Previous section: Eastern Division Second Wave: Verses 1
- 123
Sri Rupa Goswami’s Bhakti-Rasamrta-Sindhuh
Sanskrta Text with Devanagari Script
With transliteration in English
And
English Translation with Comments
Volume I
Translated by
TRIDANDI SWAMI BHAKTI HRIDAYA BON MAHARAJ
Rector, Institute of Oriental Philosophy
Vrndavan, U.P., India
SECOND WAVE: SADHANA-BHAKTI
Verses 124 - 209
Text 124:
padme ca:
krisna-mamaksarair-gatram anka yec
candanadina |
sa loka-pavano bhutva tasya
lokam-avapnuyat ||124||
Translation: It is mentioned in the Padma Puranam that one who decorates his body with the letters of
the Name of Lord Krsna with sandal-paste etc. soon becomes sanctified of the
universe and enters into the Realm of the Supreme Lord Sri Krsna. –124-
Text 125:
(23) – nirmalya-dhritih yatha
ekadase: 53
tvayopabhukta-srag-dandha-vaso
‘lankara-carcitah |
ucchista-bhojino dasas tava mayam jayema
hi ||125||
Translation: (23) ACCEPTANCE
OF NIRMALYA (flower garlands, Tulasi with sandal-paste, etc. offered to the
Sri-Vigraha, i.e. Deity or Figure) of
Lord Visnu or Lord Krsna:
Sri Uddhava addressing Lord Sri Krsna says: "Oh Lord! We
are Thy eternal servants, living on the remains of Thy Food; we shall certainly
be able to conquer Thy Maya by anointing ourselves with the scent, sandal,
garlands, clothes and ornaments that have already been enjoyed by Thee! –125-
Commentary: In support of the above sloka of the Bhagavatam, Sri Jiva Gosvami quotes two
other verses from the Bhagavatam
(Canto XI, Chapter 6, slokas 47 and 48) where Sri Uddhava says: "Lord! It
is true that the self-controlled, meditative, naked, penance-enduring,
continent and pure-minded monks attain Brahma-dhama;
but we who are engaged in Karma and wander in the various worlds shall be able
to surmount Thy impassable Maya by singing Thy glories in the company of Thy
devotees!" -125-
53 Bhagavatam,
Canto XI, Chap. 6, sloka 46.107
Text 126:
skande ca:
krisnottirnantu nirmalyam yasyangam
sprisate mune |
sarva-rogais tatha papair-mukto bhavati
narada ||126||
Translation: It is stated in the Skanda Puranam: "Oh Sage Narada! One whose body is touched by
the offered flowers, flower garland, Tulasi and Sandal from the Body of the Vigraha (the Deity as Symbol of the
Eternal Form of the Lord, worshipped in
the temple) of Lord Krsna is freed from all diseases and all his
sins." -126-
Text 127:
(24 )– agre tandavam yatha
dvaraka-mahatmye:
yo nrityati pharristatma
bhavair-bahu-subhaktitah |
sa nirdhati papani manvantara-satesv api ||127||
Translation: (24) FRANTIC
DANCE IN FRONT OF THE SRI VIGRAHA: It is stated in the Dvaraka-mahatmya that he who cheerfully and with overwhelming
emotions of Bhakti frantically dances in front of the Lord, has his sins of
many many Manvantaras completely
burnt into ashes. –127-
Translator's note: One Manvantara
equals 71 series of Four Ages, i.e. in each Manvantara the Four Ages revolve 71 times. The Four Ages are Satya,
Treta, Dvapara and Kali. The Four Ages are equivalent to 43,20,000 years. –127-
Text 128:
tatha sri-naradoktau ca:
nrityam sri-pater-agre
talika-vadanair-bhrisam |
uddiyante sarira-sthah sarve
pataka-paksinah || 128 ||
Translation: So also said by Sri Narada: All sins, like so
many birds, fly away from the bodies of those who repeatedly dance in front of
Sripati, the Lord of Laksmi (Supreme Lord Narayana) to the accompaniment of
clapping of hands.-128-
Text 129:
(25) – dandavan natih yatha naradiye:
eko ‘pi krisnaya kritah pranamo
dasasvamedhavabhrithairna tulyah |
dasasvamedhi punareti janma
krisna-pranami na punar-bhavaya ||129||
Translation: (25) PROSTRATED
OBEISANCES: It is mentioned in the Narada-Pancaratra
that performances of ten Asvemedha-Yajnas
(a Vedic sacrificial rite by which a ksatriya king sends out a horse,
challenging all rulers in order to be the emperor over them all) cannot be
compared with a single prostrates obeisance to the Feet of the Supreme Lord Sri
Krsna, because one who performs even ten Asvemedha-Yajnas
has to be reborn whereas one who has once prostrated before the Feet of the
Lord is not born again. –129-
Text 130:
(26) – ABHYUTTHANAM, yatha brahmande:
yanarudham purah preksya samayantam
janardanam |
abhyutthanam narah kurvan patayet
sarva-kilbisam || 130 ||
Translation: (26) RISING
FROM ONE'S SEAT IN HONOUR OF THE LORD:
It is said in the
Brahmanda Puranam that he who rises from his seat observing the Sri Vigraha
(Deity) of Lord Janardana coming in front riding a chariot has all his sins
destroyed. –130-
Text 131:
(27 )– Atha ANUVRAJYA, yatha
bhavisyottare:
rathena saha gacchanti parsvatah
pristhato ‘gratah |
visnunaiva samah sarve bhavanti
svapadacayah || 131 ||
Translation: (27) FOLLOWING
THE LORD'S VIGRAHA TO SOME DISTANCE:
It is mentioned in the
Bhavisya Puranam that even a candala who eats dog's flesh become raised to the
venerable status of Lord Visnu Himself if he follows the Lord in a chariot or
any other carriage by its side, from behind or in front. -131-
Text 132:
(28) – STANE GATIH
sthanam tirtham grihancasya tatra tirthe
gatir-yatha || 132 ||
Translation: (28) VISIT
TO THE LORD'S PLACE:
By 'Place' here should be understood a place of
pilgrimage (associated with the Lord) and His temple, which are to be visited.
–132-
Text 133:
puranantare:
samsara-marukantara-nistara-karana-ksamau
|
slaghyau taveva caranau yau hares-tirtha
gaminau || 133 ||
Translation: It is mentioned in another Puranam:
The two legs that walk to the places of pilgrimage associated
with Lord Hari becomes means of crossing the desert of this world and are
praiseworthy. -133-
Text 134:
alaye ca yatha bhari-bhakti-sudhodaya:
pravisann-alayam visnor-darsanartham
subhaktiman |
na bhuyah pravisen-matuh kuksikaragriham
sudhih || 134 ||
Translation: Also TO
THE
As is mentioned in the Haribhaktisudhoday,
if persons of pure Bhakti and true wisdom enter into the temple for a sight of
the Lord Visnu, they do not ever again enter into the prison of the mother's
womb. –134-
Text 135:
(29)- PARIKRAMO, yatha tatraiva:
visnum pradaksini-kurvan yas
tatravartate punah |
tad evavantanam tasya punar-navartate
bhave || 135 ||
Translation: (29) CIRCUMAMBULATION:
It is said in the Haribhaktisudhodaya
that one who circumambulates Lord Visnu repeatedly, has not to pass through the
cycles of births and deaths any more, for, that is his last cycle in this
world. –135-
Text 136:
skande ca caturmasya-mahatmye:
catur-varam bhramibhistu jagat sarvam
caracaram |
krantam bhavati vipragrya tat
tirtha-gamanadhikam || 136 ||
Translation: It is further stated in the Caturmasya-mahatmya of the Skanda Puranam that those who have
circumambulated Lord Visnu four times have gone round the entire universe of
all animate and inanimate objects, and such circumambulation of Lord Visnu (His
Vigraha in a temple) is, Oh great among brahmanas! Of greater importance than
going on pilgrimage. -136-
Text 137:
(30) – atha arcanam:
suddhi-nyasadi-purvanga-karma-nirvaha-purvakam
|
arcanam tupacaranam
syan-mantrenopapadanam || 137 ||
Translation: (30) Next, WORSHIP:
Offering of the materials or ingredients along with mantram (revealed syllables with transcendental
potency) to Lord Visnu after one has first finished purification of the
elements and Matrika-nyasa, is called
Arcana, i.e. worship. –137-
Text 138:
tad yatha dasame:--54
svargapavargayoh pumsam rasayam bhuvi
sampadam |
sarvasam api siddhinam mulam tac
caranarcanam || 138 ||
Translation: For example, in the Tenth Canto of the Bhagavatam:
After meeting Lord Sri Krsna at Dvaraka while returning home,
Sri Sudama Brahmana mused in his mind that worship of the Feet of Lord Sri
Krsna is the source of all kinds of mukti for all, including all the wealth of
heaven, earth and the subterranean, regions. –138-
54 Bhagavatam, Canto X, Chap. 81, sloka 19.108
Text 139:
visnurahasye ca:
sri-visnor arcanam ye tu prakurvanti
te yanti sasvatam visnor anandam paramam
padam || 139 ||
Translation: Also in Visnurahasya:
It is stated in the Visnurahasya
that those who worship Lord Visnu on this earth attain to the supreme
spiritual Realm of Lord Visnu, which abounds in eternal delight. –139-
Commentary: Here according to Sri Jiva Gosvami in the above
text, the Arcana or worship has been
regarded as the principal element, and by eulogizing Arcana or worship, the spiritual efficacy of the other elements has
been softly emphasized. According to one interpretation of this text, what is
emphasized is that in the absence of worship the other elements of Bhakti, i.e.
Vaidhi Sadhana-Bhakti, may be
usefully resorted to. According to a second interpretation, in the case of
persons confused about the
true character of the different elements of Bhakti, resort to other elements in
the absence of Arcana or worship is
useless. The first interpretation is supported by various statements in the Bhagavatam prescribing the other
elements where Arcana is lacking.
Thus, in the Eleventh Canto, Chapter 14, sloka 3, Lord Sri Krsna addressing Sri
Uddhava says: In the Vedas has been described the innate and eternal religion
arising out of My Intrinsic Potency, which is Bhakti. When through the effect of time it became hidden from view
in the state of Final Dissolution, I Myself instructed Brahma about this Dharma (before another Creation is
started).
In the Second Canto, Chapter 2, sloka 10 of the Bhagavatam sage Sukadeva addressing King
Pariksita says: "Whether one be Niskama,
i.e. free from all desires, or be a prey to all sorts of desires, or a seeker
of liberation, or a man of the right sort of intelligence, one should practice
Bhakti
unmixed with the ways of Karma and Jnana, and thereby serve the Supreme Person,
viz. God."
In the above two slokas, the Principal elements of Sadhana-Bhakti have been stated.
In the Eighth Canto, Chapter 23, Sloka 16, Sri Sukracarya
addressing Lord Vamanadeva says: "Even if one loses one's voice and
thereby is unable to utter correctly the mantram
(revealed spiritual syllables) of Arcana
or worship, or if one fails to observe the order of worship laid down in
the Tantras, or one becomes otherwise
deficient in respect of all the paraphernalia of worship arising out of a
particular local situation or a particular time or the particular nature of the
individual concerned, all such deficiencies and errors are made good, Oh Lord!
By utterance of Thy Name." In this statement ‘Chanting of the Name' as an
essential element in worship is described.
In the Eleventh Canto,
Chapter 5, slokas 2-3 of the Bhagavatam,
sage Camasa Yogindra addressing King Nimi says: "Out of the Lord's Mouth,
His Arms, His Thighs and His Feet have arisen the four Varnas (Classes) and the four Asramas
(disciplines) of spiritual culture with the respective qualities, and therefore
those who do not worship the Lord who is the Source and Cause of their origin,
out of ignorance, or who show contemptuous indifference to such worship even
knowing that they owe their existence to the Lord, lose their status in respect
of the Class (Varna) to which they
belong and the discipline (Asrama)
which is appropriate for them and fall to lower depths." Sri Jiva Gosvami
points out that this text refers to the Varna-asrama-dharma,
which is Misra-Bhakti, i.e. Karmamisra-Bhakli.
