarta
Puranam that observance of fast on the Ekadasi
Day (the Eleventh day of a lunar fortnight dark or bright) by men destroys
all their sins, offers limitless piety and virtues and makes them remember Lord
Govinda. 109-
Text 110:
10 dhatry asvatthadi-gauravam yatha
skande
asvattha-tulasi-dhatri-go-bhumisura-vaisnavah
|
pujitah pranatah dhyatah ksapayanti
nrnam agham ||110||
Translation: (10) RESPECT
MYROBALAN TREES AND FIG TREES:
It is mentioned in the Skanda Puranam that sins of men are washed away by the holy Peepul
(Fig) tree, Tulasi (holy Basil), the Myrobalan tree, the Cow, the Brahman and
Vaisnavas if they be worshipped, bowed and meditated upon. -110-
Commentary: Sri Jiva Gosvami says that the Peepul tree is
a symbol of one of the glories of the Lord, and hence it should be respected
and worshipped. The Lord Himself manifests in this world for the benefit of
cows and the brahmanas, and therefore they should be served and revered. The
Vaisnavas and the Tulasi have been bracketed with the Peepul tree, the
Myrobalan tree, the cow and the brahmana in order to establish the fact that
the latter should be revered in the same way as the Vaisnavas and the Tulasi
are respected. Of these again, the worshipping of the cows is of particular
importance for those who are devoted to Lord Gopala (Child Krsna), because it is
congenial to their attainment of the highest desired end. It is said in the Gautamya Tantra that one should gently
scratch the body of the cow, offer her a mouthful of green grass as is taken by
a cow at one time, and reverentially circumambulate a cow with the right side
kept towards her, for if the cows are kept in nice and comfortable conditions,
Lord Gopala is pleased for that. 110-
Text 111:
11 atha sri-krisna-vimukhajana
sangatyago
yatha katyayana-samhitayam
varam hutavahajvala
pasjarantarvyavasthitih |
na
sauri-cinta-vimukhajana-samvasavaisasam ||111||
Translation: Then, (11) SHUNNING OF THE ASSOCIATION OF THOSE WHO ARE AVERSE TO SRI KRSNA:
It is stated in the Katyayana-Samhita; that it Is better to live even in an inflammable
cage, but one must not invite ruin by living in the company of one who is
averse to the thoughts about Lord Sri Krsna. 111-
Text 112:
visnu-rahasye ca
alinganam varam manye
vyala-vyaghra-jalaulasam |
na sangah salya-yuktanam
nana-devaika-sevinam ||112||
Translation: If is mentioned in the Visnu-rahasya that it is rather welcome to embrace a serpent or a
tiger or a ferocious aquatic animal, but it is never desirable to live in the
association of those who are engaged in the service of minor gods with the
object of serving them with ulterior earthly motives. -1l2-
Text 113:
12 13 14
sisyananubanddhitvadi-trayam yatha
saptame 51--
na sisyan anubadhnita granthan
naivabhyased bahun
na vyakhyamupaunjita narambhanarabhet
kvacit ||113||
Translation: (12,13 and 14) RENOUNCING ALL DESIRE FOR RECRUTING
DISCIPLES, etc. THE THREE:
In the Bhagavatam
Narada addressing King Yudhisthira says: A renunciate must not, out of greed,
make many disciples,nor should a renunciate study numerous works which have
nothing to do with God, nor should he earn his living by expounding the Sacred
Books, and lastly he must not engage himself in any work likely to turn him
away from the Divine Values. 113-
Commentary: Sri Jiva Gosvami observes that the injunction
as regards not making many disciples is applicable only to those satins who
have adopted the way of living in seclusion, but does not apply to such Sadhus
as have chosen missionary work for the spread of the message of Bhakti. In
proof of this Sri Jiva points out that Sri Narada and other sages had many
disciples. If anybody is to desist from making disciples, the Sampradaya or the Sect and a particular
School of approach to God-realization will become extinct. Besides, refraining
from making disciples will land one into the guilt of being miserly in
bequeathing one's knowledge to others. All that is said in this injunction is
that one must desist from making numerous disciples if one is not sufficiently
qualified and also if the disciples are not qualified to be eligible for
initiation.
