५ भक्ति-सन्दर्भ-१

Śrila Jiva Gosvāmi ŚRĪ BHAKTI SANDARBHA The Sublime Path to Attain Perfection Volume 1 Translation & Commentary SATYANARAYANA DASA स वै पुंसां परो धर्मः श्रीभारास अन्दर्भ hastamalakavat-tattvam śrimad-bhāgavatasya yaḥ darśayamāsa jivebhyas tam śri-jiva-prabhum numaḥ We bow down to Śrīla Jīva Gosvāmī Prabhupada who revealed the essential meaning of Srimad Bhagavatam to the people of the world just as plainly as one would display an amalaki fruit kept on one’s palm. sandarbha yena nadhītās tasya bhagavate śramah sandarbha yena cadhītā nāsti bhagavate bhramaḥ One who has not undergone comprehensive study of Sat Sandarbhas must struggle to assimilate the message of Srimad Bhagavatam. One who has studied Sat Sandarbhas, however, will have no misgivings about the essential meaning of Srimad Bhagavatam. ŞAT SANDARBHA Tattva Sandarbha Bhagavat Sandarbha Paramātma Sandarbha Kṛṣṇa Sandarbha Bhakti Sandarbha Priti Sandarbha श्रीश्रीगौरगदाधरौ विजयेताम् ŚRĪ BHAKTI SANDARBHA The Sublime Path to Attain Perfection Volume I Śrīla Jiva Gosvāmī Sanskrit Text with English Translation and Jiva-toṣaṇī Commentary SATYANARAYANA DASA JIVA Jiva Institute of Vaishnava Studies Vrindavan Bhakti Sandarbha: The Sublime Path to Attain Perfection, Volume I Translation and Commentary: Satyanarayana Dasa This book is published and distributed by Jiva Institute of Vaishnava Studies. For further information on Jiva books, please contact Jiva Institute of Vaishnava Studies Sheetal Chaya 1, Raman Reti Vrindavan, UP 281121 India or visit www.jiva.org To learn more about Sat Sandarbha, please go to sandarbhas.jiva.org To report errors, please send a note to contact@jiva.org

Contents at a Glance Introduction Dedication. I.xxix 1.xlvii I Bhakti Is the Complete Abhidheya I.1 Anucchedas 1-178… 1.9 II How Akiñcana-bhakti Is Attained 1.1083 Anucchedas 179-213. 1.1089 III The Practice of Bhakti II.1 Anucchedas 214-340 11.7 References II.789 Editors’ Notes II.791 The Language of Transcendence - Key Terms and Concepts.. II.793 Bhakti Sandarbha at a Glance 11.808 Glossary 11.811 Subject Index, Verse Index, and Bibliography 11.839 Abbreviations II.1103 Contributors II.1105 vii Table of Contents Introduction Dedication.. I Bhakti Is the Complete Abhidheya Mangalācarana 1 Establishment of Bhakti As the Complete Abhidheya Anucchedas 1-120 Bhakti Is the Complete Form of Sammukhyatā 1 2 3 3.1 Sammukhyata Identified As the Essence of Abhidheya-tattva.. Sammukhyata in the Form of Bhajana Is the Abhidheya… Sammukhyatā Entails Direct Bhakti. All Forms of Sammukhyatā Culminate in Bhakti…. viii xxix xlvii 1 3 5 7 9 30 36 36 Bhakti Established by All Teachers in Śrīmad Bhāgavata 1 Sūta Gosvāmī Instructs Saunaka and the Sages 3.2 Bhakti to Bhagavan Is Para-dharma 41 43 4 Bhakti Bestows Jñana and Vairagya 45 53 5 The Futility of Dharma Not Culminating in Bhakti…. 58 6 The Real Purpose of Dharma Is Apavarga - Meaning Bhakti…. 66 7 Absolute Reality Is Disclosed Only by Bhakti….. 82 8 Dharma Culminates in the Pleasure of Bhagavan Hari .. 90 9 Sūta Recommends Direct Engagement in Bhakti … 93 10 A Taste for Hearing - The First Step in Bhakti. . . . 97 11 Mahat-sevä Leads to a Taste for Hearing.. 101 12 Service in the Form of Hearing Purifies the Heart.. 107 13 Establishment in the State of Resolute Bhakti 110 14 Absorption of the Mind in Suddha-sattva.. 113 15 Bhakti Grants Direct Experience of Bhagavan 118 16 Concomitant Effects of the Immediate Vision of Bhagavan. 121 17 Enlightened Sages Continuously Engage in Bhakti 18 Worship Is Intended Only for Sākṣāt-parabrahma Visnu. 126 131 ix19 Nārāyaṇa Alone Is Worshiped by Those Who Aspire for Mukti….. 141 20 Worship in the Gunas Is Influenced by Acquired Nature.. 144 21 The Import of All Scriptures and Practices Is in Vasudeva Alone.. 147 22 The Consistent Reconciliation of All Scriptures Is in Vasudeva 156 2 Narada Instructs Vyasa. 161 Jñana and Karma Are Ineffective without Bhakti.. 163 3 Suka Instructs King Parikṣit 171 24 Attached Householders Are Concerned Only with Mundane Topics …. 173 25 Śuka Recommends Bhakti As the Abhidheya….. 177 26 The Virat Is Not the Object of Bhakti - I 181 27 The Virat Is Not the Object of Bhakti - II. 189 28 Sākṣāt Bhakti-yoga Is the Abhidheya. 192 29 Bhakti Is the Essential Abhidheya of the Vedas As a Whole… 196 30 Bhakti Is the Prime Duty of All Human Beings. 201 31 Bhakti Is the Abhidheya for All Aspirants……. 205 X 32 Bhakti Is the Supreme Fruit of Worshiping Other Devatas 4 Saunaka Establishes Bhakti through Negative Inference - Vyatireka 33 Life without Bhakti Is Meaningless… 34 Merely Living Is Not the Fruit 210 215 217 of Human Life … 219 35 Human Life Devoid of Bhakti Is Animal Life….. 221 36 The Ears and Tongue Are Worthless If Not Engaged in Bhakti…. 224 37 The Head Is a Burden without Bhakti 226 38 The Eyes and Legs Are Worthless without Bhakti… 228 39 Mortal Beings Are Living Corpses without Bhakti.. 230 40 Without the Affect of Bhakti, the Heart Does Not Melt 232 5 Brahma Instructs Nārada. 237 41 Brahma Praises Narada’s Question As It Relates to Bhagavan…. 239 42 Nārāyaṇa Is the Consistent Reconciliation of All the Vedas…. 241 xi 6 Maitreya Instructs Vidura.. 245 43 Vidura Inquires about the Path of Serenity 247 44 Sevā to Bhagavan Is the Path of Serenity. 45 Vidura Is Praised on Account of His Bhakti… 249 252 7 Kapila Instructs Devahūti 255 46 Bhakti Is the Most Auspicious Path Even for Brahma-siddhi 257 47 Bhakti Confers the Ultimate Good 259 8 Sanat-kumāra Instructs King Pṛthu. 261 48 Bhakti Recommended above Jñāna.. 263 49 Prthu Performed Bhakti Mixed with Jñana…… 267 9 Rudra Instructs the Pracetas. 269 50 Rudra Recommends Bhakti to the Pracetas 271 10 Narada Instructs the Pracetas. 51 Bhakti Established As the Abhidheya xii by Anvaya and Vyatireka… 52 Worship of Kṛṣṇa Is the Root of All Worship 275 277 284 11 Rṣabhadeva Instructs His Sons 287 53 Rṣabhadeva Recommends Bhakti 289 12 Rahūgana Addresses Jada Bharata… 293 54 Rahūgana Emphasizes the Importance of Advanced Devotee-sanga.. 295 13 Prahlada Instructs His Classmates. 299 55 Sankarṣana and Prahlada Advocate Bhakti As the Abhidheya. 301 56 Prahlada Was Instructed Specifically in Bhakti… 307 57 Prahlada Specifies the Limbs of Bhakti Leading to Rati…. 309 14 Narada Instructs Yudhisthira.. 313 58 Bhakti Is the Import of Narada’s Instructions to King Yudhisthira 315 15 The Nava-yogendras Instruct King Nimi. 327 59 Bhakti Is the Ultimate Good.. 329 60 The Unswerving Nature of Bhakti. 333 61 Bhakti Is Constituted of Direct Devotional Acts .. 338 xiii 62 Avirhotra Prescribes Sākṣāt-bhakti As the Abhidheya… 341 63 Paramātmā Is To Be Worshiped in Everything.. 355 64 Camasa Establishes Bhakti through Negative Concomitance. 357 65 Bhagavan Kesava Is Worshiped in All Yugas 362 16 Krsna Instructs Uddhava · 365 66 Kṛṣṇa Instructs Others through Uddhava.. 367 67 The Futility of Jñana Devoid of Bhakti. 372 χάν 68 Kṛṣṇa Disregards Speech Devoid of His Lila-katha-I… 69 Krsna Disregards Speech Devoid of His Lila-katha - II …. 70 Jñāna Is Perfected Only through Bhakti.. 2 379 381 384 71 Krsna Recommends Pure Bhakti Alone - I. • 386 72 73 Kṛṣṇa Recommends Pure Bhakti Alone Sat-sanga Is the Cause of the Predilection for Bhakti —

• II. . . . 391 Anucchedas 73-74. 397 75 Uddhava Inquires about the Path to the Ultimate Good.. 400 76 Bhakti Is Krsna’s Own Intrinsic Dharma .. 403 77 The Reason for the Propagation of Other Paths 406 78 Kṛṣṇa Is Controlled Only by Bhakti. 409 79 Dharma and Jñana Are Impotent without Bhakti. 412 80 The Complete Purifying Power of Bhakti.. 414 81 Jñana and Vairagya Are Concomitant Effects of Bhakti… 418 82 Krsna Is Directly Intuited Only through Bhakti… 421 83 Kṛṣṇa Disaffirms Both Jñāna and Vairagya 423 84 The Results of All Paths Are Attainable through Bhakti… 428 85 Kṛṣṇa’s Concluding Instruction Is in Bhakti.. 434 17 Suka Instructs King Parikṣit. 439 86 Suka’s Concluding Instruction Is in Hearing Lila-katha. 441 18 Sūta Instructs Saunaka 455 87 Suta’s Concluding Instruction Is in Bhakti. 457 88 Bhakti Bestows Unbroken Remembrance of Bhagavan… 460 89 Concomitant Effects of Remembrance.. 462 90 Bhakti Is the Supreme State of Blessedness 464 XV 91 Bhakti in the Form of Remembrance Is the Abhidheya.. 467 19 Other Dialogues 92 Bhakti Is the Essential Teaching throughout Srimad Bhāgavata. 469 471 93 Bhakti Is the Most Appropriate Path… 477 94 Bhakti Is the Fruit of All Scriptural Study • 479 Bhakti Is the Culmination of All Methods 483 95 Bhakti Is the Fruit of All Dharma. 485 96 Authentic Jñāna Ensues Only from Bhakti.. 489 97 Bhakti Is the Source of All Perfection 493 98 Bhakti Is Independent of All Methods…. 498 Bhakti Established through Negative Inference - Vyatireka 99 Bhakti Contrasted with Karma.. 505 507 xvi 100 The Worthlessness of Vedic Karma Devoid of Bhakti - I…. 512 101 The Worthlessness of Vedic Karma Devoid of Bhakti - II 521 102 Disdain for the Practices of Karma and Yoga 524 103 Bhakti Contrasted with Yoga. 531 104 Bhakti Contrasted with Jñāna 534 105 Jñana Is Ineffective without Bhakti. • 540 Bhakti Is for Bhagavan Alone 106 Respect All, but Worship Only Bhagavan.. 106.1 Bhagavan Alone Is Worthy of Shelter 549 551 551 106.2 The Devas Can Be Worshiped As Vaisnavas 557 106.3 The Devas Can Be Worshiped As Existential Seats of Viṣṇu 566 106.4 The Devas Can Be Worshiped As Vibhutis of Kṛṣṇa… 573 106.5 The Devas Should Never Be Disrespected. 580 106.6 A Devotee Should Not Disrespect Any Living Being

585 106.7 Worship Devoid of Compassion Does Not Yield Perfection 107 Kṛṣṇa Alone Is Worthy To Be Taken Shelter Of… 597 613 Bhakti Established through Disregard for Nondevotion 108 The Defect of Nondevotion. 617 619 109 Nondevotees Are Bereft of Divine Qualities… 623 110 Munis Devoid of Bhakti Are Bound in Samsara 626 Bhakti Is Universal Dharma 635 111 Bhakti Is the Intrinsic Duty of Everyone 637 112 Bhakti Persists Even beyond Liberation 649 113 Bhakti Is Incumbent Even upon the Devas.. 651 xvii Bhakti Established by the Hermeneutics of Srimad Bhagavata 655 114 Bhakti Established by the Sixfold Hermeneutical Criteria - Şad-linga.. 657 115 The Essential Primacy of Bhakti As the Abhidheya.. 664 115.1 The Abhidheyatva of Bhakti As a Primary Topic of Srimad Bhagavata. 664 115.2 The Abhidheyatva of Bhakti in the Catuḥ-sloki… 667 115.3 Bhakti Established by Affirmation and Negation… 671 115.4 Bhakti Is Encountered Everywhere 674 115.5 Bhakti Is Encountered in All the Grammatical Cases.. 685 115.6 Bhakti Is Encountered at All Times. 687 115.7 Bhakti Established through Negative Concomitance . 692 115.8 Bhakti Established for All Places and Times. 696 115.9 Bhakti Alone Is without Cessation 699 116 The Bhāgavata Was Manifested to Facilitate Bhakti - I 703 117 The Bhāgavata Was Manifested to Facilitate Bhakti - II… 706 118 Bhakti Disclosed As the Means in Vyasa’s Samadhi… 708 xviii 119 Vyasa Deliberates on the Cause of His Dissatisfaction 120 Bhagavan’s Supremacy Is Due to Imparting Bhakti 710 712 2 The Essential Nature of Bhakti Anucchedas 121-164 715 Purifying Power of Bhakti 717 121 Bhakti Bestows Auspiciousness and Dispels Obstacles .. 719 122 Bhakti Is Unobstructed 729 123 Bhakti Dispels All Fear 732 124 Bhakti Is Unobstructed by Misery 736 125 Bhakti Destroys Aprarabdha-karma. 738 126 Bhakti Destroys Sins… 746 127 Bhakti Is beyond All Atonement.. 128 Bhakti Destroys Prarabdha-karma.. 750 755 129 Bhakti Destroys Vasanās. 764 130 Bhakti Destroys Ignorance. 767 131 Bhakti Is the Source of Fulfillment for All Beings 769 132 Bhakti Bestows Virtue and Bliss.. 773 Bhakti Is Nirguna 133 Karma Is Saguna.. 134 Knowledge Pertaining to Parameśvara Is Nirguna…. 135 The Temple of Bhagavan Is Nirguna. 136 Action Related to Bhagavan Is Nirguna. Faith in the Service of Bhagavan Is Nirguna. 138 Bhāgavata-dharma Is Nirguna.. 777 779 783 800 806 809 811 xixBhakti Is Bhagavan’s Svarupa-sakti 139 Bhakti Is Self-revealing.. 813 815 140 Bhakti Is Inherently Blissful 818 Bhakti Bestows Love for Bhagavan 821 142 Bhakti Bestows Bliss Even on Bhagavan Himself 827 143 Bhakti Magnifies Bhagavan’s Intrinsic Bliss…. 830 144 Bhagavan Is the Sole Cause of Bhakti 835 145 Bhagavan Is Realized Only through Bhakti 839 146 Bhagavan Is Attained by Bhakti 841 147 Bhakti Subjugates Bhagavan 843 The Power of a Single Act of Bhakti 853 148 The Purifying Power of a Single Act of Bhakti .. 855 149 One Name of Bhagavan Removes All Sins 868 150 The Name Liberates Even a Low-born Person. . . . . 875 151 The Power Even of Indirect Bhakti 877 152 Bhakti-ābhāsa Also Destroys Sins. 886 153 The Power Even of Bhakti-abhasa in the Form of an Offense 893 153.1 The Glories of Bhakti Are Not Artha-vāda 893 • 153.2 Five Primary Effects of Aparādha 908 154 Pretentiousness Impedes the Reception XX of Grace.. 155 Faithlessness Is Symptomatic of Aparadha 915 919 156 Difficulties Faced Should Not Lead to Faithlessness 924 157 Absorption in Objects Unrelated to Bhakti.. 926 158 Bhagavan Intensifies the Devotee’s Prarabdha-karma. 929 159 The Fourth and Fifth Primary Effects of Aparādha…. 933 159.1 Slackening of Devotion 933 159.2 Pride.. 937 160 An Offenseless Person Can Chant the Name at Death … 942 161 Remembering Bhagavan at the Time of Death…. 944 162 Ajamila’s Sins Destroyed from His First Utterance of the Name… 948 163 The Results of Bhakti Manifest to a Qualified Bhakta.. 953 164 The Results of Bhakti Manifest to a Devotee in Prema. 955 xxi 3 Ananya-bhakti Culminates in Natural Attraction Anucchedas 165-178 The Exclusivity of Bhakti 165 Pure Bhakti Is Ananya, Akiñcanā, Akāmā, and Ekäntitā. 957 959 961 166 Both the Bhakta and Bhagavan Are Desireless .. 167 The Self Is Fulfilled Only by Serving Bhagavan. 168 Bhakti Tainted with Desire Is Only a Show 971 974 978 169 Pure Bhakti Is the Essence of All Śastra. 985 Assessment of Bhakti through the Nisthā of Its Performers 170 Three Paths of Sammukhya.. 991 993 171 Eligibility for Karma, Jñana, and Bhakti 996 172 The Criterion of Eligibility for Ananya-bhakti… 1003 172.1 Bhakti Begins from and Yet Is Independent of Śraddha. 1003 172.2 How Beginning Bhajana Should Be Conducted…. 1015 173 A Devotee Should Give Up Karma . 1022 173.1 Eligibility to Abandon Karma.. 1022 173.2 Symptoms of Faith in Bhakti 1033 174 Karma - The Doorway to Either Jñana or Bhakti… 1047 175 To Act According to One’s Eligibility Is a Virtue… 1051 176 Bhakti Is the Real Means of Sammukhya… 1053 xxii Bhakti Born of Natural Attraction Is the Abhidheya 1067 177 Bhakti Born of Natural Attraction Transcends Virtue and Vice 1069 178 Only Akiñcana Bhakti Is the Abhidheya.. 1074 xxiii II How Akiñcana-bhakti Is Attained Devotees As the Cause of Attaining Bhakti 1083 Anucchedas 179-187.1 1085 The Cause of Sammukhyata in the Form of Bhakti 1087 179 Devotional Regard Is Born of Sat-sanga. 1089 180 Vimukhyata Is Removed by Sat-sanga. 1105 180.1 Sammukhyatā Is Made Possible Only by Sat-sanga. • • The Grace of Bhagavan Is Secondary 1105 1109 180.2 Bhagavan Does Not Offer Grace Directly .. 181 Devotees Bestow Grace by Their Own Free Will 1111 1119 182 The Independent Will of the Devotees.. 1123 183 The Grace of a Devotee Is Not Dependent on Anything. 1125 184 Sat-sanga Is Supremely Purifying 1127 185 Sammukhyatā toward Bhagavan Is Impossible without Sat-sanga. 1129 Sat-sanga Determines the Nature of a Person’s Sammukhya 1135 186 Two Types of Highly Realized Beings among the Sat 1137 187 Bhakti-siddhas. 1143 187.1 Three Categories of Perfected Devotees.. 1143 χχίν 2 Characteristics of Devotees Anucchedas 187.2-202.2 1155 Superlative, Intermediate, and Beginning Devotees 1157 187.2 Nimi Inquires about the Characteristics of Devotees 1159 188 The Characteristics of an Uttama-bhāgavata 1162 189 The Characteristics of a Madhyama-bhāgavata 190 The Characteristics of a Neophyte Devotee 1170 1179 Symptoms of the Superlative Devotee 1185 191 How the Uttama-bhāgavata Engages with the World.. 192 The Uttama-bhāgavata Is Unperturbed by Worldly Existence. 1187 1190 193 The Uttama-bhāgavata Is Free of All Material Desires. 1192 194 The Uttama-bhāgavata Is Devoid of Material Ego. 1194 195 The Uttama-bhāgavata Is Established 1197 in the Vision of Nonduality 196 The Uttama-bhāgavata’s Unflinching Remembrance of Bhagavan 1200 197 The Uttama-bhāgavata Is beyond Worldly Desire.. 198 Gradations of Uttama-bhāgavatas. 1202 1204 198.1 The Uttama-bhāgavata Binds Bhagavan through Love. 1204 198.2 The Maha-bhāgavata on the Path of Worship… 1213 XXV Gradations of Devotees According to Practice 199 Lower-order Practitioners Engage in Mixed Bhakti… xxvi 1223 1225 200 Intermediate Level Practitioners Engage in Direct Bhakti 1230 201 The Ananya-bhakta Is Superior to the Jñāni-bhakta.. 1239 202 The Correspondence between Bhakti and Sat-sanga…….. 1250 202.1 Definitions of a Vaisnava according to Other Paths 1250 202.2Association Determines the Essential Nature of the Bhakti Received…. 1254 3 Devotees As the Cause of Progress on the Path Anucchedas 202.3-213 Preliminary Steps Leading to True Worship 202.3 The Paths of Deliberation and Taste 202.4The Role of the Guru in Bhakti’s Unfolding 203 Teachers with and without Attachment 1259 1261 1263 1269 1276 204 Śraddha As Occasioned by Śravana and Manana.. 1282 204.1Śravana on the Paths of Taste and Deliberation… 1282 204.2The Development of Faith on the Path of Deliberation… 1284 205 Faith in Bhajana Occasioned by Deliberation….. 1291 Śravana, Sikṣā, and Mantra-gurus 1295 206 The Śravana-guru and Sikṣā-guru Are Generally the Same Person 1297 207 The Dikṣā-guru Is Only One.. 1302 208 Knowledge of Scriptural Truth Is Received Only from the Śravana-guru . 1306 209 The Bhajana-sikṣā-guru Is Also Necessary. 1311 210 The Mantra-guru Is Also Compulsory.. 1316 211 Even a Vyavahārika-guru Should Be Respected 1320 212 The Paramarthika-guru Is Directly Bhagavan 213 The Guru Is Most Dear to Bhagavan 1322 1325 Introduction Bhakti Is the Essence of All Scriptures ŚRI JIVA GOSVĀMI wrote Bhāgavata Sandarbha, a set of six books called Tattva, Bhagavat, Paramatma, Kṛṣṇa, Bhakti, and Priti Sanda- rbhas, as a comprehensive analysis of Bhāgavata Purana. According to him, Bhāgavata Purana delineates three topics, namely, samba- ndha, abhidheya, and prayojana. Sambandha refers to the ontologi- cal relation of the jiva as well as of primordial nature (prakrti) with the Absolute Reality (para-tattva), abhidheya means the recom- mended method to actualize this relation, and prayojana means the end state to be attained through perfection of the method. The first four books in Śri Jiva’s anthology delineate sambandha, while the fifth and the sixth describe abhidheya and prayojana, respectively. The concept of sambandha, or “relation,” naturally includes sambandhi, “the intended object of such a relation,” with whom the individual self is intrinsically related as the part to the whole. The sambandhi is identified as Śrī Krsna, the highest manifestation of Absolute Reality. The abhidheya is devotional service, bhakti, and the prayojana is love for Kṛṣṇa, priti. These three topics are intro- duced in Tattva Sandarbha and form the themes of the remaining five Sandarbhas. Bhagavat Sandarbha delineates the nature of Bha- gavan in general, who is the ultimate manifestation of Reality as the supreme transcendence. Paramätma Sandarbha explains the rela- tion between the individual living being and Paramātmā, as well as between Paramātmā and the cosmos. Paramātmā is the same Reality in His feature of supreme immanence. Krsna Sandarbha xxixIntroduction establishes Śrī Kṛṣṇa as the original complete form of Bhagavan and as the source of all other avataras. With this analysis, Śrī Jīva Gosvāmi completes the description of sambandha-tattva. The present Sandarbha, which is the fifth volume in the anthol- ogy, deals with abhidheya, the prescribed method to actualize our relation with Bhagavan. Based upon the study of Bhagavata Purāņa, this method is ascertained as bhakti to Kṛṣṇa. The author systemat- ically demonstrates that although there are descriptions of karma, yoga, and jñāna in Bhagavata Purana, it is ultimately bhakti alone that is identified as the true and complete method. Bhakti has never been established as the abhidheya so systematically and emphati- cally as in this book. Earlier, bhakti was generally considered only as one among a set of spiritual processes that include karma-yoga, jñāna-yoga, and aṣṭanga-yoga. Moreover, it was usually taken as a precursor to jñāna, which ultimately leads to liberation. Rarely was it recognized as an independent process by itself. In contrast to this, Śrī Jiva Gosvāmī asserts that bhakti is the only abhidheya worth following and that all other processes are futile without it, like the thrashing of empty husks to obtain rice. Other practices have lasting significance only if they are graced by bhakti. In the beginning of Bhagavata Purana, sage Saunaka posed six questions to his teacher, Śrī Sūta Gosvāmi. One of the ques- tions was about the quintessence of the practices described in the Vedic scriptures, the application of which would bring com- plete peace and fulfillment of the self (ātmā suprasīdati, Bhāgavata Purāṇa 1.1.11). In response to this, Śrī Sūta affirmed that only unmo- tivated, unobstructed bhakti to Krsna can result in complete peace and spiritual fulfillment. Thus, in the very beginning of Bhāga- vata Purana, its essential subject matter is specified as pure bhakti to Kṛṣṇa. The remainder of the book expands on the theme of bhakti. Śrī Jiva Gosvāmi composed Bhakti Sandarbha to make this fact explicit. Bhakti Sandarbha is thus an elaborate analysis of bhakti as it has been presented in Bhagavata Purana. The bhakti theology merits study in its three aspects, namely, the object of devotion (Bhaga- vän), His relation with the individual self, who is the subject or the XXX Introduction performer of devotion, and the intrinsic nature of devotion itself. These three are interrelated and interdependent. Most Vaiṣṇava teachers have focused on the delineation of the first two theoreti- cal aspects, although it is the third aspect that is the center of their teachings regarding practice. Śrī Jiva Gosvāmī gives an introduc- tion to these three topics in Tattva Sandarbha and then elaborates upon them in the next five Sandarbhas. The first topic is covered in Bhagavat and Krsna Sandarbhas, the second topic, in Paramātma Sandarbha, and the third, in Bhakti and Priti Sandarbhas. In Bhakti Sandarbha, he discusses the practical aspect of bhakti, focusing pri- marily on bhakti as a method and thus specifying its nature and practice. In Priti Sandarbha, he elaborates on the emotive aspect of bhakti and shows how it is relished as rasa by qualified devotees. Bhakti As the Remedy to Human Suffering Śrī Jiva Gosvāmi begins Bhakti Sandarbha by pinpointing the root cause of the living being’s suffering in this world. He says that although by nature a jiva is conscious and thus superior to mat- ter, yet it is marred by ignorance in regard to the Absolute Real- ity. This ignorance has no beginning, and thus it is not initiated by any action or intent either of the jiva or Bhagavan. It is the basis of the turning of regard away from Bhagavan and bhakti, technically known as the state of bhagavad-vaimukhya. This non-recognition of one’s authentic identity leads to misidentification with the body as the self. This further results in attachment to objects that are pleasing to the mind and senses and aversion to objects that are displeasing. These two-attachment (rāga) and aversion (dvesşa) are the fundamental affects of the human mind, and they give rise to further emotions, such as anger, fear, greed, grief, and depres- sion. The end result of all these is suffering and bondage to material life. Since the root cause of suffering is ignorance of Bhagavan, nat- urally the solution is awareness of Him. This awareness ensues from bhakti, which begins by turning one’s regard toward Bhaga- vän (bhagavad-sammukhya). In this manner, bhakti eradicates the xxxi Introduction root cause of all suffering. Śrī Jīva Gosvāmi shows that the import of all scriptures is in bhakti. This is certainly true for Bhāgavata Purāṇa, which was composed specifically for this purpose. He undertakes a lengthy analysis to show that the topic of discussion between all the primary teachers and students in Bhāgavata Purāṇa is bhakti. Bhakti As the Complete Method A perfect or complete method should be suitable for all and not lim- ited only to a certain class of people. It should not depend on any other process and should bring about immediate experience of the Complete Reality, which is Bhagavan. Paramātmā and Brahman, which are the intended goals of yoga and jñāna, respectively, are but partial manifestations of Bhagavan. For a process to be com- plete, it must also be perpetual and not come to an end after grant- ing its result. Moreover, it must be within the scope of one’s life experience and not something that one realizes only in the here- after. Śrī Jīva Gosvāmi shows that it is bhakti alone that meets all these criteria. It should be noted that although Śrī Jīva Gosvāmī establishes bhakti as the method, or sadhana, it is not sadhana in the tradi- tional sense. Generally, sadhana is understood as the cause for its outcome, known as sadhya, just as milk is the cause for yogurt. Bhakti is not sadhana in this sense, because the outcome of bhakti is also bhakti and not anything else. Moreover, bhakti as a method is not a material undertaking that leads to a transphenomenal result. Rather, bhakti is transphenomenal even in its practice stage. It descends or is transmitted to a qualified practitioner by the grace of an already accomplished devotee. Consequently, bhakti is termed as a method (sadhana) specifically in the sense of its own self-manifestation in a practicing devotee. Bhakti as a method is not sectarian. Since it involves the sim- ple turning of regard toward the Absolute, it is not dependent on birth, gender, or age. In Bhagavat and Paramatma Sandarbhas, it is described that the one Absolute Reality manifests as Brahman xxxii Introduction to the jñānis, Paramātmā to the yogis, and Bhagavan to the bhaktas. Since Bhagavan is the most complete manifestation of Reality and the source of Brahman as well as Paramātmā, the awareness of a bhakta is superior to that of a jñānī or a yogi, meaning that it includes and transcends the latter two. Before Bhakti Sandarbha was written, karma and jñāna were the prevalent paths. Most people participated in the varṇāśrama system, and heaven (svarga) was the most cherished goal. Some rare individuals took to the path of renunciation, jñāna, which aims at realizing one’s identity with Brahman. For such jñānīs, bhakti was a mere aid to Brahman realization. Even great Vaiṣṇava ācāryas, such as Śrī Rāmānuja and Sri Madhva, propagated bhakti as a means for mukti in the form of entry into Vaikuntha. On the authority of scriptures, however, Śrī Jiva Gosvāmi conclusively established bhakti as the means as well as the end, superior even to the different types of mukti. Knowing well that bhakti was not gen- erally accepted as an independent path in contemporary society, he devoted a major part of this book to this effect. Above all, bhakti is the intrinsic potency of Bhagavan and thus proceeds directly from Him. Through the medium of a perfected devotee, the same potency is manifested in the heart of a quali- fied practicing devotee. Thus, bhakti is a direct flow of the intrinsic potency and is also the sole method to realize the highest manifesta- tion of Reality, Bhagavan. For these reasons, it is the most complete abhidheya. The Nature of Bhakti After establishing bhakti as the complete method, Śrī Jīva Gosvāmi discusses the nature of bhakti. Bhakti, being the intrinsic potency of Bhagavan, has the power to purify even by slight contact. It removes all inauspiciousness, obstacles, and fear and destroys reactions to all past and present karma. It bestows fearlessness and uproots ignorance, which is the cause of suffering and bondage. Bhakti entails both knowledge as well as action. Since bhakti is xxxiii Introduction beyond the gunas of nature, the knowledge and actions that ensue from bhakti are also nonmaterial. Bhakti is self-manifest, con- scious, and blissful in nature, and awards love for Bhagavan. It is not dormant within a jiva but descends by the grace of a pure devotee. Even a semblance of bhakti can award mukti. The only thing that can thwart bhakti are offenses. For this reason, Śrī Jiva Gosvami elaborates upon them and their effects on a practitioner. One of the fundamental characteristics of bhakti is that it is causeless. Being transphenomenal in nature, it cannot be attained by any material action. Śrī Jīva Gosvāmi shows that bhakti is attain- able only by the association of a devotee. Even the grace of Bha- gavān is secondary to the will of His devotee. Out of love for His devotee, Bhagavan remains under the control of His devotee. More- over, He is untouched by any material misery and is ever absorbed in beatific pastimes with His devotees. Being thus transcenden- tally situated, He is entirely beyond the range of empathy with the material suffering of the jivas. Śrī Jiva draws this conclusion by pointing out that empathy with another’s suffering is a transforma- tion of the heart that occurs only when there is contact with that person’s suffering, which is simply