In the Second Canto, Chapter 4, sloka 17 of the Bhagavatam, Sri Sukadeva Gosvami
addressing King Pariksita says: "I bow again and again to the Lord who is
the very Embodiment of holiness and is reputed throughout the universe as the
Source of all spiritual Values, to whom must be rendered all the austerities
etc. by aspirants in the way of knowledge and austerities, or believers in the
way of karma who specialize by generosity and gifts, or believers in
sacrificial cult who perform Asvamedha
and other Vedic sacrifices, and believers in repeats muttering of the Name of
their chosen Deities, and also individuals known for the purity of all their
behavior or dealings, if the activities are to bear their beneficial
fruits." Here is stated Bhakti which is attained by imputation (Aropa-Siddha-Bhakti). –139-
Translator's note: The Arcana-system
in Hindu religion in general and in Vaisnavism in particular is most elaborate,
which is not found in any other religion of the world. This is one of the most
fundamental and vital aspects of Hindu spiritual culture. Be it in Vedic
ritualism, or Tantrik practices or Pancaratra system, Arcana finds a very important place. The ingredients of Arcana can be sixteen, viz. (1) Seat;
(2) Invocation; (3) Water for washing the Feet of the Deity;
(4) Sacred offering of
garlands etc.; (5) Water for washing the Mouth; (6) Oblation of five
substances-curds, ghee of cow's milk, sugar, milk and honey; (7) Again water
for washing the Mouth, (8) Bathing of the Deity; (9) Clothes; (10) Ornaments;
(11) Sweet Scents; (12) Flowers; (13) Incense; (14) Lamp (of ghee or oil); (15)
Food or offering of eatables presented to the Deity; (16) Prayer- Asana, Svagata, Padya, Arghya, Acamaniya,
'Madbuparka, Punaracamanaya, Snana, Vasana, Abharana, Sugandha, Puspa, Dhupa,
Dipa, Naivedya, and Vandana respectively
are the sixteen ingredients of Arcana.
Ten ingredients in Arcana
are also used, viz. (1) Padya on
water for washing the Feet of the Deity, (2) Arghya or Sacred Garlands for offering to the Deity, (3) Acamaniya or water for washing the
Mouth, (4) Madhuparka, i.e. honey,
curds, ghee, sugar, and milk for the purpose of oblation, (5) Punaracamaniya or Water again for
washing the Mouth, (6) Sugandha or
sweet scents, (7) Puspa or flowers, (8) Dhupa or incense, (9) Dipa or lamp, and (10)
Naivedya or oaring of eatables presented to the Deity.
In the shortest form of worship or Arcena, five such materials are used, viz. (1) Sweet scents, (2)
Flowers, (3) Incense, (4) Lamp, and (5) Offering of eatables presented to the
Deity.
In the Arcana-system,
there are elaborate methods of Anga-nyasa,
i.e. touching the different parts of the body in conformity with the instructions
of the Scriptures; there is Kara-nyasa i.e. different movements of the hands and
fingers in specific Mudras, i.e. modes of intertwining the fingers
during worship, at the time of invoking the Lord, at the time of bathing or at
the time of offering Naivediya, etc. –139-
Text: 140
(31) – PARICARYA--
paricarya tu sevopakaranadi pariskriya |
tatha prakirna kac chatravadi tradyair
upasana || 140 ||
Translation: SERVICE:
Cleansing and purifying (by Mantram and sacred water) the various objects used in worship, and
waving the camara (a made of white tail-hairs of a Yak and used in temples) at
the time of the Lord's worship, holding the umbrella over the Lord's Deity
during the worship, and striking the bell and blowing conch-shell when worship
is going on the above are the TWO kinds of SERVICE through accessories. –140-
Commentary: Sir Jiva Gosvami observes that Paricarya means using such accessories
as one uses in serving the king. –140-
Text 141:
yatha naradiye:
muhurtam va muhurtarddham yasti
sthedd-hari-mandire |
sa yati paramam stanam kimu susrusane
ratah || 141 ||
Translation: As in Naradiya
Puranam:
In the Naradiya Puranam
it has been stated that he who stays for one moment or even half-a moment in
the
Text 142:
yatha caturthe: 55
yat-pada-sevabhirucis tapasvinam
asesa-janmopacitam malam
dhiyah |
sadyah ksinoty anvaham edhati sati yatha
padangustha-vinih srita
sarit || 142 ||
Translation: In the Fourth Canto of the Bhagavatam King Prthu addressing his own subjects says: "The
desire for the worship of the Feet of the Lord growing day by day in intensity
washes away all accumulated stain of the mind through innumerable births and
rebirths in sages like the sacred
55
Bhagavatam, Canto IV, Chap. 2l, sloka 31.109
Text 143:
angani vividhany eva syuh
puja-paricaryayoh |
na tani likhitanyatra
grantha-vahulya-bhititah || 143 ||
Translation: Though in respect of Worships and Service through
various ingredient there are many other elements that could be mentioned here,
but they are not here specifically stated for fear of swelling the bulk of the
work (to unmanageable volume). –143-
Text 144:
atha gitam,( 32) – yatha lainge:
brahmano vasudevakhyam gayamano ‘nisam
param |
hareh salokyam apnoti rudra-ganadhikam
bhavet || 144 ||
Translation: (32) Next, SONGS,
as in Linga Puranam:
It has been sung in the Linga
Puranam that, a brahmana who sings without break the praise of the Supreme
Being Vasudeva attains Salokya or
residence in the Realm of Lord Vasudeva (Vaikuntha).
A Brahmana's song, in praise of Lord Vasudeva is more fruitful than even the
songs of Rudra. –144-
Commentary: Sri Mukunda dasa Gosvami observes that it is
forbidden for a brahmana to sing any songs other than songs in praise of the
Lord. –144-
Text 145:
(33) – atha samkirtanam
nama-lila-gunadinam uccair-bhasa tu
kirtanam || 145 ||
Translation: (33) Then, SINGING
ALOUD:
Kirtanam or singing aloud is
defined as singing the Name, Qualities and Events or Pastimes of the Lord
Divine Life in loud voice. –145-
Translator's note: The usual meaning of Sankirtanam as well as its derivative meaning is singing together
or singing in congregation. Sri Rupa Gosvami, however, defines Sankirtanam as singing in a loud voice.
–145-
Text 146:
tatra nama-kirtanam
yatha visnu-dharme:
krisneti mangalam nama yasya vaci
pravartate |
bhasmi bhavanti rajendra
maha-pataka-kotayah || 146 ||
Translation: SINGING
THE NAME OF THE LORD NAMA-KIRTANAM:
In Visnudharma Puranam
we have the following addressed to king: "Oh king! The utterance of the
holy Name "Krsna" has the effect of reducing to ashes millions and millions
of sins of the gravest kind." –146-
Commentary: Sri Jiva Gosvami observes that as in the previous
text 'Arcana' or 'worship' is considered as the principal spiritual efficacy of
other subsidiary elements in Vaidhi
Sadhana-Bhakti, so also here the super-excellence of the chanting of the
Name being described, the excellence for spiritual values of other subsidiary
elements has been emphasized. Here by mention, of the Name of Krsna, the other
Names of Lord Visnu have also been referred to by implication. –146-
Text 147:
lila-kirtanam, yatha saptame: 56
so ‘ham priyasya suhridah paradevataya
lilakathastava nrisinha 1
virincagita
anjas titarmy anugrinan gunavipramukto
durgani te pada-yugalaya hamsasangah ||
147 ||
Translation: SINGING
THE PASTIMES OF THE LORD: LILA-KIRTANAM:
In the Seventh Canto of the Bhagavatam, Prince Prahlada, addressing Lord Nrsimhadeva (Lord in
the Form of the Lion-Man) says: "Oh Lord! I have taken shelter at Thy
Feet, I am Thine favored servitor; I shall easily scale the insurmountable
barriers of all the afflictions of life by virtue of association with the
saintly devotees of Thyself, who having taken shelter at Thy Feet are free from
the trials of Samsara or empirical life.
Such association will make me conquer the attractions and aversions that lie at
the root of Samsara. My freedom from
the ills of life will enable me to the conquest of the bondage of the flesh. I
shall chant the glory of Thy Divine Pastimes that have been sung by Brahma (The
Creator of the Universe), and shall easily overcome the bondage of Samsara continuing to sing Thy glories
who is my Supreme Deity and my Friend of the heart and my dearest Object of
love." –147-
56 Bhagavatam,
Canto VII, Chap. 9, sloka 18.
Text 148:
guna-kirtanam, yatha prathame: 57
idam hi pumsas tapasah srutasya va
svistasya suktasya ca buddhi dattayoh |
avicyuto ‘rthah kavibhir nirupito yad
uttamahsloka-gunanuvarnanam || 148 ||
Translation: SINGING THE PRAISE OF THE LORD'S
TRANSCENDENTAL QUALITIES:
In the First Canto of the Bhagavatam
Sri Narada addressing Vyasadeva says: "Wise men have declared that all
the fruits that came from the practice of austerities, reading of the Vedas,
carefully performed Vedic sacrifices, properly pronounced revealed (mystic)
syllables of the Vedas, realization of the knowledge of Brahman, and charities
are an invariable consequence of singing the holy QUALITIES of Lord Hari of sacred fame. –148-
Commentary: Mukunda dasa Gosvami observes that in the text ‘Avicyutah arthah' means 'akhanda Purusartha'. Dharma or moral artha or economy, and
Sri Visvanatha Cakravarti observes that previously it has been
staid in sloka 66 that even by renouncing the code of duties appropriate for
oneself, one may attain fruition or fulfillment by Bhakti alone. Here it is
added if a devotee has some liking for any particular cult, then his object
will be attained in respect of the cult or cults he believes in bymeans of
Bhakti. Wise men have said that dwelling on the transcendental Qualities of the
Lord and emphasizing their great spiritual significance constitute the real
essence of austerities and other practices. In the dictionary 'Medini-Kosa', 'artha' has been stated also as
equivalent of 'hetu' or cause. Hence 'avichyntah arthah' in the text means
that which is 'hetu' of 'avichuti' or separation from one's
intrinsic end. In the Eleventh Canto of the Bhagavatam
Lord Sri Krsna addressing Sri Uddhava says: "Whatever is attainable by
karma or Vedic ritualism, austerities or tapasya,
Jnana or knowledge, renunciation or tyaga and vairagya, practice of Yoga or
meditation, charities or Dana, the
duties of life in Varna-asrama-dharma
and other means of attaining sreyah or
good, My devotees by practicing Bhakti or Service unto Me alone easily attain
all that. As the fruits of austerities etc. are realized by means of Bhakti, it
goes without saying that the austerities etc. themselves must have succeeded in
achieving their end. 'Lord Visnu has always to be meditated upon and never to
allowed to go out of mind-these two prescriptions, one injunctive and the other
prohibitive, are the foundation of all the injunctions and prohibitions laid
down in the sacred books'. In fact, this statement establishes recollecting,
i.e. meditating on the Lord as basis, and therefore constituting the governing
principle of all the codes of the different religious sects. Therefore it is
superfluous to speak of the austerities, etc. as commits under the same
principle. All scriptural injunctions about austerities reading the Vedas, etc.
have all their meaning or significance in Bhakti or Service to the Lord for His
delight. This is why chanting the EULOGY
of the Lord is the inseparable import or means of austerities and other similar
practices. In fact, their dharma or
codes of religious duties are only forms of various Services (Bhakti) to the
Lord. In the Eleventh Canto of the Bhagavatam
Lord Krsna addressing Uddhava says: "In the Vends Bhakti as worship of
My Self has been taught, and when through the effect of time it disappeared
from earth at the final thorough dissolutionof Cosmos I initiated Brahma, the
Creator of a New World, into this lesson of Bhakti as the religion that
appertains to or aniseed out of My Intrinsic Nature or Svarupa Sakti". From them words of the Lord it is quite
obvious that the Vedas have the purport of teaching Bhakti as the true
religion.