Sri Mukunda dasa Gosvami points out that making a large
number of disciples generates extraneous desires for gain (labh), honour (puja) and establishment of one's
reputation (pratistha), and these
bring on relaxation on one's practice of Bhakti. By forbidding the study of
secular literature, pure secular aesthetics is also forbidden, and by
prohibiting of earning one
's living by exposition of
the Sacred Books entering into controversial discussions with others is also
prohibited. 113-
51 Bhagavatam,
Canto VII, Chap. 13, sloka 8.
Text 114:
15 vyavahare py akarpanyam yatha
padme
alabdhe va vinaste va bhaksy acchadana
sadhane |
aviklava-matir bhutva harim eva dhiya
smaret ||114||
Translation: (15) AVOIDANCE
OF UNGENEROUS BEHAVIOUR:
In the Padma
Puranam it is said that when one fails to get the necessaries of life or
even with the destruction of one's necessaries, one's proper course is to
meditate always inwardly on Lord Hari only with unperturbed mind without
intermission. 114-
Commentary: Sri Jiva Gosvami points out that this rule
applies to the way of inward meditation, i.e. advanced devotees who are engaged
in the contemplation of the eternal Pastimes of the Supreme Lord Sri Krsna with
His eternal Associates, i.e. in the stage of Raganuga Bhakti in subordination to the Ragatmika Associates of the Lord, and not on that of outward
practices of Vaidhi Bhakti. Sri Jiva
further adds: what is stressed here in the above Anga is that one must be satisfied with whatever one, receives for
the due performance of his rites and must not show any ungenerous anger or loss
of temper when one gets less than one's expectation. That is, one must not
demean oneself by a show of make-belief self-abasement by asking for more when
one has received something already.
Translator's note: The relevance of this sloka from Padma Puranam on the above anga or aspect of Vaidhi Sadhana-Bhakti will appear when one sees people losing the
sweetness of their temper at not being able to make two ends meet so as to keep
the body and soul together.
A distinction is made between Smarana-marga and Arcana-marga.
In the Smarana-marga (constant
meditation on and remembrance of the eternal and transcendental Pastimes of Sri
Krsna with His own Associates in the aprakrta or supramundane Realm in the
stage of Raganuga-Bhakti) one is
actuated by a spontaneous outflow of the heart towards the immaterial Values
relating to the Lord, while in Arcana-marga
or Vaidhi Sadhana-Bhakti, however,
one is concerned with the prakrta
world through which by long practice he reaches the Smarana-marga or the way of inward realization. -1l4-
Text 115:
16 sokady avasa-vartita yatha tatraiva
sokamarsadibhir bhavair akrantam yasya
manasam |
katham tatra mukundasya
sphurti-sambhavana bhavet ||115|||
Translation: (16) NOT BEING OVERPOWERED BY BEREAVEMENT AND
SORROW ETC.
In the Padma
Puranam it has bees said: How can Lord Sri Krsna who is ever joyful and ever-smiling
a pearl-white Kunda-flower appear in the heart of a person, which is governed
by emotions of bereavement, sorrow, anger, etc.? 115-
Note: Conquering the passions is also considered to be
essential for Mukti and other forms of realization. But here the conquest of
the passions and other emotions is laid down as a condition precedent to
conducing to the pleasure of Lord Sri
Krsna who is Delight-incarnate.