not the case for Bhagavan, as much as darkness is absent in the effulgence of the sun. A devo- tee who has attained perfection on the path of bhakti, however, can empathize with the conditioned living beings, because such a devo- tee still retains the memory of material suffering, although he him- self is situated beyond it. Thus, bhakti is transmitted only by Bha- gavan’s devotees existing in the material world, who do so out of compassion for the plight of suffering humanity. By this reasoning, the author stresses the importance of association with devotees, sat-sanga. Levels of Bhakti Śrī Jiva Gosvāmī states that highly realized or perfected beings (mahāntas) among the sat are of two types: those who have realized Brahman and those who have attained prema for Bhagavan. The lat- ter category has three further divisions: those who have attained χχχίν Introduction spiritual bodies as associates of Bhagavan, those who are altogether free of material desires, and those who still retain subconscious seeds of desire albeit in an inactive state. The intensity of a devo- tee’s love determines his or her vision. For the benefit of neophytes, Śri Jiva Gosvāmi describes the characteristics of various levels of devotees and makes three divisions of them on the basis of their intensity of love for Bhagavan. Śrī Jiva further explains that the love of a devotee can take the mood of a servant, a friend, a parent, or an amorous lover, each of these being successively superior in terms of the completion and intensity of their love. Association with a specific devotee nurtures a corresponding devotional faith, mood, and attraction for a particular form of Bhagavan. This defies the misconception that bhakti is inherent in the jiva. Śrī Jiva also describes how the association with a devotee takes effect in progressive stages along the path of bhakti. In enumerating the various limbs of bhakti in Bhakti-rasāmṛta-sindhu, Śrī Rūpa Gosvāmī specifies taking shel- ter of a guru as the first and foremost. In Bhakti Sandarbha, Śrī Jiva Gosvāmi elaborates on the process of accepting a guru. He identifies three primary types of gurus in accordance with their roles - namely, the śravana, sikṣā, and mantra-gurus. Definition of Bhakti Śrī Jiva Gosvāmi explains that the word bhakti is derived from the verbal root √bhaj, which means “to serve.” This mood of ser- vice to Bhagavan is thus understood to be the svarupa-lakṣaṇa, or the intrinsic characteristic, of bhakti, defining bhakti in terms of its constitutional makeup. Service is to be carried out with one’s entire being, which includes the body, mind, and speech. Service can be motivated by a desire for the fruit or without any such motive. Service that is performed exclusively for the pleasure of Bhagavan without any desire for material or spiritual benefit is considered as the best. From this definition, it is clear that bhakti is not limited to any specific action. All actions performed by way of the mind, body, and speech can be part of bhakti if executed for XXXV Introduction the pleasure of Bhagavan. Even actions such as sleeping, bathing, or attending to one’s physical needs can be indirectly included in bhakti, because they are necessary for maintaining good health and a stable mind. By way of comparison, the extrinsic characteristic of bhakti (tatastha-lakṣana) is concerned not with bhakti’s constitu- tion but with its effects - namely, that it can fulfill all aspirations of a devotee and can bestow even the direct realization of the Abso- lute in Its three aspects of Brahman, Paramātmā, and Bhagavan. Taken together, the svarupa and taṭastha-lakṣaṇas of bhakti form its complete definition. Divisions of Bhakti Śrī Jiva Gosvāmī divides bhakti into three classes, namely, aropa- siddha, referring to the attribution of bhakti to the act of offering prescribed Vedic duties or worldly actions to Bhagavan; sanga- siddha, practices that do not belong to bhakti proper but that become so through association with bhakti; and svarupa-siddhā, actions that are directly constituted of bhakti by their very nature. Svarupa-siddha-bhakti, even if undertaken by an ignorant person, can deliver the ultimate result. These three categories of bhakti have two further divisions of sakaitava (with ulterior motive) and akaitava (devoid of ulterior motive). If one executes devotion with the sole purpose of attaining love of God, such devotion is akaitavā. If, however, one harbors some other motive as the goal, it is called sakaitavā. Aropa-siddha basically amounts to the offering of one’s karma to Bhagavan. Sanga-siddha is a mixed form of devotion. The mixture could be with karma, or jñana, or both. Karma-misrā sanga-siddhā is of three types, namely, sakāmā (with a desire for material enjoy- ment), kaivalya-kāmā (with a desire for liberation), and bhakti- mātra-kāmā (with a desire for bhakti alone). Jñana-miśra sanga- siddha is undertaken either with a desire for liberation (kaivalya- kāmā) or with a desire for bhakti alone (bhakti-matra-kāmā). These types of devotion are tainted with the material gunas. In contrast, however, svarupa-siddha-bhakti, also called akiñcană, is completely xxxvi Introduction transcendental. It is causeless and unobstructed. The mind of a devotee who is established in svarupa-siddha-bhakti naturally flows toward Bhagavan. This category of bhakti is constituted of direct devotional practices, such as hearing, chanting, and remembering the name, form, attributes, and pastimes of Bhagavan. Svarupa-siddha-bhakti has two primary divisions, namely, vaidhi and rāgānugā. Vaidhī-bhakti is impelled by scriptural injunc- tions. It includes the practices of surrender (saraṇāpatti), service to pure devotees (sat-sanga), and the nine primary limbs of devo- tion, beginning with hearing and singing the name, form, qualities, and liläs of Bhagavan. In modern times, people are averse to the very idea of surrender. They think that by surrendering to a guru or Bhagavan, they would lose their independence. Surrender is considered a weakness of character and oppressive. As a conse- quence, everyone wishes to be free and independent. In reality, however, as long as human beings are conditioned by their karma, there is no true independence. They remain slaves of their mind and senses. Under such circumstances, it is pure delusion to think that one is independent. Bhakti, on the other hand, liberates the practitioner from the conditioning of karma and awards true free- dom. Śrī Jiva Gosvāmī explains that surrender involves the resolve to act favorably and to desist from doing anything unfavorable to Bhagavan, to have faith that Bhagavan will offer protection, to accept Him as one’s protector, to submit oneself to Him, and to embrace the spirit of humility. Surrender is the basic foundation of bhakti. Śri Jiva Gosvāmi stresses the association of and service to pure devotees of Bhagavan. He makes it clear that association with devo- tees is an independent means of attaining perfection. In India, tra- ditionally it is a custom to have darśana of sadhus. One of the pur- poses and advantages of visiting holy places like Vṛndāvana is to obtain the association of devotees, since devotees commonly reside there. This is also the intention behind religious festivals, such as kumbha-mela, where sadhus from all over India gather and set up camp to avail their association to pilgrims. xxxvii Introduction The primary limbs of bhakti practiced by devotees are nine, pop- ularly called navadha-bhakti. These include hearing, singing, and remembering the name, form, qualities, and pastimes of Bhagavan, service to His feet, worship of the deity, offering obeisance, consid- ering oneself as a servant, considering oneself as a friend, and self- surrender. Of all these limbs, Śrī Jīva Gosvāmī specifically empha- sizes the importance of kirtana in the present age of Kali. Nama- japa and nama-kirtana are the specialty of the followers of Caitanya Mahaprabhu. Between the two divisions of bhakti, namely, vaidhi and rāgā- nūgā, the latter is superior. It is the hallmark of the Gauḍīya Vaiṣṇavas. Rāgānugā is based upon natural attraction for Bha- gavän, just as the senses are naturally attracted to their corre- sponding sense objects. The eternal associates of Bhagavan are naturally attracted to Him eternally. Their devotion is called rāgā- tmikā, referring to those whose authentic self is permeated by rāga for Bhagavan. Since these associates are naturally and eternally endowed with such constitutional devotion, their bhakti does not fall under the category of practice, sadhana. On the other hand, the bhakti of those who have developed a liking (ruci) for such rāgātmikā-bhakti — although not yet having attained rāga - and who follow the mood (bhāva) of a specific rāgātmika-bhakta, is called rāgānugā, lit., “bhakti that follows the way of raga.” Rāgānugâ is much more powerful than vaidhi, because it is based on natural attraction. It does not depend on any scriptural injunction. Because dharmic people in general are accustomed to have faith in and follow scriptural injunctions, it is difficult for them to comprehend rāgānuga-bhakti. They consider any act not prescribed by scripture as adharmic. Anticipating a possible objec- tion to rāgānugā from this point of view, Śrī Jiva Gosvāmi shows how rāgānuga-bhakti is the essence of dharma. Although it is not impelled by scriptural injunctions, it is certainly not opposed to scripture. Just as love is not a feeling that can be enjoined or forced upon another person, so too rāgānuga-bhakti cannot be thrust upon someone by scriptural injunctions. Rules are made for those who are not naturally inclined to follow dharma. But rules serve no Xxxviii Introduction purpose for a person endowed with natural attraction. The behav- ior of such a person naturally accords with scriptural rules, even without the need of being impelled by them. Śrī Jiva Gosvāmi makes the point that rāgānuga-bhakti is pri- marily for Kṛṣṇa in Vraja. The eternal residents of Vraja are the exemplars for rāgānuga-bhakti. There are four devotional moods in which the Vraja residents relate with Krsna, namely, as a ser- vant, a friend, a parent, or an amorous lover. Out of these, the lovers are the best. Among them, Śrī Rādhā is supreme. Rādha’s love for Kṛṣṇa is the epitome of bhakti. This is the essential mes- sage of Bhagavata Purana. Attaining the love that follows Radha’s bhāva is the highest perfection of human life. In Priti Sandarbha, the final volume of the anthology, Śrī Jīva Gosvāmi examines this love in an elaborate manner, basing his analysis particularly on the Tenth Canto of Bhagavata Purāņa. A Brief Summary of Bhakti Sandarbha The book is divided into 340 anucchedas. Each anuccheda is piv- oted around a principal verse from the Bhāgavata Purana. Śrī Jīva Gosvāmī does not give any titles to the anucchedas or make any explicit divisions or chapters, but he does provide numerous clues throughout the text regarding the thematic division of topics. On the basis of these clues that have been carefully gleaned from the text, the titles and chapters have been formulated for the easy com- prehension of the reader. As mentioned by Śrī Jiva himself in the beginning of Anuccheda 179, the whole book is conceived as having three divisions. The first division comprises Anucchedas 1-178. It deals with the topic of bhakti as the complete method of spiritual attainment (abhidheya). It is further divided into three chapters namely, the establishment of bhakti as the complete abhidheya (Anucchedas 1-120), the essential nature of bhakti (Anucchedas 121- 164), and pure devotion, which culminates in natural attraction for Bhagavan (Anucchedas 165-178). The second division consists of Anucchedas 179-213. It deals pri- marily with the supreme nature of the devotees of Bhagavan, who xxxixIntroduction are identified as the sole cause of attaining bhakti. This division also contains three chapters. In the first chapter (Anucchedas 179-187.1), Śrī Jīva Gosvāmī shows that bhakti is obtained only by the associ- ation of devotees. There is no other means of acquiring bhakti. In the second chapter (Anucchedas 187.2-202.2), he describes the char- acteristics of three gradations of Bhagavan’s devotees, dwelling in particular on those of the most highly elevated devotees. In the third chapter (Anucchedas 202.3-213), Śrī Jīva Gosvāmi demon- strates the sadhaka’s stages of progression along the path of bhakti that occur only by the grace of devotees. The third and final division of the book consists of Anucche- das 214-340. In this part of the book, Śrī Jiva Gosvāmi elaborates on the practice of bhakti. It can be divided into five chapters. The first chapter (Anucchedas 214-216) gives a brief introduction to the subject of direct worship. It also defines the intrinsic and extrinsic nature of bhakti. The second chapter (Anucchedas 217-234) describes the three categories of bhakti referred to above, namely, attributive (āropa-siddhā), associative (sanga-siddhā), and inherent (svarupa-siddha). It also describes three types of bhakti enacted by practitioners who are still under the influence of the three material gunas. In the third chapter (Anucchedas 235-309), Śrī Jiva Gosvāmi mentions two divisions of inherent bhakti, namely, vaidhi and rāgānuga. The first of these is described in this chapter, and the second, in the fourth chapter (Anucchedas 310-338). The fifth chap- ter (Anucchedas 339-340) simply consists of the author’s concluding remarks. Śrī Jīva stresses the importance of keeping one’s realiza- tions confidential. They should not be disclosed to anyone. In the last anuccheda, he summarizes the various stages on the path of bhakti, beginning with the association of devotees. The stages of development may vary from person to person. He concludes the exposition of bhakti with a prayer to Radha and Kṛṣṇa. xl Introduction Salient Principles Established in Bhakti Sandarbha

1. Bhakti is the means as well as the end.
2. Bhakti is superior to mukti. The bliss of bhakti is superior to the realization of Brahman.
3. The living entity’s natural constitution is to be a servant of Bha- gavan. Therefore, bhakti is for all, regardless of birth, gender, age, or nationality.
4. Bhakti is the most natural process for the living beings.
5. Bhakti is not limited to any specific act, such as hearing and chanting about Bhagavan. It is all-inclusive.
6. The complete vision of the Absolute is possible only by bhakti. The processes of jñāna and yoga provide only partial disclosures. 7. Bhakti establishes a relation with Bhagavan.
7. Without bhakti, the practices of karma, jñāna, and yoga cannot bestow their respective results. Bhakti, however, is supremely independent, and hence it does not depend on any other process to award its result.
8. Bhakti is not inherent in the living beings. It descends by the grace of a devotee or Bhagavan.
9. Bhakti is the intrinsic potency of Bhagavan, distinct from the extrinsic as well as the intermediary potencies.
10. Bhakti controls even Bhagavan, meaning that He becomes devoted to His bhakta.
11. Bhaktas are the topmost human beings, superior even to brahma- nas. Even a moment’s association with a bhakta is superior to liberation.
12. Ahangrahopăsană is not recommended for bhaktas.
13. Pranava is the mahā-väkya for the bhaktas.
14. Sat-sanga, or association with a pure devotee, is the root cause of attaining pure devotion. Sat-sanga uproots the living entity’s beginningless ignorance and grants immediate awareness of Bhagavan.
15. Śraddha is the only qualification required for the execution of devotion.
16. Sraddha is not a limb of bhakti proper but an attribute of a devotee. xli Introduction
17. A bhakta transcends the adhikara, or eligibility, for the path of karma. Thus, a bhakta does not incur any sin if he gives up his nitya and naimittika duties. He does not need to undergo any atonement.
18. Offenses are the greatest obstacle on the path of devotion. 20. Continuous chanting of the name eradicates offenses.
19. Even a semblance of bhakti destroys all sins and can grant union with Bhagavan. Brahma-jñana cannot lead to such a result. 22. The devas, such as Śiva, should not be worshiped as indepen- dent gods but as devotees or as existential seats of Bhagavan’s abidance. They should never be disrespected. Importance of Bhakti Sandarbha To engage in bhakti, one has to have the proper understanding of one’s relation with Bhagavan. One has to know that one is an inte- grated part of Bhagavan and not absolutely identical with Brahman, as is understood by the radical nondualists (the Advaita Vedān- tīs). Although the living beings and Bhagavan are one in terms of consciousness, a distinction exists between them not only in the phenomenal state but even in the liberated state. The relation between them is thus one of transrational oneness and distinction (acintya-bheda-abheda), which is the inherent nature of the rela- tion between potency (śakti) and potent source (saktimān). This in brief is the “integral nonduality” propounded in Śrimad Bhāgavata. Pure bhakti is not possible without this understanding. With this view in mind, Śrī Jīva Gosvāmi composed the ear- lier Sandarbhas to elaborately explain the relation between the jiva and Bhagavan. These Sandarbhas are meant to be studied in the order given by the author, otherwise the complete understanding of Reality will remain beyond the practitioner’s grasp, which will in turn obscure the practice of suddha-bhakti. And if bhakti is thus obstructed or adulterated, it will not directly disclose Bhagavan and prema to the practitioner, which is the whole purpose of under- taking the investigation into Reality in the first place. In Śrī Jiva’s ordered exposition, Bhakti Sandarbha stands out as the pivot or the xlii Introduction center of all the Sandarbhas. The first four provide the theoretical underpinnings that lead to it, and the last one elucidates its out- come in the form of divine love (priti). Bhakti Sandarbha is also the most practically oriented out of the complete set, because it pro- vides the method to be followed in one’s life. As far as a sadhaka is concerned, the other five offer only a theoretical understanding, which is however essential for authentic practice. Thus, although each of the other Sandarbhas have their own specific role and impor- tance, ultimately it is only Bhakti Sandarbha that is the beacon light in one’s day-to-day life. Therefore, it is of the utmost importance for a sincere sădhaka. For the reasons just stated, anyone who is serious about becom- ing a pure devotee of Bhagavan, especially of Śrī Kṛṣṇa, must study Bhakti Sandarbha thoroughly. Along with Bhakti Sandarbha, it will also be beneficial to study the Eastern division of Śrī Rūpa Gosvāmi’s Bhakti-rasāmṛta-sindhu. This will provide an in-depth understanding of pure devotion, which is not an easy subject to comprehend. These two books are complementary and cover most of the theoretical and practical aspects of devotion. Bhakti- rasāmṛta-sindhu deals with the practical as well as with the emo- tional aspect of bhakti. The Eastern division enumerates the first aspect and the remaining three divisions, namely, Southern, West- ern, and Northern, deal with the second aspect. Śrī Jiva Gosvāmi, however, deals with these two aspects of bhakti separately in Bhakti Sandarbha and Priti Sandarbha, respectively. What is described in a very terse form in the Eastern division of Bhakti-rasāmṛta-sindhu has been elaborated in Bhakti Sandarbha. The former, being com- posed in sloka form, has its limitations, and needs the help of a commentary to understand the subject matter. Bhakti Sandarbha is not subject to the same limitation. Śrī Jīva Gosvāmī makes the subject easier to comprehend. Bhakti Sandarbha places bhakti on the highest pedestal, which it rightly deserves. Earlier, bhakti was considered only as a means for liberation. Śri Jiva Gosvāmi, however, on the strength of scriptural authority, establishes that bhakti is the supreme process as well as the ultimate goal. All other processes cease after delivering their xliii Introduction respective results, but bhakti continues even beyond videha-mukti, or ultimate liberation. Śrī Jīva Gosvāmi goes on to say that without the grace of bhakti, all other processes are impotent. Bhakti, being the intrinsic potency of Bhagavan, is complete by itself and does not depend upon anything. It was propagated by Bhagavan Himself at the beginning of creation. Whatever a person wishes to attain – material or spiritual - can be attained through bhakti. Everyone is eligible to engage in bhakti irrespective of their status, gender, age, nationality, or education. Only bhakti awards direct realization of Bhagavan. Indeed, Bhagavan becomes controlled by His devotee. All auspicious qualities become naturally manifest in a devo- tee. The realization of Brahman is possible only by the grace of bhakti. Even a semblance of bhakti can award liberation. The only obstacles to bhakti are the offenses, and therefore they must be conscientiously avoided. They have been elaborately discussed in Bhakti Sandarbha. Śrī Jīva Gosvāmī also describes the influence of offenses. This is highly practical knowledge for a practitioner. One can examine one’s own mind to see if one is progressing or regress- ing because of offenses. Śri Jiva Gosvāmi also offers advice as to how to mitigate the offenses committed in the past or in the present life. Bhakti is the most blissful process both in the stage of practice as well as in the perfected stage. These characteristics of bhakti highlighted in Bhakti Sandarbha are unique. It is crucial to understand all these points to uproot all doubts about the nature and efficacy of bhakti. Because of the popu- larity of other paths in the past, a sadhaka may have deeply formed samskāras about the importance of other processes and may, thus, knowingly or unknowingly harbor doubts or lack faith in bhakti. Doubts and lack of faith dampen one’s enthusiasm to engage in bhakti wholeheartedly. Worse yet is that one may act in an offensive manner that will completely obstruct one’s progress. It is thus of the utmost importance for a sincere sadhaka to study Bhakti Sanda- rbha. It is recommended that a serious practitioner should study a part of this book regularly, just as one would commit to other devo- tional practices, such as chanting the names of Kṛṣṇa. By doing so, one’s understanding of bhakti becomes more and more refined, xliv Introduction which results in a corresponding increase in the purity and fixity of one’s practice. This is the whole point of Bhakti Sandarbha. Division of the Book into Two Volumes Because of the length of this work, Bhakti Sandarbha has been divided into two volumes, the first volume containing parts one and two of Śrī Jiva’s text, and the second, the third and final part. The second volume also contains all the references, including glos- sary, subject index, verse index, and bibliography. Due to this division, it has been necessary to adopt a concordant numbering system wherever page references are given in the two books. A Roman numeral (either 1 or 11), followed by a period, is placed before the page number to indicate in which volume the reference occurs. In volume 1, this system was necessary only for the “Con- tents at a Glance” page, where these numerals appear in the right hand column. In volume II, the same system has been applied for the “Contents at a Glance” page and throughout the subject and verse indexes. xlv Dedication vraja-bhaktireva vedantaḥ śri-gaura eva rādhākāntaḥ prakhyāpito yena rāddhāntaḥ rātvidam mudam tasya sväntaḥ Loving service to Bhagavan Śrī Kṛṣṇa in the mood of the Vraja gopis is the ultimate conclusion of all the Vedas and Vedic literature. Śrī Caitanya Mahaprabhu is indeed Kṛṣṇa, the beloved of Radha. May this book delight the heart of my guru, who clearly disclosed this unequivocal truth unto me. THIS BOOK IS DEDICATED to my guru Śrī Śrī 108 Śrī Śrotriya Bhagavad-nistha Śrīmad Haridasa Śāstrī Mahārāja Nava-tirtha, an ideal example of a devotee and ācārya. I bow down at the holy feet of my Gurudeva. He taught me with great love most of the works of Śrī Rúpa, Sanatana and Jīva Gosvāmi, and other Gauḍīya ācāryas. The Sat Sandarbhas were the first works I studied under him. He was a great admirer of the Gosvāmis, not only through words but by being a strict adherent of their teachings. He was a living example of Gauḍīya Vaisnava the- ology and philosophy. Thus, I learned from him not only during his discourses, but also through being with him, seeing him deal with various life situations, and serving in the gośālā and elsewhere. It is he who inspired me to propagate this knowledge by making it available in English. xlvii I Bhakti Is the Complete AbhidheyaMangalācaraṇa तौ सन्तोषयता सन्तौ श्रीलरूपसनातनौ । दाक्षिणात्येन भट्टेन पुनरेतद् विविच्यते ॥ १ ॥ FOR THE PLEASURE of the two sages, Śrīla Rūpa Gosvāmi and Śrīla Sanatana Gosvāmi, I am rearranging this book, compiled by Śri Gopala Bhaṭṭa Gosvāmi, who was born in South India.! तस्याद्यं ग्रन्थनालेखं क्रान्तव्युत्क्रान्तखण्डितम् । पर्यालोच्याथ पर्यायं कृत्वा लिखति जीवकः ॥ २ ॥ Some parts of his book were in order, some were out of order, while others were incomplete or missing. After thorough deliberation, Śrī Jīva now writes [Bhakti Sandarbha] in the appropriate order? 2 tau santoṣayatā santau śrila-rupa-sanatanau dākṣinātyena bhattena punar etad vivicyate tasyadyam granthanälekham kranta-vyutkränta-khanditam paryalocyatha paryayam kṛtva likhati jivakaḥ These two verses are placed at the beginning of each Sandarbha; see Tattva Sandarbha (p. 16-19) for an account of the background setting to which they refer. 3 1 Establishment of Bhakti As the Complete Abhidheya Anucchedas 1-120 Bhakti Is the Complete Form of Sammukhyatā Anucchedas 1-3.1 Bhakti Established by All Teachers in Srimad Bhagavata Anucchedas 3.2-94 Bhakti Is the Culmination of All Methods Anucchedas 95-98 Bhakti Established through Negative Inference - Vyatireka Anucchedas 99-105 Bhakti Is for Bhagavan Alone Anucchedas 106-107 Bhakti Established through Disregard for Nondevotion Anucchedas 108-110 Bhakti Is Universal Dharma Anucchedas 111-113 Bhakti Established by the Hermeneutics of Śrīmad Bhāgavata Anucchedas 114-120 Bhakti Is the Complete Form of Sammukhyatā Anucchedas 1-3.1 Anuccheda 1 Sammukhyatā Identified As the Essence of Abhidheya-tattva १ । अत्र पूर्वं सन्दर्भचतुष्टयेन सम्बन्धो व्याख्यातः । तत्र पूर्णसनातनपरमानन्दलक्षणपर- तत्त्वरूपं सम्बन्धि च ब्रह्म परमात्मा भगवानिति त्रिधाविर्भावतया शब्दितमिति निरूपि- तम् । तत्र च भगवत्त्वेनैवाविर्भावस्य परमोत्कर्षः प्रतिपादितः । प्रसङ्गेन विष्ण्वाद्याश्चतुः- सनाद्याश्च तदवतारा दर्शिताः । स च भगवान् स्वयं श्रीकृष्ण एवेति निर्धारितम् । THE TOPIC of sambandha - the relation between the Reality to be known (vācya, “the referent”) and the self-revealing sound pattern that discloses it (vācaka, “the referring expression”) - was elaborated in the previous four Sandarbhas. In those books, The meaning of the word sambandha given here is taken from Śri Jiva’s own explanation of the term in Anuccheda 50 of Tattva Sandarbha. The same applies to the word sambandhi that follows. It is to be noted that in Tattva Sandarbha, the term vācya-vācaka-sambandha was rendered as “the relation of the signified and its signifier.” Here in Bhakti Sandarbha, this has been changed to “the relation of the referent and its referring expression.” The reason for this change is as follows. In linguistic theory, a threefold relation is generally admitted between sabda (the word, name, or linguistic sign), artha (the meaning or mental image of the object), and vastu or padartha (the actual object, thing-meant, or the referent). According to this scheme, the vacaka, or “signifier,” would refer to the psychical, permanent word or word class (prakṛta-dhvani) and not to the physical phonic or articulated word (vaikṛta-dhvani), which vanishes as soon as it is uttered. Additionally, the vacya, or “signified,” would refer to the mental image of the object (artha) and not to the object itself. Consequently, in conventional linguistics, the “signified” and “signifier” are understood as psychical entities, and the relationship between them is subjective, being distinguished from the actual object. This, however, is not what is intended by Śrī Jiva Gosvāmi in his use of the term vācya-vacaka-sambandha. According to → 9

    I Bhakti Is the Complete Abhidheya
    the sambandhi - the subjective Reality to be described through elucidation of the relation was determined to be the Abso- lute Reality (para-tattva), who is complete, eternal, and of the nature of supreme bliss. That Absolute Reality was referred to in accordance with its threefold self-disclosure (tridha- āvirbhāva) as Brahman (the unqualified Absolute), Paramātmā (the Supreme Immanent Self), and Bhagavan (the Supreme Transcendent Personal Absolute).
    Among these three, the self-disclosure of the Absolute Reality specifically as Bhagavan was also ascertained as preeminent. In the course of these discussions, it was also shown that Visnu and other comparable expansions, as well as the four Kumāra broth- ers (Catuḥsana) and the like, are all avataras stemming from Bhagavan. It was concluded that Svayam Bhagavan - God in His original ownmost Self- is none other than Śrī Kṛṣṇa.