Sri Madhusudana Sarasvati has also said that all scriptural
declarations have for their purport and meaning the Lord Himself. Therefore,
there being no dependence of Bhakti in karma or the way of Vedic ritualism, the
definition of suddha Bhakti or pure
services, and devotion as Guna-Kirtanam
or singing the EULOGY of the Lord's
transcendental Qualities (without reference to karma) cannot be regarded as
being a definition vitiated by the fallacy of avyapti or being too narrow. If karma were declared to be a
condition of Bhakti, then as being depended on karma, Suddha-Bhakti regarded as
consisting in Guna-Kirtanam or
singing of the Eulogy of the transcendental Qualities of the Lord will be
vitiated by the fallacy of being a too narrow definition. –148-
57 Bhagavatam,
Canto I, Chap. 5, sloka 22.111
Text 149:
(34) – atha japah
mantrasya sulaghuccaro japa ity
abhidhiyate || 149 ||
Translation: (34) Next, JAPA:
Very very silent utterance of the Mantra is the revealed syllables of transcendental potency is
called Japa or silent muttering.
–149-
Text 150:
yatha padme:
krisnaya nama ity esa mantrah
sarvartha-sadhakah |
bhaktanam japatam bhupa
svarga-moksa-phala-pradah || 150 ||
Translation: It is said in the Padma Puranam that the mystic ‘Krsnaya
namah' (Obeisance to Krsna) offers
men all the values of life. It gives heaven and liberation to those devotees
how are engaged in muttering this mantram
silently. –150-
Text 151:
(35) – atha vijnaptih, yatha skande:
harim-uddisya yat kincit kritam
vijnapanam gira |
moksadvarargalan moksastenaiva
vihitatava Iti || 151 ||
Translation: Next VIJNAPTI
or Forms of submissive Prayers:
It is said in the Skanda
Puranam: "Whatsoever you have placed by words before Lord Hari to make
known to Him, such Vijnapti alone
opens to you the gates of final liberation." -151-
Text 152:
samprarthanatmika dainyavodhika
lalasamayi |
ity adir vividha dhiraih krisne
vijnaptiririta || 152 ||
Translation: The wise have describe Vijnapti or submission of prayers to Sri
Krsna of manifold forms, such as, Samprarthanatmika,
i.e. prayer with whole-hearted submission of mind, body and everything to the
Lord, or Dainyavodhika, i.e. making
known to Lord Krsna one's insignificance and worthlessness, or Lalasamayi, i.e. making known one's
yearning for
the personal service of the Lord. –152-
Commentary: Sri Mukunda dasa, Gosvami observes that the term
"Samprarthana" here means
'prayer to the Lord that one's mind and other organs of experience may always
be engaged in the worship of the Lord." And ‘Lalasamayi Prarthana' means prayers for the service of the Lord in
the way one desires to serve the Lord. The 'way one desires to serve the Lord'
is however determined by the Nitya-Siddha-Bhaktas,
i.e. eternally freed souls who are Associated Parts of the Supreme Lord, and
their ways, which a mortal must follow in the wake of.
Sri Visvanatha Cakravarti points out however that ‘Samparthana' i.e. here means prayer for
the awakening of Rati, i.e. Bhava
(See Introduction under
heading VIII) in one in whom it is
yet not aroused, while "Lalasamayi
Prarthana" means prayer for service of the Person of Lord Krsna as
relished by the Ragatmikas or those
Eternal Associates of the Lord for which a taste has already been generated in
him. –152-
Text 153:
tatra samprarthanatmika
yatha padme:
yuvatinam yatha yuni yunanca yuvatau
yatha |
mano ‘bhiramate tad van mano ‘bhiramatam
tvayi || 153 ||
Translation: An example of Samrarthanatmika
Vijnapti:
In the Padma Puranam
it is stated as follows: "Let my mind be occupied with Thee, Oh Lord!
Even, as minds of young men and women remain occupied with thoughts of their
young lovers!" –153-
Text 154:
DAINYAVODHIKA, yatha tatraiva:
mat-tulyo nasti papatma naparadhi ca
kascana |
parihare ‘pi lajja me kim vruve
purusottama || 154 ||
Translation: An example of Dainyavodhika
Vijnapti, i.e. submission of prayer which is the essence of self-abasement:
In the Padma Puranam we have-There is none who is more sunk
in sin than myself nor is there any one who is more guilty of offenses than
myself. Oh Thou Supreme Lord (Purusottama)!
I am ashamed even to say ‘Forgive me, my Lord! My sins and misdemeanor!
What more can I say, Lord?' -154-
Text 155:
lalasamayi
yatha sri narada pancaratre:
kada gambhiraya vaca sriya yukto
jagatpate |
camara vyagrahastam mam evam kurv iti
vaksyasi || 155 ||
Translation: An example of Lalasamaya
Vijnaptai i.e. submission of prayer which is of the nature of yearning:
In the Narada-Pancaratra
Sri Narada addressing the Lord says: "Oh Lord of the Universe! When wilt
Thou, resting with Laksmi by Thy side, tell me with a grave voice, who am
eagerly waiting ready with the fan of Camara
in hand 'Oh Narada! Wave your fan in this manner?" –155-
Text 156:
yatha va:
kadaham yamuna-tire namani tava kirtayan
|
udbaspah pundarikaksa racayisyami
tandavam || 156 ||
Translation: Or, there again: Also in Narada-Pancaratra we have Narada addressing the Lord as follows:
"Oh Thou of lotus-like eyes! When shall I in tearful eyes start dancing
wildly on the bank of the Yamuna singing Thy Holy Name?" –156-
Commentary: Sri Jiva Gosvami points out that Lalasamayi Prarthana does not apply to
one in whom rati or Bhava-Bhakti or longing for serving Lord
Krsna in the way His Eternal Associates serve Him has not yet arisen. As a matter
of fact, Lalasamayi Prarthana has
been distinguished previously from Samprarthanamayi
Vijnapti in which Lalasa or real
yearning is not in evidence yet. The example, therefore, illustrates Lalasamayi Vijnapti and ought to have
come under the category of Raganuga-Bhakti,
though Sri Rupa Gosvami makes a passing reference to it. –156-
Text 157:
(36) – atha stava-pathah:
prokta manisibhir gita-stavarajadayah
stavah || 157 ||
Translation: (36) Next, Reading of Hymn in praise of the Lord:
Wise men mean by ‘Stava' the Gita and
‘Stavaraja'. –157-
Commentary: Sri Jiva Gosvami observes that the Gita is called
'Stava' because it describes the
Glory and the Transcendental Greatness of the Supreme Lord Sri Krsna and ‘Stavaraja' refers to the Hymn in praise
of the Lord, called 'Stavaraja' in
the Gautamiya Tantra. –157-
Text 158:
yatha skande:
sri-krisna-stava-ratnaughair yesam jihva
tv alankrita |
namasya muni-siddhanam vandaniya
divaukasam || 158 ||
Translation: It is said in Skanda
Puranam that those whose tongue has been adorned with the gems of Hymns of
Sri Krsna become adorable and praiseworthy by munis (saints), Siddhas (those
who have attained supernatural powers) and even by the gods. –158-
Text 159:
narasimhe ca:
stotraih stavas ca devagre yah stauti
madhusudanam |
sarva-papa-vinirmukto
visnulokam-avapnuyat || 159 ||
Translation: In the Nrsinha
Puranam it is said that whosoever sings prayers in praise of Lord
Madhusudana (The Destroyer of demon Madhu) with Stotras and Stavas in
front of the Arca-Vigraha of Visnu in
a temple becomes free from all sins and attains to the Realm of Visnu. –159-
Commentary: Sri Jiva Gosvami observes that even though there
is nor essential difference between 'Stotra'
and 'Stava', yet a difference must be
acknowledged in so far as 'Stotra'
means Hymns composed by some predecessor in praise of the Lord, while a 'Stava' is one that is a spontaneous
outpouring of the worshiper himself. 'Stotra'
in other words, is a Hymn that is another's composition that one reads for the
pleasure of the Lord, whole 'Stava'
is one's outpouring of the feelings of the heart. Despite this, however, in the text both 'Gita' and 'Stavaraja' have been described as "Stava" because no other suitable means of evoking one's
spontaneous feelings is available.
Sri Mukunda dasa Gosvami, however, distinguishes 'Stotra', and 'Stava' in a diametrically opposite way. According to Sri Mukunda
dasa, ‘Stava' is another's
composition which one repeats, while 'Stotra'
is one's own creation of Hymns in praise of the Lord. Sri Mukunda dasa supports
his interpretation by quoting from the Eleventh Canto of the Bhagavatam. Lord Sri Krsna addressing Sri Uddhava says:
"A bhakta (devotee) shall seek
My delight and pleasure through reading good, bad and indifferent 'Stavas' mentioned in the Puranas and
also offering prayers by 'Stotras' of
his own heart's composition, and should prostrate himself at the innermost door
of My temple with the prayer 'Lord! Mayest Thou be pleased'". –159-
Text 160:
(37) – atha naivedyasvado, yatha padme:
naivedya-mannam tulasi-vimisram
visesatah pada-jalena siktam |
yo ‘snati nityam purato murareh prapnoti
yajnayuta koti-punyam || 160 ||
Translation: (37)
Naivedyasvada or tasting the EATABLES offered
to the Deity of Visnu in a temple:
It is stated in the Pandma
Puranam that one, who dally eats the offered Naivedya (rice, fruits, etc. eatables offered to the Lord) along
with Tulasi, specially consecrated
with water after washing the Feet of the Lord, in front of Lord Murari, outside
the sanctum sanctorum, attains the
merit of performing thousands of Vedic sacrifices and rituals. -160-
Commentary: Sri Jiva Gosvami points out that 'puratah' here means 'not in front of the
Lord inside the temple itself but outside the sanctum sanctorum', because it has previously been stated in
connection with offenses in respect of seva
or services at the time of worship that it is forbidden to eat in front of
the Deity. Sri Visvanatha Cakravarti points out, however, that chewing of
betel-leaves has previously been for forbidden as an offense, but not every
form of feasting. Hence it is no offense to honor Naivedya (offered food) before the Deity in a temple. –160-
Text 161:
(38) – atha padyasvado
yatha tatraiva:
na danam na havir yesam svadhyayo na
surarcanam |
tepi padodakam pitva prayanti paramam
gatim || 161 ||
Translation: (38)
Padyasvada or drinking the water used for bathing the Deity and washing the
Feet of the Deity:
It is mentioned in the Padma
Puranam that even those who do not give charities, perform oblations, read
the Vedas or worship the gods, can attain the highest End only by drinking the
water with which the Feet of the Lord has been washer in a temple. –161-
Text 162:
(39) – atha dhupa-sairabhyam
yatha hari-bhakti-sudhodaye:
aghranam yadd harer
datta-dhupocchistasya sarvatah |
tad-bhavavyaladastanam nasyam nasyam
karma visapaham || 162 ||
Translation: (39) Dhupa-Saurabhyam or smelling the scent of
the incense which has been offered to the Deity of Vishnu: Hari-Bhaktivilasa declares that smelling of the scent of incense
that has been offered to the Lord and enjoyed by Him is the surest antidote to
the earthliness of this world with which people are smitten, as though smitten
by a serpent! And such smelling is the true functioning of the olfactory sense. –162-
Text 163:
atha malya-saurabhyam, yatha tantre:
praviste nasika-randre harer nirmalya
saurabhe |
sadyo vilayamayati
papa-panjara-bandhanam || 163 ||
Translation: Malya-Saurabham or scent of garlands offered to
the Lord: It is stated in the Tantra that
if the sweet scent of the flower garlands that have been offered two the Vigraha of Visnu enters the nostril, all
sins like encaged birds in an aviary are immediately destroyed. –163-
Text 164:
agastya-samhita yanca:
aghranam gandha-puspader arcitasya
tapodhana |
visuddhih syad anantasya ghranasye
habhidhiyate || 164 ||
Translation: Again in the Agastya-samhita
we have: "Oh blessed sage! It is well known in the world that smelling the
sweet scent of the flowers, flower-garlands, incense, etc. offered at the time
of worship of Lord Anantadeva by entering into the nostrils purifies the
olfactory organ of the individual. –164-
Text 165:
(40 )– atha sri-murteh sparsanam
yatha visnu-dharmottare:
spristva visnor adhisthanam pavitrah
sraddhyanvitah |
papa bandhair vinirmuktah sarvan kaman
avapnuyat || 165 ||
Translation: (40) Touching the Sri Murti (Deity of Visnu): It
is stated in the Visnudharmottara that
a person who is pure and has a firm faith in Sri Murti, is freed from all sins
and attains every desired end by touching the Srimurti or Vigraha of
Lord Visnu. –165-
Commentary: Sri Jiva Gosvami observes that here the efficacy
of touching the Srimurti (Deity in
the temple) of Lord Visnu is applicable to those who possess the eligibility of
so touching any Srimurti. –165-
Text 166:
(41) – atha sri-murter darsanam
yatha varahe:
vrindavane tu govindam ye pasyanti
vasudhare |
na te yamapuram yanti yanti punya-kritam
gatim || 166 ||
Translation: (41) LOOKING
AT THE SRI MURTI: In the Varaha
Puranam Lord Varahadeva addressing Mother Earth says: " O Mother
Earth! Those who see Sri Govinda at Vrndavana do not go to the gate of Yama,
i.e. death's door or hell, but attain the
fruition of pious
people". –166-
COMMENTARY: Sri Jiva Gosvami commenting on the above verse
observes that Sri Rupa Gosvami, the author, having described the excellence and
efficacious of seeing all the various Forms of the Deity or Vigraha of Lord Visnu, here specifically
mentions, being overwhelmed by feelings of devotion to the Lord of his own
choice, the special significance of the Supreme Lord Himself in person manifest
in the Arca-Vigraha of Sri Govindadeva. Here 'attain the end of
pious people' refers to the supreme end of all pious activities, which is
nothing else but pure Bhakti only. In the First Canto of the Bhagavatam Sri Suta Gosvami addressing
Sri Saunaka and other munis says: "The highest religion of all people is
Bhakti or loving services to the Transcendent Godhead- Bhakti which is
causeless and unrestricted by Maya and which unfolds the innate functioning of
the sleeping soul." Therefore Bhakti is the Real End of all pious acts,
and hence by seeing the Vigraha of
Sri Govindadeva in Vrndavana one attains Bhakti as its fruit.