115-
Text 116:
17 anya-devanajsa yatha tatraiva
harir eva sadaradhyah sarva-devesvaresvarah
|
itare brahma-rudradya navajseyah
kadacana ||116||
Translation: (17) DISRESPECT TO OTHER GODS:
In the Padma
Puranam again it is said: Thou shalt worship forever Lord Hari who is the Over-Lord
of all other gods; but thou shalt not show any contempt for Brahma, Rudra and
such other gods. 116-
Text 117:
18 bhutanudvega-dayita yatha
mahabharate
piteva putram parano nodvejayati to
janam |
visuddhasya hrisikesa-turnam tasya
prasidati ||117||
Translation: (18) MUST
NOT CAUSE HARASSMENT TO OTHER CREATURES:
In the Mahabharata it
is stated just as the affectionate father never gives any cause for fear and
paint in his dealings with his children, so also Lord Hrsikesa (Lord of all the
senses) is very quickly pleased with those pure minded people who are
compassionate to all creatures and avoids being a source of any pain and
harassment, fear and anxieties to them. 117-
Text 118:
19 seva-namaparadhanam varjanam yatha
varahe
mamarcanaparadha ye kirtyante vasudhe
maya |
vaisnavena sada te tu varjaniyah
prayatnatah ||118||
Translation: (19) AVOIDANCE
OF ALL OFFENGES IN REGARD TO SEVA OR SERVICE AND NAMA OR CHANTING OF THE NAME
OF THE LORD:
In Varaha Puranam
Sri Varahadeva (Lord Visnu's Manifestation as Boar) addressing goddess Earth
says: "Oh Earth! All those offenses about My service (in Arcana or worship in a
Commentary: Commenting on the above sloka Sri Jiva
Gosvami cites various offenses of service or arcana in accordance with
the teachings of the Agamas. They are
as follows:
(1) Visiting the Lord's temple either in a carriage or
with sandals on; (2) Not observing the great festivals of Lord Visnu; (3) Not
prostrating oneself before the Deity of Visnu in a temple; (4) Whipping the
Lord and praying before the Deity without washing hands and feet, eating or with
an unclean body (5) doing obeisances to the Lord with one's single hand only;
(6) Loitering about before the Figure of the Lord; (7) Sitting before the Deity
of Vishnu in the temple with
stretched legs; (8) Sitting
with one's hands binding one's raised knees in front of the Deity in the
temple; (9) Lying down before the Lord's Figure; (10) Taking one's meal before
the Deity of Visnu; (11) Mendacity or telling lies before the Lord;(12)
Speaking aloud before the Lord's Figure; (13) Gossiping or talking to one
another before the Lord; (14) Shedding tears on account of earthly matters
before the Lord; (15) Quarreling with others in the presence of the Lord's
Figure; (16) Showing favor, or (17) disfavor, or (18) using harsh words before
the Deity of Lord Visnu; (19) appearing before the temple covering one's body
with a coarse rug; (20) Praising, or (21)Blaming other people before the Lord;
(22) Using obscene language before the Lord; (23) Passing wind before the Lord;
(24) even when capable not to worship the Lord according to one's capacity;
(25) Eating without offering one's food to the Lord; (26) Not offering the
season fruits to the Lord before using them oneself; (27) To make offerings to
the Deities of the Lord out of the remainder after one's consumption; (28) To
sit with one's back to the Figure of the Lord; (29) showing respects to or
saluting anybody in the presence of the Lord's Figure in the temple; (30)
Keeping mum before one's Spiritual Preceptor; (31) Self-glorification, (32)
Disparagement of other deities. These thirty-two offenses have been stated in
the Agamas.