    परमात्मवैभवगणने च तत्तटस्थशक्तिरूपाणां चिदेकरसानामप्यनादिपरतत्त्वज्ञानसंस- र्गाभावमयतद्वैमुख्यलब्धच्छिद्रया तन्माययावृतस्वस्वरूपज्ञानानां तयैव सत्त्वरजस्तमो- मये जडे प्रधाने रचितात्मभावानां जीवानां संसारदुःखं च ज्ञापितम् ।
    In the context of the elaboration of the potencies (vaibhava) belonging to Paramātmā, the living entities (jivas) were classi- fied as manifestations of His intermediary potency (taṭasthā- sakti). This signifies that although they are exclusively of the nature of consciousness, their immediate awareness of their own intrinsic nature is covered by Paramātmā’s extrin- sic potency, māya, owing to the deficiency in them of directing their intentful regard away from the Absolute Reality (para- tattva-vaimukhya), a state of being rooted in the beginningless
    his acintya-bheda-abheda metaphysics, sabda (“the referring expression,” in this case, “the self-revealing sound pattern of Srimad Bhagavata”), artha (“the subjective image of the Reality indicated by the words of the text”), and vastu (“the Reality Itself or the Referent,” i.e., “Bhagavan”), are inconceivably one and yet distinct. What this implies is that the sabda of Srimad Bhagavata, being identical with “the Thing-in-Itself,” has the power to directly disclose not only the subjective image of the Reality indicated in the text, but Bhagavan Śrī Kṛṣṇa Himself. In the realized state, sabda, artha, and vastu become one. This is the sense in which the term vācya-vācaka-sambandha is being used here.
    10
    1 Sammukhyata Identified As the Essence of Abhidheya-tattva
    prior absence of awareness of that Reality? By the further influ- ence of māyā, they are identified with phenomenal inert bodies, generated out of the primary constituents of material nature, namely, sattva (luminosity), rajas (dynamism), and tamas (iner- tia). The fact that the jivas are thereby subjected to the misery of conditional existence (samsara) was made known on the basis of this understanding.
    यथोक्तमेकादशे श्रीभगवता (भा० ११।२२।३३ ) -
    This condition is summed up by Bhagavan in the Eleventh Canto of Srimad Bhagavata:
    आत्मापरिज्ञानमयो विवादो ह्यस्तीति नास्तीति भिदार्थनिष्ठः । व्यर्थोऽपि नैवोपरमेत पुंसां मत्तः परावृत्तधियां स्वलोकात् ॥ ३ ॥ इति ।
    The debate as to whether or not the self (ātmā) exists distinct from the body is rooted in the comprehensive non-intuition of the self, and as such it is concerned only with dualistic deter- minations. Although this debate is devoid of intrinsic value, it assuredly does not cease in the case of human beings whose
    2 The exact word used here for the phrase “the prior absence of awareness” is
    samsarga-abhava. This is a term used in the Vaiseṣika School of philosophy. Samsarga-abhava, which broadly refers to the absence of being of any given object as an existing complex, is of three types: präg-abhava, “the absence of that which has not yet come into being,” pradhvamsa-abhava, “the absence of that which has passed out of being,” and atyanta-abhava, “the absolute absence of being of any posited object.” Among these three, the type of non-awareness referred to here is prag-abhava, or “the prior-nonexistence of awareness.” This refers to the absence of awareness of a given object or entity before such awareness dawns. In its technical application, prag-abhāva implies that the absence of the object in question, although without beginning, ceases to be once the object is brought forth into being. In the present context, prag-abhava refers to the prior absence of awareness of the Absolute Reality (para-tattva). This signifies that this non-awareness, although beginningless, will come to an end when a particular living entity is awakened to knowledge of the Absolute Reality. Although in the Vaiseşika School, the term prag-abhava is used specifically to denote the prior-nonexistence of an effect to be produced in the future, in the present context, it refers to the absence of awareness of the Absolute that will be manifested later in the company of the wise, because awareness of the Absolute is not produced but brought within the scope of attention.
    111 Bhakti Is the Complete Abhidheya
    intentful regard is turned away from Me, the very ground of their existence. (SB 11.22.33)3
    अतस्तदर्थं परमकारुणिकं शास्त्रमुपदिशति । तत्र च ये केचित् जीवा जन्मान्तरावृत्ततद- र्थानुभवसंस्कारवन्तो ये च तदैव वा लब्धमहत्कृपातिशयदृष्टिप्रभृतयस्तेषां तादृशपरत- त्त्वलक्षणवस्तूपदेशश्रवणारम्भमात्रेणैव तत्कालमेव युगपदेव तत्साम्मुख्यं तदनुभवोऽपि
    जायते ।
    In light of this fact, the supremely compassionate scriptures offer instruction to end the jivas’ diverting of their regard away from the Absolute Reality due to the prior absence of awareness of that Reality. Among all such jīvas, some have had experience of the Absolute Reality in past lives, which has left impressions on them lying in a latent form. There are others who, in this very life, have attained a vision of that Reality by the liberal grace of an enlightened being. In the case of both of these types of individuals, as soon as they begin to hear authentic teachings regarding the eternally self-established existent [siddha-vastu], designated as the Absolute Reality (para-tattva), their intent- ful regard is immediately and simultaneously drawn toward that Reality, and the direct intuition of the same is brought into being.
    यथोक्तम् “किं वा परैरीश्वरः सद्यो हृद्यवरुध्यतेऽत्र कृतिभिः शुश्रूषुभिस्तत्क्षणात् ” ( भा० १।१।२) इति ।
    This state of affairs is indicated in Srimad Bhagavata: “At the precise moment that Srimad Bhagavata is heard by those who are both eager to hear and graced with experiential awareness of the truth, Bhagavan is immediately captured within the very seat of their consciousness (hrdi). Therefore, what need is there of any other scripture?” (SB 1.1.2).*
    ततस्तेषां नोपदेशान्तरापेक्षा । यादृच्छिकमुपदेशान्तरश्रवणं तु तल्लीलादिश्रवणवत् तदीयरसस्यैवोद्दीपकं यथा श्रीप्रह्लादादीनाम् ।
    3
    4
    ātmāparijñāna-mayo vivado hy astiti nästiti bhidartha-nisthah
    vyartho’pi naivoparameta pumsām mattaḥ paravṛtta-dhiyām svalokāt
    kim vā parair išvaraḥ sadyo hrdy avarudhyate ’tra kṛtibhiḥ śusrüşubhis tat-kṣaṇāt
    12
    1 Sammukhyata Identified As the Essence of Abhidheya-tattva
    As a consequence, such people are not dependent on any other instruction. Incidental hearing of other instructions serves only to incite their specific quality of aesthetic relish (rasa) in regard to Bhagavan, in the same manner that hearing Bhaga- vän’s līlās does so. Such an effect was seen in the case of devotees like Prahlada and others.
    अथान्येषां तच्छ्रवणमात्रेण तादृशत्वं बीजायमानमपि कामादिवैगुण्येन बीजमपि दोषेण प्रतिहतं तिष्ठति ( भा० ७ /९१३९ ) -
    नैतन् मनस्तव कथासु विकुण्ठनाथ सम्प्रीयते दुरितदुष्टमसाधु तीव्रम् । कामातुरं हर्षशोकभयैषणार्तं तस्मिन् कथं तव गतिं विमृशामि दीनः ॥ ४ ॥
    इति दीनं मन्यश्रीमत्प्रह्लादवचनानुसारेणान्येषामेव तत्प्राप्तेः ।
    For others (anyeṣām), [who have no such latent impressions of experiences of the Absolute from past lives and no direct experience of the Absolute in this life], even though the seed of such turning toward and direct intuition of the Absolute can come into being merely by hearing Srimad Bhagavata, it remains suppressed by defects such as material desires. The following statement of the illustrious devotee Prahlada, who considered himself to be wretched, clearly illustrates the condition of the “others” (anyeṣām) just spoken of:
    5
    O Lord of Vaikuntha! This mind of mine does not take pleasure in hearing narrations about You, because it is polluted by sinful desires, diverted away from the Reality, irrepressible, agitated by lust, and afflicted by excessive elation, lamentation, fear, and worldly hankerings. Such being the state of my mind, how can a pitiable person like me ever come to directly intuit the truth regarding You? (SB 7.9.39)
    There are two variant readings of Jiva Gosvāmi’s statement given here. The first is from the edition of Syamalala Gosvami (bijāyamānam api kālādi-vaigunyena bijam api dosena) and the second from that of Jadavpur University (bījāyamānam api kāmādi-vaigunyena tad-itara-dosena). Both of these readings essentially convey the same meaning as the version given above.
    6 naitan manas tava kathāsu vikuntha-natha
    sampriyate durita-duştam-asadhu tivram →
    13
    एवमेवोक्तं ब्रह्मवैवर्ते-
    I Bhakti Is the Complete Abhidheya
    This very same condition is spoken of in Brahma-vaivarta Purāṇa:
    यावत् पापैस्तु मलिनं हृदयं तावदेव हि ।
    न शास्त्रे सत्यबुद्धिः स्यात् सद्बुद्धिः सद्गुरौ तथा ॥ ५ ॥ अनेकजन्मजनितपुण्यराशिफलं महत् ।
    सत्सङ्गशास्त्रश्रवणादेव प्रेमादि जायते ॥ ६ ॥ इति ।
    As long as the heart is polluted by sins, one will not develop firm faith in scripture as a truth revelation and in an authentic spiritual teacher as a truth embodiment. The manifestation of divine love occurs only by hearing scripture in the association of saints as the exceptional fruit of accumulated piety earned over many lifetimes. (Brahma-vaivarta Purāna)'
    ततो मुख्येन तात्पर्येण परतत्त्वे पर्यवसितेऽपि तेषां परतत्त्वाद्युपदेशस्य किमभिधेयं प्रयो- जनं चेत्यपेक्षायां तदवान्तरतात्पर्येण तद् द्वयमुपदेष्टव्यम् । तत्राभिधेयं तद्वैमुख्यविरोधि- त्वात् तत्साम्मुख्यमेव । तच्च तदुपासनलक्षणं यत एव तज्ज्ञानमाविर्भवति ।
    On this account, even though the prime import of scripture culminates in the disclosure of the Absolute Reality, scriptural instructions regarding the Absolute anticipate two more related questions: What is the prescribed means to realize the Absolute (abhidheya), and what is the goal to be attained in respect of that Reality (prayojana)? Consequently, there is need for instruction on these two topics as the secondary import of scripture. Out of these two, the means (abhidheya) involves turning one’s intent- ful regard toward the Absolute (tat-sammukhya), which is just the opposite of the former attitude of directing attention away from It (tad-vaimukhya). This turning of attention is charac- terized as upāsanā, lit., “seating oneself reverentially in the
    7
    kāmaturam harsa-soka-bhayaiṣaṇārtam
    tasmin katham tava gatim vimṛśami dinaḥ
    yavat papais tu malinam hrdayam tavad eva hi
    na sastre satya-buddhiḥ syat sad-buddhiḥ sad-gurau tathā aneka-janma-janita-punya-rasi-phalam mahat sat-sanga-sastra-sravanad eva premädi jayate
    14
    1 Sammukhyata Identified As the Essence of Abhidheya-tattva
    presence of the Absolute,” which is the very means by which immediate intuition of that Reality becomes manifest.
    The end state to be attained (prayojana) is the immediate intu- ition (anubhava) of the Absolute, characterized as the direct wit- nessing of that Reality, both internally and externally. It is by such immediate intuition that the complete cessation of misery occurs of its own accord.
    तदेतदुभयं यद्यपि पूर्वत्र सिद्धोपदेश एवाभिप्रेतमस्ति यथा “तव गृहे निधिरस्ति” इति श्रुत्वा कश्चिद् दरिद्रस्तदर्थं प्रयतते लभते च तमिति तद्वत् तथापि तच्छैथिल्यनिरासाय पुनस्तदुपदेशः । तदेवं तान् प्रत्यनादिसिद्धतज्ज्ञानसंसर्गाभावमयतद्वैमुख्यादिकं दुःखहेतुं वदन् व्याधिनिदानवैपरीत्यमयचिकित्सानिभं तत्साम्मुख्यमुपदिशति ।
    These two topics of means and end were implicit within the prior descriptions of the Absolute known as siddhopadeśa, [instructions which do not require injunctions]. Just as a poor man after hearing, “there is a treasure hidden in your house,” endeavors to find it [without being ordered to do so] and then obtains it, a similar intention applies here. Yet, to dispel any lax- ity in this regard, the scripture again provides explicit instruc- tions regarding these two topics. In this manner, scripture first informs the jivas that it is the directing of their intentful regard away from the Absolute (tad-vaimukhya), rooted in the begin- ningless prior absence of awareness of that Reality, that is the cause of their misery. It then instructs the jīvas to turn their regard toward the Absolute (tat-sammukhya), which is like a treatment meant to nullify the cause of a disease.
    8
    According to the Purva-mimāmsā School of thought, the Vedic injunctions, which result in auspiciousness when executed, are called dharma. These injunctions inspire or impel a person to act. As such, they are generally expressed in the imperative, optative, or subjunctive moods (referred to by Panini as lot, lin, and let respectively), or by use of the potential passive participle (suffix -tavya). All of these verbal forms imply advice, obligation, or command. Injunctions stated in any of these ways are called vidhi. Sometimes, however, a descriptive statement is given that is not a direct order but which naturally inspires one to act, as in the above example. This type of description is known as siddhopadeśa.
    15
    I Bhakti Is the Complete Abhidheya
    भा० ११।२।३७-
    An example of this type of instruction is seen in Śrimad Bhāgavata in the statement of the sage Śrī Kavi to the king of Videha:
    भयं द्वितीयाभिनिवेशतः स्यादीशादपेतस्य विपर्ययोऽस्मृतिः । तन्माययातो बुध आभजेत् तं भक्त्यैकयेशं गुरुदेवतात्मा ॥ ७ ॥
    The living entity’s non-recognition of its intrinsic nature (asmrti) that occurs through the influence of Bhagavan’s extrin- sic potency (tan-māyaya) is rooted in the perpetual diverting of regard away from Him (iśād apetasya). As a consequence of this non-recognition, the jiva’s self-concept is reversed (viparyaya), meaning that he becomes identified with the body instead. This reversal of identity in turn results in the absorption in that which is secondary (dvitiyābhiniveśa), meaning preoccupation with the body and its relations. It is from this absorption in the secondary that fear then arises. Therefore, one whose aware- ness has been awakened, regarding his spiritual preceptor as a direct embodiment of the Divine and as his dearest self, turns his intentful regard in loving adoration of Bhagavan, through the conscious medium of one-pointed devotion. (SB 11.2.37)
    टीका च – “यतो भयं तन्मायया भवेद् ततो बुधो बुद्धिमान् तमेवाभजेदुपासीत ।

Śrīdhara Svāmi comments: “The following objection may be raised. Since fear is a product of ignorance (ajñāna), it can be removed only by immediate awareness (jñāna). So what is the point of worshiping Parameśvara? To address such an objec- tion, the sage Kavi speaks this verse. He makes the point that because fear is the outcome of Bhagavan’s deluding potency (tan- māyayā), a person whose awareness has been awakened (budha) should turn his intentful regard exclusively in loving adoration of Him. ननु भयं द्वितीयाभिनिवेशतो भवति । स च देहाद्यहङ्कारतः । स च स्वरूपास्फुरणात् । किमत्र तस्य माया करोति ? 9 bhayam dvitiyābhiniveśataḥ syad isad apetasya viparyayo’smrtiḥ tan-māyayāto budha abhajet tam bhaktyaikayesam guru-devatātmā 16 1 Sammukhyata Identified As the Essence of Abhidheya-tattva “A further question may be raised in this connection. The verse states that fear arises out of absorption in that which is sec- ondary (dvitiyābhiniveśa), meaning in the body and its relations. This in turn stems from misidentifying the body as the self, which originates from the non-disclosure of the self’s intrinsic nature. So what role does Bhagavān’s māyā play in the arousal of fear? अत आह ‘ईशादपेतस्य’ इति । ईशविमुखस्य तन्माययाऽस्मृतिः स्वरूपास्फूर्तिर्भवति ततो विपर्ययो देहोऽस्मीति । ततो द्वितीयाभिनिवेशाद् भयं भवति । एवं हि प्रसिद्धं लौकिकीष्वपि मायासु । “In answer to this, Kavi outlines the following sequence of events, beginning with iśad apetasya. For the jiva whose regard is perpetually diverted away from Bhagavan (isa-vimukhasya), there is an absence of self-recognition (asmṛti), meaning the non-disclosure of the self’s intrinsic nature (svarupa-asphūrti), and this occurs through the influence of Bhagavan’s extrin- sic potency (tan-māyayā). As a consequence of this non- recognition, the jiva’s self-concept is reversed (viparyaya), meaning that he becomes identified with the body instead. This reversal of self-reference then leads to absorption in that which is secondary (dvitiyābhiniveśa) [meaning the body and its rela- tions], and it is from this absorption that fear then arises [as the final link in the chain of events]. The principle of how fear can be aroused due to the misapprehension of reality brought about by delusion is well known even in the case of laukiki-māyā, or ordinary magic. उक्तं च भगवता (गीता ७ । १४ ) - “Bhagavan Śrī Kṛṣṇa also addresses this situation: दैवी ह्येषा गुणमयी मम माया दुरत्यया । मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥ ८ ॥ इति । This divine extrinsic potency of Mine, constituted of the three gunas of material nature, is very difficult to surmount. Yet 17 I Bhakti Is the Complete Abhidheya those who take refuge in Me alone can cross beyond this māyā. (GĪTĀ 7.14)10 एकयाऽव्यभिचारिण्या भक्त्या भजेत् । किं च गुरूदेवतात्मा गुरुरेव देवता ईश्वर आत्मा प्रेष्ठश्च यस्य तथादृष्टिः सन्नित्यर्थः” इत्येषा ॥ श्रीकविर्विदेहम् ॥ “The verse under discussion [SB 11.2.37] further states that the person whose awareness has been awakened (budha) should turn his intentful regard in loving adoration of Bhagavan (bhajana) through the medium of ‘one-pointed’ (ekaya), or in other words, ‘unswerving’ (avyabhicarinya) devotion (bhaktyā). Moreover, such a person should regard his spiritual preceptor as a direct embodiment of Bhagavan, and also as his dearest self (guru-devatātmā). One endowed with such vision should worship Bhagavan. This is the intent of the verse.” [Here ends Śrīdhara Svāmi’s comment.] Commentary praṇamya manasã devam jiva-gosvaminam tathā gurum śri haridasam ca bhāṣā-tikām likhamy aham With my internal regard bowed down to my worshipful deity, unto Śrī Jiva Gosvāmi, and unto my Gurudeva, Śrī Haridasa Śāstrī, I now write the commentary to Sri Bhakti Sandarbha. IN THE FIRST of the Six Sandarbhas, namely, Tattva Sandarbha (Anuccheda 50), Śrī Jīva Gosvāmī writes: “Hereafter, to system- atically and thoroughly delineate this same essential truth (tätpa- ryam) of Srimad Bhagavata, we shall explain in these Six Sandarbhas the principles of sambandha, abhidheya, and prayojana, one after the other.” Of these three topics, the first, sambandha, was elabo- rately described in the first four volumes. In the present volume, Bhakti Sandarbha, Śrī Jīva delineates the second topic, namely, 10 daivi hy eṣā guna-mayi mama māya duratyayā mām eva ye prapadyante māyām etām taranti te 18 1 Sammukhyata Identified As the Essence of Abhidheya-tattva abhidheya, or the prescribed means to realize the Absolute Reality (para-tattva), designated as Brahman, Paramātmā, and Bhagavan. As a precondition for the investigation into the means (abhi- dheya), Śrī Jīva Gosvāmī first analyzes the root cause of the living beings’ conditional existence in the material world. In this regard, he writes in Paramātma Sandarbha (Anuccheda 47): “In this way, there are verily unlimited intermediary potencies (taṭasthā-śaktis), called jivas. They form two groups. One consists of those whose consciousness is turned toward Bhagavan (bhagavad-unmukha) without beginning; the other consists of those whose conscious- ness is turned away from Bhagavan (bhagavat-paranmukha)” with no beginning. This division is according to whether or not they are intrinsically endowed with experiential awareness, or direct knowing, of Bhagavan.” The discussion of the means to transcend material condition- ing and realize the Absolute (abhidheya) is relevant specifically for the second category of jivas. Although purely of the nature of con- sciousness, they are beginninglessly unaware of their own intrin- sic nature. As a consequence of this absence of self-knowing, they become identified with the acquired body-mind complex as the self. The jivas’ ignorance of their true identity is without beginning and is thus not caused or originated by any action of either the jivas or Paramātmā. It seems countersensical that a conscious being should be unaware of its own intrinsic nature. However, this state of being is made possible by the influence of Paramatma’s māyā,2 which was 12 “The words unmukha and paranmukha have the same connotation as sammukha and vimukha, respectively. Literally, these two words mean “facing toward” and “facing away.” What Sri Jiva intends to say by use of these terms is that there are jīvas whose intentful regard is directed toward Bhagavan and who are thus devoted to Him. They are called unmukha or sammukha. On the other hand, those whose intentful regard is directed away from Bhagavan and who are thus not devoted to Him are called paranmukha or vimukha. Their corresponding states of being - devotedness or nondevotedness- are called sammukhyatā and vaimukhyata. 12 Normally, we tend to think of energy as an impersonal force. But the potencies of Bhagavan also have a personal aspect. This was discussed in Bhagavat Sandarbha (Anuccheda 99). In this respect, Maya is the personified form of the extrinsic potency (bahiranga-sakti). The words maya, bahiranga-sakti, ajñāna → 19 I Bhakti Is the Complete Abhidheya discussed in Paramatma Sandarbha (Anucchedas 48-55). By Bhaga- van’s transrational power, māyā, although unconscious and infe- rior by nature, can cover the conscious jivas due to their intermedi- ary status. This state of affairs is depicted by Maitreya Muni while instructing Vidura: Such is Bhagavan’s extrinsic potency (māyā), which contradicts all logic, for [due to its influence] the living entity, who is endowed with conscious capacity in its essential being (iśvara) and hence lib- erated by nature (mukta), is made to undergo misery and bondage. (SB 3.7.9) 13 This beginningless absence of awareness (jñāna-samsarga- abhāva) is sometimes described as the covering of the jiva’s intrin- sic consciousness by ignorance, as in the Gita: “The living beings are deluded because their innate consciousness is covered by igno- rance” (ajñānenāvṛtam jñānam tena muhyanti jantavah, GĪTĀ 5.15). Elsewhere it is depicted as the bewilderment caused by māyā: Bewildered by this extrinsic potency, the individual self, although transcendental to the three gunas of material nature, thinks of itself as consisting of the three gunas and thus undergoes the misery resulting from this identification. (SB 1.7.5)14 Ordinarily, we think of a covering as a positive entity- denoted by the term bhāva - meaning something existing in its own right. Śrī Jiva Gosvāmī clarifies, however, that the begin- ningless covering of the jiva’s innate awareness is not itself a positive existent but a type of nonexistence or absence, called 13 14 (ignorance), and prakṛti are used interchangeably. seyam bhagavato maya yam nayena virudhyate isvarasya vimuktasya karpanyam uta bandhanam In his Krama-sandarbha commentary on this verse, Śrī Jiva glosses the word isvarasya, referring here to the jiva, as svarupa-jñānādibhiḥ samarthasya, lit., “of the entity endowed with the capacities of consciousness and so on in its intrinsic nature.” The translation has been rendered accordingly. yaya sammohito jīva ātmānam tri-gunātmakam paro’pi manute nartham tat-kṛtam cabhipadyate Cf. Paramatma Sandarbha, Anucchedas 88-92. 20 1 Sammukhyata Identified As the Essence of Abhidheya-tattva prāg-abhāva. According to the Nyaya School of philosophy, nonex- istence (abhāva) is of two types, namely, samsarga-abhāva, “the absence of being of a posited object,” and anyo’nya-abhāva, “the mutual absence of being of two different objects in regard to each other.” The first type has three further divisions, known as prāg- abhāva (antecedent nonexistence), pradhvamsa-abhava (subse- quent nonexistence), and atyanta-abhāva (absolute nonexistence). In this anuccheda, the word samsarga-abhāva refers to prāg-abhāva, or “prior-nonexistence.” Prior-nonexistence is the nonexistence of a posited object, qual- ity, or action before it comes into being. This antecedent absence of the item in question is without beginning, but it comes to an end as soon as the item is produced or brought forth into manifesta- tion. The jiva in the conditioned or bound state is beginninglessly impaired by the prior-nonexistence of awareness of the Absolute Reality, which includes awareness of the jiva’s own intrinsic nature. In simple terms, this amounts to saying that a bound or conditioned jiva is ignorant of the Absolute Reality as well as of himself, and this ignorance has no beginning. As a consequence of this state of non- recognition of authentic being (asmrti), the jiva becomes identified with the body-mind complex, which is an external covering and a product of the three gunas of māyā. Ignorance thus has two functional capacities. The first operates in a negative or concealing capacity as the beginningless absence of awareness of Bhagavan and the self. The second, which is an out- come of the first, operates positively by projecting an erroneous self-concept. The second is sometimes termed as avidya (Yoga- sutra 2.3) or ajñāna (GĪTĀ 5.15). As a consequence of these two functions of ignorance, the jiva, under the influence of māyā, finds its intentful regard directed away from Bhagavan, the Nondual Personal Absolute. Śrī Jiva refers to this state of perpetual distractedness away from the Reality (vaimukhya) as the jiva’s defect or incompletion (chidra) and concludes that this is the cause of its being influenced 211 Bhakti Is the Complete Abhidheya or covered by māyā. Although the jiva’s ignorance, its being cov- ered by māyā, and its bondage and material suffering are all begin- ningless and, hence, not subject to a cause and effect relation in the normal sense, they are depicted as such for our general under- standing. The implication behind the reference to ignorance as a covering is that bondage is not intrinsic to the jiva and can thus be dispelled. This is confirmed by Śrī Kṛṣṇa to Uddhava: The description of the living being as bound or liberated is from the perspective of the material gunas, which are subordinate to Me, and not from the perspective of Reality. Because the gunas are rooted in maya, there is neither bondage nor liberation. This is My conclusion. (SB 11.11.1)15 While impaired by the prior absence of awareness of the Abso- lute Reality (para-tattva-jñāna-samsarga-abhava), the jiva identi- fies with the mind and physical body, which are products of māyā. Māyā is constituted of the three gunas, namely, sattva (luminosity), rajas (dynamism), and tamas (inertia). Under the influence of these three gunas, people adopt different systems of belief regarding the self, the world, and truth in general. This is described in the begin- ning of the 17th chapter of Bhagavad Gita. Owing to the identifica- tion with the gunas and their products, a person remains turned away (paranmukha) from Bhagavan and engages in various types of arguments and debates. It is not possible, however, to ascertain the Reality by mere argumentation. In Tattva Sandarbha (Anuccheda 9), Śrī Jīva Gosvāmī pointed out that a conditioned human being is unable to directly intuit Real- ity through the perceptual or cognitive apparatus. Because of the limitations of sensory and inferential knowledge, a person’s state- ments about Reality can never be conclusive. Many theories have been posited about the primordial cause of the cosmos or the nature and origin of being, but there is no definitive consensus. As long as the immediate apprehension of the self is absent in such investi- gations, the deliberation itself is devoid of intrinsic value, because 15 baddho mukta iti vyakhya gunato me na vastutaḥ guṇasya māyā-mülatvāt na me mokso na bandhanam 22 1 Sammukhyatā Identified As the Essence of Abhidheya-tattva it is concerned only with dualistic determinations. This is directly stated by Bhagavan Śrī Kṛṣṇa to Uddhava in the verse cited in this anuccheda (SB 11.22.33). Elsewhere in Śrīmad Bhagavata (SB 6.4.31), Dakṣa also acknowl- edged that because of the different potencies operating in the form of the gunas, various scholars put forward opposing theo- ries and remain in a state of perpetual bewilderment. As long as one does not direct one’s intentful regard toward the Supreme Reality and surrender to Him, such debates and theories find no conclusion. Therefore, śāstra instructs wholehearted submission to the Supreme Reality, Bhagavan. The śästra discloses the cause of the jiva’s bondage and how to transcend it. But unless one is graced by a realized devotee of Bhagavan, nirguna-śraddha in the sastra as a truth revelation finds no occasion to be born. Indeed, it is seen that there are many people who study sastra and can even lecture on it eruditely, yet they remain caught in the mire of māyā (adhītya api śāstrāṇi bhava- nti murkhāḥ). Śrī Kṛṣṇa has such people in mind in making the following reproachful statement: You are grieving for those who are unworthy of grief, and yet speaking as though learned. Those who are truly wise lament neither for the dead nor for the living. (GĪTĀ 2.11)16 After making evident the root cause of the jiva’s bondage for which the guidance of sastra is required, Śrīla Jīva Gosvāmī dis- cusses two ways in which the śästra can be received in accordance with the two levels of eligibility of the recipient. The first mode of reception is found in those who have been favored with the grace of a realized devotee. From the very moment they hear the truth rev- elation of sastra, in particular of Srimad Bhagavata, their intentful regard is immediately drawn toward Bhagavan and they are even graced with the immediate intuition of Him. In Śrimad Bhāgavata (1.1.2), cited in this anuccheda, Śrī Vyasa refers to such people by the word kṛtibhiḥ, “those endowed with experiential awareness of 16 asocyan anvasocas tvam prajñā-vādāmś ca bhāṣase gatāsün agatāsūms ca nanusocanti panditah 23 I Bhakti Is the Complete Abhidheya the truth.” This category of eligible recipients contains two further divisions:

1. Those who have had direct experiences of Bhagavan in past lives but in whom the impressions of those experiences became somehow covered, which led to another birth.