Sri Visvanatha Cakravarti points out that in order to make the
earthly minded inclined to the way of Bhakti, Sri Rupa Gosvami has mildly said
that only shall attain the ends of pious persons by looking at the Vigraha of Sri Govindadeva in Vrndavana;
but in fact Bhava-Bhakti or Rati in
Lord Govinda is the foremost End for the desireless devotees, and this Sri
Cakravarti observes, has been subsequently explained by the author Sri Rupa
Gosvami himself.
Translator's note: There are Three Presiding Deities, viz. Sri
Madanamohana, Sri Govinda and Sri Gopinatha, in Gaudy Vaisnavism, who have won
the hearts of followers of Sri Caitanya. These Three Deities are also the
Presiding Lords of (1) Sambandha-Jnana,
i.e. Knowledge of the eternal relation between the Supreme Lord Sri Krsna and
the individual finite self, (2) of Abbidheya
or Means to the End, and (3) Prayojana
or Final End, which is Prema,
respectively. Sri Caitanya entrusted Sri Sanatana Gosvami to write
authoritatively on the Concepts of God or Isvara,
the individual soul or Jiva, the Jagat of the manifested phenomenal
world, and Maya or the External Potency of Lord Sri Krsna, and their
interrelationships i.e. (i) relation between God and the finite self, (ii)
relation between two finite selves, (iii) relation between God and the
phenomenal World, (iv) relation between two phenomenal objects, and (v)
relations between the cit Jiva-atma
and an acit or inanimate phenomenal
object. Sri Sanatana by his writing showed that Sri Madananmohana was the
Presiding Lord of these five fold inter relationship or Sambandha. Similarly,
initiated by Sri Caitanya Sri Rupa Gosvami declared that in the esoteric
conception of Abhidheya unalloyed or
pure Bhakti is the Vigraha or Arca to the realization of the eternal
relationship that exists in the Supreme Lord Krsna the finite self or Jiva and
that Lord Govinda is the Presiding Lord of Abhideya.
Sri Sanatana Gosvami installed installed Vigraha
or Arca of Sri Madanamohana in
Vrndavana, who was the eternal Lord of his heart's choice, while Sri Rupa
Gosvami made the Supreme Lord Sri Krsna manifest in His Arca-Form as Sri Govinda in Vrndavana. Both the Gosvamis had some
rich devotees to erect two magnificent
It is necessary to mention here that the conception of the Arca-Vigraha of Visnu (or Sri Krsna or
all the Avataras or Divine Descents
of Lord Visnu) is not correctly understood by the ignorant people, and they
very often confuse Them with idolatry or stone-worship. It is an utterly
misconceived notion about the worship of the Arca-Vigraha of Lord Visnu by a Vaisnava. According to the
philosophy of Sri Caitanya, the concept of the Absolute Godhead is conceived,
on the basis of the authentic Scriptures, in Five Different Forms, simultaneously co-existing and identical,
viz. (1) Svayam-rupa Krsna, the
Supreme Divinity, who has an eternal Spiritual Two armed All-beauteous Form of Sat-Cit-Ananda in Braja, who is the
Cause of all causes and who is the Lord of all lords, who is the Origin and
Beginning of everything else, exists in
His Own Form as He is; (2) secondly, the Same Svayam-Rupa Krsna
projects Himself, out of His Own Supreme Prerogative and inconceivable Potency,
into Manifold Bodies, called Tadekatma-Rupa Krsna or Svayam-Prakasa or Self-Manifest, i.e. Many Bodies simultaneously
manifest, each Form identical with the Original Form of Svayam-Rupa Krsna, as was done at the time of the Rasa-dance (One Body in-between each two
Gopis of a congregation of hundreds of Gopis) or at the time of Marriage of Sixteen-thousand
one hundred and eight Queens of Dvaraka; (3) thirdly, Vaibhava or the Many Avataras
or Divine Descents of the Svayam-Rupa
Krsna, such as, the Three Purusa-Avataras, Three Guna-Avataras, Four
Yuga-Avataras, Twenty-five Lila-Avataras, Fourteen, Manvantara-Avataras,
innumerable Satyasesa-Avataras and Bhavavesa-Avatas, etc.; (4) fourthly, the
same Svayam-Rupa Krsna as Antaryami or the Indwelling Lord of
every individual soul; (5) fifthly, Arca
or the Vigraha or Figure of the Lord
taking His own initiative to be manifest before the fallen and self-forgetful
souls through the medium of the Acarya or Spiritual Masters or a freed
great saint. The Arca-Vigraha apparently looks like an idol, but is essentially
the Fifth Form of the Supreme
Divinity, graciously manifest in this world out of His infinite mercy and
inconceivable Power for the fallen people who are too much given to gross
earthly phenomena. The categorical difference between the worship of the Arca-Vigraha of Visnu and idol-worship
must be clearly understood by one who takes to the way of preliminary practices
of pure Bhakti. Apparently two similar looking objects need not be identical-a
glow-worm and a spark are not same though they appear to be so to an ignorant
child. In the same manner the Arca-Vigraha
of Lord Visnu worshipped in a temple is absolutely different from idolatry. –166-
Text 167:
(42) – aratrika-darsanam
yatha skande:
kotayo brahma-hatyanam agamyagama
kotayah |
dahaty aloka matrena visnoh saratrikam
mukham || 167 ||
Translation: (42) WITNESSING
OFFERINGS IN THE FORM OF WAVING OF LIGHTED LAMPS BEFORE THE VISNU-VIGRAHA:
It is mentioned in the Skanda
Puranam that the very fact of seeing the Face of the Vigraha of Lord Visnu glowing
with the light of the lamp which is waved before the Lord at the time of
Wave-offering of lights, etc. reduces to ashes all sins committed, sins so
heinous as taking the lives of millions of brahmanas and millions of incestuous
acts. –167-
Commentary: Sir Jiva comments that here ‘Wave offering' refers
to all the various Arca-Vigrahas of
the Godhead. –167-
Text 168:
utasava-darsanam
yatha bhavisyottare:
ratha-stham ye niriksante kautikenapi
kesavam |
devatanam ganah sarve bhavanti svapacadayah
|| 168 ||
Translation: Witnessing CELEBRATIONS
of the Events of the Life of the Lord: It is said in the Bhavisya Puranam that not for speak of others, even if a Candala,
who lives on dog's flesh, sees Lord Kesava on the chariot on the occasion of His
Celebrations out of simple curiosity, he attains the status of the associate
companion of the gods. –168-
Commentary: Sri Jiva Gosvami and Sri Cakravarti hold that here
‘of the gods' means 'of the Parsadas
of Lord Visnu'. –168-
Text 169:
adi-sabdena puja-darsanam
yatha agneye:
pujitam pujyamanam va yah
pasyed-bhaktito harim |
sraddhaya modaman astu so ‘pi
yoga-phalam labhet || 169 ||
Translation: The word 'Adi' in the text also includes
witnessing WORSHIP: We have it in
the Agni Puranam- One also who sees
cheerfully and with a firm faith and devotion, the ceremony of the worship of
Lord Hari or the Lord being worshipped attains all the fruits of the act of
worship as according to the declarations of the Pancaratra. –169-
Text 170:
(43) – atha sravanam
sravanam nama-carita-gunadinam
srutir-bhavet || 170 ||
Translation: (43) Sravana or LISTENING or AURAL RECEIVING:
Sravana or LISTENING is defined as
touch of the ears by the Lord's NAME,
or by the EVENTS OF HIS LIFE, HIS
OUALITIES, etc. –170-
Text 171:
tatra nama-sravanam
yatha garude:
samsara-sarpa-dasta-nasta-cestaika-bhesajam
|
krisneti vaisnavam mantram srutva mukto
bhaven narah || 171 ||
Translation: AURAL
RECEPTION OF THE LORD'S NAME: It is mentioned in the Garuda Puranam that a person who is fatally smitten by the
serpent-like worldly concerns and is beyond any hope of survival has the only
sure life-giving infallible remedy, viz. listening to the Vaisnava mystic
syllables ‘Krsna'.-171-
Text 172:
caritra-sravanam, yatha caturthe:
58
tasmin mahan-mukharita
madhubhic-caritra-
piyusa-sesa-saritah partah sravanti |
ta ye pibanty avitriso nripa
gadha-karnais
tan na sprisanty asana
trid-bhaya-soka-mohah || 172 ||
Translation: LISTENING TO
THE EVENTS OF THE LIFE OF THE LORD: In the Fourth Canto of the Bhagavatam the great sage Narada tells
King Pracinavarhi: "Oh king! In the assembly of the Bhagavatas or holy saints who have realized themselves and attained
freedom, the richest nectar which is the very essence of Lord Krsna flows from
the mouths of such saints like streams in all directions; those who are thirsty
for such nectar and drink it in ardently with the goblet of open ears, are
never touched by hunger, thirst fear, miseries or infatuation." –172-
Commentary: Sri Jiva Gosvami observes that 'nectar of
discourse on Lord Hari from the mouths of great saints' means that the nectar
of the Character of the Lord apparently sounds like 'words' in the mouth of
satins, but the fact is that such nectar is expressive of itself accepting the
mouth of saint as a medium, in it is itself self-luminous.
Sri Visvanatha Cakravarti however explains it in the sense
that 'discourse on Lord Hari' manifests itself by making the saints themselves,
garrulous. Such is the nature of Hari-Katha!-172-
58
Bhagavatam, Canto IV, Chap. 29, sloka 41.