The various offenses in the worship of the Deity that
have been mentioned in the Varaha Puranam
may be briefly stated here: (33) To live on king's (government's) support;
(34) To touch the Body of the Deity in a dark temple; (35) To approach the
Deity and temple in violation of scriptural directions; (36) To open the door
of the temple of the Lord without music or malting any sound; (37) Offering of
food to the Lord which has been seen by a dog; (38) to break
one's silence during the time
of worship in the temple; (39) To go out for easing one's self while engaged in
the worship of the Lord in the temple; (40) Offering of incise before one has
offered scented flower-garlands to the Lord; (41) To worship with forbidden
flower; (42) To worship the Lord without cleansing the teeth; (43) Worshipping
of the Deity after sexual intercourse; (44) To worship the Deity in the temple
after touching a woman in menses or a dead body; (45) worshipping of the Lord
with blue or red or unwashed or other's dirty clothes on; (46) Worshipping of
Lord Hari after seeing a dead body or passing wind, on in anger or after
visiting a cremation ground; (48) To worship the Lord in a state of
indigestion;(49) To worship the Deity of Lord Visnu in the temple after smoking
hemp or hashish (caras); (50) To
touch the Figure of the Lord after smearing oil over the body; committing such
offenses in the worship or arcana in Vaidhi Sadhana-Bhakti becomes a source of sins; (51) To attempt practices
of worship in Vaidhi Bhakti ignoring
the prescriptions of the Scriptures is an offense; (52) Introducing Sastra
other than authentic sacred Scriptures for worship of Lord Visnu; (53)To chew
betel-leaves in front of the Figure of the Lord; (54) To worship the Figure of
the Lord with flowers of castor-oil plants; (55) To worship at forbidden times;
(56) To sit on a wooden seat or in bare floor at the time of worship; (57) To
touch the Figure of the Lord with the left-hand at the time of bathing Him;
(58) to worship with stale flowers or
flowers which have already been asked for by other; (59) To spit at the time of
worship; (60) To gloat over one's act of worship of the Lord; (61) To put on
upward Vaisnava-mark curved on the forehead; (62) To enter into the temple
without washing one's feet; (63) Offering of food cooked by a non Vaisnava;
(64) To worship the Figure of the Lord in the presence of non Vaisnavas; (65)
To worship Lord Visnu without worshipping Sri Ganesa first; (66) To bathe the
Figure of the Lord with water which has been touched by figure-nails; (67) To
worship when the body is suffused with perspiration; (68) To cross the
offerings to the Lord; (69) to vow in the Name of the Lord. Similar and so many
other forms of offenses in arcana
have been mentioned in the Scriptures. 118-
Sanskrta Text 119-120:
padme ca
sarvaparadhakrid api mucyate hari
samsrayah |
harer apy aparadhan yah kuryad
dvipadapamsulah ||119||
namasrayah kadacit syat taraty eva sa
namatah |
namno hi sarva-suhrido hy aparadhat
pataty adhah ||120||
Translation: It is said in the Padma Puranam that even if one has committed all these offenses in
the worship of the Arca-vigraha
(Lord's Deity or Figure) in the temple, one is free from all effects of such
offenses if one should take absolute refuge in Lord Hari. But should a
two-legged animal commit offenses at the Feet at Lord Hari, he can certainly
save himself even from such a serious default by taking to the chanting of the
Name of the Lord. But one must definitely fall from one's spiritual life should
one commit offenses to Lord Hari's Name, who is the best friend of all. 119-120-
Commentary: All the three commentators viz. Sri Jiva
Gosvami, Sri Mukunda dasa Gosvami and Sri Visvanatha have cited from Padma Puranam the ten offenses to the Name of the Lord Hari (Krsna) as follows:
(1) To speak ill of sadhus or to calumniate them.
Note: One should differentiate between a genuine sadhu (See Introduction under heading Sadhu-sanga)
and a pseudo-sadhu. To show respect to a false person in the grab of a Sadhu as equal to a genuine Sadhu or saint, and to disrespect a
genuine saint mistaking him to be a sham one will be equally an offense to the
Name of the Supreme Lord; because a Sadhu
or devotee is dear to the Lord, and the Lord is displeased with one who
calumniates His true devotee while honoring one who brings disgrace to himself
and the Lord by pretending to be a sadhu.
(2) To meditate in the presence of the Supreme Lord Visnu
on the name, form, qualities, etc. of Sri Siva the independent Lord is an
offense to the Name of Lord Hari.
Note: In the Brahma-samhita
it has been said that Lord Rudra (Siva) is neither different from nor
independent of Lord Visnu. As milk is turned into curd when it contacts sour,
so also Lord Visnu becomes Rudra (Siva) when He contacts His own External
Patience 'Maha-Maya' (Vahiranga Sakti).