2. Those who in the present life have obtained a direct vision of Reality by the powerful grace of a realized devotee and who are free of all obstacles. Both of these types of individuals do not need to perform any sădhana to attain spiritual perfection. They are comparable to dry grass, which is immediately ignited by the slightest contact with fire. Śrī Sukadeva Gosvāmi is an example of such a person. From the very moment of his birth, he was immovably estab- lished in Brahman. Later, upon first hearing a few verses from Śrīmad Bhagavata describing Krsna’s beauty and compassionate nature, prema for Bhagavan was at once awakened in him, and he became beloved to all the devotees (vișnujana-priya), setting aside his fixity in Brahman. This was described in Tattva Sandarbha (Anuccheda 29). Such people do not require instructions to engage in any spe- cific devotional act. If, however, they do hear instructions or inquire from realized devotees, then it serves only to incite the aesthetic relish in their hearts. An example of this is found in the First Canto, 19th chapter of Srimad Bhagavata. The passage relates that Vyasa (the father and teacher of Suka) and Narada (the teacher of Vyasa), both delighted in hearing the narration of Śrimad Bhagavata from their junior, Sukadeva. The second mode of receiving sastra is evidenced in those who have not been graced with any experience of the Absolute either in past lives or in this life and whose intentful regard is still essen- tially oriented away from the Reality. Although they too may hear or even study sastra, they cannot receive it as a direct revelation of truth. Because of the identification with a culturally-constructed self and point of view, they are unable to have complete faith in the meaning of sastra or in the instructions of an authentic 24 24 1 Sammukhyată Identified As the Essence of Abhidheya-tattva teacher. The impressions embedded in the unconscious from their past experiences related to the complete spectrum of material pursuits cover their discriminating faculty and thus their vision (GĪTĀ 2.67). Even after repeatedly hearing enlightened teachings, they are unable to grasp the truth (GITA 2.29), or they remain full of doubts (samsayātmā), incapable of turning their regard resolutely in unalloyed bhakti toward Bhagavan (GĪTĀ 4.40).19 Just as iron filings covered with mud may not be drawn toward a magnet, consciousness covered by a network of material desires is not influenced by hearing the śāstra. If, however, the mud that covers the iron filings is cleaned away, then the filings begin to be drawn toward the magnet. Similarly, as the self-concept is gradually refined by hearing sastra, the heart becomes attracted to hearing and other devotional acts. Bhagavan personally cleanses the heart of a person who hears the sastra, such as Śrīmad Bhaga- vata, with full faith (SB 2.8.5).20 The real obstacles to be overcome are offenses, which all boil down to various forms of inattention or disregard pertaining to the very Reality who is to be regarded. Offenses to the name of Bhagavan are especially detrimental. Bear- ing this in mind, one needs to hear the sastra and also carefully avoid offenses. The topic of offenses will be discussed later in Anuccheda 153. In support of the above conclusion, Śrī Jīva cites Brahma- vaivarta Purāṇa, which states explicitly that without attentively hearing scriptural teachings (sastra-śravana) in the association of authentic devotees (sat-sanga), divine love (prema) cannot be manifested in the heart. In this regard, Śrī Kapila said: In the association of authentic devotees, the discussions (katha) naturally come to focus upon Me [Bhagavan]. Such discussions are not only laden with full awareness of My unlimited majesty, 17 indriyānāṁ hi caratam yan mano’nuvidhiyate tad asya harati prajñām vayur nāvam ivāmbhasi 18 śrutvapy enam veda na caiva kascit 19 20 ajñas cāśraddadhanaś ca samsayātmā vinasyati nayam loko’sti na paro na sukham samsayatmanah pravistaḥ karna-randhrena svānam bháva-saroruham dhunoti samalam kṛṣṇaḥ salilasya yatha sarat 25 I Bhakti Is the Complete Abhidheya but they serve too as an inebriating tonic for both the ear and the heart. By service and attention to such discussions, faith, spiritual attraction, and divine love quickly and sequentially unfold for Me [Bhagavan Hari], the very embodiment of the path of liberation. (SB 3.25.25)21 Śrī Jiva Gosvāmī writes that the primary intention of sastra is to delineate the Absolute Reality (para-tattva), as Kṛṣṇa says, “By all the Vedas I alone am to be known” (GĪTĀ 15.15); and “The Vedas designate Me as the ultimate truth aimed at in all its divisions” (SB 11.21.43)22 In this regard, however, dialectical knowledge alone is insuf- ficient. Śastra must also instruct the aspirant in the means (abhi- dheya) by which one can come to realize the Absolute Reality, and in the completion state (prayojana) to be arrived at as the outcome of such direct seeing. If someone is diagnosed as having cancer and reads that a particular herb can cure him, he will naturally be anx- ious to obtain it and will also endeavor to do so or to find out how it may be procured. There is no real need to explicitly tell him to seek out the herb and take it. Still, to inspire the weak-minded patient, the medical texts may specifically lay down such an instruction. They may even cite endorsements of past patients who benefitted from the herb in order to further encourage him and give him the incentive to go about obtaining it. Similarly, just by hearing the delineation of the Absolute Real- ity, an eligible and authentic seeker would be moved to realize It directly and to become established in the perpetual peace and bliss of the Absolute’s own intrinsic nature. Yet, recognizing humanity’s apathy in regard to the Absolute and their attraction for readily available sense pleasures, the sastra mercifully provides instruc- tions on the means of realization (abhidheya) and the ultimate goal (prayojana). 21 Because the root cause of suffering is the state of perpetual satām prasangan mama virya-saṁvido bhavanti hṛt-karna-rasayanaḥ kathāh taj-joṣaṇād aśv apavarga-vartmani śraddha ratir bhaktir anukramisyati 22 mam vidhatte bhidhatte mam vikalpyäpohyate tv aham etävän sarva-vedarthaḥ sabda asthāya mam bhidām 26 1 Sammukhyata Identified As the Essence of Abhidheya-tattva distractedness away from the Absolute (tad-vaimukhya), the solu- tion is to turn one’s intentful regard toward the Absolute (tat- sammukhya). This brings about cognizance of the Absolute, cul- minating in direct experience. Consequently, the means (abhi- dheya) is to become favorably and attentively disposed to Bhagavan (sammukhya), and the completion state (prayojana) is permanent establishment in the direct witnessing of Bhagavan internally and externally. This alone brings an end to all misery. This is very simple to comprehend and a logical solution to the problems of human life. As long as one fails to recognize, accept, and act upon this fact, one will continue to suffer, and so will humanity as a whole. Svetasvatara Upanisad expresses the same truth in an obverse manner (vyatireka): Only when human beings are able to roll up the sky like leather will they, though unaware of the self-effulgent Paramātmā, reach an end to their suffering. (su 6.20)23 The implication here is that just as it is impossible to roll up the sky like a piece of leather, so too a human being’s suffering cannot come to an end without direct knowing of the Supreme Reality.

This is also the intent of sage Kavi’s instruction to King Nimi, cited in this anuccheda (SB 11.2.37). Kavi, however, puts one more condition on the practitioner’s inner regard — namely, guru- devatātmā. One whose awareness has been awakened (budha) should worship Bhagavan while considering his guru as a direct manifestation of Bhagavan (devata) and as his dearest self (ātmā). Without taking shelter of a genuine guru, one will remain condi- tioned by one’s own mind and empirical self-concept (ahankara). One of the fundamental characteristics of the ego (ahankara) is that it is averse to change, as expressed in the Gita: “Even those in knowledge act in accordance with their own acquired nature” (GĪTĀ 3.33)24 The attempt to transcend one’s conditioning without 23 yadā carmavad ākāśam veştayisyanti mānavāḥ tadă devam avijñāya duḥkhasyänto bhavisyati 24 sadršam cestate svasyah prakṛter jñānavän api prakṛtim yanti bhutani nigrahaḥ kim kariṣyati 27 I Bhakti Is the Complete Abhidheya the help of a guru is like trying to fly a plane without a pilot. For this reason, scriptures emphasize the need of an authentic and realized guru. Śrī Rūpa Gosvāmī counts taking shelter of a guru as the first step on the path of bhakti (BRS 1.2.74)25 The principle of accepting a guru is common to all Eastern wisdom traditions and a distinct feature of Indian culture. In the compound guru-devatātmā, the word devatā implies a sense of reverence toward the guru, while the word ātmā signifies an attitude of love. Without reverence, one will not take the words of one’s teacher seriously; without love, one will hold to a separatist point of view, which is synonymous with vaimukhyam. Thus, a stu- dent needs to maintain respect for the teacher and at the same time be established in unity of heart with him or her. Embracing such an attitude, one should worship Bhagavan. Then only will it be possi- ble to transcend māyā, as confirmed by Śri Krsna (GITA 7.14). Other- wise, one will struggle with his senses like a person on a boat out at sea without a captain (SB 10.87.33)26 Without devotion, even great sages whose regard is turned away from Bhagavan cannot become free of their conditioning (SB 3.9.10)?” Here, in the beginning of the investigation into the means, Śrī Jiva Gosvāmi defines the abhidheya in the most universal terms as sammukhyatā, the turning of one’s regard toward the Absolute. In one word, this captures the essence of all sadhanas on all paths whatsoever. Additionally, he defines the prayojana in correspond- ing terms as anubhava, or the immediate intuition of the Abso- lute characterized as the direct witnessing (sākṣātkāra) of that Real- ity, both internally and externally. This indeed results in the ces- sation of all suffering. These all-inclusive definitions are posited 25 guru-pādāśrayas tasmat kṛṣṇa-dikṣādi-sikṣaṇam visrambhena guroḥ seva sadhu-vartmanuvartanam 26 vijita-hṛṣika-vayubhir adanta-manas-turagam ya iha yatanti yantum ati-lolam upaya-khidaḥ vyasana-śatānvitāḥ samavahāya guros caranam vanija ivaja santy akṛta-karna-dhara jaladhau 27 ahny apṛtarta-karana nisi niḥsayana nana-manoratha-dhiya kṣaṇa-bhagna-nidräh daivahatartha-racanã mimayo’pi deva yusmat-prasanga-vimukhā iha samsaranti In the Gita Press edition, we find the word rṣayah in place of munayah. 28 1 Sammukhyata Identified As the Essence of Abhidheya-tattva at this initial stage bearing in mind that the most fundamental realization of the Absolute is that of nondual awareness (advaya- jñāna). Later, however, Śri Jiva will demonstrate that bhakti is the most complete form of sammukhyata and hence the true abhi- dheya. Likewise, he will show that since priti involves the most complete direct vision of Reality, it is the ultimate end state to be attained (prayojana) - Bhagavan being the highest disclosure of advaya-jñāna. Śrī Jiva Gosvāmi provides the example of a magician and his magic to help us understand the importance of devotion to Bhaga- van. If a person, being impressed by the magic show of a clever magician, tries to understand the trick behind the magic by his own intelligence, he will never come to know it. But if he approaches the magician with humility and reverence, then the magician may reveal his tricks to such a person. Similarly, māyā is the deluding potency belonging to Bhagavan, and conditioned beings are bewil- dered by her. Without taking shelter of the master of māyā, one can never transcend her influence and come to know the reality. For this reason, sastra recommends that the living entities turn their attention toward Bhagavan with devotion as the panacea for their ignorance and its consequent suffering. In the next anuccheda, the author explains that bhakti is the most natural and thus the easiest mode or form of sammukhyatā. 29 39 30 Anuccheda 2 Sammukhyatā in the Form of Bhajana Is the Abhidheya २। किं च (भा० २१२१६) - ADDITIONALLY, in the following statement of Sri Sukadeva [the turning of one’s regard toward the Absolute (tat sāmmukhya) in the form of bhajana is disclosed as the means (abhidheya)]: एवं स्वचित्ते स्वत एव सिद्ध आत्मा प्रियोऽर्थो भगवाननन्तः । तं निर्वृतो नियतार्थो भजेत संसारहेतूपरमश्च यत्र ॥ ९ ॥ [Being thus fixed in nonattachment to phenomena,] having one’s intentful regard resolutely focused on Him, and being absorbed in the bliss of the immediate experience of Him, one should worship Bhagavan, who is immanently self-existent within the interiority of one’s own consciousness, who is the Self, the most beloved, ontologically real, and eternal. It is through such worship (bhajana) that the cause of material bondage [avidyā] automatically ceases. (SB 2.2.6) 1 टीका च - “तदा तेन किं कर्तव्यम् ? हरिस्तु सेव्य इत्याह एवं विरक्तः सन् तं भजेत’ । भजनीयत्वे हेतवः ‘स्वचित्ते स्वत एव सिद्धः । यत आत्मा अत एव प्रियः । प्रियस्य च सेवा सुखरूपैव । अर्थः सत्यः । न त्वनात्मवन् मिथ्या । भगवान् भजनीयगुणश्च अनन्तश्च नित्यः । य एवम्भूतस्तं भजेत । I 1 evam sva-citte svata eva siddha ātmā priyo’rtho bhagavan anantaḥ tam nirvrto niyatartho bhajeta samsara-hetuparamaś ca yatra 2 Sammukhyatā in the Form of Bhajana Is the Abhidheya Śrīdhara Svāmi comments as follows on this verse: “Then what is to be done by a person [who has understood that ultimate value is not to be attained through the pursuit of material enjoy- ment]? In response, Sukadeva asserts that it is Bhagavan Hari who is worthy of our heedful service [and not the body]. The word evam, ‘in this manner,’ [referring to the previous verses] means ‘being thus fixed in nonattachment’ (virakta), one should worship Bhagavan. The grounds for acknowledging Bhagavan as the entity who is truly worthy of our adoration (bhajana) are stated in the verse: He is immanently self-existent within the interiority of one’s own consciousness (sva-citte svata eva siddhah), for He is the Self (ātmā). As such, He is the most beloved (priyah), and service to one who is dear is indeed pleas- ing. He is the truly abiding substantive (arthaḥ), meaning that He is ontologically real (satyah), and not false like the non-self (anātmā). He is Bhagavan, meaning that He is replete with qualities that establish Him as worthy of worship. Further- more, He is without end (anantaḥ), meaning that He is eternal (nityah). Because He is intrinsically self-endowed with such characteristics, one is meant to worship Him. नियतार्थश्च निश्चितस्वरूपः । तदनुभवानन्देन निर्वृतः सन्निति भक्तेः स्वतः सुखात्मकत्वं दर्शितम् । किं च यत्र यस्मिन् भजने सति संसारहेतोरविद्याया उपरमो नाशो भवति इत्येषा । अत्र चकारात् तत्प्राप्तिर्ज्ञेया ॥ श्रीशुकः ॥ “The compound niyatärthaḥ, ‘with fixed intent,’ means that one’s disposition should be decisively focused (niścit-svarupa), and [being immersed in such bhajana,] one is naturally joyful (nirvṛtah), because of the bliss of the immediate experience of Bhagavan. This demonstrates that bhakti is intrinsically of the nature of delight. Moreover, ‘in this matter’ (yatra), meaning ‘by this worship,’ ignorance (avidya), which is the cause of mate- rial bondage, automatically ceases or is dissolved.” [Here ends Śrīdhara Svāmi’s comment.] In this verse, the word ca, “also,” implies the attainment of Bhagavan [in addition to the dissolution of ignorance]. 31Commentary I Bhakti Is the Complete Abhidheya THE PRESENT VERSE is spoken by Śrī Sukadeva Gosvāmī to King Parikṣit as a recommendation to worship Bhagavan. In the pre- ceding verses, he had described the futility of material pleasures. On hearing the advice to worship Bhagavan, a conditioned human being may feel as if he or she is being coerced to do so. Such a person may be inclined to seek out some other way to overcome ignorance and suffering. This type of resistance is commonplace, because the condition of having one’s regard directed away from God (vaimu- khyam), rooted in the prior absence of awareness of Him, is the very cause of our material existence. The human mind is loath to change, especially if it requires giv- ing up the ego and the false sense of independence. Every condi- tioned being is beginninglessly oriented in this way, and thus, it seems to be a part of our very nature. As a consequence, we are not inclined to surrender and worship. Surrender appears to be foreign to our nature, and thus, we experience an instinctive resis- tance toward it. In reality, however, this resistance results from the superimposition of an acquired identity upon the true self, and as such it is our basic disease. If a person comes to the point of intuiting that this condition is not our constitutional state, it indicates that his psyche has already been impacted by beneficial association in this or a past life. The tenacity of our aversion toward surrender and worship only reflects the perilous nature of our diseased condition. Just as a person suffering from fever loses his taste for food, so too a person under the influence of maya is disinclined to embrace a devotional disposition in regard to Bhagavan. In this anuccheda, through reference to SB 2.2.6 and Śrīdhara Svāmi’s commentary, Śrī Jiva Gosvāmi points out the grounds for determining Bhagavan as the entity who is truly worthy of our worship (bhajaniyatva). In doing so, he also demonstrates that the reverential turning of regard toward Bhagavan (i.e., bhajana) is the most natural engage- ment for all living beings. The following points are made based on the words of the verse: 32 2 Sammukhyatā in the Form of Bhajana Is the Abhidheya

1. Bhagavan is always already immediately available. No extrane- ous effort is required to find Him, for He is immanently self- existent in one’s own heart (sva-citte svata eva siddhaḥ). One does not have to go anywhere else to worship Him. He is the closest person to us.
2. Bhagavan is our very Self (ātmā). This means that we cannot exist without Him, just as we cannot survive without the life- breath. Thus, He is naturally dear to us, being the source of our existence, the very Self of the self.
3. He is both loving and beloved (priya). If, in spite of possessing the above qualities, He did not have a loving disposition, it would be drudgery to worship Him. He reciprocates in love, and that is the most wonderful quality He possesses. 4. Bhagavan is the truly abiding substantive (artha), which means that He is ontologically real (satya). This signifies that He is unchanging throughout all phases of time. In this material world, we direct our love toward people, animals, or objects, all of which are subject to change and eventual passing away. More- over, we may come to realize that they are not what we thought them to be. Such is not the case with Bhagavan. Since He is both real and unchanging, love directed toward Him attains the highest unceasing fulfillment.
4. He is Bhagavan. In Bhagavat Sandarbha (Anuccheda 3), the word bhagavan was shown to refer to that entity who is intrinsically self-endowed with controlling potency, inconceivable power, fame, wealth, knowledge, and detachment. People are natu- rally attracted to anyone who has any one of these qualities or a few of them in combination. Bhagavan has all of these qualities naturally and unlimitedly. He can never be deprived of them. In the material world, people may have some of these qualities, but they are always limited and temporary. Nobody is eternally beautiful or wealthy. Even higher beings, like Brahma or Śiva, do not possess such qualities independent of Bhagavan. He is the ultimate source of the devas (GĪTĀ 10.2, 10.8). 6. Bhagavan is unlimited (ananta), which Śrīdhara Svāmi glosses as “eternal.” This signifies that He is beyond time and space. That Bhagavan is unlimited means that He can reciprocate simulta- neously with an unlimited number of devotees. We do not have 33 I Bhakti Is the Complete Abhidheya to compete or be jealous of others. Jealousy is a common fea- ture in material relations because of people’s limited resources or limited capacity to reciprocate. Since Bhagavan is inherently endowed with all these qualities, it is concluded that surrender to and worship of Him naturally establishes one in the state of permanent bliss. We certainly aspire for peace, happiness, and love from all our life endeavors, but we rarely attain them. Material hankering is itself a disturbance to the mind (SB 11.8.44). We feel peaceful and refreshed after a sound sleep, simply because it is devoid of all thoughts and desires. Not only is desire troublesome, but it also ends in suffering. If the desire is fulfilled, we develop attachment to the object of desire and suffer from that. If, on the other hand, the desire is not fulfilled, we suffer from frustration. The second form of suffering is easy to grasp, but the first type requires deeper deliberation, because at face value, it appears to be pleasure. In this regard, Śrī Kṛṣṇa makes the following categorical statement: O son of Kunti, all enjoyments born of sense contacts are only sources of misery, having a beginning and an end. Therefore, the wise do not indulge in them. (GĪTĀ 5.22)2 Bhagavan is also sometimes referred to as Kamadeva, or “the Master of all desires.” He is also “the one existent who fulfills the desires of the many” - eko bahūnāṁ yo vidadhāti kāmān (Katha Upanisad 2.2.13). If one becomes devoted to Him, all one’s aspi- rations are completely fulfilled. Krsna confirms this fact to Uddhava: 2 3 My devotee easily attains all things through devotion to Me. Should he somehow desire them, he can attain even heaven, liberation, or residence in My abode. (SB 11.20.33)3 ye hi samsparsa-jā bhogā duḥkha-yonaya eva te ady-antavantaḥ kaunteya na tesu ramate budhah sarvam mad-bhakti-yogena mad-bhakto labhate ríjasa svargāpavarge mad-dhama kathañcid yadi vāñchati 34 2 Sammukhyata in the Form of Bhajana Is the Abhidheya Devotion to Bhagavan is itself bliss and love and thus the high- est goal of life, the ultimate puruşartha. This will be elaborated in the sixth book of this series, Priti Sandarbha. From the above discus- sion, it is clearly understood that such devotion to Bhagavan brings an end to all ignorance, suffering, and bondage. Bhakti is the path to true irrevocable freedom. When one attains love for Bhagavan, he is blessed with the direct experience of Him, both within and without. A spiritual aspirant who recognizes and has faith in this truth would certainly strive to direct his or her intentful regard toward Bhagavan. It is for this reason that sastra first enlightens us about Bhagavan (through sambandha-jñāna) and then explicitly implores us to take to the path of devotion as the means (abhidheya). In the next anuccheda, Śrī Jiva Gosvāmī establishes bhakti as the preeminent means of sammukhya. To do so, he refers to Suta Gosvāmi’s reply to Saunaka Rṣi. He continues to develop this theme throughout the following eighteen anucchedas. 35 35 336 Anuccheda 3 Sammukhyatā Entails Direct Bhakti 3.1 All Forms of Sammukhyata Culminate in Bhakti ३ । तत्र यद्यपि श्रवणमननादिकं ज्ञानसाधनमपि तत्साम्मुख्यमेव – ब्रह्माकारस्य तस्या- नुभवहेतुत्वात् । अत एव तत्परम्परोपयोगित्वात् साङ्ख्याष्टाङ्गयोगकर्माण्यपि तत्सा- म्मुख्यान्येव तथा तेषां कथञ्चिद् भक्तित्वमपि जायते - कर्मणस्तदाज्ञापालनरूपत्वेन तदर्पितत्वादिना च करणात् ज्ञानादीनां चान्यत्रानासक्तिहेतुत्वादिद्वारा भक्तिसचिवतया विधानात् तथापि पूर्वम् “भक्त्याभजेत्” (भा०११ २ ३७) इत्यनेन कर्मज्ञानादिकं नादृतं किन्तु साक्षाद्भक्त्या श्रवणकीर्तनादिलक्षणयैव भजेतेत्युक्तम् । | PRACTICES such as hearing and deliberating on scripture, which are also part of the sadhana that pertains to the path of jñāna, or “self-inquiry,” certainly involve the redirecting of one’s intent- ful regard toward the Absolute Reality (tat-sammukhyam), because they are instrumental in the immediate realization of that Reality as the unqualified Absolute (Brahman). Conse- quently, the disciplines of sānkhya, astánga-yoga, and karma- yoga are also methods of directing one’s regard toward the Abso- lute (tat-sammukhyam), because they indirectly lead to the same realization. Sometimes these paths may also lead to bhakti. For example, karma-yoga is instrumental in attaining bhakti, because it consists of following the orders of Bhagavan, as enjoined in scripture, and because the results of such action are offered to Him. Jnāna, sānkhya, and astāriga-yoga are recom- mended as supports to bhakti inasmuch as they awaken detach- ment from all that is nonessential. In spite of acknowledging that these other paths do involve the directing of one’s regard 3 Sammukhyata Entails Direct Bhakti toward the Absolute, it is clear from the earlier injunction to worship with devotion (bhaktyā ābhajet, SB 11.2.37, Anuccheda 1) that karma, jñāna, and so on, are not held in very high regard. Rather, it was stated that one should worship with direct devo- tion (säkṣat-bhakti), which involves practices such as hearing and giving verbal expression to the glories of Bhagavan. 1 Commentary IN HIS TEACHINGS to Uddhava, Śrī Kṛṣṇa declares that for the well-being of humanity, He has propounded three types of yoga, namely, karma, jñāna, and bhakti. He also adds that apart from these three, there are no other means of attaining freedom from material bondage (SB 11.20.6). Among them, karma-yoga is benefi- cial for those whose minds are still attached to material enjoyment, as it gradually leads to the slackening of desire. Jñana-yoga is suit- able for those in whom detachment has been awakened and who have no inclination to strive for material pleasure. Bhakti-yoga is meant for those in whom faith has been born in the śästrika revela- tion of Bhagavan, and who are neither completely repelled by nor excessively attached to worldly life (SB 11.20.7-8). Sankhya and aṣṭānga-yoga are not mentioned by Krsna in the list of yogas. They are understood to be subsumed under the category of jñāna, because the basic qualification for all three, i.e., jñāna, sānkhya, and aṣṭānga-yoga, is nonattachment to conditional action. The word yoga here means “a path, process, or means.” From this description, it is understood that all three paths involve the turning of one’s intentful regard toward the Absolute Reality (tat- sammukhyam), and thus all of them constitute specific forms of abhidheya, or the prescribed means for attaining freedom from suf- fering. There is, however, a difference in the goal attained by these three yogas. Karma-yoga leads to heaven, jñāna-yoga to realization nirvinṇānām jñāna-yogo nyasinam iha karmasu teşv anirvinna-cittānām karma-yogas tu kāminām yadṛcchaya mat-kathadau jäta-śraddhas tu yah puman na nirvinno nätisakto bhakti-yogo’sya siddhi-daḥ 37 I Bhakti Is the Complete Abhidheya of Brahman, and bhakti to the immediate perception of and love for Bhagavan. Karma-yoga promotes awareness of Bhagavan through the pre- scription to offer one’s actions to Him and by orienting the per- former to fulfill his worldly duties as the sacred order of Bhagavan propounded in scripture. An example of this type of instruction is as follows: Whatever you do, whatever you eat, whatever you offer in sacri- fice, whatever you donate in charity, and whatever austerity you perform, O son of Kunti, do all of that as an offering unto Me. (GĪTĀ 9.27)2 Since, however, the performer of karma-yoga maintains a sense of independent doership and is predominantly oriented toward his or her own enjoyment, Jīva Gosvāmī makes the point that even offering the results of one’s actions is essentially indistinguishable from the state of disaffected regard (vaimukhya). Hence, karma- yoga is only secondarily a form of sammukhya inasmuch as it leads either to jñāna or bhakti. Jñana, on the other hand, is a direct form of sammukhya, because it focuses attention on the Absolute Reality (para-tattva) in Its unqualified feature as Brahman. Moreover, because Brahman is but an aspect of Bhagavan, the means to Brahman realization (i.e., jñāna) is also indirectly sammukhya of Bhagavan. Here, how- ever, Śrī Jiva Gosvāmī begins a lengthy discussion to show that of the three yogas prescribed by Kṛṣṇa, only bhakti-yoga entails the complete form of sammukhya, and hence it alone is the true abhidheya. 2 In this regard, we may note that in Anuccheda 1, Śrī Jiva had analyzed the root cause of the jiva’s conditioned state in univer- sal terms as para-tattva-vaimukhya, without specifying the para- tattva as Brahman or Bhagavan. Correspondingly, the abhidheya, yat karoşi yad aśnasi yaj juhoși dadasi yat yat tapasyasi kaunteya tat kuruşva mad-arpanam 38 3 Sammukhyata Entails Direct Bhakti which is the means to reverse this condition, was identified as para- tattva-sammukhya. In the same anuccheda, he then defined sammu- khya as upāsanā, without further specifying upāsanā. It must be born in mind here that upasana (commonly translated either as “meditation” or “worship”) is a term that is relevant both to the jñāna-mārga and the bhakti-marga. Used in regard to the para- tattva, its root meaning is “to sit (asana) in the presence (upa) of the Absolute Reality (para-tattva).” Up to this point in the discussion, Śrī Jiva’s language is relevant to all spiritual practitioners regard- less of their path, because it refers to the Absolute only in generic terms as para-tattva and identifies the means in corresponding terms as the directing of one’s intentful regard toward that Reality (sammukhya). Now in Anuccheda 3, Śrī Jiva begins to specify that the most com- plete manifestation of the para-tattva is Bhagavan. Correspond- ingly, the most complete form of sammukhya is that which dis- closes the Absolute as Bhagavan, and this indeed is nothing other than bhakti. In this regard, karma and jñāna are to be considered as subsidiary aspects of the means (abhidheya) only if they assist one’s bhakti in some capacity. In other words, they are useful only when they are mixed with or facilitate bhakti and thus support the turning of one’s intentful regard toward Bhagavan. It was with this intention that the sage Kavi prescribed exclu- sive devotion to Bhagavan as the solution to the conditioned state of disaffected regard - bhaktyā ekaya isam budha abhajet tam (SB 11.2.37, cited in Anuccheda 1). The adjective ekaya, “one-pointed,” signifies exclusive devotion, unmixed with any other yoga. The rea- son why emphasis is given to bhakti alone as the means to overcome illusion is that māyā belongs to Bhagavan and not to Brahman or anyone else. Only by taking shelter of the master of the deluding energy can one gain freedom from it. By way of analogy, this is comparable to the predicament of visiting a friend who has a Rottweiler standing guard just inside the gate to the yard. As soon as you enter the main gate, the dog jumps on you, placing its front paw threateningly on your belly. In that moment, even if you call the neighbors or passers-by for 39 410 I Bhakti Is the Complete Abhidheya help, it would be of no avail. If, however, you holler for your friend, then as soon as he comes out and orders the dog to stand down, it will do so immediately, all the while wagging its tail in front of its master. Māyā is similarly under the control of its sup- reme master. Accordingly, in the verse quoted in the previous anuccheda (samsara-hetuparamaḥ, SB 2.2.6), Sukadeva also recom- mended worship (bhajana) of Bhagavan as the means of uprooting the cause of material existence. Bhakti Established by All Teachers in Śrīmad Bhāgavata Anucchedas 3.2-941 Sūta Gosvāmī Instructs Saunaka and the Sages Anucchedas 3.2-22 3.2 Bhakti to Bhagavan Is Para-dharma तथैव सहेतुकं श्रीसूतोपदेशोपक्रमत एव दृश्यते । यथाह " स वै” (भा० १।