Text 173:
guna-sravanam, yatha dvadase: 59
yas tuttamahsloka-gunanuvadah sangiyate
‘bhiksnam amangala-ghnah |
tam eva nityam srinuyad abhiksnam krisne
‘malam bhaktim abhipsamanah || 173 ||
Translation: LISTENING
T0 THE LORD'S QUALITITES: In the Twelfth Canto of the Bhagavatam great Sukadeva Gosvami addressing King Pariksita says:
"King! The fortunate person who desires unalloyed Bhakti to the Feet of
the Supreme Lord Sri Krsna should constantly and daily listen to the singing of
the eulogies of the Lord of highest fame, which destroys all calamities." –173-
Commentary: Sri Jiva Gosvami commenting on the above verse,
says: "Here 'singing in praise of Uttama-sloka
(Krsna)' includes all Avataras and Bhagavatas, i.e. Eternal Associates of
the Lord or God-realized saints. A devotee should daily and constantly cherish
the eager interest in listening to the discourses on the Supreme Lord, and the
supreme effect of such listening is highest or Uttama-Bhakti in Sri Krsna, Son
of Nanda. –173-
59 Bhagavatam, Canto XII, Chapter 3, sloka
15.113
Text 174:
(44) atha tat-kripeksanam, yatha
dasame: 60
tat te ‘nukampam su-samiksamano bhunjana
evatma-kritam vipakam |
hrid-vag-vapurbhir vidadhan namas te
jiveta yo mukti-pade sa daya-bhak || 174 ||
Translation: (44) OBSERVING
THE GRACE OF THE LORD:
In the Tenth Canto of the Bhagavatam,
Brahma while engaged in the praise of Lord Sri Krsna addresses Him as follows:
"Whosoever while going through with detachment his self-earned happiness
and the suffering of life contemplates all his joys and sufferings as a gift of
Thy infinite mercy or compassion to creatures, and so contemplating does
obeisances to Thee in mind, body and speech, qualifies for association with
Thee, who art the Bestower of mukti or liberation." –174-
Commentary: Here Sri Jiva Gosvami observes that in the text
two different acts of devotion have been stated, viz. gazing at or looking upon
one's joys and sorrows as the Grace of the merciful Lord, and at the same time
doing obeisances in mind, body and speech. Though they are different acts, the
meaning is that they bear the same fruit, i.e. Bhakti. In the text 'Muktipada', 'Mukti' means the ninth object ‘pada' means 'Asraya' or the Source and Support of this ninth Padartha, who is Lord Sri Krsna the Tenth Object.
Translator's note: The term 'padartha' in its ordinary meaning signifies 'what a pada or name refers to or means'. In
other words, Padartha means nameable,
and therefore the Padarthas in the
plural will mean 'ultimate namable'. Namable is regarded in Indian philosophy
as equivalent of 'knowable'. For example, Padartha
is defined as padarthah pramiti
visayah (Sapta-padarthi). Therefore the ultimate nameables are the same as
the ultimate knowables or the ultimate objects of knowables. There are various
classy of the Padarthas in the
different schools of Indian philosophy. The Vaisesikas, for example, are sapta-padartha-vadins, recognizing as
they do only seven kinds of ultimate objects. The Naiyayikas are sodasa-padartha-vadins, recognizing
sixteen different kinds of knowables. The Carbaka-Mimamsakas (the Prabhakaras)
recognize eight different kinds of objects, while in Samkhya the different
kinds of objects, are as many as twenty-five padarthas. Here the Padarthas
are in reference to the Tatva-Jnana
or knowledge of the Truth that is involved in the realization of Mukti or liberation. The text refers
here to Bhagavatam Canto II, Chapter
10, and slokas 1 and 2, where the attainment of Mukti or liberation, the ninth
object, it regarded as presupposing the knowledge of eight other objects as
preparatory thereto, viz. (1) Sarga
or Creation, (2) Visarga or
Dissolution, (3) Sthana or the place
of each Creation in the system of the created objects, (4) Posana or nourishment or spiritual food, which is the Lord's
kindness and mercy to the creatures, (5) Manvantara
or the different forms of spiritual practices followed by the great sages like
Manu in the different Cycles in accordance with the Lord's Wishes, (6) Uti, which means the urges or drives
that characterize the creatures that God creates, (7) Isanukatha or delineation
of the character and deeds of the various Avataras
of Lord Visnu, i.e. His Manifestations, and of the devotees known for their
devotion to the Lord, (8) Nirodha it
restriction of Creation when the Lord withdraws His Eyes from the created world
and closing them remains absorbed in the mystical sleep of Yoga; at that time
the creatures with their sense-organs completely inactivated go to sleep,
merged in the Person of the Lord. (9) Mukti
is liberation of the Jiva or the finite self by destruction of the nescience
which makes him turn away from the Lord and thus become entangled in the toils
of earthly life and bringing him back to the Realm of the Lord by making him
turn Godwards. The Asraya or Source
and Support of this ninth padartha Mukti
is the TENTH PADARTHA, which is the LORD HIMSELF.
Commenting on the above verse Sri Visvanatha Cakaravarti
observes that one attains the Lord only by means of Bhakti discarding all other
methods of religious practices. And in answer to the question: ‘What forth of
Bhakti and its practice can make one eligible for the attainment of the Lord?'
The reply is given in the particular slokas of the Bhagavatam. Further in reply, Brahma said that economic and other
earthly values are not the real purpose
of religion. In the words of Sri Suta Gosvami in Canto I, Chapter 2, sloka
9, it is stated that heavenly pleasures are only automatic secondary ends of
Bhakti, and sufferings are inevitable results of not following the path of true
religion. A beginner of the practices of Bhakti should remain content with the
thoughts that his enjoyments and sufferings are the fruits of his own actions
and should be endured with submission and patience as blessings of the Lord
Himself. A devotee thinks that as the father's endearment or chastisements are
all for the benefit of the child, so also the Lord alone knows best which is
good and which is harmful for His devotees. "My Lord knows what is good
for me, and I do not know what is truly good for me", so thinks a genuine
devotee. In the Fourth Canto, Chapter 20, sloka 31, King Prithu addressing Lord
Sri Krsna says: "Lord! As a father looks after the good of his children,
so mayest Thou look after me for my real good!" Thus thinking, he who
smilingly endures all the, pleasures and pains of life equally as the Lord's
blessings and surrenders to Him with all his mind, body and speech, becomes
eligible for serving the Lord, which is the supreme purpose of life, and
concurrently also attains the secondary result of liberation or mukti. As the
right of a son to the properties of his father is derived from the very fact of
his being his father's son, so also Bhakti is the natural cause of one's being
blessed by the Lord by offering him His Services. In the Tenth Canto, Chapter
87, sloka 107 of the Bhagavatam in
their prayers to the Lord the Srutis
said: "Lord! A life becomes worth awhile if it be devoted to Thy services,
or else what good is there in inhaling and exhaling like a bellows (blowing
machine) of a blacksmith?" –174-
60 Bhagavatam, Canto X, Chapter 14, sloka 8.
Text 175:
(45) atha smritih
yatha katham cin-manasa sambandhah
smritir ucyate || 175 ||
Translation: (45) REMEMBRANCE:
Association of the mind with the Lord by whatsoever way is called
‘Remembrance'. –175-
Text 176:
yatha visnu-purane
smrite sakala-kalyana-bhajanam yatra
jayate |
purusantam ajam nityan brajami saranam
harin || 176 ||
Translation: It is said in the Visnu Puranam: "May I take refuge in that Unborn,
Ever-existent and Eternal Lord Hari, whose remembrance makes man entitled to
all kinds of bliss." –176-
Text 177:
yatha ca padme
prayane caprayane ca yan nama smaratam nrinam |
sadhyo nasyati papaugho namas tasmai cid-atmane || 177
||
Translation: We have it again in the Padma Puranam: "I make my obeisances to that All-conscious
Supreme Person, whose remembrance in life and in death immediately destroys all
sins of men". –177-
Commentary: Commenting on the above verse Sri Jiva Gosvami
points out that the excellence of the remembrance of the Lord at the last
moment of death has been described in sloka 10 of the Eighth Chapter of the
Grita. Addressing Sri Arjuna, Lord Sri Krsna says: "One who at the time of
death unperturbed fixes his Prana
(life-breath) in between the eyebrows and recalls My Memory, who am the Supreme
Person, is blessed with devotion to Me in the next world". –177-
Text 178:
(46) atha dhyanam
dhyanam rupa-guna-krida-sevadeh susthu
cintanam || 178 ||
Translation: MEDITATION:
Proper and intense contemplation of the Beauty, Form, Qualities, Sports,
Pastimes, and Services of the Supreme
Godhead is called Dhyanam or
Meditation or Communion with the Lord. –178-
Text 179:
tatra rupa-dhyanam
yatha narasimhe
bhagavac carana-dvandva-dhyanam
nirdvandvamiritam |
papino ‘pi prasangena vihitam suhitam
param || 179 ||
Translation: MEDITATION
ON THE LORD'S BEAUTIES:
It is mentioned in the Nrsinha Puranam that meditation of the
Two Feet of the Supreme Person of the Godhead normalizes all opposites, such as
heat and cold, enjoyments and sufferings, etc. If a sinner even casually
meditates on the Lord the Scriptures assert such contemplation to be the source
of the highest bliss. –179-
Commentary: Sri Mukunda dasa observes that if a sinful person,
i.e. one who cherishes evil thoughts, perchance gains any little favorable
association with the meditation of the Lord, that itself becomes a source of
his attaining Bhakti which is the only way to God-realization. –179-
Text 180:
GUNA DHYANAM, yatha visnudharme
ye kurbvanti sada bhaktya gunanusmaranam
hareh |
praksina-kalausaughaste pravisanti hareh
padam || 180 ||
Translation: MEDITATION
ON THE LORD'S QUALITIES:
It is said in the Visnudharma that those who always
meditate on the Qualities of Lord Hari with a devotional heart are freed from
the bondage of all sins, and enter into the Realm of Hari. –180-
Text 181:
krida dhyanam
yatha padme
sarva-madhurya-sarani sarvad bhutamayani
ca |
dhyayan hares caritrani lalitani
vimucyate || 181 ||
Translation: MEDITATION
ON THE LORD'S SPORTS AND PASTIMES:
It is said in the Padma Puranam that man can easily swim
across the ocean of the world should he meditate on the inordinately sweet,
preternaturally wonderful and supremely mind-fascinating Pastimes of the
Supreme Lord Sri Krsna. -181-
Text 182:
SEVA DHYANAM, yatha puranantare
manasenopacarena paricarya harim sada |
pare van-manasa ‘gamyam tam saksat
pratipedire || 182 ||
Translation: MEDITATION
ON SERVICES TO THE LORD:
Elsewhere in the Puranam
it has been stated that some devotees have attained Lord Hari in Person, who is
beyond all mundane expressions and mental grasp in imagination, by constantly
serving the Lord with mind-create ingredients of service.
Commentary: Sri Jiva
Gosvami observes that there is an anecdote in the Brahmavaivarta Puranam about the glories and importance of 'mental
service'. A brahmana once lived in Pratisthanapura. Though very poor, he had
composure of his mind even in adverse circumstances, believing that man must
suffer or enjoy the consequences of his own karma. This simple minded brahmana
once heard in an assemblage of superior brahmanas that one can follow Vaisnava
religion even with one's inner thinking. Thereafter he started practicing this
method. The poor brahmana started taking bath daily in the Godavari river, and
after finishing his daily ablutions as are prescribed for a brahmana used to
take his seat in a lonely place, and composing his mind by controlling his
breath mentally used to install the Srimurti
of Lord Hari (Narayana) in his heart, and mentally thinking himself as wearing
sacred clothes and in mind tightly fastening his skirt used to prostrate
himself before the Deity; and after mentally fetching water of the Ganga and
the Yamuna in golden and silver pitchers, mentally thought of bathing the Lord
and should mentally offer Him most delicious food and other ingredients of
worship, offer garlands etc. and complete waving of lamps, incense, water in
conch-shell, fan, etc. and finish such daily mental worship by blowing the
conch (all mentally of course) .All this he would do as would be done by a
great and opulent king, and was very happy. After a long span of time of such
mental worship of the Lord, the poor brahmana one day prepared Payesa with fine rice cow's milk and
sugar candy (in his mind) and poured it in a garden plate, and before he would
offer same to the Lord he wanted to examine how hot it was, and thus thinking
he dipped his finger into the hot Payesa and
he felt his finger burnt and the consequent burning pain. He thought the Payesa had become unholy and that it
could not any more be offered to the Lord! With this painful thought, his
meditation was broken, and the brahmana saw that his physical finger was
actually swollen and he felt pain. At this Lord Narayana in Vaikuntha smiled!
Sri Laksmi was surprised as to why the Lord smiled! And when asked, Lord
Narayana sent His celestial car and brought the devoted brahmana to Vaikuntha
and told Sri Laksmi all about him, and blessed him with an eternal seat by the
side of the Lord Himself. –182-
Text 183:
(47 )atha DASYAM--
dasyam karmarpanam tasya kainkaryam api
sarvatha || 183 ||
Translation: (47) Next, SERVANTHOOD:
Offering of all activities or
karma to the Lord, and serving the Lord in all possible ways (as a servant
does) is called Dasya or Servanthood.