Lord Visnnu remains as such when He associates Himself with His Internal
Potency (svarupa Sakti) as
'Yaga-Maya', but He is Rudra or Siva when He is inclined to embrace His
External Potency 'Maha-Maya.' So Lord Visnu and Lord Siva are One, though Siva
is not independent of Visnu. From milk one can have curd, but curd cannot be
re-changed into milk! So also Siva (Rudra) is the changed Aspect of Lord Visnu.
Hence to meditate on Sri Siva as the independent Lord in the presence of Lord
Visnu is an offense to the Name of the Lord.
(3) Disregard to the Spiritual Preceptor is an offense to
the Name of the Godhead.
Note: One can receive the transcendental Name, as
distinct from a mundane word, from the Spiritual Master only. Hence to be
disrespectful to one's Guru is
naturally an offense to the Name of the Lord. Here again, one has to be very
cautious about who is a genuine and qualified Guru in one's spiritual life and
who is not. In the Seventh Canto of the Bhagavatam,
Prince Prahlada has differentiated between a preceptor of the mundane values of
life and a Spiritual Preceptor (Guru)
whom helps one out of the dirt and filth of this phenomenal world and its
blandishments and raises the disciple to a higher level of a spiritual
awakening for the attainment of the absolute Value of human birth in
self-realization and God-realization. Sanda and Amarka were the family-teachers
of Prince Prahlada; he was placed under them by his mighty father King
Hiranyakasipu (one given to wealth and lust) to be taught in the science and
philosophy. Prince Prahlada learnt them as a Crown prince, because desired by
his father; but he did not admire such learning because it led one only to
transitory objects. Such preceptors did not know, says Prahlada, that Lord Visnu is the only and highest
Object of one's supreme selfishness, and not earthly values. So one who fails
to lead his disciple out of earthly desires
to spiritual aspirations and true realization cannot be accepted as a Guru or Spiritual Master. Such
worldly-wise and clever but otherwise spiritually ignorant preceptor has been
described by Prahlada as a Guru-vrava
or a fake-guru. If one, knowingly or unknowingly, accepts such a person as his
Spiritual Preceptor, such a parson will certainly be hurled in the ditch of
earthliness just as the blind led by the blind, will fall in the pit along with
his blind guide! So, not only to be disrespectful to a genuine Spiritual Master
is an offense to the Lord's Name, but to show respect to a false and pretending
so-called guru is equally an offense.
(4) To condemn the Scriptures is an offense for the Name
of the Supreme Lord (because the Scriptures have established that the Name the
Lord and the Lord Himself are one and identical. Hence to disbelieve the
Scriptures is to disbelieve the Lord Himself).
(5) To think that all the glories of the Name of God that
have been mentioned in the Scriptures are merely exaggerated eulogies only is
an offense to the Lord's Name (because no praise can be sufficient to glorify
the supreme efficacy of the Name of God, as no praise can be sufficient enough
to express the glories of the Godhead, Both being One and identical).
(6) To gives any indirect and forced meaning to the Name
of the Lord is an offense (for example, when the Scriptures use the Lord's Name
as 'Hari', to explain it away in that context that the word 'Hari' means
'lion' 'lotus', is an offense).
(7) To commit sins on the strength of the Name of the
Lord.
Note: It is true that all sins are washed away if one
should take to the chanting of the Name of God. But because of this power of
the chanting of the Name of God, if one purposely commits sins or continues to
commit sins in the belief that after one had committed sins if one should chant
the Name of the Lord, all his sins would be washed away, one is guilty of
offense to the Name. In fact, this is a sheer misuse of the chanting of the
Name of God. One should chant the Name of Gold for self-realization and
God-realization with the sole object of serving the Lord for His delight. One
who is thus engaged in the chanting of Lord's Name has one's no doubt pardoned.
But to misuse the Lord's Name for committing sins is an offense. Cf.
"Don't take Lord's Name in vain."
(8) To consider chanting of Lord's Name as an equivalent
or an alternative to so many other kinds of good deeds is an offense. (No work,
however noble, can equal the supreme efficacy of the chanting of the Name of
God).
(9) To advise a disbeliever on the Name of Lord Hari or
to initiate disbeliever in the Name of Lord Hari is an offense.