२।६) इत्यादिना " अतो वै कवयः” (भा० १ । २ । २२ ) इत्यन्तेन ग्रन्थेन । The same point is made with valid reasoning in the very begin- ning of Śri Sūta’s teachings. This section begins with his state- ment that humanity’s supreme essential duty (para-dharma) is that which leads to bhakti to Bhagavan Kṛṣṇa (SB 1.2.6), and con- cludes with the verse: “For this reason indeed, the enlightened sages, out of supreme delight, continuously engage in bhakti to Bhagavan Vasudeva [Kṛṣṇa], which is utterly fulfilling to the self” (SB 1.2.22). तत्र ( भा० १२६) - The opening verse of this section is as follows: स वै पुंसां परो धर्मो यतो भक्तिरधोक्षजे । अहैतुक्यप्रतिहता ययात्मा सुप्रसीदति ॥ १० ॥ That alone is humanity’s supreme essential duty by which cause- less, unobstructed bhakti to Adhokṣaja [Kṛṣṇa] can come into being, as a consequence of which the self is completely fulfilled. (SB 1.2.6)* यत् खलु महापुराणारम्भे पृष्टं सर्वशास्त्रसारमैकान्तिकं श्रेयो ब्रूहीति तत्रोत्तरम् “स वै” इत्यादि । In the beginning of the Mahapuraṇa, Śrimad Bhagavata, the sages inquired, “Please tell us, what is the singular ultimate good, determined as the very essence of all scriptures?” [SB 1.1.9]. In response to this question, Sūta Gosvāmī spoke these verses. 3 4 ato vai kavayo nityam bhaktim paramayā mudā vasudeve bhagavati kurvanty atma-prasādanim sa vai pumsām paro dharmo yato bhaktir adhoksaje ahaituky apratihata yayātmā suprasidati 45 I Bhakti Is the Complete Abhidheya यतो धर्मादधोक्षजे भक्तिस्तत्कथाश्रवणादिषु रुचिर्भवति “धर्मः स्वनुष्ठितः” (भा० ११२२८) इत्यादौ व्यतिरेकेण दर्शयिष्यमाणत्वात् । The first verse in this series [SB 1.2.6] states that humanity’s sup- reme essential duty (para-dharma) is that by which bhakti for Adhoksaja [Kṛṣṇa] can come into being, or in other words, that by which a taste is awakened for devotional acts, such as hear- ing the narrations of Bhagavan. This conclusion is validated two verses later (SB 1.2.8) through negative concomitance (vyati- reka): [In the latter verse, it is asserted that if one perfectly ful- fills all his prescribed socio-religious duties but does not awaken a taste for hearing the narrations of Bhagavan Kṛṣṇa, then his endeavors are fruitless.] सवै स एव " स्वनुष्ठितस्य धर्मस्य संसिद्धिर्हरितोषणम्” (भा० ११२ ११३) इति वक्ष्यमाणरी- त्या तत्सन्तोषणार्थमेव कृतो धर्मः परः सर्वतः श्रेष्ठः न निवृत्तिमात्रलक्षणोऽपि वैमुख्याविशे- षात् । तथा च श्रीनारदवाक्यम् “नैष्कर्म्यमप्यच्युतभाववर्जितम् ” (भा० १।५।१२ ) इत्यादौ “कुतः पुनः शश्वदभद्रमीश्वरे न चार्पितं कर्म यदप्यकारणम्” (भा० १।५।१२) इति । In SB 1.2.6, the words sa vai mean, “that alone” [is the supreme dharma]. This will be confirmed in SB 1.2.13 [Anuccheda 8], wherein it is said that the highest perfection of dharma metic- ulously executed according to the divisions of varṇāśrama cul- minates in the satisfaction of Bhagavan Hari. In other words, dharma performed exclusively for the satisfaction of Bhagavan is paramount (para), superseding all other forms of dharma. This indicates that merely renouncing the fruit of one’s actions, or even action itself, is not the supreme dharma, since it is indistinguishable from the general state of disaffected regard (vaimukhya). On this account, Śri Narada says: 46 In Nyaya, or the School of logic, there are two connected propositions used to prove an assertion, known as anvaya and vyatireka. Anvaya means a positive affirmation, “by doing A, an auspicious result is attained.” Vyatireka means a negative declaration that amounts to the same thing, “by not doing A, a detrimental result is attained.” These terms are used throughout Bhakti Sandarbha and are referred to as positive and negative concomitance. 3 Sammukhyata Entails Direct Bhakti Even naiskarmya-jñāna, or “the awareness that pertains to the very nature of Brahman,” which frees one from all taints (nira- ñjanam), is inadequately illuminating if devoid of devotional affect (bhava) for Bhagavan Acyuta [Śrī Kṛṣṇa]. What then can be said of motivated action [kamya-karma], which is always inauspicious, or even of unmotivated action (akaraṇam), when not offered to Bhagavan? (SB 1.5.12)” अतो वक्ष्यते “अतः पुम्भिः” (भा० १ |२| १३) इत्यादि । ततः स एवैकान्तिकं श्रेय इत्यर्थः । अनेन भक्तेस्तादृशधर्मतोऽप्यतिरिक्तत्वमुक्तम् । Consequently, Sūta Gosvāmi will declare in SB 1.2.13 that the highest perfection of dharma meticulously executed according to the divisions of varṇāśrama is to satisfy Bhagavan Hari. This alone is thus determined as the ultimate good [in answer to the sages’ inquiry in SB 1.1.9]. This conveys the superiority of bhakti even to the discharge of duties in varṇāśrama [i.e., even to those socio-religious duties that are offered for the satisfaction of Bhagavan]. तस्या भक्तेः स्वरूपगुणमाह-स्वत एव सुखरूपत्वात् “अहैतुकी” फलान्तरानुसन्धान- रहिता । अप्रतिहता तदुपरि सुखदुःखदपदार्थान्तराभावात् केनापि व्यवधातुमशक्या च । जातायां च तस्यां रुचिलक्षणायां भक्त्यां तयैव श्रवणादिलक्षणः साधनभक्तियोगः प्रवर्तितः स्यात् ॥ The qualities that are intrinsic to the essential nature of such bhakti are also pointed out in SB 1.2.6. Because it is pleasing by its very nature, it is causeless (ahaituki), meaning that it is utterly 7 The predicate “is inadequately illuminating,” which is stated of naiskarmya-jñāna, is a translation of the words alam na sobhate, lit., “it does not illuminate or beautify adequately (alam).” Sridhara Svāmi glosses the phrase in question as alam aty artham na sobhate samyag aparokṣaya na kalpate, meaning that even naiskarmya-jñāna does not have the capacity to enable complete unmediated cognition of the Truth that lies beyond the purview of the senses (if devoid of bhakti). It is clear from this comment that the word sobha here refers to the presumed illuminating power of jñana and the fact that its power to disclose ultimate Truth is dependent entirely on bhakti. For further discussion of this verse, see Anuccheda 23. naiskarmyam apy acyuta-bhava-varjitam na sobhate jñānam alam niranjanam kutah punah sasvad abhadram isvare na carpitam karma yad apy akaraṇam 47 I Bhakti Is the Complete Abhidheya devoid of the inclination to seek any other result. It is also unob- structed (apratihată), because there is nothing more pleasing that could divert one from bhakti, and nothing as dishearten- ing as the nonparticipation in bhakti. Additionally, it cannot be interrupted by any extraneous force. When bhakti charac- terized by relish arises, this itself propels one in the various practices of sadhana-bhakti-yoga, such as hearing the glories of Bhagavan, and so on. Commentary To establish the fact that bhakti is the most complete form of sammu- khya and that it is thus the abhidheya prescribed in scripture, Śrī Jiva takes recourse to Srimad Bhagavata, the highest pramāņa in the matter of the self-disclosure of the Absolute Reality. In the very first chapter of Srimad Bhāgavata, Śrī Saunaka posed six questions to his teacher, Śrī Sūta. Among them, the following is the most relevant for the present discussion of the abhidheya: There are innumerable prescribed practices and a profusion of scriptures to be studied, each with their various subdivisions and in systematic order. Therefore, O saintly teacher, having extracted the essence of all such means to the ultimate good through thought- ful reflection, please inform us, who are firmly established in faith, of that preeminent engagement by which the self can attain complete fulfillment. (SB 1.1.11)8 Before raising this question, Śrī Saunaka stated that Sūta had studied various branches of scripture, such as the Purānas, the Iti- hāsas, and the dharma-sastras, and that he knew in truth whatever was known to other sages, including Vyasa, the greatest authority on the Vedas. Because Sūta was very dear to his guru, he was able ⚫ bhūriņi bhūri-karmani śrotavyāni vibhāgaśaḥ ataḥ sadho’tra yat saram samuddhṛtya manīṣayā bruhi naḥ śraddadhānānāṁ yenātmā suprasīdati In Śrīdhara Svami’s reading of this verse, the words bhadraya bhūtānām, “for the welfare of all beings,” are found in place of nah śraddadhānānām, “to us, who are firmly established in faith.” 48 3 Sammukhyata Entails Direct Bhakti to grasp the confidential meaning of the scriptures by his grace. With this introduction, Saunaka implied that Sūta was not just a teacher of one particular branch of knowledge but an authority on the entire gamut of Vedic scriptures. As a result, his response would not be biased or relevant only to one specific school of prac- titioners, such as the astanga-yogis, the jñānis, or the karma-kandis. As a lead-up to his question, Saunaka also said that in the present age of Kaliyuga, people have comparatively shorter lifes- pans, they are not inclined to undergo any sort of hardship in the pursuit of truth, they are easily disturbed in mind, and thus they are not particularly astute in understanding the intricacies of scripture. He thus requested Śrī Sūta to specify the essence of the śāstras as a whole for the benefit of all humanity. Saunaka’s question, being universal in nature, was not tied to any specific process. On this account, Sūta was not bound to delineate a partic- ular point of view. Rather, he was at liberty to select the best and most efficacious process prescribed in the Vedic scriptures. Saunaka’s question involves two concerns, namely:
5. What is the essential duty (dharma) prescribed in the sastra for human beings in general?
6. And, by what engagement is the self naturally and completely fulfilled? Śrī Sūta gives an elaborate reply to this question. First, he sup- plies the definitive answer in just one verse (SB 1.2.6) and then elab- orates its meaning up to SB 1.2.22. The gist of his answer is that it is pure bhakti alone that is the central message of all sastras and that pure bhakti alone is the essential means prescribed that is completely fulfilling to the self. In SB 1.2.6, the emphatic particle vai (lit., “indeed”) means “only.” This amounts to saying that the supreme duty (para- dharma) of humanity is that alone (sa vai) by which one can attain bhakti to Śrī Kṛṣṇa. This para-dharma can be nothing other than bhakti, because only bhakti leads to bhakti (bhaktyā sañjātayā bhaktyā, SB 11.3.31). Therefore, to distinguish bhakti from conven- tional dharmas, the adjective “supreme” (parah) has been added 49 I Bhakti Is the Complete Abhidheya (SB 1.2.6). In other words, the real dharma for every human being is to engage in bhakti, the paro dharmah. In one of the introduc- tory verses of Srimad Bhagavata as well (SB 1.1.2), this bhakti was referred to by the words paramo dharmaḥ. This is again made explicit by Yamarāja in his instructions to his servants: In this world, this alone is asserted to be the supreme essential duty (para-dharma) of humanity, namely, to engage in bhakti-yoga to Bhagavan by uttering His names and other such direct acts of devotion. (SB 6.3.22)9 The underlying message of the verse under discussion (SB 1.2.6) is that bhakti unfolds in two stages, designated as the stage of prac- tice, or sadhana-bhakti, and the stage of completion, or sadhya- bhakti, also known as divine love (prema or priti). In the beginning stage, one becomes involved in sadhana-bhakti in the form of hear- ing, chanting, and so on, and this participation eventually leads to the perfected state of bhakti, meaning prema. Although there appears to be a cause-effect relation between bhakti as sadhana and the sadhya of prema, this is not actually the case. Because prema is an eternally self-existent potency of Bhaga- vān, it cannot be brought about by any cause that is distinct from it. In truth, the one conscious potency of bhakti partially lends its nature to the practitioner in the stage of sadhana and then discloses itself fully as prema in the stage of completion. It is for this reason that the means and end are understood to be one and the same in bhakti. The cause-effect relation that is supposed to exist between these two stages of bhakti is posited only for our general under- standing. In reality, they are just two states of the same object. In commenting on this verse (SB 1.2.6), Śrī Viśvanatha Cakravarti compares sadhana-bhakti and sadhya-bhakti to the unripe and ripe conditions of one and the same mango. 9 In the verse under discussion, the two adjectives of bhakti ahaituki and apratihata - indicate that the bhakti being referred to is sadhya-bhakti, the perfected state of devotion. Ahaituki means etävän eva loke’smin pumsam dharmah parah smrtah bhakti-yogo bhagavati tan-nama-grahaṇādibhiḥ 50 3 Sammukhyata Entails Direct Bhakti “without any motive.” Because bhakti is itself of the nature of bliss, it is completely fulfilling to the self. As a consequence, engagement in bhakti is not impelled by any ulterior motive. The purpose of all actions is to be happy, which is the very nature of bhakti. Alterna- tively, the word ahaituki can be taken to mean “that which is with- out cause.” Bhakti is understood as causeless since the only source of bhakti is bhakti itself. There is nothing external to bhakti that can give rise to bhakti. The second adjective, apratihat, “uninterrupted” or “unob- structed,” indicates that a devotee never gives up bhakti. On all other paths, the means of attainment comes to an end once the goal has been achieved. In the case of bhakti, however, engage- ment in loving devotion becomes the liberated nature of the self and thus continues even after attainment of the perfected state. In ordinary life, we forsake one activity for another, if we find the latter to be more profitable or pleasurable. Since there is nothing more rewarding and satisfying than bhakti, a devotee has no reason to give it up. Conversely, one can also give up an action if it is distressful and there is some alternative action that is found to be less painful. Since there is nothing more painful than being deprived of bhakti, one would never abandon it. The best example in this regard is that of the great devotee Prahlada. He was just a five-year-old boy and hence quite helpless. His father, Hiranyakasipu, was a vehement atheist and the most powerful person in the three worlds, yet he could not make his son give up bhakti. Although he tortured his own son in unimaginable ways, Prahlada never relinquished his bhakti, because giving that up would have been more painful for him than any act of torture meted out by his father. In order to further specify the nature of the para-dharma men- tioned in SB 1.2.6, Śrī Jīva refers to SB 1.2.13, in which Śrī Sūta declares that the perfection of dharma is in giving pleasure to Śrī Krṣṇa, hari-toṣaṇam. In other words, the highest dharma is that which brings delight to Krsna. It is indeed only bhakti that can do so, as Kṛṣṇa Himself divulges to Uddhava: 51I Bhakti Is the Complete Abhidheya My dear Uddhava, neither the practice of yoga, nor sänkhya, nor attention to prescribed religious duties (dharma), nor the study of the Vedas, nor penance, nor renunciation can subdue Me as does all-powerful devotion rendered unto Me. (SB 11.14.20)10 This means that even if one follows the path of self-inquiry, jñāna-yoga, it has nothing directly to do with the pleasure of Bha- gavän. Although Śrī Jiva acknowledges that the path of jñāna is a form of sammukhya because it involves the directing of one’s regard toward the unqualified Absolute, Brahman, such turning of regard is devoid of the immediate awareness of Bhagavan. In this respect, jñāna-yoga is virtually indistinguishable from the routine state of disaffected regard in respect to the Absolute as Bhagavan. This is the intention of Sri Narada’s statement quoted in the text (SB 1.5.12). Thus, bhakti alone is the supreme duty of every human being (SB 1.2.13). 10 na sadhayati māṁ yogo na sankhyam dharma uddhava na svadhyāyas tapas tyāgo yatha bhaktir mamorjitā 2 Anuccheda 4 Bhakti Bestows Jñana and Vairagya ४ । ततश्च “यस्यास्ति भक्तिर्भगवत्यकिञ्चना सर्वैर्गुणैस्तत्र समासते सुराः” ( भा० ५। १८ । १२ ) इत्यनुसारेण भगवत्स्वरूपादिज्ञानं ततोऽन्यत्र वैराग्यं च तदनुगाम्येव स्यादित्याह (भा० ११२१७) - IN SRIMAD BHAGAVATA it is said: “The celestial beings along with all their virtues are firmly established in one who has pure devotion to Bhagavan” (SB 5.18.12). According to this statement, immediate awareness (jñānam) of Bhagavan’s intrinsic nature and detachment from everything that is not related to Him fol- low in the wake of bhakti. On this consideration, Sūta Gosvāmi makes the following statement: 1 वासुदेवे भगवति भक्तियोगः प्रयोजितः । जनयत्याशु वैराग्यं ज्ञानं च यदहैतुकम् ॥ ११ ॥ Bhakti-yoga that is directed to Bhagavan Vasudeva quickly gives rise to detachment and causeless awareness. (SB 1.2.7)2 अहैतुकं शुष्कतर्काद्यगोचरमौपनिषदं ज्ञानमाशु ईषच्छ्रवणमात्रेण जनयतीत्यर्थः ॥ The word ahaitukam, lit., “without formal cause,” as an adjec- tive of awareness (jñānam), means “that which is of the nature of the Upanisadic revelation,” which is inaccessible through for- mal logic and other similar means. The adverb aśu, “quickly,” yasyasti bhaktir bhagavaty akiñcana sarvair gunais tatra samasate surāḥ 2 vasudeve bhagavati bhakti-yogaḥ prayojitah janayaty āšu vairagyaṁ jñānam ca yad ahaitukam 53 I Bhakti Is the Complete Abhidheya implies that such wisdom is induced simply by brief aural reception [of the truth teachings]. Commentary BHAKTI is sometimes depicted as a lovely woman with two sons, “knowledge” and “detachment” (jñāna and vairāgya). The present verse (SB 1.2.7) confirms the truth of this analogy. When a person is permeated by the consciousness and bliss that devotion to Bha- gavān entails, he or she becomes fully satisfied at heart. This was stated in the previous anuccheda. It naturally follows from this that such a person will also lose interest in material sense pleasure, power, position, and wealth. A person remains attached to these things as long as he is unaware of the superior beatitude available in bhakti. One abandons lower pleasures for a higher one. Thus, detachment from material objects is a natural outcome of bhakti. Bhakti also bestows knowledge and direct experience of the Sup- reme Reality. Through the self-revealing power of bhakti, one can immediately intuit how Bhagavan is manifest in the form of the world. Such awareness and experience are not possible by mere logic (cf. Katha Upanisad 1.2.9) When the mind and intellect are under the influence of material desires, they cannot perceive the higher truth. The word jñāna in this verse is qualified by the adjective ahai- tukam, “causeless.” This refers to that knowledge or insight which is not derived from any material cause. It is self-disclosed by the grace of bhakti. The word jñāna here is not intended in its technical philosophical sense as the intuition of absolute oneness with Brah- man, since that would contradict the basic requirement of bhakti. It refers instead to the awareness of Bhagavan’s intrinsic nature and His potencies, such as the living beings and the world. Śrī 3 4 aham bhaktir iti khyāta imau me tanayau matau jñāna-vairagya-nāmānau kāla-yogena jarjarau Padma Purana, Bhāgavata-māhātmya 1.45 naiṣā tarkena matir āpaneyā 54 54 4 Bhakti Bestows Jñana and Vairagya Jiva Gosvāmi refers to it as aupaniṣad-jñānam, knowledge or insight self-disclosed through the Upanisadic revelation. Some people operate under the misconception that if one engages in bhakti, there is no need to study sastra. They claim that all knowledge becomes revealed by bhakti alone without any study of sastra. This is not the intention of the verse quoted in this anuccheda (SB 1.2.7). Śrī Jīva thus specifically glosses the word āsu, “quickly,” with the phrase iṣac-chravana-matrena - such knowl- edge is induced “simply by a little listening” to the truth teachings of sastra. The point is that without bhakti, one cannot understand śāstra even if heard repeatedly. Being first rooted in devotion, one is meant to hear (śravana), reflect upon (manana), and imme- diately intuit (nididhyasana) the truth disclosed in śāstra. Thus Śvetāśvatara Upanisad says: The imports of the teachings described in this Upanisad are revealed only to that elevated soul in whom transcendental devo- tion for Bhagavan is present and who feels the same quality of devotion for his guru as felt for Bhagavan. (su 6.23)5 In this verse as well, the words kathita hy arthaḥ are highly sig- nificant. They refer to the śästrika imports (arthah) delineated by the guru. This implies that study is itself meant to be undertaken as one of the foundational limbs of bhakti along with the execution of other devotional acts. The above-mentioned belief that there is no need to study śāstra is rooted in the misconception that all knowledge priorly exists within the pure self and that its nonmanifestation in the condi- tioned state is no more than the covering of such intrinsic knowl- edge by ignorance. Those who hold this view may even support their idea with recourse to Kṛṣṇa’s statement, “The living beings are deluded due to the fact that their knowledge is covered by igno- rance” (GĪTĀ 5.15). It was made clear in the first anuccheda that 0 yasya deve para bhaktir yathā deve tatha gurau tasyaite kathita hy arthah prakasante mahātmanah ajñānenāvṛtam jñānaṁ tena muhyanti jantavah 55 1 Bhakti Is the Complete Abhidheya although the ātmā is of the nature of consciousness, it is not origi- nally replete with knowledge but is beginninglessly subject to the prior absence of knowledge. This implies that its cognitive capac- ity, though intrinsic to the self, exists only as the potential to be imbued with knowledge. For further elucidation of this topic, one can refer to Paramātma Sandarbha (Anucchedas 28-29). One may then question, what is the significance of Kṛṣṇa’s state- ment that knowledge is covered by ignorance? The answer is that knowledge is the potency by which one is able to know objects as they are. The only Reality is Kṛṣṇa, vasudevaḥ sarvam iti (GĪTĀ 7.19). This knowledge, however, is concealed from view by beginning- less ignorance. When this ignorance is dispelled by bhakti, one can see, or in other words “cognize,” the Reality. In comment- ing on this verse (GĪTĀ 5.15), Śrī Baladeva Vidyabhuṣaṇa writes that the ignorance (ajñāna) spoken of is the beginningless state of directing one’s intentful regard away from Bhagavan, anādi-tad- vaimukhyena ajñānena. The beginningless prior absence of aware- ness signifies that such knowledge never previously existed in the svarupa of the jiva, but the potential exists for it to be disclosed directly to consciousness at some time. Immediately following the Gītā verse under discussion, Śrī Kṛṣṇa says: 7 But those for whom such ignorance has been dispelled by immedi- ate awareness of the self- their awareness reveals the Supreme Transcendent, just as the sun illuminates the world. (GĪTĀ 5.16)’ Returning once again to the discussion of Srimad Bhāgavata 1.2.7, Sūta’s statement also implies that one does not have to practice detachment or cultivate jñāna independent of bhakti. The act of studying bhakti-related texts or assimilating knowledge to enhance one’s bhakti are in and of themselves acts of bhakti. Moreover, even if the word jñāna is taken to mean the immediate intuition of Brah- man, it would indicate that such jñāna is naturally self-disclosed to one established in devotion to Bhagavan, as a concomitant effect. jñānena tu tad ajñānam yesam nasitam ātmanaḥ teṣām ādityavaj jñānam prakāśayati tat-param 56 4 Bhakti Bestows Jñana and Vairagya This is so because Brahman is implicit within Bhagavān (GĪTĀ 14.27, Bhagavat Sandarbha, Anucchedas 6-7). In the next anuccheda, Jīva Gosvāmī illustrates the futility of conventional duties when they fail to lead to bhakti. 57 57 Anuccheda 5 The Futility of Dharma Not Culminating in Bhakti ५ । व्यतिरेकेणाह ( भा० ११२१८) - REASONING by means of vyatireka, or “negative concomitance,” Sūta Gosvāmī says: धर्मः स्वनुष्ठितः पुंसां वासुदेवकथासु यः । नोत्पादयेद् यदि रतिं श्रम एव हि केवलम् ॥ १२ ॥ If the conventional dharma prescribed for human beings is meticulously carried out and yet does not induce attraction for the narrations of Bhagavan Vasudeva, such dharma is decidedly only fruitless labor indeed. (SB 1.2.8) 1 वासुदेवतोषणाभावेन यदि तत्कथासु तत्तल्लीलावर्णनेषु रतिं रुचिं नोत्पादयेत् तदा श्रमः स्यान् न तु फलम् । कथारुचेः सर्वत्रैवाद्यत्वात् श्रेष्ठत्वाच्च सैवोक्ता । तदुपलक्षणत्वेन भजनान्तररुचिरप्युपदिष्टा । एवशब्देन प्रवृत्तिलक्षणकर्मफलस्य स्वर्गादिः क्षयिष्णुत्वम् । हिशब्देन तत्रैव च “तद् यथेह कर्मजितो लोकः क्षीयते” ( छा० ८।१।६) इति सोपपत्तिकश्रु- तिप्रमाणत्वम् । If conventional dharma, because it is devoid of immediate rela- tion to the pleasure of Bhagavan Vasudeva, does not induce rati (attraction), meaning a taste ( ruci) for hearing His narrations, namely, the descriptions of His līlās, it is mere labor devoid of 1 dharmah svanusthitaḥ pumsam vasudeva-kathāsu yaḥ notpadayed yadi ratim srama eva hi kevalam 58 5 The Futility of Dharma Not Culminating in Bhakti any fruit. The taste for hearing the stories of Bhagavan (kathā- ruci) has been specifically mentioned here, because the taste for hearing is in every case the primary step and also the most sig- nificant. The mention of “a taste for Bhagavan’s stories,” implies a taste for other types of bhajana as well. The emphatic particle eva, “only” [which is used to underscore the futility of such labor (śrama)], indicates the perishability of the heavenly realm and other similar results that are the fruit of such goal-oriented prescribed duties. In this particular regard, the word hi, “indeed,” implies that this conclusion is corrobo- rated by the evidence of the Śruti, as in the following dialecti- cal statement from Chandogya Upanisad: “Just as in this world, the results acquired by conditional action perish, so too in the other world [i.e.,heaven], the results attained through virtuous action also come to an end” (CHU 8.1.6)? " निर्णीत केवलम् ” इत्यमरकोषात् केवलमित्यव्ययेन निवृत्तिमात्रलक्षणधर्मफलस्य च ज्ञानस्यासाध्यत्वं सिद्धस्यापि नश्वरत्वं तत्रापि तेनैव हिशब्देन “यस्य देवे परा भक्तिः” (श्वे०६।२३) इत्यादिश्रुतिप्रमाणत्वम् “नैष्कर्म्यमप्यच्युतभाववर्जितम्” ( भा० ११५/१२) इत्यादि “श्रेयः सृतिं भक्तिमुदस्य ते विभो क्लिश्यन्ति ये केवलबोधलब्धये” ( भा० १०।१४।४) इत्यादि “आरुह्य कृच्छ्रेण परं पदं ततः पतन्त्यधोऽनादृतयुष्मदङ्घ्रयः " ( भा० १० | २ | ३२) इत्यादि वचनप्रमाणत्वं च सूचितम् । According to the Amara-kosa lexicon (3.3.204), the indeclinable word kevalam [also being used here to stress the fruitlessness of such labor] means, “decidedly.” The word kevalam thus indi- cates that the immediate intuition (jñāna) [of the self or Brah- man] is unattainable as the result of prescribed action (dharma) performed simply as a matter of duty [if such nivṛtti-dharma is devoid of devotion]; and even if such insight (jñāna) is obtained at all, it is also transitory. 2 3 In this respect as well, the same word hi implies that this con- clusion is validated by the evidence of the Śruti, as in the fol- lowing statement: “The imports of the teachings described in tad yatheha karma-jito lokaḥ kṣiyate evam evāmutra punya-jito lokaḥ kṣiyate. nirnite kevalam 59 59 I Bhakti Is the Complete Abhidheya this Upanisad are revealed only to that elevated soul in whom transcendental devotion for Bhagavan is present and who feels the same quality of devotion for his guru as felt for Bhagavan” (SU 6.23).* In the same connection again, the word hi implies that the above conclusion is validated [through negative concomitance as well] by scriptural evidence, such as the following three statements from Srimad Bhāgavata: “Even naiṣkarmya-jñāna, or the aware- ness that pertains to the very nature of Brahman, which frees one from all taints (nirañjanam), is inadequately illuminating if devoid of devotional affect (bhava) for Bhagavan Acyuta [Śrī Kṛṣṇa]” (SB 1.5.12);5 “O almighty Lord, those who discard bhakti unto You, which is the means to supreme blessedness, and strive instead to attain realization of the radically unqualified Abso- lute, are left in the end with nothing more than their own labor, like those engaged in threshing coarse husks devoid of grain” (SB 10.14.4); and, “O lotus-eyed Lord, those who consider them- selves as liberated, having elevated themselves to an exalted sta- tus through great hardship, but who then disregard Your lotus feet, fall down from that position” (SB 10.2.32)? श्लोकद्वयेन भक्तिर्निरपेक्षा ज्ञानवैराग्ये तु तत्सापेक्षे इति लभ्यते । तदेवं भक्तिफलत्वेनैव धर्मस्य साफल्यमुक्तम् ॥ From these two verses [SB 1.2.7-8, quoted at the beginning of Anucchedas 4 and 5, respectively], it is understood that bhakti is independent, whereas jñāna and vairagya depend on bhakti. In this manner, dharma is said to be fruitful only when it results in bhakti. 6 . 