–183-
Commentary: Sri Jiva Gosvami observes that mentioning here of
offering one's activities or Karma (Karma-arpana)
means servantship alone. Dedication of Karma may also refer to actions, which
are same as are also offered by others, while Kainkarya means one's personal services rendered to the Lord. The
feeling of considering oneself as a persona attendant on the Lord is Kainkarya or servanthood. It has been
stated in the Itihasa-samuccaya:
"One who has the feeling 'I am an attendant of Lord Vasudeva' as a result
of one's spiritual practices for thousands of births, becomes competent to save
mankind." In the Bhagavatam,
Canto X, Chapter 81, sloka 36 Sri Sridama Vipra says: "May I cherish
forever and at every birth feelings of intimate friendship (Sauharda),
companionship (Sakhya), friendly
attitude (Maitri) and servantship (Dasya) for Sri Krsna, the Lord of
Dvaraka!" Here dasya refers,
says Sridhara Svami, to 'servanthood'. Servanthood consists in rendering
services to the Lord-it is waiting upon or attendance on the Lord and
worshipping Him. Therefore there is hardly any difference between offering of
activities or Karma (Karma-arpana)
and attendance on the Lord (Kainkarya)
and rendering services to Him.
Sri Mukunda dasa, Gosvami explains 'offering of all actions or
karma' as dedication of one's normal and natural activities, such as, eating,
etc. and also offering of the various features and ingredients of worship, and 'Kainkarya' as one's being engaged in
the service of the Lord with the inner feeling of considering oneself as an
attendant of the Lord.
Translator's note: The slokas that follow require some
preliminary explanation without which the meaning may not be clear to the
reader. Just as the Paribhasika word
‘Bhava' has been used by the Gaudiyas in two aspects, i.e. first as the
beginning of Prema-Bhakti (Bhava-Bhakti) and again as the culmination of Prema
through the states of Sneha, Mana,
Pranaya, Raga, Anuraga, to Bhava and Maha-Bhava
(See Introduction), so also the Paribhasika
word ‘Dasya' both in the sense of a form of Sadhana-Bhakti and also as a form
of the Primary Sthayi-Bhava or
permanent attitude as Dasya-Rati. The word "Dasya" as it appears in
the succeeding slokas is used in the sense of Sadhana-Bhakti, i.e. as
preparatory practice, which is matured into Bhava-Bhakti. Thus Dasya as Sadhana-Bhakti means some deeds
of service to the Lord as becomes a servant devoted to the Master. Sri Rupa
Gosvami however mentions here Sridhara Svami's use of Dasya-Sadhana-Bhakti as being of two varieties though Sri Rupa
Gosvami himself does not agree with Sridhara Svami in this respect. According
to Sridhara Svami, Dasya Sadhana-Bhakti
may be either in the form of offering one's activities of every day life
(barring, of course, those that are considered as unclean) to the Lord or as
reciting the Name of the Lord, repeating the Mantras or revealed syllables or meditating on the Qualities of the
Lord or the Life's Events of the Lord. Sri Rupa Gosvami holds, however, that Dasya-Sadhana-Bhakti does not consist in
offering the daily activities or even the duties one has to perform because of
one's station in life to the Lord. Dasya-Sadhana-Bhakti would not be Bhakti,
pure and unadulterated, if it were mixed up with karma. Therefore
Dasya-Sadhana-Bhakti means those special acts of Vaisnavas, such as, repeating
the Mantras, chanting the Name of the
Lord, meditating on the Events of the Life of the Lord, which constitute
Sadhana-Bhakti as Dasya, Dasya
as Service means serving the Lord in
these specific forms. –183-
Text 184:
tatra adyam yatha skande
tasmin samarpitam karma svabhavikam
apisvare |
bhaved bhagavato dharmas tat-karma
kimutarpitam || 184 ||
Translation: So the ADYA,
i.e. the first of the two forms of Dasya, viz. dedication or offering of
one's actions:
It is said in the Skanda
Puranam that when offering of man's daily normal activities, such as eating
etc., to the Lord is reckoned as Bhagavata-dharma, there is hardly any need to
add that services to the Lord at the time of worship must be Bhagavata-dharma, i.e. religion in
relation to the Lord. –184-
Commentary: Sri Mukunda dasa Gosvami says that 'Bhagavata-dharma'
in the text, in the text here means that 'service' as a way to the attainment
of the Lord is 'dharma', and 'tat karma' means 'telling beads', meditation,
etc. Sri Visvanatha Cakravarti says that if dedication of man's daily normal
activities to the Lord were Bhagavata-dharma, what wonder is there at singing
and listening to the praise and glories of the Lord for His delight should be
called Bhagavata-dharma? –184-
Text 185:
karma svabbhavikam bhadram
japa-dhyanarcanadi ca |
itidam dvividham krisne vaisnavair
dasyam arpitam || 185 ||
Translation: If both normal good activities or arma and also
telling of beads, meditation, worship, etc. (at the time of worship of the
Deity in the temple) be offered to Sri Krsna by Vaisnavas, then it is called Dasya. –185-
Commentary: Sri Jiva Gosvami comments that here in the text
the desired Dasya is of two kinds,
viz. first, the desirable actions as prescribed for the four classes of Varna (one born with the qualities and
activities as according to one's actions in previous life as Brahmana,
Ksatriya, Vaisya and Sudra) and the four stations of life or Asrama (according to one's temperament,
naturalinclinations and fitness or competency relative to one's stage of life
as Brahmacari, Grhastha, Vanaprastha and Sannyasi or Yati); but such karma of
the Four Varnas and Four Asramas must, be excluded which are
unacceptable according to the prohibitions of the Scriptures, for offering to
the Lord; and secondly, Karma here includes telling of beads, inaudible
muttering of the revealed syllables and the Name of the Lord, meditation, arcana or worship in the temple etc. If
these two forms of normal karma and telling beads, meditation etc. is offered
to Sri Krsna by a Vaisnava, then it is called Dasya.
Sri Mukunda dasa Gosvami points out, however, that here
'normal actions' mean eating, sleeping, etc. which are natural and good actions
of individual Vaisnava; but normal actions which are unwholesome, such as
cleansing of teeth or washing one's feet or going to the privy, etc. must be
excluded from desirable daily natural actions of an individual Vaisnava to be
offered to the Lord and must not be called Dasya.
But the daily prescribed and prohibited karmas are indeed not wholesome,
because in the First Canto of the Bhagavatam,
in Chapter 5, sloka 12, sage Narada addressing Sri Vyasadeva says: "When
restraining ones senses, practices that bear liberation or moksa as fruit, or
every unqualified knowledge do not appear in all their beauties if they be
devoid of devotion to Lord Visnu and if they be not offered to Him, how can
Karmas or actions done with the object of reaping fruits there from, followed
by enjoyments or sufferings, or Karmas which are prohibited be wholesome if
they be not dedicated for the Lord for His acceptance? How can such Karma of
worldly-minded and Godless person purify the dirt of his heart?" Again in
the Eleventh Canto of the Bhagavatam
in Chapter 20, sloka 26, Lord Sri Krsna tells Uddhava: "The Scriptures
have laid down the injunctions and prohibitions for enjoyments and sufferings
of the people of the Four Varnas and Four Asrama's in order gradually to turn
them astray from their natural attachment for earthly values of life",
that is to say, the very tendency towards an attachment to worldliness and
pleasures is the impurity of the heart. But such normal inclination of an
individual cannot suddenly be stopped. Hence ‘this one should do' and ‘this one
should not do'-such prescriptions and prohibitions of the Scriptures are meant
slowly to curb the tendency for worldliness and gradually to bring one round
the path of detachment and make one turn to God. Therefore, if the daily duties
of life were offered to God, then such karma can be said to be satvika Karma, but not Dasya Sadhana-Bhakti. In the Bhagavatam Canto XI, Chapter 25, sloka
23, Lord Krsna tells Uddhava: "Oh Uddhava! If one in one's station of life
offers one's daily obligatory and optional karma to Me without hankering after
any fruit there from then such Karma is satvika
Karma; it is rajas Karma if it be
offered to Me with the object of attaining fruits, while it is Tamasa Karma which is performed with
malicious motives and not offered to Me." Sri Mukunda dasa Gosvami further
points out that by honest, and rigid performance of one's daily Karma as
prescribed in accordance with one's
Sri Visvanatha Cakravati observes that There 'normal Karma'
should be understood as 'Karmas in relation to the Varnas and Asramas, and
that such Karmas should be wholesome and not undesirable such as washing of
hands after going to the privy, etc. And, mediation, worship, inaudible
chanting of the revealed syllables, etc. is also karma. When both these forms of karma are offered by a Vaisnavas to
Lord Visnu, then only they are termed Dasya.
–185-
Text 186:
mridu-sraddhasya kathita svalpa
karmadhikarita |
tad-arpitam harau dasyam iti kaiscid
udiryate || 186 ||
Translation: One whose faith in the Lord is rather mild is
also partially eligible for such karma, and if such a one offers his karma to Lord Hari, it is also called Dasya by some. –186-
Commentary: Sri Jiva Gosvami points out that the author Sri
Rupa Gosvami has subsequently shown that though inaudible chanting, meditation,
worship, etc. cannot be said to be Dasya if they are not offered to the Lord,
yet they are accepted as elements or Angas
of Vaidhi-Sadhana- Bhakti. But the
fore-fold natural Karma cannot be said to be angas of unalloyed Bhakti. Therefore it is not the author's own
view. But some people hold the view that offering of Karma of those who cherish
mild faith in the Lord is also called Dasya.
In the same manner, ‘arpitam' in the
text of sloka 186 means offering itself. But in the Bhagavatam in the words of Prince Prahlada, as stated above,
according to Sridhara Svami's comment, the Nine Forms of Bhakti if offered to
Lord Visnu are to be accepted as the highest form of education. Therefore, he
makes a difference between ‘offering' ( of Karma-Karma-arpanam) and 'dasya' or service rendered to the Lord.
Sri Mukunda dasa comments that the expression 'by some' in the
text refers to Sridhara Svami and others, who call offering of karma to the
Lord by those who have mild faith in the Lord as Dasya.
Sri Visvanatha points out that Sri Rupa Gosvami hereafter has
established meditation on the Lord, telling beads and chanting of the Lord's
Name, worship, etc. as pure Bhakti even if they be not offered to the Lord. But
the afore–said Karma of
Text 187:
dvitiyam yatha naradiye
iha yasya harer dasye karmana manasa
gira |
nikhilasv apy avasthasu jivan-muktah sa
ucyate || 187 ||
Translation: THE SECOND
of the two forms of Dasya:
It is said in the Naradiya
Puranam that one who cherishes the desire to serve and whose effort are all
engaged in the service of Lord Hari with body, mind and speech, is a liberated
person under all circumstances even while living in this world and such a one
escape future births. –187-
Commentary: Sri Jiva Gosvami comments that 'one's attempts for
the service of Lord Hari' means one's desire to serve the Lord with the idea ‘I
am my Lord's servant'. The author Sri Rupa Gosvami here asserts his own view on
the subject.
Sri Mukunda dasa however explains 'efforts for the service of
Lord Hari' as serving Lord Hari with body, mind and speech with the feeling 'I belong
to my Lord'. For example, in the Ninth Canto of the Bhagavatam, Chapter 4, sloka 18 to 20, Sri Sukadeva Gosvami
addressing King Pariksita says: "King Ambarisa engaged his mind in the
mediation of the Lotus-like beautiful Feet of Lord Sri Krsna, his words in
singing the Glories of the Lord, his ears in listening to the Events of the
Divine Life of the Lord, his pair of eyes in seeing the temple of Lord Mukunda,
his skin in touching the sacred body of pure devotees of the Lord, his nose in
smelling the sacred and sweet scent of the Tulasi and sandal offered at the
Feet of the Lord, his tongue in tasting the found offered to the Lord, his pair
of foot in traveling on pilgrimage to the places associated with the Lord, his
head in bowing before the Lord's Feet, and all his desires in the service of
the Supreme Lord Sri Krsna. King Ambarisa did not employ his senses for sense
pleasures". –187-
Text 188:
(48) atha
sakhyam
visvaso mitra-vrittis ca sakhyam
dvividham iritam || 188 ||
Translation: (48) Next is SAKHYAM
or FRIENDSHIP:
The wise have called Sakhyam (Companionship or Friendship) of
two kinds, based on faith and
temperament of friendly feelings. –188-
Commentary: Sri Jiva Gosvami here points out that of the two
kinds of Sakhyam or friendliness i.e.
one based on faith and the other based on one's normal and innate disposition
for the Lord as a Friend, the first view belongs to others and the second is
the author's own view. The word 'Mitra'
means friend in all its bearing. For example, in the Tenth Canto of the
Bhagavatam, Chapter 14, sloka 32, Brahma while offering his hymns in praise of
Lord Sri Krsna stays: "Ah! How fortunate is Nanda and other Brajavasis!