(10) To have no taste for the chanting of the Name of the
Lord even after listening for all the super-excellence of the Name is an
offense. 119-120-
Text 121:
20 tannindadysahisnuta yatha sri dasame -- 52
nindam bhagavatah srnvanstat parasya
janasya va |
tato napaiti yah so pi yatyadhah
sukritaccyutah ||121||
Translation: UNBEARABILITY
OF ILL TALKS ABOUT THE GODHEAD:
In the Bhagavatam
Sri Sukadeva Gosvami addressing King Parksita says: "One who does not
immediately leave the place where one has to hear ill talks against the Lord
and His devotees, must fall from spiritual life, losing all the fruits of his
previous good deeds in his spiritual practices. 121-
52 Bhagavatam, Canto X, Chap. 74, sloka 40.
Text 122:
21 atha vaisnavacihn dhritih yatha
padme:
ye kanthalagna-tulasi-nalinaksa-mala
ye vahumula-paricihnita-sankha cakrah |
ye va lalataphalake lasadurdhapundra
ste vaisnava bhuvanamasu pavitrayanti
||122||
Translation: TO
PUT ON ALL THE OUTWARD SIGNS OF A VAISNAVA:
It is said in the Padma
Puranam that those who have the Tulasi garland or the garland of the seeds
of lotuses tightly round their neck, those who put on the signs of the
wheel-conch-mace-lotus of Lord Visnu on their both arms, and those whose
foreheads are adorned with the upward tilaka
painted with sandal-paste, such Vaisnavas soon sanctify the whole universe.
122-
Text 123:
22 namaksara-dhritih yatha skande:
harinamaksarayutam bhale
gopimridankitam|
tulasimalikoraskam spriseyurna
yamodbhatah ||123||
Translation: (22) TO
STAMP THE BODY WITH THE LETTERS OF THE NAME OF THE LORD:
It is said in the Skanda
Puranam that one who stamps his body and forehead with the letters of the
Name of Lord Hari and put on Tilaka
with Gopi-candana (Vaisnava marks on
the forehead and 12 upper limbs of the body painted with a yellowish-white
earth taken from the Gopi-tank at
Dvaraka, where the rumor goes, the Gopis or the Damsels of Braja drowned
themselves after Lord Krsna left this world) and one who has put on
Tulasi-garland on one's breast-such a one the terrible servants of Yama (the
God of Death) can never even touch (i.e. they become immortal).
123-
Commentary: Sri Mukunda dasa Gosvami says that like the Tulasi garlands, the Scriptures have
also prescribed the garlands of embolic myrobalan. It is stated in the Skanda Puranam that one who does not
hold Tulasi garland or garland made of Dhatri-fruit-seeds
cannot be called a Vaisnava even if he be engaged in the worships of Lord
Visnu. A Vaisnava should never give up a Tulasi garland, especially Dhatri
garland, which is the destroyer of sins even of the most heinous kind and giver
of the earthly values of dharma-artha-kama.
-123-
Translator's note: Sri Jiva Gosvami has mentioned that he
saw the author of Bhakti-rasamrta-sindhuh
Sri Rupa Gosvami himself always had the Dhatri garland round his neck. But the
use of the Dhatri garland is no more in use amongst the followers of the
Gaudiya School of Sri Caitanya. But it is used by some only at the time of arcana or worship together with four other
garlands. So it is very difficult to agree with Sri Mukunda dasa that one who
does not constantly wear the Dhatri garland cannot be called a Vaisnava. The
followers of the Ramanuja Vaisnavism even do not wear the Tulasi garland
constantly they wear it only at the time of worship. But the followers of Sri
Caitanya, Vallabha, Ramananda and Madhva as well as Nimbarka, particularly
those, who are Sadhus amongst them, wear the Tulasi garland constantly. The
Caitanyites and the Ramanandis put the
Tulasi garland tightly round their neck, while the Vallabhites and the
Madhvaits wear the Tulasi garland down to the
breast. 123-
Continue to next
section: SECOND WAVE: SADHANA-BHAKTI Verses 124 - 209
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