60 yasya deve para bhaktir yatha deve tathā gurau tasyaite kathita hy arthaḥ prakasante mahātmanaḥ naişkarmyam apy acyuta-bhava-varjitam na sobhate jñānam alam niranjanam Sreyah-sṛtim bhaktim udasya te vibho klisyanti ye kevala-bodha-labdhaye ye nye ravindakça vimukta-maninas tvayy asta-bhavad avisuddha buddhayah aruhya kṛcchreṇa param padam tataḥ patanty adho’nadṛta-yusmad anghrayaḥ 5 The Futility of Dharma Not Culminating in Bhakti Commentary POSITIVE and negative inferences (anvaya-vyatireka) are used con- comitantly to firmly establish a thesis. Śrī Sūta applies this same strategy to corroborate that bhakti is the only abhidheya. All other processes that are not mixed with bhakti and that do not result in bhakti are ultimately useless, a waste of time and effort. They may bring some temporary relief, but even this outcome will not be sustainable. In SB 1.2.6, the word dharma was qualified by the adjective para (“the highest”), and both words taken together were under- stood to refer to sadhana-bhakti, the means to sadhya-bhakti. Then in SB 1.2.7, knowledge and detachment were said to be the con- comitant results of bhakti. Now, in SB 1.2.8, the word dharma is used without any adjective. Thus, in this statement it does not refer to sadhana-bhakti but to the prescribed duties ordained in śāstra, as defined by Jaimini: “That which is characterized by an injunction and is beneficial is called dharma” (codanā-lakṣaṇo’rtho dharmaḥ, Jaimini-sutra 1.1.2). This dharma is also termed as varṇāśrama-dharma, karma, or karma-yoga. In this verse, Śrī Sūta refutes the proposition that such karma- yoga can be accepted as the abhidheya. Karma-yoga is of two types, namely, that which is performed with a material motive (sakāma), and that which is performed for the sake of duty alone, without any material motive (niskāma). The first variety leads to some particu- lar material benefit, which is always temporary. The second vari- ety leads either to the attainment of heaven (GITA 9.20) or to jñāna (GĪTĀ 4.33). The sojourn in heaven is temporary (GĪTĀ 9.21) and not entirely free of suffering. Jñana, on the other hand, can lead to the realization of Brahman but not to sammukhya of Bhagavan. Earlier (in the commentary on Anuccheda 3), it was pointed out that from the perspective of bhagavat-sammukhya, identity with Brahman is indistinguishable from the state of disaffected regard in respect to the Absolute as Bhagavan (bhagavad-vaimukhya). Bhakti alone bestows awareness of Bhagavan; for this reason, both karma-yoga and jñāna-yoga devoid of bhakti have been denied as 61I Bhakti Is the Complete Abhidheya the abhidheya, or the independent means to the realization of Bha- gavan. In support of this conclusion, Śrī Jīva Gosvāmi cites three verses, SB 1.5.12, SB 10.14.4, and SB 10.2.32, spoken by Śrī Nārada, Śrī Brahma, and the devas, respectively. The following objection may be raised in regard to the princi- pal verse of this anuccheda (SB 1.2.8). When a sentence is framed by the word “if” (yadi), the statement is normally to be taken as con- jectural, implying a possibility. For example, in the sentence, “If you go to Vrindavan, you will see temples of Krsna,” the statement would be meaningless if there was no possibility that the person to whom it was spoken could ever visit Vrindavan. The statement is made in the knowledge that the person in question has the capacity and the opportunity of one day visiting Vrindavan. Correspondingly, in SB 1.2.8, the clause “if dharma does not give rise to a taste for the narrations of Vasudeva” (dharmah yadi vasudeva-kathāsu ratim notpadayed) implies that there is a possibil- ity that dharma (i.e., karma-yoga) could in certain circumstances generate such a taste. Since hearing about Krsna is itself bhakti, the conjecture would appear to suggest that it is possible for bhakti to ensue from the proper execution of karma-yoga. This idea, how- ever, contradicts the principle that bhakti is causeless (ahaituki), meaning that it is its own cause. This was also elaborated earlier in Anuccheda 3. In reply to this objection, it is to be noted that the word yadi has not been used here in the sense of conjecture but as a form of cen- sure (garha), which is one of its meanings according to the Medini dictionary (yadi garha-vikalpayoḥ, 2.39). The idea is that because the execution of dharma without bhakti is only fruitless labor, it is devoid of ultimate value and hence fit to be discarded. This conclusion, however, appears to be contradicted by the following statement of Śrī Kṛṣṇa to Uddhava: 62 5 The Futility of Dharma Not Culminating in Bhakti While existing in this world, being established in one’s prescribed duties, abstaining from forbidden acts, and thus remaining pure at heart, a person attains unqualified awareness (jñāna) or, by divine will (yadṛcchaya), devotion unto Me. (SB 11.20.11) From this statement, it would appear that one can attain either jñāna or bhakti by adhering to one’s dharma. If this is the case, the above interpretation of the word yadi would not be validated. In reply, it must be pointed out that the verse has used the word yadṛcchaya (lit., “by the will of whom”) in syntactical connection with bhakti. This term implies that bhakti does not ensue as an effect of karma-yoga but appears by her own will. Bhakti, as a unique function of Bhagavan’s own intrinsic potency of conscious- ness and bliss, makes her appearance in a person’s heart only by her independent will or grace, yadṛcchaya. The conclusion is that karma-yoga can lead to jñāna but not to bhakti. Alternatively, it can be explained that the word yadi has been used in this verse in a rhetorical sense to acknowledge a possibil- ity that does not exist in any factual sense, as in the popular saying, yadi vedaḥ pramāṇam - “If the Vedas can be taken as a means of valid knowing…” This use of a conditional sentence construction does not mean to suggest that the Vedas may not be a valid source of knowledge, but rather that their authority is so absolute that whatever they assert is certainly to be taken as conclusive. Lin- guistically, this type of construction involves positing a possibil- ity to express a certainty. In like manner, there is no possibility that karma-yoga could give rise to bhakti in the form of a taste for hearing the narrations of Vasudeva, yet this has been posited as a possibility just to emphasize the pointlessness of dharma devoid of bhakti. The conclusion is that only bhakti is the abhidheya. The same type of construction is found in SB 11.4.10 (yadi tvam avita, “If You are the protector of Your devotees …”), discussed in Anuccheda 64. From yet another perspective, it could be reasoned that if karma-yoga is offered to Bhagavan, it may then lead to katha-ruci. 8 asmin loke vartamānah sva-dharma-stho’naghaḥ śuciḥ jñānam visuddham apnoti mad-bhaktim va yadṛcchaya 63 I Bhakti Is the Complete Abhidheya In this case as well, katha-ruci would not be the outcome of karma- yoga but of bhakti in the form of offering one’s actions to Bhagavān and fulfilling His order to execute one’s duty and make such an offering. Injunctions of this type are found in GĪTĀ 3.30, 9.27, and in SB 11.2.36. The rationale being considered here finds support in the following statement of Śrī Kṛṣṇa: Assiduously pursuing one’s own duties, a person attains perfection. Please hear how one engaged in his own duties attains perfection. One attains perfection by worshiping God, from whom the actions of all beings originate and by whom this entire cosmos is pervaded, through the execution of one’s own duties. (GĪTĀ 18.45-46)” Here Śrī Kṛṣṇa states that by worshiping God through one’s own prescribed duties, perfection is attained. Thus, even if this line of reasoning is adopted, the conclusion remains that karma-yoga alone without recourse to bhakti cannot yield perfection. In the verse under discussion (SB 1.2.8), the three indeclin- ables - eva (“only”), hi (“indeed”), and kevalam (“decidedly”) — are used to highlight the futility of karma-yoga devoid of bhakti. Additionally, these emphatic particles signify that any result that one achieves by sakāma-karma or niṣkāma-karma in the form of heaven or unqualified awareness is perishable. Taken together, SB 1.2.7 and SB 1.2.8 establish the fact that bhakti is independent of karma-yoga and jñāna-yoga and that the latter two are dependent on bhakti in order to yield their respective results. In the same verse (SB 1.2.8), Suta does not use the word bhakti but the phrase vasudeva-kathāsu ratim, “a taste for hearing the sto- ries of Krsna,” which is a limb of bhakti. This is significant, because taste or attraction for hearing is the first step in bhakti. In fact, the sustained interest to hear about, and thus give attention to, a sub- ject is the beginning of any knowledge discipline, material or spir- itual. One becomes adept in that field about which one is naturally 9 sve sve karmany abhirataḥ samsiddhim labhate narah sva-karma-nirataḥ siddhim yatha vindati tac chṛṇu yataḥ pravṛttir bhūtānām yena sarvam idam tatam sva-karmaņā tam abhyarcya siddhim vindati mänavaḥ 64 5 The Futility of Dharma Not Culminating in Bhakti drawn to hear. By extension, hearing is indicative of reading and reflection as well. In the next anuccheda, Śrī Jīva Gosvāmī refutes the idea that dharma is meant for material prosperity (artha) and that artha is to be used for sense pleasure (kama). Rather, the real purpose of life is inquiry into Truth. 65 Anuccheda 6 The Real Purpose of Dharma Is Apavarga — Meaning Bhakti ६ । तत्र यदन्ये मन्यन्ते - धर्मस्यार्थः फलं तस्य कामस्तस्य चेन्द्रियप्रीतिस्तत्प्रीतेश्च पुनरपि धर्मादिपरम्परेति तच् चान्यथैवेत्याह द्वाभ्याम् (भा० १।२।९–१०) – IN THIS matter [of determining dharma’s purpose], there are others who hold the following view: “Dharma’s result (phala), or intended aim, is prosperity (artha), and prosperity leads to the appropriation of the sense objects (kāma). From the appro- priation of sense objects, sensual satisfaction ensues, and this in turn leads again to a new cycle of dharma, and so on.” This view is certainly not in accord with reality, as Sūta Gosvāmi makes evident in the following two verses: धर्मस्य ह्यापवर्ग्यस्य नार्थोऽर्थायोपकल्पते । नार्थस्य धर्मैकान्तस्य कामो लाभाय हि स्मृतः ॥ १३ ॥ कामस्य नेन्द्रियप्रीतिर्लाभो जीवेत यावता । जीवस्य तत्त्वजिज्ञासा नार्थो यश्चेह कर्मभिः ॥ १४ ॥ Dharma that conduces to liberation (apavargya) does not have prosperity (artha) as its objective. Prosperity, which is the unfailing attendant of such dharma, does not have the appropri- ation of sense objects (kāma) as its intended aim; so it has been attested to (smṛtah) [by those who have realized the Truth]. The appropriation of sense objects is not meant for sensual pleasure 99 66 6 The Real Purpose of Dharma Is Apavarga - Meaning Bhakti (indriya-priti), but only for requisite life sustenance. The pur- pose of life is to inquire into the Absolute and not to procure the benefit (artha) [of heaven, renowned] in this world by carrying out one’s prescribed duties. (SB 1.2.9-10)1 आपवर्ग्यस्य – “यथावर्णविधानमपवर्गश्च भवति । योऽसौ भगवति सर्वात्मन्यना- त्म्येऽनिरुक्तेऽनिलयने परमात्मनि वासुदेवेऽनन्यनिमित्तभक्तियोगलक्षणो नानागति- निमित्ताविद्याग्रन्थिरन्धनद्वारेण यदा हि महापुरुषपुरुषप्रसङ्गः” (भा०५।१९।१९-२० ) इति पञ्चमस्कन्धगद्यानुसारेणापवर्गो भक्तिः । The word apavargyasya, “of that [dharma] which conduces to liberation,” [is being examined here]. According to the follow- ing prose passage from the Fifth Canto of Srimad Bhagavata, the word apavarga, “liberation,” means “bhakti”: By following one’s prescribed duty according to the varna sys- tem, one also obtains liberation (apavarga). [What the intrin- sic nature of apavarga is and how or when it is obtained is now being described:] It is only when one obtains the elevated association of a being who is wholly given over to the Supreme Being that one attains causeless bhakti-yoga for Bhagavan Väsu- deva, who is the Supreme Immanent Self, the Soul of all beings, free from attachment, beyond mind and speech, and the very ground of His own being. Through bhakti of this constitution, the knot of ignorance, which is the cause of attaining various grades of physical embodiment, is cut asunder [and accordingly bhakti is esteemed as apavarga]. (SB 5.19.19-20)2 तथा च स्कान्दे रेवाखण्डे- The same point is made in the Reva-khanda of the Skanda Purana: 1 2 dharmasya hy ãpavargyasya nartho’rthayopakalpate nārthasya dharmaikāntasya kāmo labhaya hi smṛtaḥ kamasya nendriya pritir labho jiveta yāvată jivasya tattva-jijñāsā nārtho yas ceha karmabhih yatha-varṇa-vidhanam apavargas ca bhavati. yo’sau bhagavati sarvātmany anatmye’nirukte nilayane paramatmani vasudeve’nanya-nimitta-bhakti-yoga- lakṣaṇo nānā-gati-nimittävidya-granthi-randhana-dvāreņa yada hi mahāpurusa-purusa-prasangah. 67 I Bhakti Is the Complete Abhidheya निश्चला त्वयि भक्तिर्या सैव मुक्तिर्जनार्दन । मुक्ता एव हि भक्तास्ते तव विष्णो यतो हरे ॥ १५ ॥ इति । O Bhagavän Janardana, resolute bhakti for You is indeed mukti, or “liberation.” Therefore, O Bhagavan Viṣṇu, O Hari, only those who are already liberated can be Your devotees. (Skanda Purāna)3 तत उक्तरीत्या भक्तिसम्पादकस्येत्यर्थः । Thus, from the above statements, the word apavargyasya [which qualifies the word dharma in SB 1.2.9] means, “that which conduces to bhakti.” टीका च - " अर्थाय फलत्वाय । अर्थो नोपकल्पते योग्यो न भवति तथार्थस्याप्येवम्भूत- धर्माव्यभिचारिणः कामो लाभाय फलत्वाय न हि स्मृतस्तत्त्वविद्भिः । कामस्य विषयभो- गस्येन्द्रियप्रीतिर्लाभः फलं न भवति किन्तु यावता जीवेत तावानेव कामस्य लाभस्ता- दृशजीवनपर्याप्ति एव कामः सेव्य इत्यर्थः । जीवस्य जीवनस्य च पुनर्धर्मानुष्ठानद्वारा कर्मभिर्य इह प्रसिद्धः स्वर्गादिः सोऽर्थो न भवति किन्तु तत्त्वजिज्ञासैव " इति । Śrīdhara Svāmī comments as follows on the two verses under discussion (SB 1.2.9-10): “The word arthaya means ‘for the pur- pose of,’ and in conjunction with the words artho nopakalpate, the meaning is that ‘prosperity is unsuited to be the intended aim’ [of such dharma]. Additionally, those who have directly realized the Truth have attested (smrtah) that the appropriation of sense objects (kama) is not the intended aim (läbhāya) of pros- perity (artha), which is the unfailing attendant of such dharma. The purpose of kama, or in other words, of the appropriation of objects willfully attended to (viṣaya-bhoga), is not sensual plea- sure (indriya-priti) but requisite life sustenance. Only up to this extent does the appropriation of sense objects (kāma) have a purpose, meaning that such appropriation (kāma) is service- able only to the degree required for the preservation of life. The purpose of life is not to procure the benefit (artha), so greatly renowned in this world, of attaining heaven by the execution 3 niscala tvayi bhaktir ya saiva muktir janardana mukta eva hi bhaktās te tava visno yato hare 68 6 The Real Purpose of Dharma Is Apavarga - Meaning Bhakti of dharma, but only to inquire into the Absolute.” [Here ends śridhara Svāmī’s comment.] तदेवं तत्त्वज्ञानं यस्या भक्तेरवान्तरफलमुक्तं सैव परमं फलमिति भावः । In this manner, knowledge of the Absolute (tattva-jnāna) is said to be the concomitant result (avāntara-phala) of bhakti, whereas bhakti itself is the supreme result (parama-phala). This is the intended sense. किं तत्त्वम् ? इत्यपेक्षायां पद्यमेकं तूदाहृतम् (भा० १।२1११ ) - What then is the Absolute (tattvam)? In anticipation of this question, Śrī Sūta spoke the following verse: वदन्ति तत् तत्त्वविदस्तत्त्वं यज् ज्ञानमद्वयम् । ब्रह्मेति परमात्मेति भगवानिति शब्धते ॥ १६ ॥ इति । Those who have directly realized the Absolute (tattva-vidaḥ) describe that Absolute (tattva) as nondual consciousness (advaya-jnana ). It is denoted by the words brahman, paramātmā, and bhagavān. (SB 1.2.11 ) 4 I अद्वयमिति तस्याखण्डत्वं निर्दिश्यान्यस्य तदनन्यत्वविवक्षया तच्छक्तित्वमेवाङ्गी- करोति । तत्र शक्तिवर्गलक्षणतद्धर्मातिरिक्तं केवलं ज्ञानं ब्रह्मेति शब्द्यते । अन्तर्या- मित्वमयमायाशक्तिप्रचुरचिच्छक्त्यंशविशिष्टं परमात्मेति । परिपूर्णसर्वशक्तिविशिष्टं भगवानिति । विवृतं चैतत् प्राक्तनसन्दर्भत्रयेण ॥ After specifying the indivisibility of the Absolute by the word “nondual” (advayam), Süta acknowledges all else as the energy (śakti) of the Absolute, just to make it clear that there is noth- ing separate or independent from It. In this regard, when the nondual Absolute is disclosed as consciousness alone, devoid of Its attributes in the form of various potencies, It is called Brah- man. When the same Absolute is disclosed in Its feature of Sup- reme Immanence, qualified by an abundance of the extrinsic potency (māyā-śakti) and by the integrated parts belonging to 4 vadanti tat tattva-vidas tattvam yaj-jñānam advayam brahmeti paramatmeti bhagavan iti sabdyate 69 1 Bhakti Is the Complete Abhidheya Its conscious potency (cit-śakti), It is called Paramātmā. The same Absolute, possessing all potencies in utter completion, is called Bhagavan. This topic has been elaborated in the first three Sandarbhas. Commentary IN THE PRINCIPAL VERSE from the previous anuccheda (SB 1.2.8), Sūta Gosvāmī made the point that dharma properly executed is meant to lead to a taste in hearing about Krsna; otherwise it is reduced to labor alone, devoid of essential value. The general belief, however, is that dharma results in prosperity (artha), which is meant to facilitate kāma, or in other words, the appropriation of objects willfully attended to (viṣaya-bhoga). Recognizing the prominence of this view, Śrī Sūta dismisses it as being out of accord with reality in the next two verses from the same series (SB 1.2.9-10). This forms the major point of discussion in the present anuccheda. The common view of dharma just referred to is illustrated in the following popular verse spoken by Śrī Vyasadeva: Though I am shouting with upraised arms, “Dharma results in artha and kāma,” no one cares to listen to me. Dharma being such, what possible reason could there be for not taking to it? (Mahabharata, Svargārohanika-parva 5.49)5 From this verse, it is construed that dharma is the means to artha and kāma. Sūta, however, denies this vehemently. To under- stand his intention, let us first clarify what dharma, artha, and kama actually mean. In its operational structure, Vedic society was divided into four vocational classifications, called varnas, and four stages of life, called asramas. Originally, the varņas were determined on the basis of a person’s nature and the correspond- ing work that he or she performed. According to the preponder- ance of the three gunas of material nature, the four varnas have 5 urdhva-bahur viraumy esa na ca kaścic chṛnoti me dharmad arthas ca kamaś ca sa kim-artham na sevyate 70 6 The Real Purpose of Dharma Is Apavarga - Meaning Bhakti 7 been categorized and designated as brāhmaṇa, kṣatriya, vaiśya, and śūdra. A brahmana is characterized as a person in whom is found a pre- dominance of sattva-guna, which is supported by rajas with tamas in a state of arrest. A brāhmaṇa is naturally drawn to the cultiva- tion of wisdom, devoted to truth, and established in mental and sensual regulation, simplicity, cleanliness, and self-satisfaction. A kṣatriya is characterized as a person in whom is found a predom- inance of rajas, which is supported by sattva with tamas in arrest. A ksatriya is inclined to management, governance, courageous and chivalrous actions, and providing protection. He is forbearing and charitable and loves to fight for a just cause. A vaiśya is characterized as a person in whom is found a pre- dominance of rajas, which is supported by tamas with sattva in arrest. A vaisya is predisposed to farming, animal protection (espe- cially of cows), and business enterprise meant to facilitate a com- munity. He takes satisfaction in providing for others’ basic needs. A sūdra is characterized as a person in whom is found a predomi- nance of tamas, which is supported by rajas with sattva in arrest. A sūdra is prone to be of service to others and is not inclined to education, management, or business. In the above classification, it is understood that sattva, which is illuminating by nature, cannot be supportive of or supported by tamas, which is deluding by nature. Hence, these two gunas, each supported only by rajas, lead to the formation of two distinct varnas. Rajas, on the other hand, being supported either by sattva or tamas, generates two further varnas. Thus, according to this scheme, only four varnas are theoretically possible. There are, of course, vari- eties of constitution within each varna because of alterations in the proportions of the three gunas that contribute to the formation of nature, but primarily there are four types of human beings. This is outlined by Śrī Kṛṣṇa: According to the Puranas, the four vocational classifications (varnas) are found not only in human beings but in other species as well, such as animals, birds, and even plants. This demonstrates the universal nature of these divisions, which cut across not only cultural distinctions but those related to genus as well. 71I Bhakti Is the Complete Abhidheya The four divisions of human society (varnas) were created by Me in accordance with the preponderance of the gunas operative in dif- ferent people and in accordance with the corresponding character of their actions. Although I am the originator of this system, know Me, the imperishable, as the nondoer [being beyond the gunas and changeless]. (GĪTĀ 4.13)” Later, however, the varnas came to be designated on the basis of birth alone. The reason for this alteration was pragmatic in nature. It was not easy to ascertain a child’s varna without studying his or her behavior. By the time such an evaluation could be made, the child would already have grown, and in the meantime, the appro- priate training could not be administered since the varna remained undetermined. Moreover, the matter would be further compli- cated if different family members had different varnas. Consider- ing all these difficulties, the varnas came to be fixed on the basis of birth by the authors of the Smrtis, such as Manu. This also led to the restriction on inter-varna marriages. The Vedic ṛsis understood the importance of human life and thus planned society in such a manner that everybody could progress toward realization of the Absolute. In this regard, they established four human pursuits, called puruṣārthas, namely, dharma, artha, kāma, and mokṣa. Of these, the first three are related to the material body and mind, while the fourth is related to the self, our real identity. Of the four puruṣārthas, dharma and artha are not ends in and of themselves but only means to an end. On this consideration, only kama and mokşa are genuine puruṣārthas in the sense of actual ends to be attained. Bearing this in mind, the intended sequence has been determined as dharma, artha, kāma, and mokṣa. Dharma is the first puruṣārtha to be attended to, because if one does not adhere to dharma, then the artha and kama that are secured through adharmika means will lead ultimately to ruina- tion. Certainly, mokṣa is entirely out of the question for a person of 7 caturvarnyam maya sṛṣṭaṁh guna-karma-vibhāgaśaḥ tasya kartāram api mam viddhy akartāram avyayam 72 6 The Real Purpose of Dharma Is Apavarga - Meaning Bhakti such disposition. Dharma is thus recognized as the foundation of all puruṣārthas, as clearly expressed in the following verses: Dharma is so-called because it upholds (dhāraṇā). Dharma upholds all human beings. Whatever is endowed with the capacity to uphold is concluded to be dharma. (Mahabharata, Karna-parva 69.58)8 And: If destroyed, dharma itself will bring destruction; whereas, if pro- tected, dharma will provide protection. Therefore, I will not for- sake dharma, so that dharma, abandoned, should not annihilate me. (Mahabharata, Vana-parva 313.128) Manu also advises, “All artha and kama that are devoid of dharma are to be given up” (Manu-smrti 4.176).10 Dharma is a disciplined state of being that maintains balance in one’s individual life and society at large. Dharma protects one from succumbing to greed for artha and thus engaging in illegal means to procure wealth. Dharma also safeguards one from ruin- ing one’s health and wastefully depleting resources by engaging in unrestricted sense enjoyment. Modern society is based on the prin- ciples of artha and kama only. Therefore, people in general are men- tally stressed, physically sick, and economically always in crisis. If one is rooted in dharma, then his or her pursuits of artha and kāma will be productive of well-being and will conduce to the realization of the Absolute, mokṣa, the fourth goal of life. It is with this intent that Vyasa laments in the Mahabharata verse cited above, seeing that people are disinterested in dharma. Kautilya, the author of the Artha-sastra, is also in accord with the above view, as evidenced in the following statement: “The appropriation of sense objects is to be undertaken [by a king] 8 dharaṇad dharma ity ahur dharmo dharayati prajāḥ yat syad dharaṇa-samyuktam sa dharma iti niscayah 9 dharma eva hato hanti dharmo raksati rakṣitaḥ 10 tasmad dharmam na tyajāmi mā no dharmo hato’vadhit parityajed artha-kamau yau syātam dharma-varjitau 73 1 Bhakti Is the Complete Abhidheya without contravening the principles of dharma and without hin- dering prosperity” (dharmarthāvirodhena kamaṁ seveta, Artha- sastra 1.3.6.3). Vatsyayana goes a step further. He says that human śāstra beings should engage in dharma, artha, and kama with regard to the appropriateness of time and in such a manner that the three are interlinked and in no way detrimental to each other (Kāma-sūtra 2.1).” These are the opinions of the propounders of the Dharma-sastra, Artha-sastra, and Kama-sastra, and they are highly practical recom- mendations to enable people to function peacefully in society. Sūta Gosvāmi, however, has an altogether different view about the pur- pose of dharma, artha, and kama and about the ultimate purpose of life. He avows that the purpose of dharma is apavarga. The word apavarga conventionally means “liberation from con- ditional existence,” mukti, as stated in Amara-kośa, muktiḥ kaivalya- nirvana-śreyo-niḥśreyasāmṛtam mokso’pavargaḥ, “The words apava- rga, kaivalya, and so on, are all synonyms for mukti” (Amara- kośa 1.5.6). Śrī Jiva Gosvāmi shows, however, that because apavarga ensues from and culminates in bhakti, it is synonymous with the latter. In the Fifth Canto passage cited in this anuccheda (SB 5.19.19- 20), Śrī Sukadeva first speaks of the attainment of apavarga and then specifies its intrinsic nature as causeless bhakti-yoga. Consequently, to take the meaning of the word apavarga (in SB 1.2.9) as bhakti is certainly in harmony with the immediately pre- ceding verse (SB 1.2.8), discussed in the previous anuccheda. In the latter verse, Suta denigrates even dharma meticulously performed if it does not give rise to bhakti. By this he implies that dharma is not meant to be used for artha or kama, which is the common belief held by the propagators of the sastras related to dharma, artha, and kāma. This belief is corroborated by the statement of Vyasa cited above. The reasoning that informs such a belief is rooted in the understanding that material nature, being presided over by vari- ous devas, supplies humanity’s needs if they follow their dharma. Kṛṣṇa conveys this view to Arjuna in the following verses: satayur vai puruso vibhajya kalam anyo’nyanubaddham parasparasyanupaghatakam trivargam seveta 74 6 The Real Purpose of Dharma Is Apavarga - Meaning Bhakti In the beginning of creation, after Brahma brought forth human- kind along with the performance of yajña," he said, “You shall pros- per by this yajña. May it become that which fulfills all objects of longing desired by you. Nourish the devas through this yajña, and [by so doing] may the devas be gracious to you. Thus, through mutual benevolence, you shall attain the highest good.” (GĪTĀ 3.10- 11) 13 Indeed, all these knowers of yajña, who are purified of their unmer- itorious acts through the performance of yajña and who partake in the ambrosial remnants of yajña, attain the eternal Brahman. O best of the Kurus, even this human world [of meager pleasure] is inaccessible for one who does not perform yajña, to say nothing of the other [heavenly world of celestial pleasure]. (GITA 4.30-31)14 The word yajña in these verses is synonymous with dharma or karma15 The principle of yajña as a subtle technology for harmo- nious living in the world is something unknown to modern human beings. The blessings that nature holds in store are available to us either through reverential regard extended in the form of ritual offerings (yajña) or by conquering and exploiting nature. The first strategy is prescribed by the Vedas and was a pervasive feature of the ancient culture of India. Modern humanity reduces nature to a lifeless object to be conquered, instead of recognizing it as a living potency of the divine worthy of reverential care. The result of such 12 Yajna is a Vedic ritualistic ceremony meant to please the devas who oversee the administrative affairs of the universe. The word yajña also refers to Bhagavan Visņu Himself. The Vedas enjoin: yajño vai visnuh, “Yajña is itself Visnu.” This meaning is also supported by GITA 3.15 and 3.30. 13 saha-yajñaḥ prajah sṛstva purovaca prajapatiḥ anena prasavisyadhvam esa vo’stv ista-kama-dhuk devän bhāvayatānena te deva bhavayantu vaḥ parasparam bhavayantaḥ śreyaḥ param avapsyatha sarve’py ete yajña-vido yajña-kṣapita-kalmaṣaḥ yajña-sistamṛta-bhujo yanti brahma sanatanam nayam loko’sty ayajñasya kuto’nyah kurusattama yajñaḥ karma-samudbhavaḥ 14 15 GĪTĀ 3.14 75 75 I Bhakti Is the Complete Abhidheya an attitude is only struggle and frustration. Our minds and bod- ies - the very instruments by which we strive to conquer nature- are themselves tiny extensions of nature. In such an enterprise, there is no possibility of victory, just as a finger cannot control the body to which it belongs. By trying to control nature, humanity in reality becomes controlled by it, though it remains heedlessly unaware of this fact. The important words to note in Kṛṣṇa’s instructions are śreyaḥ param, “the supreme good” (in GĪTĀ 3.11), and brahma sanatanam, “the Supreme Truth” (in GITA 4.31). What Kṛṣṇa intends to say is that dharma, in the form of honoring the system of yajña, can grant both the objects of material desire, ista-kama-dhuk, as well as the ultimate benediction in the form of mukti or bhakti. Śrī Sūta contends, however, that to fulfill only one’s material desires by the rightful execution of one’s dharma is not the intended purpose of such an undertaking. Rather, one should aim directly at apavarga. This is the real purpose of dharma. Moreover, Śrī Jiva stresses the fact that apavarga should not be taken to mean mukti but bhakti. In other words, dharma should neither be used for material gain nor for mukti. If the same effort can yield a superior benefit, then why settle for less? Suta thus concludes that to use dharma merely to secure artha, or “prosperity,” is a misapplication of the intellect. Dharma’s sole purpose is bhakti. This is confirmed in Padma Purāṇa: The Supreme Being, Visnu, is worshiped by a human being through adherence to the principles of varnasrama-dharma. There is no other path that leads to His satisfaction [i.e., that leads to bhakti, which is the true cause of His satisfaction]. (VP 3.8.9)16 People are generally of the opinion that the purpose of wealth is kāma, “the appropriation of sense objects.” It is for this reason that the whole world is preoccupied with the acquisition of wealth. On this consideration, Kautilya gives prominence to artha and says that of the three - dharma, artha, and kama - artha is the most 16 varṇāśramācāravata purusena paraḥ pumān vişnur ärādhyate pantha nanyat tat-toṣa-kāraḥam 726 6 The Real Purpose of Dharma Is Apavarga - Meaning Bhakti important, because the other two depend upon it. Artha is required to engage in dharma in the form of yajña as well as to acquire the objects of enjoyment, kāma."" Here it is to be understood that in accordance with their psycho- logical disposition and faith structure, there are four broad classi- fications of human beings who adhere to a dharmika lifestyle — the karmis, who are drawn to worldly virtue and its benefits through sacramental action; the jñānis, who seek liberation and one- ness through self-inquiry; the yogis, who are involved in psycho- spiritual transformation aiming at a state of divine union; and the bhaktas, who are feelingly surrendered to Bhagavan culminating in the state of divine love.18 Among these, it is only the karmis, the followers of Purva- mīmāmsā, who hold the view that dharma is meant for artha. The dharma of the jñānis is rooted in sensual and mental regula- tion, nonattachment, self-inquiry, and so on. The yogis’ dharma involves moral adaptation (yama and niyama) and integration of body, breath, and mind (asana, prāṇāyāma, pratyāhāra, dhāraṇā, and dhyāna), leading to the state of transcognitive absorption (samadhi). The dharma of the bhaktas is rooted in self-surrender and moment to moment attentive regard of Bhagavan, enacted primarily through the devotional acts of hearing, chanting, and meditating on His divine name, form, lilă, and so on. The aim of the latter three classifications of spiritual practition- ers is certainly not artha. If any of them do take up their respective dharmas with the intent of achieving artha, then they are mis- guided. In the case of the jñānis and yogis, the word apavarga means mukti, but for a bhakta, it means bhakti. In Bhagavat Sanda- rbha (Anucchedas 2-3), it was demonstrated that the realization of unqualified Brahman aimed at by the jñānis and some yogis is an unspecified and hence partial disclosure of the Complete Absolute 17 artha eva pradhana iti kautilyaḥ artha-mulau hi dharma-kāmāv iti Artha-sastra 1.3.6.1 18 This is understood from GĢĪTĀ 6.46-47. 