What a fortune! The All-blissful, Eternal And the absolute Brahman is their
Friend!" In the text the friendly affection by temperament means the
natural feeling for the Lord as when one says ‘I am Thy friend.' –188-
Text 189:
tatra adyam yatha mahabharate
pratijne tava govinda na me bhaktah
pranasyati |
iti samsmritya samsmritya pranan
samdharayamy aham || 189 ||
Translation: FIRST,
i.e. Sakhyam by faith-In the
Mahabharata, Sri Draupadi addressing Lord Sri Krsna says: "Oh Lord
Govinda! It is Thy promise that Thy devotees shalt not completely be ruined,
and this remembering again and again I hold my life." –189-
Commentary: Sri Jiva Gosvami points out that the faith of Sri
Draupadi expressed in the words 'Thy promise, Oh Govinda!' has been cited here
as an example of Sakhyam based on
faith in Vaidhi Sadhana-Bhakti. But later on it will be shown that Sri Draupadi
is one amongst the Eternal Associates of the Lord in Prema-Bhakti i.e. this
feeling of Sri Draupadi is an Anu-Bhava
(one that follows in the wake of Vibhava)
of Prema-Bhakti, and does not belong to Sadhana Bhakti. But it is not wholly
impossible that on rare occasions even Prema-Bhaktas act like Sadhana-Bhaktas.
It is for this reason that Sri
Draupadi's words have been cited here as an example of Sadhana-Bhakti's
particular anga or element, Sakhya. Such examples can be found in
the Bhagavatam, also (e.g. Canto XI,
Chapter 2, sloka 55). While describing the signs of a superior devotee, sage
Sri Havi addressing King Nimi says: "He is a superior devotee whose heart
the Supreme Lord Hari with His Feet bound by the silken tie of Pranaya (see Introduction, Section XII) cannot leave-the Lord, the very
utterance of whose Name even inadvertently, destroys all sins." Here the
action of binding the Feet of the Lord within the heart with the tie of Pranaya is a special aspect of Prema, as an Anu--Bhava of the Lord's Associates. Even this action of the
highest, Prema-Bhakta has been cited by sage Havi as an example of a spiritual
act in the state of Sadhana i.e. in
the preliminary stage of spiritual
practices.
Sri Mukunda das Gosvami observes that in the above quotation
of the words of Sri Draupadi as an example of Vaidhi Sadhana-Bhakti, it is
understood that in such citations only the relevant applicable portions should
be accepted as an example, and not necessarily the whole of the verse quoted.
In this way, quotations have been cited in this book in some places. For
example, while explaining the signs of the sprouting of Bhava-Bhakti, the words
of the siddha-bhakta King
Pariksita have been cited. In
the First Canto, Chapter 19, sloka 15 of the Bhagavatam, the dying King
Pariksita, addressing the assembled munis and rsis said: "Oh Brahmanas!
May you all and Devi Ganga know this cursed self, whose mind is now fixed in
the Supreme Lord Krsna, as one who has taken shelter in you! Let the witchcraft
or Maya sent by the brahmana-boy or the serpent bite me with ease and without
fear-I do not desire to oppose it in any way whatsoever. May you only sing
uninterruptedly the Glories of Lord Visnu so that I may hear them!" Here
the siddha-bhakta (one who has
already attained the highest stage of Bhakti) King Pariksita is cited as an
example of a devotee in whom only Bhava-Bhakti is sprouting. –189-
Text 190:
tatha
ekadase 61
tai-bhuvana-vibhava-hetave ‘py
akuntha-smritir ajitatma suradibhir vimrigyat |
na calati bhagavad-padaravindal lava
nimisardham api yah sa vaisnavagryah ||190||
Translation: Further example of Sakhya based on faith as an anga or element of Vaidhi
Sadhana-Bhakti is quoted from, the Bhagavatam
where addressing King Nimi, the sage Sri Havi says: "One who does not
deviate even for the twinkling of an eye frown the constant remembrance of the
Divine Feet of the Supreme Lord Sri Hari, who is unattainable by the
uncontrolled gods of heaven who aspire after attainment of the kingdom of
heaven, is a great Vaisnava. –190-
Translator's note: It is stated that friendly affection (Sakhya) and complete self-surrender (atma-nivedana), the two forms of Angas or features of Bhakti, are
extremely rare. Only in some devotees of exceptional merit they are sometimes
observed. They, in fact, are the characteristics of the accomplished devotees
of the Eternal Order, i.e. Associates and Attendants of the Lord in the Divine
Realm. Therefore their mention as Angas
of Sadhana-Bhakti, than is, Bhakti to be realized or accomplished by practice,
will appear to be not quite appropriate in the present context. If they are
mentioned however here, it is because in very rare cases the belief that
matures into friendly affection (Sakhya)
and complete self-surrender (atma-nivedana)
may also be observed in advanced devotees in this earth. –190-
61 Bhagavatam, Canto XI, Chap.2, sloka 53.
Text 191:
sraddha-matrasya tad-bhaktav adhikaritva
hetuta |
angatvamasya-visvasa visesasya tu kesave || 191 ||
Translation: SRADDHA
or FAITH is a necessary conditional
of eligibility for the worship of the Lord, and this faith is an aspect (Anga)
of the belief in the Supreme and Absolute Reality of Lord Kesava (Krsna). –191-
Commentary: Sri Jiva, observes: though the two terms 'sraddha' and 'visvasa' are ordinarily regarded as synonyms, yet one may describe
the primary stage as one of 'sraddha'
or faith, and the subsequent stage as one of 'visvasa' or belief (in the Reality of the Object of faith). And
thus a distinction may be drawn between the two, though usually they are
treated as synonyms.
Translator's note: The difference between sraddha and visvasa is
the same as the difference between a determinable and a determinate. This may
be explained by an illustration. Color is a determinable, and its determinates
are red, blue, black, white, green, etc. Thus the determinable color becomes
determinate as red or blue color. In the same way, sraddha is the primary stage- a stage of faith in general; it
becomes specific as 'visvasa' or
'belief' in Kesava as the Lord and the
Supreme Reality. –191-
Text 192:
dvitiyam yatha agastya-samhitayam
paricarya parah kecit prasadesu ca
serate |
manusyam iva tam drastum vyavahartun ca
bandhuvat || 192 ||
Translation: SECONDLY, Friendly feelings:
It is said in the Agastya-samhita that there are certain
devotees who look upon the Deity with an intense attachment as of a friend such
as one feels towards a man in this world, and this with the object of rendering
personal services; and behaving with the Deity like a friend (as an attendant
friend does), sleeps inside the temple.
–192-
Text 193:
Raganugangatasya
syadvidhimarganapeksanat
Marga-Dvayena Caitena Sadhya
Sakhyaratirmata || 193 ||
Translation: As Sakhya
(as an anga of Vaidhi Sadhana-Bhakti, such as is described in the previous
verse) is not bound by the rules and regulations of Vaidhi Bhakti, the friendly
feelings for the Deity even in the temple truly becomes an Anga of
Raganuga-Bhakti. Therefore Sakhya-Bhakti in both the paths of Vaidhi and
Raganuga-Bhakti is Sakhya-Bhakti as a process of
sadhana or
spiritual practice and has Sakhya-Rati as its fruit; i.e. Sakhya-Bhakti in the
stage of sadhana ripens into
Sakhya-Rati as the fruit of sadhana.
–193-
Commentary: Sri Jiva Gosvami points out that though the
quotation here should have come under the heading of Raganuga-Bhakti, yet it
should also be accepted as a part of Vaidhi-Bhakti as well-that is the
contention of the author. –193-
Translator's note: In the text ‘Sakhya-Rati' in both the two
paths of ‘Vaidhi' and ‘Raganuga' refers to the fact that though ‘Sakhya' or intimate
friendly feelings for the Lord is independent of the regulations of the
Scriptures and is in most cases aroused out of intense longing for serving the
Lord in the way the Eternal Associates of the Lord, such as His Friends. His
Parents or the Gopis in Braja serve Him, is essentially an anga of Raganuga-
Bhakti, yet it is not absolutely
uncommon that at times some
devotees in the stage of their spiritual practices, while still in bondage,
develop this intimate friendly feeling for the Deity in the temple (which is
the essential aspect of Vaidhi-Bhakti), -and Sakhya-Rati, which is the fruit of
Sakhya-Bhakti, grows out of it. For, it has been described by Sri Rupa Gosvami
that Raganuga Bhakti is possible for an individual being when an intense longing
is aroused in the heart of a sadhaka
by his or her listening to the rapturous ways in which the Ragatmikas, i.e. the
Co-menifestations of the Supreme Lord out of His inconceivable prerogative as
Sri Radha and Gopis in Madhura-Rati,
as Nanda-Yasoda in Vatsalya-Rati,
Sridama, Sudama, Suvala, Madhumangala in Sakhya-Rati,
and Citraka, Patraka in Dasya-Rati,
serve the Lord. Ragatmikas must not
be confounded with the Raganugas.No
individual finite soul or Jiva even at the highest stage of its spiritual
attainment can become a Ragatmika,
nor can such an individual atma attain Ragatmika-Bhakti.
It is only in subordination to the Ragatmikas
who are the Lord's Eternal Associates, such as is mentioned before, and with an
intense longing for following in the wake of the ways and feelings of the Ragatmikas that an individual Jiva in
bondage can attain Sakhya-Bhakti which finally develops into Sakhya-Rati as Raganuga-Bhakti. Sadhana-Bhakti is both
Vaidhi and Raganuga. In Vaidhi-Bhakti, everything is dictated by the injunctions
and prohibitions of the Scriptures, whereas in Raganuga-Bhakti the dominant
factor is not directions of the Scriptures but an intense longing and taste for
serving the Lord in the way the Co-eternal Associates of the Lord, who are
called Ragatmikas, serve the Lord
lovingly. The essential characteristic of Raganuga-Bhakti is, therefore, not to
be guided by the Scriptures. But because at times it has been found that some sadhakas in their preliminary stages of
spiritual practices gradually develop a longing for serving the Lord (even in
the stage of bondage, as in the stage of worshipping the Deity in the temple)
in the wake of the ways and feelings of the Eternal Associates in the Eternal
Order, Sri Rupa Gosvami has mentioned Sakhya
as an anga of Vaidhi Sadhana-Bhakti, though truly it is an anga of Raganuga
Sadhana- Bhakti. –193-
Text 194:
atha atmanivedanam, yatha ekadaso 62
martyo yada tyakta-samasta-karma
niveditamta vicikirsito me |
tadamritatvam pratipadyamano
mayatma-bhuuyaya ca kalpate vai –Iti 62|| 194 ||
Translation: (49) Next, Self-dedication:
In the Eleventh Canto of the Bhagavatam Lord Sri Krsna tells Sri Uddhava: "When man
dissociates himself from all karma or gives up all karma and completely
dedicates his self to Me, then I desire to give him the highest good and
eternal life and he crosses the door of Death and attains a Body similar to
Mine." -194-
Commentary: Sri Jiva Gosvami observes that when an individual
dedicates one's atma or self to the
Lord, naturally the Parama-Atma, i.e. Lord, takes control of him as a kinsman
does for one's own kin. In such a stage of self-dedication to the Lord, one
gives up all forms of daily earthly duties, i.e. duties that are incumbent on
one as arising out of one's station in life. In such a stage the Lord Himself
desires to give him the highest good, i.e. Bhakti, and he conquers Death,
i.e. becomes immortal, and
attains Sarsi-Mukti, i.e. majesties
equal to the Lord.