77 I Bhakti Is the Complete Abhidheya (tattva). On this basis, Śrī Jiva concludes that in its most funda- mental sense, dharma is meant only for bhakti, which leads to the self-disclosure of Bhagavan, the complete manifestation of tattva. In the second line of SB 1.2.9, Sūta says that artha should be used only for dharma and not for kama. The karmis believe that artha should be used for kama. Kāma, understood as sense pleasure, is formally defined as “the favorable involvement of the auditory, tactile, visual, gustatory, and olfactory sense functions with their respective sense objects - an involvement in which these cogni- tive functions are administered by the mind, which is in contact with the self” (Kāma-sūtra 2.11) In the verse under discussion, however, the word kama does not refer to sense pleasure (indriya- priti) but to the appropriation of objects that confer the feeling of sense pleasure. This is evident in the verse from the fact that indriya-priti (“sense pleasure”) is said to ensue from kāma. More- over, artha, or “wealth,” cannot procure sense pleasure itself but only the sense objects. Śri Sūta affirms that kama, or “the appropriation of sense objects” (viṣaya-bhoga), is not meant for sensual gratification, as is understood by the karmis. The sense objects should be consumed only as required for life sustenance. One should not live to eat but eat to live. The genuine jñānīs, yogis, and bhaktas do not strive for sense enjoyment. Jñānis and yogis are of the view that what- ever happiness or suffering is obtained in their life is an inevitable outcome of their past karma. They remain equanimous in both circumstances. The bhaktas consider happiness as a concomitant effect of bhakti, whereas they regard suffering either as the grace of Bhagavan to intensify their devotion or as the result of some offense. The purpose of life is not sense gratification, as believed by the karmis, but to inquire into the Absolute Reality (tattva). This indeed is the ultimate purpose of life, as expressed in the following statement: 19 śrotra-tvak-cakṣur-jihvā-ghrāṇānām ātma-samyuktena manasadhisthitānām svesu sveşu viṣayesv ānukulyataḥ pravṛttiḥ kamah 78 6 The Real Purpose of Dharma Is Apavarga - Meaning Bhakti Although temporary, this rare human body is capable of delivering the ultimate benefit. Thus, having attained it after many births in this world, a wise person should at once endeavor for the supreme goal, before the body, which proceeds inevitably toward death, meets its end. Sense pleasure is of course available in every species of life [but the ultimate benefit is possible only in the human form]. (SB 11.9.29)20 There are three basic pleasures in material life - food, sex, and sleep. Food (āhāra) includes anything ingested through the exter- nal senses, including sound, form, taste, and smell. Sex is related to the tactile sense, and sleep entails the cessation of all external sense functions. These types of pleasure are readily available even in the species of animals, birds, and aquatics. But none of these crea- tures are endowed with the discriminative or self-reflective capac- ity whereby they could inquire into and understand the tattva. This capacity is unique to the human form of life. If it is not used for this purpose, then one wastes the precious opportunity he or she has been given. In this regard, Śrī Kṛṣṇa offers the following advice: By means of the unreal and mortal body, a person in this very life can attain Me, the Real and Immortal. This indeed is the intelli- gence of the intelligent and the wisdom of the wise. (SB 11.29.22)21 It was stated in SB 1.2.7 that knowledge of the Absolute Real- ity arises as an outcome of bhakti. But what exactly is that Real- ity? To answer this question, Śrī Sūta speaks the principal verse of this anuccheda, SB 1.2.11. This verse is one of the key verses in Śrīmad Bhagavata, and it is on the basis of this verse that Śrīla Jiva Gosvāmi named the first three of his Sandarbhas, namely, the Tattva, Bhagavat, and Paramaätma Sandarbhas.22 20 labdhva sudurlabham idam bahu-sambhavante mănuşyam arthadam anityam apiha dhirah tūrṇam yateta na pated anumṛtyu yavan niḥśreyasaya visayah khalu sarvatah syat 21 22 esă buddhimatam buddhir maniṣa ca manīsinām yat-satyam anṛteneha martyenäpnoti māmṛtam One of the three names used as denotations of the tattva is Brahman. Śrī Jīva Gosvāmī did not write a separate Sandarbha to elaborate the topic of Brahman,→ 79 I Bhakti Is the Complete Abhidheya The meaning of this verse has thus been discussed in detail in the first three Sandarbhas. The Absolute Reality (tattva) is one only, and It is conscious by nature. This stands in contradistinction to the absolute idealism of Vijñānavāda Buddhism, which posits reality as no more than momentary consciousness. This tattva is referred to as Brahman by the jñānis, who study the Upanisads and their syn- thesis in the form of Vedanta-sutra. It is called Paramātmā by the yogis, who meditate on the four-handed form of Viṣṇu immanent within the heart. The very same tattva is denoted as Bhagavan by the devotees, who realize Him both internally and externally as the object of their service and love. It is to be noted that this tattva is not designated by the term jiva. This verse thus refutes the philosophy of radical nondual- ism, Advaitavada, which proclaims that the tattva is devoid of all potency or variety to the very root (kevala-abheda). Rather, on the basis of Śrīmad Bhagavata, Śrī Jiva establishes that the tattva, although nondual in nature, is replete with Its own potencies. This was clearly demonstrated in the first three Sandarbhas. Śrī Jiva agrees, however, with Advaitavada that the tattva is by con- stitution devoid of the three types of duality, or bheda, namely, svagata-bheda, sajātīya-bheda, and vijātīya-bheda.23 Of the three self-disclosures of the tattva, Bhagavan is the foun- dation, whereas Paramātmā and Brahman have their source in Him. Hierarchically speaking, Paramātmā is more complete than Brahman, and Bhagavan is more complete than Paramātmā. To be more precise, Brahman is that disclosure of the one indivis- ible tattva in which Its potencies remain completely concealed. Paramātmā is that disclosure of the same tattva in which Its poten- cies remain partially concealed. And Bhagavan is that disclosure of the same tattva in which Its potencies are fully unconcealed. Correspondingly, the realization of the yogis, who are intent upon Paramātmā, is more complete than that of the jñānis, who are intent since he considered this topic to be implicit within the discussion of Bhagavan, as he himself clearly states in Bhagavat Sandarbha, Anuccheda 7. 23 For an explanation of these terms, see Tattva Sandarbha, Anuccheda 51, commentary. 80 6 The Real Purpose of Dharma Is Apavarga - Meaning Bhakti upon Brahman, and the realization of the bhaktas, who are intent upon Bhagavan, is more complete than that of the yogis. With this intention, Krsna says: The yogi [who meditates on Paramātma] is superior to the ascetics, superior even to the jñānis [who realize Brahman], and superior to those engaged in the ritualistic performance of karma. This indeed is My opinion. Therefore, Arjuna, be a yogi. And even among all yogis whatsoever, the one who is fully endowed with faith and who worships Me [Bhagavan] with his internal regard resolutely fixed on Me, I consider to be the greatest of those who are united through yoga. (GĪTĀ 6.46-47)24 This tattva is self-disclosed in completion by bhakti alone. This will be elucidated in the next anuccheda. 24 tapasvibhyo’dhiko yogi jñānibhyo’pi mato’dhikaḥ karmibhyaś cadhiko yogi tasmād yogi bhavarjuna yoginām api sarveṣām mad-gatenāntarātmanā śraddhavan bhajate yo mam sa me yuktatamo mataḥ 81Anuccheda 7 Absolute Reality Is Disclosed Only by Bhakti ७ । तच्च त्रिधाविर्भावयुक्तमेव तत्त्वं भक्त्यैव साक्षादपि क्रियत इत्याह (भा० ११२ ११२ ) - THE ABSOLUTE (tattva), which comprehends the above-men- tioned three manifestations, is directly self-disclosed only by bhakti. In this regard, Suūta Gosvami says: तच्छ्रद्दधाना मुनयो ज्ञानवैराग्ययुक्तया । पश्यन्त्यात्मनि चात्मानं भक्त्या श्रुतगृहीतया ॥ १७ ॥ The sages who are endowed with resolute faith [in that Abso- lute], directly perceive that very [nondual Reality ], the Self, within their own self by bhakti invested with immediate aware- ness [of Bhagavan] and detachment, which has been imbibed through hearing [the self-revealed truth teachings]. (SB 1.2.12 ) 1 भक्त्या तत्कथारुचेरेव परावस्थारूपया प्रेमलक्षणया । तत् पूर्वमेवोक्तं तत्त्वम् । आत्मनि शुद्धे चेतसि पश्यन्ति च - ज्ञानमात्रस्य का वार्ता साक्षादपि कुर्वन्तीत्यर्थः । कीदृशं तत् ? आत्मानं स्वरूपाख्यजीवाख्यमायाख्यशक्तीनामाश्रयम् । ज्ञानवैराग्ययुक्तया स्वात्मजा- भ्यां ताभ्यां सेवितया । अत एव च ते मुनयः पृथक् च विशिष्टं च स्वेच्छया पश्य- न्तीत्यायाति । तदेवम् “ श्रुतगृहीतया” “मुनयः” “श्रद्दधानाः” इति पदत्रयेण तस्या एव भक्तेर्दोर्लभ्यं दर्शितम् । The word bhaktyā, “by bhakti,” means by devotion characterized as divine love (prema) in the form of the supreme condition of taste for hearing His topics. The pronoun tat, “that,” refers to 1 tac chraddadhanā munayo jnana-vairagya-yuktayā pasyanty atmani catmānam bhaktyä śruta-grhitayā 82 7 Absolute Reality Is Disclosed Only by Bhakti the Absolute (tattva) spoken of in the previous verse. They see that tattva “within their own self” (ätmani), meaning, “in their pure awareness.” This seeing is not a matter of mere knowledge, rather they directly cognize the Absolute. This is the sense. How is the Absolute then defined? It is “the Self” (ātmā- nam), meaning that It is the existential ground and support of all potencies, designated as His intrinsic potency (svarupa- śakti), His intermediary potency, the conscious living beings (jivas), and His extrinsic potency (māyā). The phrase “invested with immediate awareness and detachment” (jñāna-vairagya- yuktayā) [qualifying the word bhakti] means that bhakti is served by her two offspring - knowledge and detachment. It is thus understood that in accordance with their own intent, the sages directly perceive the Absolute either as consciousness alone devoid of Its potencies or as endowed with Its various potencies. By use of the three terms, śruta-grhitaya, “imbibed through hearing [the self-revealed truth teachings],” munayah, “the sages,” and śraddadhānāḥ, “endowed with resolute faith,” the rarity of this specific bhakti is shown. सद्गुरोः सकाशाद् वेदान्ताद्यखिलशास्त्रार्थविचारश्रवणद्वारा यदि सा (भक्तिः) आवश्य- कपरमकर्तव्यत्वेन ज्ञायते पुनश्च ( भा० २।२।३४ ) – भगवान् ब्रह्म कार्त्स्न्येन त्रिरन्वीक्ष्य मनीषया । तदध्यवस्यत् कूटस्थो रतिरात्मन् यतो भवेत् ॥ १८ ॥ इतिवद् यदि विपरीतभावनात्याजकौ मननयोग्यतामननाभिनिवेशौ स्यातां ततः श्रद्दधा- नैश्च सा भक्तिरुपासनद्वारा लभ्यते इति । The sense is that bhakti can be attained through worship (upāsana) by those endowed with resolute faith (śraddadhā- nāḥ), if by hearing and deliberating upon the meaning of all scriptures beginning with Vedanta, received from an authentic spiritual teacher, bhakti is unequivocally understood to be the supreme duty, and furthermore if the capacity for deliberation (manana) and the absorption in such reflection are such that 83 I Bhakti Is the Complete Abhidheya all contrary thoughts are dispelled. This is illustrated in the following verse: After thrice studying and deliberating upon the entire corpus of the Vedas, the venerable Brahma, who was of one-pointed intel- lectual resolve, ascertained through his faculty of discernment that by which love for the Self [Sri Hari] is evoked. (SB 2.2.34)2 अतः श्रुतिरपि तदर्थमागृह्णाति " आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयि (बृ० २।४।५) इत्यत्र निदिध्यासनमुपासनम् । दर्शनं साक्षात्कार उच्यते ॥ Therefore, the Śruti also stresses this point: The Self, my dear Maitreyī, is to be seen, heard, contemplated, and meditated upon. (BAU 2.4.5) Here the word nididhyāsana, “meditation,” means “worship” (upāsanā), and darśana, “seeing,” means “direct witnessing” (sākṣātkāra). Commentary AFTER affirming that the purpose of human life is to realize the tattva, which is self-disclosed as Brahman, Paramātmā, and Bhaga- vān, Śrī Sūta specifies the means for attaining such realization. The word ātmānam, “the Self,” in SB 1.2.12, refers primarily to Bhagavan, as can be understood from the etymological meaning of the word ātmā: “Due to being all-pervading (atatvät) and the matrix of all being (mātṛtvät), the Universal Self (ātmā) is indeed the Supreme Being, Śrī Hari.”4 5 In this connection, Śrī Jīva glosses the word ātmā as the exis- tential ground and support (asraya) of the three potencies that are intrinsic to Bhagavan Because, however, it was established in bhagavan brahma kärtsnyena trir-anviksya manisaya tad-adhyavasyat kutastho ratir atman yato bhavet ātmā vă are draṣṭavyah śrotavyo mantavyo nididhyāsitavyo maitreyi *ātatvāt ca mātṛtvāt ātmā hi paramo hariḥ 5 The three categories of Bhagavan’s potencies are elaborately described in Bhagavat Sandarbha, Anuccheda 16. 84 7 Absolute Reality Is Disclosed Only by Bhakti the immediately preceding verse (SB 1.2.11) that the tattva is des- ignated as Brahman, Paramātmā, and Bhagavan, the word ātmā can refer to all three manifestations. Accordingly, the word muna- yah, “the sages” (in SB 1.2.12), can be understood to refer to the three corresponding varieties of realized practitioners, namely, the jñānīs, yogis, and bhaktas. Bearing this in mind, Suta’s state- ment thus implies that the tattva is self-disclosed to all three cat- egories of realizers - each according to their respective faith- only through bhakti, which begins with a taste for hearing about Vasudeva (katha-ruci). For all these practitioners, and the devotees in particular, true knowledge and detachment come into being as a consequence of bhakti, which begins with such hearing. For this reason, knowledge and detachment are described as bhakti’s children. Bhakti, however, is exceedingly rare, as implied by the three terms used in SB 1.2.12. The first of these is śruta-grhitaya, mod- ifying bhakti. This means that bhakti is imbibed by hearing; one must hear or study sastra from a qualified teacher. Ordinarily, peo- ple are of the opinion that there is no need to accept a guru and study the śăstra assiduously under his guidance. They think that one can read books independently and derive one’s own conclusion. This is, after all, the age of the internet and “do-it-yourself” mental- ity. But for any field of serious and complex study, this approach is fundamentally flawed. If one aspires to be a champion swimmer or tennis player, one has to undergo intensive personal training from a qualified coach. Or if one seeks mastery in classical music, it is essential to submit to years of rigorous training from a skilled and authentic teacher. In this regard, one has to both study the theory of music and practice it. This can happen only when a genuine interest is awoken on hear- ing beautiful music and being spontaneously drawn to its expres- sion. Without a profound interest, nobody takes to any subject seri- ously. For this reason, Śrī Jīva Gosvāmi concludes that kathā-ruci is the beginning of bhakti. The primary reason why bhakti is rarely attained is that people are not prepared to undergo the requisite process. It is commonly 85 I Bhakti Is the Complete Abhidheya advertised that bhakti is very simple and easy to practice. Although this is true in a general sense, bhakti in its essential nature as the intrinsic potency of Bhagavan can be entered into authentically only by one in whom a taste for hearing (ruci) has been born. This condition, however, is not very common, since humanity’s general regard is diverted elsewhere. People’s prior experiences are related only to activities other than bhakti. To take to a process about which one has no prior experience is not appealing to one’s heart. Additionally, the situation is further complicated by the fact that qualified teachers are also rare. Even if such a teacher is avail- able, one may not find the time to study and practice under his or her guidance. And even if one is fortunate enough that all these conditions are met, one may still not have acquired sufficient inter- est or taste to undertake such a genuinely transformative practice. After some time, one may simply lose interest and pursue other things. If, however, a person has developed taste, then he or she becomes firmly rooted in Reality and will be able to surmount all obstacles on the path. The major obstacle is doubt. In the study of any philosophi- cal system, doubts are bound to arise, because one is without any immediate experience of the subject being described, and because the reality thus signified is inconsonant with the entire range of one’s past experiences. There are three types of doubt in this regard:
7. That of impossibility: What is being taught is thought to be impossible.
8. That of contradiction: The truth is perceived as just the opposite of what is being taught.
9. That of difference: The truth is conjectured as different from what is being taught. One may also doubt one’s own capacity to progress on the path, either because the path seems unsuited to one’s nature or because the end state appears to be beyond reach. To overcome doubt, faith (śraddha) is of the utmost importance. Faith is not mere belief but an immediate intuitive resonance with the self-disclosure of truth. 86 7 Absolute Reality Is Disclosed Only by Bhakti Faith is in fact the precondition for such a disclosure. To empha- size this point, the modifier śraddadhānāḥ, “endowed with resolute faith,” has been used in the verse to specify the internal disposi- tion of the sages (munayah) who directly cognize the Self. Faith is attained by the grace of a realized teacher. Without faith, one will discontinue the process, as pointedly affirmed by Śrī Kṛṣṇa: One who is ignorant, devoid of faith, and whose heart is seized by doubt is ruined. For the self who is afflicted by doubt, nei- ther this world, nor the world beyond, nor happiness truly exist. (GĪTĀ 4.40) When one is rooted in faith, he will deliberate on the teachings that have been heard or studied and his doubts will be resolved through a process of intuitive intellection. The word munayah is also significant in this regard. A muni literally means “a thinker” (manana-sila) but is taken here more in the sense of “one grounded in reflection.” Without faith, one will arrive at judgements through a limited and conventional frame of reference and thus come to conclusions that are not in correspondence with the transrational truth. Faith without deliberation, however, leads only to the sup- pression of doubt. Without study and reflection, a person’s faith will be unable to mature in depth and complexity, and thus it will remain merely conventional, degrading at worst into blind following and even fanaticism. To show the importance of reflecting on linguistically formu- lated truth, Śrī Jīva Gosvāmi offers the example of Brahma, who heard the Vedas from Bhagavan directly. After hearing, he deliber- ated on them three times, in hierarchically ordered modes of con- sideration. He first studied the Vedas from the karma point of view, then from the jñāna point of view, and finally from the bhakti per- spective. After this threefold deliberation, he concluded that the Vedas’ultimate message culminates in rati for the Self (atman). The word rati here is a synonym for prema-bhakti. The word atman in 6 ajñas caśraddadhanaś ca samsayatma vinasyati nayam loko’sti na paro na sukham samsayatmanaḥ 87 I Bhakti Is the Complete Abhidheya this verse (SB 2.2.34) is to be understood as being in the locative case, “in, or for, the Self, or Bhagavan.” us, It is significant that Śrī Jiva Gosvāmi cites a verse relating the experience of Brahmã, to whom the Vedic knowledge was revealed directly by Bhagavan. If even a being of such elevated stature was required to study and reflect on the meaning of what was received, then how much more must this be so in our case? Fortunately for Śrīla Jiva Gosvāmī has deliberated in similar fashion on the mes- sage of the Vedas as a whole and in particular on that of Srimad Bhāgavata. He has presented the conclusion of such comprehen- sive and penetrating reflection in the form of the Sat Sandarbhas. Anyone who is serious about undertaking a determined inquiry into the Absolute is positively advised to study this work. This is the implied meaning behind the analogy of Brahma. Sometimes in the overall approach to the cultivation of bhakti, undue emphasis is placed on “remembrance” (smarana), especially lila-smarana. But without authentic hearing (śravana), there can be no remembrance (smarana). To underline the importance of this principle, Sūta uses the compound śruta-grhitaya, “imbibed through hearing,” as a modifier for bhakti. This indeed is the standard Vedic approach to the realization of the Absolute, as summarized in Yajnavalkya’s statement from the Bṛhad-aranyaka Upanisad (2.4.5) with which Jiva Gosvāmi concludes this anuccheda. The schools of Indian philosophy are called darśanas (lit., “see- ing”), because their intent is to disclose the means by which the tattva may be directly perceived (drastavya). This involves three steps. The first is hearing or studying under the guidance of an authentic teacher (śrotavya). Next, one must deliberate on the teachings received so as to clearly identify and see through all hold- ing patterns of doubt (mantavya). After gaining a sound under- standing of the truth to be known (sambandha), the means of its realization (abhidheya), and the completion state to be attained (prayojana), one should engage in sadhana in the form of worship (upāsanā) or meditation (nididhyāsitavya). The tattva is to be seen (draṣṭavya) specifically through this mode of self-disclosure. There is no shortcut to this process. 88 7 Absolute Reality Is Disclosed Only by Bhakti In rare individuals, it may be observed that immediate seeing is spontaneously awoken without the need to follow this progres- sion. In such cases, it is to be inferred that such persons have under- taken these steps in past lives. For some reason, they were unable to complete the process in the previous life and are born again from the point of realization at which they left off. Alternatively, attain- ment of the end state of divine love may occur to an individual who has received extraordinary grace (ati-prasādottha) from Bhagavan even without undergoing the standard process, as mentioned in Bhakti-rasāmṛta-sindhu (1.4.4)? Although bhakti is rare, it can be attained even by execut- ing one’s dharma for the pleasure of Bhagavan. To offer such encouragement, Śrī Sūta speaks the next verse. 7 mamatanya-mamatvena varjitety atra yojana bhāvottho’ti prasādotthaḥ śri harer iti sa dvidha 89 Anuccheda 8 Dharma Culminates in the Pleasure of Bhagavan Hari ८ । सा चैवं दुर्लभा भक्तिः श्रीहरितोषणे प्रयुक्तात् स्वाभाविकधर्मादपि लभ्यते । तस्माद्ध- रितोषणमेव तस्य परमफलमित्याह (भा० १।२।१३ ) - THIS RARE BHAKTI, which is as previously described, can be attained even by carrying out the dharma for which one is natu- rally suited with the intent of pleasing Bhagavan Sri Hari. Con- sequently, the pleasure of Bhagavan Hari is itself the supreme fruit of such dharma. In this regard, Sūta Gosvāmī said: अतः पुम्भिर्द्विजश्रेष्ठा वर्णाश्रमविभागशः । स्वनुष्ठितस्य धर्मस्य संसिद्धिर्हरितोषणम् ॥ १९ ॥ Therefore, O best of the twice-born, the highest perfection of dharma meticulously performed by human beings according to the social divisions related to vocation (varnas) and the various stages of life (asramas) is to please Bhagavan Hari. (SB 1.2.13)1 स्वनुष्ठितस्य बहुप्रयत्नेनाच्छिद्रमुपार्जितस्येति तुच्छे स्वर्गादिफले तत्प्रयोगोऽतीवायुक्त इति भावः ॥ The word sv-anusthitasya, “meticulously performed” [qualify- ing the word dharma], means “that [action] which has attained the quality of freedom from imperfection through sustained 1atah pumbhir dvija-śrestha varnasrama-vibhāgaśaḥ svanusthitasya dharmasya samsiddhir hari-toṣaṇam 90 90 8 Dharma Culminates in the Pleasure of Bhagavan Hari effort.” The sense is that it is highly improper to carry out one’s dharma just to obtain insignificant fruits such as heaven. Commentary EARLIER it was said that the purpose of one’s “own-duty” (sva- dharma) is apavarga (“liberation” or more fundamentally, “bhakti”) and not artha or kama (SB 1.2.9). To further emphasize this point, Śrī Sūta reiterates the same conclusion here, but clarifying more explicitly what is meant by apavarga. He does this in order to soundly refute the view of Purva-mīmāmsā, which was prevalent throughout India. He declares that a person’s dharma should be performed with the sole intent of pleasing Bhagavan Hari. In the overall approach to ritual action, it is customary to first make a solemn vow, or sankalpa, before initiating a particular task or act of dharma. This sankalpa announces the purpose for which the task is performed. As stipulated in the verse of this anuccheda, the intent of the action should be to please Bhagavan (hari-toṣaṇam). Accordingly, one should then declare, “I undertake this task for the pleasure of Hari” (hari-prity-artham idam karomi). A question may be raised in this regard. If a person performs his dharma for the satisfaction of Hari, will he not obtain in addition the normal result that accrues from such dharma or karma? The answer to this question lies in the understanding that the result of an action is in direct correspondence with the performer’s intent (sankalpa) and faith (śraddha). Because the person whose sole aspi- ration is to please Hari reposes faith not in karma-yoga but in bhakti, he will not obtain the normal result. This topic is discussed by Śrī Jiva in greater detail in Anuccheda 62. The fact that the results of dharma are tied to the faith of the performer is confirmed by Śrī Krsna: O son of Prtha, without faith, whatever is offered in the sacrificial fire, whatever is donated in charity, whatever austerity is under- taken, and whatever other auspicious actions are performed, are 91I Bhakti Is the Complete Abhidheya all termed as asat, or devoid of essential value, because they bear no fruit, either in this life or after death. (GĪTĀ 17.28)2 Hari, or Kṛṣṇa, is primarily pleased by bhakti and not by karma, jñāna, or yoga (SB 11.14.20). Sūta’s statement thus implies that one should abandon conventional dharma and engage exclusively in bhakti, as Krsna instructed Arjuna: Fix your mind on Me, become My devotee, worship Me, and bow down to Me. By doing so, you will come to Me. I promise this to you truly, because you are dear to Me. Abandoning completely all [attachment to] conventional duties, seek refuge in Me alone. I will free you from all sins; do not grieve. (GĪTĀ 18.65-66)3 A bhakta should not be apprehensive that by renouncing dharma, he will incur sin. The abandonment of routine dharma, however, need not necessarily involve complete withdrawal from all external affairs but an internal state of detachment. This means that such a person is in no way dependent upon dharma in the matter of the ultimate good. Out of social convention alone, he or she may continue the outward participation in dharmika acts. Bearing this in mind, Sūta instructs his listeners to engage directly in bhakti in the next verse of the series. 2 92 aśraddhaya hutam dattam tapas taptam kṛtam ca yat asad ity ucyate partha na ca tat pretya no iha man-mana bhava mad-bhakto mad-yaji mam namaskuru mam evaisyasi satyam te pratijane priyo’si me sarva-dharman parityajya mam ekam šaranam vraja aham tvām sarva-papebhyo mokṣayisyami ma śucah Anuccheda 9 Sūta Recommends Direct Engagement in Bhakti ९ । यद्येवं श्रीहरिसन्तोषकस्यापि धर्मस्य फलं श्रवणादिरुचिलक्षणा भक्तिरेव तदनु- गतास्तत्प्रवर्तिताश्च ज्ञानवैराग्यादिगुणा इत्यायातं तदा साक्षाच्छ्रवणादिरूपा भक्तिरेव कर्तव्या । किं तत् तदाग्रहेणेत्याह (भा० १।२।१४ ) - IT IS understood from the above discussion that the outcome of dharma performed for the pleasure of Bhagavan Śrī Hari is noth- ing other than bhakti, which is characterized by a taste for hear- ing about Bhagavan and other similar devotional acts. Further- more, bhakti is attended by attributes such as knowledge and detachment, which stem from it. If this is the case, then direct engagement in bhakti in the form of hearing and so on is alone what is imperative to be taken up. Why insist on the execution of prescribed duties or the independent culture of knowledge and detachment? This is precisely the point that Sūta Gosvāmi comes to in the next verse: 1 तस्मादेकेन मनसा भगवान् सात्वतां पतिः । श्रोतव्यः कीर्तितव्यश्च ध्येयः पूज्यश्च नित्यदा ॥ २० ॥ Consequently, with one-pointed mental attention, one should continuously hear about, glorify, meditate on, and worship Bhagavan Śrī Kṛṣṇa, the guardian of His devotees. (SB 1.2.14)1 tasmäd ekena manasa bhagavan satvatām patiḥ śrotavyah kirtitavyaś ca dhyeyah pujyaś ca nityadā 93 I Bhakti Is the Complete Abhidheya एकेन कर्माद्याग्रहशून्येन । श्रवणमत्र नामगुणादीनां तथा कीर्तनञ्च ॥ The word ekena, “one-pointed,” specifying the quality of men- tal attention, means “without insistence on the performance of karma and other such pursuits.” In this regard, śravaṇam, “hear- ing,” has as its intended object the divine name, qualities, and so on, of Bhagavan. Kirtana, or “glorification,” is also concerned with the same. Commentary FROM the earlier statements of Sūta Gosvāmi, the following points are evident:
10. The purpose of life is tattva-jijñāsă, inquiry into the Absolute. 2. Knowledge and detachment from material pleasure arise naturally to a devotee as concomitant effects of bhakti.