Sri Mukunda dasa Gosvami says that one who has attained to the
stage of complete self-dedication (atma-nivedana)
has simultaneously also abstained from all wrong-doing, i.e. actions or karmas
contrary to or showing neglect of the Vedic prescriptions and also must have
given up all earthly responsibilities to one's wife and children, etc. He has
thereby conquered Death and attained all the divine qualities of a pure devotee.
–194-
62 Bhagavatam, Canto XI, Chap. 29, sloka 34.
Text 195:
artha dvidhatma-sabdasya panditair upapayate
|
dehy ahantaspadam kaiscid dehah kaiscin
mamatva-bhak || 195 ||
Translation: The wise has said that the self (in
self-dedication) is of two kinds. Some say that dedication of one's ‘egoism' is
atma-nivedana, and others say that
dedication of one's bodily attachments and of such that is related to the body
is self-dedication. –195-
Text 196:
tatra dehi, yatha yamunacarya-stotre
vapuradisu to ‘pi va gunato ‘sani
yatha-tatha-vidhah |
tadayam tava padapadmayo rahamadyaiva
maya samarpitah || 196 ||
Translation: Of these two, Dedication of one's Egoism or
misidentification of the pure self with the physical body:
It has been said in the hymns of Sri Yamunacarya: "Oh
Lord! I dedicate my self completely to Thee even though this self may be now
engaged either in the physical body as a human being or be in heaven in the
form of a god owing to some good actions, or in whatever condition it may now
be-such an ‘I', I offer this very day at Thy Lotus Feet." -196-
Commentary: Sri Jiva Gosvami says that according to the
various theories whatever may be this 'I' in its essential nature, to dedicate
one's self, whether misconceiving oneself either as a man or as a god or
anything else-one's egoism, this very day to the Feet of the Lord is 'self-dedication.'
Sri Visvanatha Cakravarti observes: "Oh Lord! Because of
my past actions and qualities, if I am born as a bird or beast or man or god in
heaven, in such births in whatever conditions I be, whether in sound health or
as physically mutilated, this my perverted 'I' I over to Thee this very
day!"
Translator's note: The different theories about this 'self'
vary. Some hold the physical body as the 'self', others call the 'senses' as
the self, or the 'mind' the self, or 'intelligence' the self, or ‘the reflected
Brahman as intelligence' the self. Some hold it to be a separated part of
Brahman, and others call this, 'self' an intelligent atma. All these different
conceptions about the 'self' shall come under 'atma-nivedana' or dedication of one's 'I' or egoism. –196-
Text 197:
Deho, yatha bhakti-viveke
cintam kuryan na raksayair vikritasya
yatha pasoh |
tatharpayan harau deham viramedasya
raksanat || 197 ||
Translation: Secondly, Dedication of Body:
It has been staid in
the Bhaktiviveka that just as one has
not to worry about the protection and watching of an animal which has been
disposed of, so also one ceases to think about how one would be looked
after-once an individual has dedicated
his body and soul to the Feet of Lord Hari. –197-
Text 198:
duskaratvena virale dve
sakhyatma-nivedane |
kesancid eva dhiranam labhate
sadhanarhatam || 198 ||
Translation: As both Sakhya
(intimate friendly feelings, for the Lord aroused of spontaneous and
intense longing for such feelings) and atma-nivedana
(complete dedication of one's ego and body and soul to the Feet of the Lord)
are very very rare and difficult, it is Only a very few deserving and qualified
persons with ever deepening faith that are found to possess them as results of their spiritual
practices. –198-
Commentary: Sri Jiva Gosvami observes that self-dedication (atma-nivedana) is rare only because it
is very difficult to dedicate oneself completely to the Lord, but not because
it is not rare in its glories as there is want of intense, personal feelings
for the Lord, whereas Sakhya is rare
both because it is very very difficult to attain and also because of its superb
feelings for the Lord irrespective of any scriptural guidance. But if atma-nivedana or self-dedication also was
enriched by association of
intense feelings for the Lord, then it also becomes rare in both ways. Of these
two forms of atma-nivedana or
self-dedication, i.e. dedication of one's 'I'- and dedication of one's,
attachment for the body and all that is associated with the body (and such
dedication with intense feeling of Erection for the Lord), King Vali's atma-nivedana or dedication illustrates
the former, i.e. complete self-dedication without however a feeling of intense
attachment for the Lord. Sri Jiva further points out the difference between atma-nivedana (self-dedication) and 'saranagati' or self-surrender. In
self-surrender (saranagati), one
considers oneself being under the protection of the Lord, i.e. considers
oneself to be completely subservient to the Lord and to be under His
protection, while in self-dedication (atma-nivedana)
one offers one's 'I', body and all attachments related to the body, with or
without an intense feeling of intimacy for the Lord. As regards atma-nivedana enriched by intimate
feelings for the Lord, one may take the example of King Ambarisa. It is said in
the Ninth Canto, Chapter 4, slokas 18-20 of the Bhagavatam: "King Ambarisa engaged his mind in the meditation
of the Lotus-like beautiful Feet of Lord Sri Krsna, his faculty of speech in
singing the glories of the Lord, his two hands in cleansing the temple of the
Lord, his ears in listening to the discourses on the Divine vents of the Life
of Lord Sri Krsna, his eyes in seeing the temple of Lord Mukunda, his tactile
sense in touching the sacred body of the pure devotees of the Lord, his
olfactory sense in smelling the sweet odor of the offered Tulasi-leaves, his
tongue in tasting the food etc. offered to the Lord through the process of the
revealed syllables, his feet in traveling on foot to the sacred places of
pilgrimage associated with the Lord, his head bowed at the Feet of Lord Hari,
and all his desires employed for being blessed with the Dasya or service of the Supreme Lord. The king did not engage his
senses for any earthly pleasures." In the Eleventh Cant of the Bhagavatam,
the Lord has also described about self-dedication or atma-nivedana to Him attended with the feelings of a personal
servant. In likes manner, in the Tenth Canto of the Bhavagatam, Chapter 52, sloka 39, it is stated how Queen Rukmini in
Dvaraka dedicated Herself to Lord Sri Krsna with the most intimate feelings for
the Supreme Lord as Her Eternal and Divine Consort. She wrote a letter to the
Lord thus: "Oh Beloved! Oh Great! I look upon Thee as my Divine Husband
and have therefore dedicated myself completely to Thee. Do please come to
Dvaraka and graciously accept me as Thy Queen." Similar examples can be
multiplied of self-dedication with
intimate friendly feelings and affection for the Lord.
Sri Mukunda dasa Gosvami points out that Sakhya discounts all injunctions and prohibitions and shows itself
in spontaneous intense intimate feelings for the Lord, while extreme endurance
of hunger and thirst is characteristic of self-dedication or atma-nivedana. All this shows that both
are extremely rare. The word ‘dhira'
in the text means those devotees who are advanced and have deep-rooted faith. –198-
Text 199:
(50) atha nija-priyopaharanam, yatha
ekadaso 63
yad yad istatamam loke yac cati-priyam
atmanah |
tat tan nivedayen mahyam tad anantyaya
kalpate || 199 ||
Translation: (50) OFFERING
OF ONE'S DEAR OBJECTS:
Lord Sri Krsna tells Sri Uddhava in the Eleventh Canto of the
Bhagavatam: "If objects which are much desired and which are very dear to
a person be offered to Me, then such gifts bear permanent fruits." –199-
Commentary: Sri Mukunda dasa observes that not only one should
offer objects of one's own liking and which are dear to oneself but one should
also offer such things like gunja (a
small shrub bearing red and black-berries and a garland made of the seeds of
these red-black-berries is called Gunja-mala),
peacocks feathers etc. which are dear to Lord Sri Krsna. –199-
63 Bhagavatam, Canto XI, Chap. 11, sloka 41.117
Text 200:
(51) atha tad-arthe
‘khila-cestitam, yatha pancaratre
laukiki vaidiki vapi ya kriya kriyate
mune |
hari sevanukulaiva sa karya bhaktim
icchata || 200 ||
Translation: All Endeavors for the Sake of Lord Krsna:
It is said in the Narada-Pancaratra:
"Oh great sage! All forms of activities, conventional or Vedic, that are
prevalent in society, should be offered to Lord Hari and favorably employed for
His service if one should aspire after pure Bhakti." –200-
Commentary: Sri Mukunda dasa Gosvami observes that one should
not offer those karmas to the Lord, which are not meant for His service of are
not acceptable for the Lord's service. –200-
Text 201:
(52) atha saranapattih, yatha
hari-bhakti-vilase
tavasmiti vadan vaca tathaiva manasa
vidan |
tat sthanam asritastanva modate
saranagatah || 201 ||
Translation: (52) Next, SELF-SURRENDER:
It is stated in the Haribhakti-vilasa that one who expresses
oneself in the words: "Lord! I am Thine! " And also mentally thinks
so, and physically takes abode in the Lord's Realm, exemplifies true
self-surrender in his being. -200-
Text 202:
sri narasimhe ca
tvam prapanno ‘smi saranam deva-deva
janardana |
iti yah saranam praptas tam klesad
uddharamy aham || 202 ||
Translation: It is said by the Lord in Nrsinha Puranam:
"I deliver him from all miseries who, saying ‘Oh Lord of lords! Oh
Janardana! I surrender myself unto Thee' takes refuge in
Commentary: Sri Jiva Gosvami says that the word 'Sarana' has two meanings; firstly, it means
dependence on the Lord as the only Protector,
and secondly it means taking complete shelter at the Feet of the Lord. In the
above text, "I surrender myself unto Thee" means 'Lord! I accept Thee
as my Protector.' The Lord delivers such a person from all his afflictions. –202-
Text 203:
(53) atha tadyanam sevanam tulasyah
yatha skande
ya drista nikhilagha-sanga samani
sprista vapuh pavani |
raganam abhivandita nirasani
siktantakatrasini ||
pratyasatti-vidhayini bhagavatah
krisnasya samropita |
nyasta tac-carane vimukti-phalada tasyai
tulasyai namah || 203 ||
Translation: (53) SERVING
THOSE ASSOCIATED WITH
THE LORD,
such as TULASI:
It is mentioned in the Skanda
Puranam: I bow down to the Tulasi
the very sight of which destroys all sins, the touch of which purifies lowly
birth, making obeisances to which acts as an antidote to all diseases and
sufferings, sprinkling water at whose root removes all fears of death, planting
of which makes one devoted to the Feet of Sri Krsna, and offering of which at
the Feet of Sri Krsna gives special mukti, i. e. Prema-Bhakti. –203-
Text 204-205:
tatha ca tatraiva
drista sprista tatha dhyata kirita
namita stuta |
ropita sevita nityam pujita tulasi subha
|| 204 ||
navadha tulasim devim ye bhajanti dine
dine |
yuga-koti-sahasrani te vasanti
harer-grihe || 205 ||
Translation: It is further stated in the Skanda Puranam that he who serves Tulasi
daily in the nine ways, viz. daily seeing, touching, meditating on, singing the
glories of, making obeisances to, listening discourses about, planting and
growing five leaves of it daily, and otherwise serving it-makes Tulasi a
bestower of benefits, whereby he attains the fruit of living in the House of
Lord Hari for thousands of years. -204-205-
Text 206:
(54) atha sastrasya
sastra-matra samakhyatam
yad-bhakti-pratipadakam || 206 ||
Translation: (54) SERVING
SCRIPTURES:
Here "Scriptures"
or "Sastras" mean those books, which establish Bhakti. -206-
Text 207:
yatha skande
vaisnavani tu sastrani ye srinvanti
pathanti ca |
dhanyaste manava loke tesam krisnah
prasidati || 207 ||
Translation: Blessed are they in this world who, study and
listen to Vaisnava literature, and Lord Sri Krsna is pleased with them. –207-
Text 208:
vaisnavani tu sastrani ye arcayanti
grihe narah |
sarva-papa-vinirmukta bhavanti
sura-vanditah || 208 ||
Translation: Those who worship Vaisnava Scriptures in their
homes are freed from all sins and are adored by the gods. –208-
Text 209:
tisthate vaisnavim sastram likhitam
yasya mandire |
tatra narayano devah svayam vasati
narada || 209 ||
Translation: "Oh Narada! In the house in which Vaisnava
Scriptures are written and then preserved, Lord Narayana Himself makes His
Abode." –209-
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