11. Only pure bhakti makes possible the highest completion of the self.
12. Dharma that does not culminate in bhakti is without ultimate value.
13. The perfection of dharma is in bhakti itself. From this consideration, it is concluded that one must somehow attain bhakti. In this respect, it is important to note that bhakti has two stages, namely, the stage of practice (sadhana), and the stage of attainment (sadhya). This implies that bhakti, as a con- scious potency intrinsic to the essential being of Bhagavan, par- tially infuses its nature into the senses in the stage of practice and then discloses itself as prema in the stage of attainment. This is to say that bhakti alone is the cause of its own attainment. Such being the case, the true self’s most fundamental function is to engage wholeheartedly in sadhana-bhakti as the gateway to prema. To this end, Sūta Gosvāmi speaks the present verse. 94 9 Sūta Recommends Direct Engagement in Bhakti In this regard, one may naturally question, what about peoples’ responsibilities toward their families, society, and country? More- over, people need to earn a living just to survive. So how would it even be possible to engage exclusively in bhakti? The solution to this dilemma may be understood as follows. It was demonstrated in Paramatma Sandarbha that the living beings’ true identity resides in and as the conscious self, but due to the prior absence of awareness of the self, they are identified with the material body and mind, which are products of māyā. Related to these two identities, real and acquired, we have two types of dharma - that which pertains to the authentic self and that which pertains to one’s acquired nature. The only real dharma for all liv- ing beings is bhakti, while the acquired dharma varies from person to person according to their conditioning by the gunas of prakṛti. Taking this into consideration, Sūta Gosvāmī’s advice is that even acquired dharma, meaning our duties toward family, society, and country, and the need to earn a living, should be undertaken only for the sake of bhakti, and not independently. This orientation makes it possible for bhakti to be enacted from any position in life. While thus situated, one should also engage as far as possible in direct acts of bhakti, such as hearing about Bhagavan, performing kirtana of His names, and meditating on Him. For people in general, it is not feasible to engage full-time in the acts of hearing, chanting, and meditation. As such, one should fulfill one’s worldly duties and responsibilities while having one’s internal regard directed only toward pure bhakti. Additionally, one should engage in direct acts of devotion to the extent one is capable. For grounding in bhakti to take hold, this must be done regularly (nityadā) and not just on special occasions, such as Kṛṣṇa’s appear- ance day, during the month of Kartika, or on weekends. If a person fulfills his duty sincerely, regarding bhakti as life’s ultimate goal, then by his participation in acts of direct devotion, a taste for pure bhakti will gradually be born in him. At that stage, exclusive and uninterrupted absorption in bhakti becomes possible. Śrī Sūta recognizes the importance of bhakti from direct experi- ence. He is well aware of the rare opportunity afforded by a human 95 55 96 1 Bhakti Is the Complete Abhidheya birth, and thus he urges us to use this unique facility specifically for bhakti. To this end, he speaks the next verse, treated in the following anuccheda. Anuccheda 10 — A Taste for Hearing - The First Step in Bhakti १० । तत्रैवान्तिमभूमिकापर्यन्तां सुगमां शैलीं वक्तुं धर्मादिकष्टनिरपेक्षेण युक्तिमात्रेण तत्प्रथमभूमिकां श्रीहरिकथारुचिमुत्पादयंस्तस्य गुणं स्मारयति ( भा० १ २ ।१५ ) - 1 IN THIS regard [i.e., in the matter of the immediate engage- ment in hearing and so on], Sūta Gosvāmi calls attention to an attribute of Bhagavan to inspire a taste for hearing the nar- rations of Śrī Hari (hari-katha-ruci), which is the first stage of bhakti. He does so by the logic that there is no need to undergo the trouble of taking to conventional dharma, to show just how easy bhakti is to enact even up to its culminating stage: यदनुध्यासिना युक्ताः कर्मग्रन्थिनिबन्धनम् । छिन्दन्ति कोविदास्तस्य को न कुर्यात् कथारतिम् ॥ २१ ॥ Those whose discernment is awakened (kovidāḥ) and who are self-controlled (yuktaḥ) slit the binding knot of karma with the sword of constant meditation on Bhagavan Hari. Who would not feel attraction for His narrations? (SB 1.2.15)1 कोविदा विवेकिनः । युक्ताः संयतचित्ता यस्य हरेः “अनुध्या” अनुध्यानं चिन्तनमात्रम् स एवासिः खड्गस्तेन ग्रन्थिं नानादेहेष्वहङ्कारं निबध्नाति यत्तत् कर्म छिन्दन्ति । तस्यैवम्भूत- स्य परमदुःखादुद्धर्तुः कथायां रतिं रुचिं को न कुर्यात् ? The word kovidāḥ, lit., “the wise,” refers to those of awakened discernment (vivekinah). The word yuktāh, “self-controlled,” yad-anudhyāsinā yuktah karma-granthi-nibandhanam chindanti kovidas tasya ko na kuryāt kathā-ratim 97 46 I Bhakti Is the Complete Abhidheya refers to those whose minds are brought under the regulation of the self (samyata-cittaḥ). The pronoun yasya [i.e., yad] means “of Hari.” Constant meditation (anudhya), or in other words, the exclusive contemplation (cintana-mātram) of Bhagavan Hari, is itself the sword by which the discerning cut asunder the knot of karma that binds the ego to various bodies. Who would not feel attraction for the narrations of Bhagavan, who is such that He delivers one from acute misery? Commentary CONDITIONED human beings do not have natural attraction for bhakti, but without bhakti, the self cannot attain complete fulfill- ment. This was Sūta Gosvāmi’s conclusion. It is seen that even rich, famous, learned, and intelligent people are not fully satisfied in their lives if devoid of bhakti. Ordinarily, people think that if they had an abundance of wealth, a position of power and influence, ownership of luxury items and expensive properties, or a mutually gratifying relationship, they would be happy. On closer inspection, however, it is observed that there are many people who already have these things but who are deeply distraught and dissatisfied with their lives. Naturally one must then question: “Am I really so different that, unlike these people, I will become happy through satisfaction of egoic desire?” Material desire signifies a state of incompletion. With the intent of filling this gap, we become involved in karma. Karma, however, results in bondage in the form of attachment and desire, which lead to another birth. Being trapped in this cycle, we con- tinue to suffer from one lifetime to another. We can never be sure what sort of birth we might obtain after this one. There is no guar- antee of a human birth, and if we are subjected to birth in a lower species, we would remain bereft of the possibility of inquiring into truth (tattva-jijñāsā). Taking all this into consideration, Sūta Gosvāmī provides log- ical insight as to why we should take to bhakti. He reasons that meditation on Bhagavan is verily a sword to cut the bondage to 98 10 A Taste for Hearing - The First Step in Bhakti karma. Meditation here signifies all other forms of bhakti. Medita- tion is specifically pointed out because it involves the reorientation of attention and awareness. At present, our attention is diverted away from Bhagavan (parānmukha). This condition was analyzed earlier as being the root cause of suffering. Somehow or other, our regard has to be turned toward its original ground in Bhaga- vän (sammukha). When this occurs, the self’s bondage is automati- cally cut, and one becomes fully satisfied and joyful from the depth of being. Suta’s question in the final quarter of the verse is thus understood to be rhetorical. It amounts to the affirmation that those of discerning intellect certainly would feel attraction for the narrations of Bhagavan. To generate an interest in something, its value must be made known. This is the strategy employed by Śri Sūta. In contrast to modern advertising, however, which is based on distortions of truth, what Sūta affirms is verified by the immediate experience of those whose faculty of discernment has been awakened (kovidāḥ) and who are self-controlled (yuktāḥ). That the knot of karma is cut by bhakti in the form of meditation is authenticated by them. A few verses later (SB 1.2.21, Anuccheda 16), Sūta reiterates the same point, stating that on the immediate realization of the Supreme Self, Bha- gavan, all karma is dissolved. Then in the very next verse (SB 1.2.22), he confirms that it is on this basis that the discerning (kovidāḥ) engage constantly in bhakti with supreme delight. In both SB 1.2.15 and SB 1.2.22, Sūta uses the word kovidah, which Śrī Jīva glosses as vivekinaḥ, meaning those whose faculty of dis- cernment has been awakened, enabling them to discriminate between the source of true happiness and the causes of misery. Such discerning individuals engage in bhakti in the form of medi- tation on Bhagavan. By this, Sūta implies that others, who may or may not have awakened such capacity, should follow their exam- ple and obtain the same benefit, namely, freedom from bondage. It also suggests that those who do not take to bhakti are lacking discernment. He uses the plural (kovidāḥ) to signify that there are many who have experienced this to be true, and not just a single individual. In this manner, Sūta implores us to take to bhakti. 99 66 I Bhakti Is the Complete Abhidheya In his prefatory statement to this anuccheda, Śrī Jiva Gosvāmi makes the point that bhakti is easy to understand and practice (sugamām sailim). By comparison, the path of karma is quite com- plicated and troublesome to follow. This is clearly evident if one ventures to study Pūrva-mimämsä, the school of philosophy that pertains to karma, or ritual action. Beginning from the next verse, Śrī Sūta delineates the various stages of bhakti starting from śraddha up to prema. 100 Anuccheda 11 Mahat-sevä Leads to a Taste for Hearing ११ । नन्वेवमपि तस्य कथारुचिर्मन्दभाग्यानां च न जायत इत्याशङ्क्य तत्र सुगमोपाय वदन् तामारभ्य नैष्ठिकीपर्यन्तां भक्तिमुपदिशति पञ्चभिः (भा० १।२।१६) – A DOUBT may be raised in this regard. In spite of the fact that the knot of karma is easily slashed by hearing the narrations of Bhagavan, the taste for such katha may not arise in those who are less fortunate. Considering this possibility, Sūta Gosvāmī offers an easy method that leads to the appearance of taste. In five verses, he delineates the progression of bhakti, beginning from the taste ( ruci ) for such kathā up to naisthiki bhakti, or “fixity in devotion”: शुश्रूषोः श्रद्दधानस्य वासुदेवकथारुचिः । स्यान् महत्सेवया विप्राः पुण्यतीर्थनिषेवणात् ॥ २२ ॥ O learned ones, by pilgrimage to a holy place, the opportunity to associate with and attend to highly realized devotees becomes possible. By such service, a person is blessed with faith [in the truth teachings and practices of such devotees], which occa- sions an interest in hearing the narrations of Bhagavan. This in turn gives rise to a taste for such narrations. (SB 1.2.16)1 “भुवि पुरुपुण्यतीर्थसदनान्यृषयो विमदाः” (भा० १० ८७।३५) इत्याद्यनुसारेण “प्रायस्त- त्रैव सङ्गो भवति” इति तदीयटीकानुमत्या च पुण्यतीर्थनिषेवणाद्धेतोर्लब्धा यदृच्छया या महत्सेवा तया वासुदेवकथारुचिः स्यात् । 1 susrüsoḥ śraddadhanasya vasudeva-katha-ruciḥ syan mahat-sevaya viprah punya-tirtha-niṣevanät 101I Bhakti Is the Complete Abhidheya In Srimad Bhāgavata it is said, “The sages who are divested of all pride reside in hermitages in the many holy places present on earth” (SB 10.87.35)? Śrīdhara Svāmi concurs with this state- ment in his commentary: “Generally, the association of sages is obtained only in such holy places.” In accordance with this state- ment and its comment, by residence in or pilgrimage to the holy places, one may obtain the association of a highly realized devo- tee through divine dispensation (yadṛcchaya). Then by atten- dance to such an elevated being, a taste for hearing Vasudeva- katha is born in the ātmā. I कार्यान्तरेणापि तीर्थे भ्रमतो महतां प्रायस्तत्र भ्रमतां तिष्ठतां वा दर्शनस्पर्शनसम्भाषणा- दिलक्षणा सेवा स्वत एव सम्पद्यते । तत्प्रभावेण च तदीयाचरणे श्रद्धा भवति । तदीय- स्वाभाविकपरस्परभगवत्कथायां किमेते सङ्कथयन्ति ? तत् शृणोमीति तदिच्छा जायते । तच्छ्रवणेन च तस्यां रुचिर्जायत इति । तथा च महद्भ्य एव श्रुता झटिति कार्यकरीति भावः । Even if one should travel to a holy place for some other purpose, the opportunity to see, come in contact with, or talk to realized devotees, who generally visit or reside there, presents itself of its own accord, and these actions all constitute a type of atten- dance (seva). By the influence of such service, one develops faith in the character and conduct of such devotees. From the appear- ance of faith, one begins to think, “What are they discussing? I would like to hear,” and in this manner, a desire is aroused to hear the discussions about Bhagavan that naturally spring forth in their midst. As a consequence of hearing their talks, a taste (ruci) for them is born. Moreover, the effect is immediate only when one hears from highly realized devotees. This is the sense of the above verse. तथा च श्रीकपिलदेववाक्यम् “सतां प्रसङ्गान् मम वीर्यसंविदो भवन्ति हृत्कर्णरसायनाः कथाः " ( भा० ३।२५।२३ ) इत्यादि ॥ Śri Kapiladeva makes a similar statement: 2 bhuvi puru-punya-tirtha-sadanany rṣayo vimadaḥ 102 11 Mahat-sevā Leads to a Taste for Hearing In the association of authentic devotees, the discussions (kathā) naturally come to focus upon Me [Bhagavan]. Such discussions are not only laden with full awareness of My unlimited majesty, but they serve too as inebriating tonic for both the ear and the heart. By service and attention to such discussions, faith, spiri- tual attraction, and divine love quickly and successively unfold for Me [Bhagavan Hari], the very embodiment of the path of liberation. (SB 3.25.25)3 Commentary BHAKTI is a specific functional capacity of Bhagavan’s intrinsic potency, and as such, it belongs to Him alone. By His causeless grace, He invests this potency into His devotees, who can then transmit it to other living beings by the same power of grace. With- out the grace of a devotee or Bhagavan, bhakti cannot make its appearance within the ātmā. In this regard, since Bhagavan is not manifest to people in general except when He descends into the material world as an avatara, His direct grace is scarcely available. Consequently, at all other times, when there is no manifest avatāra on earth, bhakti is available only through the grace of a devotee. The devotees’ grace has no specific cause, because they are not in need of anything material. Their grace usually comes about through the medium of hearing their words and rendering some form of personal service to them. This grace is first transmitted in the form of faith, śraddha, appearing in those who receive their grace. Initially, this faith is directed toward the very same devo- tees whose presence and teachings originally gave birth to it. One is then struck with the feeling that such realized devotees are excep- tional human beings, and one is drawn to associate with them, lis- ten to what they say, and render service to them. In the begin- ning of śraddha’s appearance, there is a simple liking to be in the presence of such devotees - to observe their behavior and listen to 3 satām prasangan mama virya-samvido bhavanti hrt-karṇa-rasāyanāḥ kathāḥ taj-joṣaṇād āśv apavarga-vartmani śraddha ratir bhaktir anukramisyati 103 I Bhakti Is the Complete Abhidheya them speak. A genuine appreciation for them is thereby instilled. This is the beginning point of bhakti. To facilitate the possibility of meeting such living saints, the founders of Vedic culture prescribed pilgrimages to holy places, such as Vrindavan, Jagannath Puri, Haridwar, Kurukshetra, Kashi, Ayodhya, Ujjain, Tirupati, and so on. Devotees commonly reside in temples and asramas in these holy places. Thus, by visiting such places, an ordinary person is given the opportunity to see devotees and hear them speak. In India, it is customary to go and visit a saintly person for darśana. Sometimes saintly people take it upon themselves to travel just to extend the opportunity to others of contacting spiritual truth. There are also numerous religious festivals, such as the Kumbha Mela, where saintly people and ascetics congregate and give dis- courses. The Kumbha Mela was and still is like a spiritual super- market. The real purpose behind such festivals is to give the ordi- nary individual a chance to meet a variety of saints all in one place, each following their own respective sādhanas. In the past, traveling was not an easy task, since for most it meant walking. It could also be quite dangerous because of the many ferocious animals inhabiting the Indian forests, and on account of murderers and thieves in the wild, who were even more dangerous. Even up to fifty years ago, very few people were able to make pilgrimages to the holy places mentioned above. Sometimes relatives would cry when a member of the family decided to go on pilgrimage, because no one could be sure whether or not he would return alive. Indeed, many people journeyed to holy places with the specific intent of giving up the body. When, however, someone returned from a pilgrimage, the people of the village would flock to hear about his adventures and about the holy places and the sadhus residing there. Once the seed of faith is planted in a person’s heart by the grace of a devotee, this faith impels him or her to seek further associa- tion with that devotee. Through continued association, one’s faith is augmented, and one becomes inclined to offer service, śuśrūṣā. The common meaning of the word suśruşă is “service,” but literally 104 11 Mahat-sevă Leads to a Taste for Hearing it means “the will to hear.” The word has come to mean “service,” because hearing is the beginning of service and the basis of further service. By hearing and serving regularly, a taste (ruci) for the nar- rations of Bhagavan is naturally aroused. Correspondingly, one’s doubts are gradually dispelled, and faith is then evoked in the truth revelation of scripture. This is called śastriya-śraddha, or “scrip- tural faith.” One in whom this faith is instilled has a firm footing on the path of bhakti. There is also a different category of śraddha that is merely con- ventional, connected with one’s birth in a particular family or com- munity. It is not rooted in scripture but in public opinion, which may even contradict scriptural truth. This is called prākṛta- or laukika-śraddha, “customary or worldly faith,” referring to a belief or conviction that has not undergone scrutiny. This is the faith referred to by Arjuna in his question to Kṛṣṇa: O Kṛṣṇa, what is the conviction of those who, although endowed with faith, engage in worship while discarding the injunctions of scripture? Is it of the nature of sattva, rajas, or tamas? (GĪTĀ 17.1)* Kṛṣṇa responds by explaining that all human beings have some type of faith based upon their individual psychology and acquired nature. In this sense, faith is not mere belief in something that can- not be empirically validated, as is commonly understood. Rather, faith is whatever one takes to be real in accordance with one’s self- concept and worldview. It is not only spiritualists or the religious minded who have faith, since in this broader application of the word even scientists and atheists are shown to have some kind of faith. Scientists have faith in- meaning that they accept as real- only that which can be measured or quantified. Any other method of knowing is discounted in advance. Similarly, atheists have firm faith in the nonexistence of God. Yet no one has proven conclu- sively that God does not exist, nor can such a thing ever be proven through logic or empirical methods. 4 ye śästra-vidhim utsrjya yajante śraddhayanvitaḥ teṣāṁ nisthā tu kā kṛṣṇa sattvam aho rajas tamaḥ 105 I Bhakti Is the Complete Abhidheya The atheists’ faith is rooted in scientific theories, or formal logic, or both. This atheistic faith, being a negative entity (i.e., faith in the negation of God’s existence), is not conclusively verifiable, whereas the immediate perception of Bhagavan is accessible, and hence verifiable, by replicating attentively the appropriate procedure outlined in sastra. Returning to Suta Gosvāmi’s statement (SB 1.2.16), what is being described is the progression leading to taste (ruci) in hearing, devel- oping successively through association, faith, and an interest to hear. In this regard, Śrī Jiva Gosvāmi comments that if one hears from the mouth of a highly realized devotee, a mahā-bhāgavata, then the effect can be experienced immediately. Accordingly, it should be added that hearing directly is more effective than listening to a recorded talk. The word tirtha from the verse can also be taken in the sense of a spiritual teacher or guru, as confirmed in Amara-kośa, “The word tirtha means a well, scripture, a site of holy water frequented by a sage, and a spiritual teacher” (nipānāgamayos tirtham rsi-juste jale gurau, 3.3.86). The compound punya-tirtha-niṣevanät would then mean that by first listening to an authentic guru (punya-tirtha), faith is awakened, which leads to further hearing and service. This then results in a taste for hearing the narrations of Bhagavan. In the next verse, Śrī Sūta describes the effect of hearing Kṛṣṇa- katha with faith from a devotee. 106 Anuccheda 12 Service in the Form of Hearing Purifies the Heart १२ । ततश्च ( भा० १।२।१७ ) - THEREAFTER, Sūta Gosvāmī said:1 शृण्वतां स्वकथाः कृष्णः पुण्यश्रवणकीर्तनः । हृद्यन्तःस्थो भद्राणि विधुनोति सुहृत्सताम् ॥ २३ ॥ Śrī Kṛṣṇa, who is the benefactor of His devotees, is that entity in regard to whom the acts of hearing and glorification are them- selves purifying. Being internally established within the heart of those who hear His narrations, He eradicates all inauspicious predispositions therein. (SB 1.2.17)2 कथाद्वारा अन्तःस्थो भावनापदवीं गतः सन् हृदि अभद्राणि वासनाः ॥ Becoming established in a person’s consciousness (antaḥstha), or in other words, in the stream of mental processes (bhāvanā- padavi), through the medium of katha, Śrī Kṛṣṇa eradicates all inauspicious predispositions (abhadrāni) in the heart (hrdi), meaning the stock of residual instincts and desires (vāsanās). 2 This is the second of the five verses referred to in the previous anuccheda, describing what takes place once a taste for hearing has been awakened. savatām sva-kathah kṛṣṇah punya-sravana-kirtanaḥ hrdy antahstho hy abhadrani vidhunoti suhrt satām 107 Commentary I Bhakti Is the Complete Abhidheya HEARING or studying the bhakti-sastra from an authentic teacher is the key factor for progress on the path of bhakti. All conditioned beings have a stock of subliminal dispositions and desires (vāsa- nās) lurking in the unconscious mind (citta). These vasanās color one’s discriminating faculty, as pointed out by Śrī Kṛṣṇa, “Embod- ied beings are deluded due to the fact that their discernment is cov- ered by ignorance” (GĪTĀ 5.15)3 On account of this filtering process, the true import of sastra cannot be understood by a person’s inde- pendent efforts. If one attempts to study entirely on one’s own, he is bound to misconstrue the meaning by reinterpreting it through the screen of his prior dispositions (vāsanās). When, however, one hears the śästra from an authentic teacher, Kṛṣṇa becomes present in the citta and clears it of the inauspicious vāsanās. Hearing and singing Krsna’s names, qualities, and līlās also removes all impurities from the heart. This is recommended repeatedly in Śrimad Bhagavata. It is on this basis that Kṛṣṇa is called punya-śravana-kirtanah, meaning “He in regard to whom the acts of hearing and glorification are themselves purifying.” Why does Krsna cleanse the heart of those who hear about Him? Because He is the well-wishing friend (suhrt) of the devotees (satām). To hear specifically about Kṛṣṇa, among all the various avatāras of Bhagavan, is supremely potent, and for this reason Sūta delib- erately mentions Kṛṣṇa’s name in the verse. More than any other avatara of Bhagavan, it is He who enacted innumerable līlās, so that by hearing of them, people can attain love for Him, as expressed by Śrī Suka: 3 4 S Out of compassion for the devotees, Kṛṣṇa assumed a human- like form and enacted His divine play in such a manner that upon hearing of it, one becomes exclusively devoted to Him. (SB 10.33.37)5 ajñānenävṛtam jñanam tena muhyanti jantavaḥ We supply here just a few references to verses in which hearing and glorification of Bhagavan is emphasized: SB 1.7.7, 2.8.5, 4.7.61, 9.24.62, 10.90.49, 11.5.42, 12.3.15, 12.4.40, and 12.13.18. anugrahaya bhaktanām mānuṣam deham asritaḥ 108 12 Service in the Form of Hearing Purifies the Heart When the heart is thus cleansed of vāsanās, one attains fixity in bhakti. This is the point that Śrī Sūta will make in the next verse. bhajate tādṛsiḥ krīḍā yāḥ śrutvā tat paro bhavet 109 Anuccheda 13 Establishment in the State of Resolute Bhakti १३ । ततश्च ( भा० १।२।१८) - SŪTA GOSVĀMI then spoke as follows:1 नष्टप्रायेष्वभद्रेषु नित्यं भागवतसेवया । भगवत्युत्तमश्लोके भक्तिर्भवति नैष्ठिकी ॥ २४ ॥ When a person’s inauspicious predispositions have been almost completely destroyed by regular attendance to elevated devo- tees and by continuous hearing of Srimad Bhagavata, then reso- lute devotion unto Bhagavan Śrī Kṛṣṇa, who is praised in choice poetry, comes into being. (SB 1.2.18)2 नष्टप्रायेषु न तु ज्ञानमिव सम्यङ्नष्टेष्वेवेति भक्तेर्निरर्गलस्वभावत्वमुक्तम् । भागवतानां भागवतशास्त्रस्य च सेवया भक्तिरनुध्यानरूपा नैष्ठिकी सन्ततैव भवति ॥ The compound naṣṭa-prayeșu, “almost completely destroyed,” means that bhakti appears even when a trace of material desire remains, unlike the path of jñāna, in which realization occurs only when all material desires have been completely destroyed. This demonstrates the unobstructed nature of bhakti. By ser- vice to elevated devotees and the Srimad Bhagavata, resolute devotion manifests in the form of continuous meditation. 1 2 This is the third of the five verses referred to in Anuccheda 11, describing what takes place once the heart is purified of its residual dispositions. nasta-prayeṣv abhadresu nityam bhāgavata-sevaya bhagavaty uttama-sloke bhaktir bhavati naisthiki 110 13 Establishment in the State of Resolute Bhakti Commentary THERE are various scriptures in which Kṛṣṇa’s līlās are described. Among them, Śrimad Bhagavata is paramount, because it is the most effective in purifying the heart of the listener. This is stated in the very beginning of Srimad Bhagavata (1.1.2). Being well aware of this fact, Sūta Gosvāmī specifies bhāgavata-seva - hearing, dis- cussing, and deliberating on Śrimad Bhagavata - as the means by which one’s prior dispositions are wiped clean. The word bhāga- vata can also mean “a devotee of Bhagavan.” Accordingly, the com- pound bhāgavata-sevaya also means “by service to elevated devo- tees,” especially to one’s teacher. This service is in the form of attendance to the guru’s personal presence and engagement in acts meant for his pleasure. The word nityam means “regularly” and not “occasionally.” In commenting on the words nasta-prayeṣu, “almost completely destroyed,” Śrī Jiva Gosvāmī points out that bhakti becomes mani- fest even when the heart is not completely free of impurities. This shows the supremely independent nature of bhakti. Bhakti is not dependent on anything, nor can anything obstruct it. Generally, bhakti does not manifest in an offensive heart, but if it is so intended by a realized devotee, then bhakti can appear even in such a per- son. This will be described later in Anuccheda 172. In the case of jñāna-yoga, however, the immediate realization of Brahman does not occur unless one is completely free of all impurities. In the following passage, Krsna clearly specifies to Arjuna the criteria of eligibility for the realization of Brahman: O son of Kunti, learn from Me in brief how a person who has attained the perfection of freedom from conditional action realizes Brahman, which is the highest culmination of knowledge (jñāna). Endowed with pure intellect; controlling the mind with fortitude; forsaking the sense objects, such as pleasing sound; completely abandoning attachment and aversion; living in a solitary place and eating frugally; regulating the body, speech, and mind; being ever devoted to the yoga of meditation on Bhagavän; taking com- plete refuge in the state of nonattachment; giving up egotism, the 111I Bhakti Is the Complete Abhidheya force of prior dispositions, arrogance, the desire for sense plea- sure, anger, and possessiveness; and being free from the notion. of ownership and serene at heart, one becomes eligible to realize Brahman. (GĪTĀ 18.50-53)3 What does it mean that bhakti manifests even when the heart is not completely pure? It means that although a devotee may be fully dedicated to the loving service of Bhagavan and does not have any other desire, yet there is a possibility of making a mistake because of the previous vāsanās. Thus, it is seen that sometimes even great devotees can unintentionally commit an offensive act, but in any case, they never deviate from bhakti. This is the sense of the modifier naisthiki. Regular service to the Bhagavata leads to complete freedom from the gunas of prakṛti. This is stated by Śrī Sūta in the next verse. 3 siddhim prapto yatha brahma tathāpnoti nibodha me samasenaiva kaunteya niṣṭhā jñānasya yā parā buddhyā visuddhaya yukto dhṛtyātmānam niyamya ca sabdadin viṣayāms tyaktvā rāga-dveṣau vyudasya ca vivikta-sevī laghv-asi yata-vāk-kaya-manasaḥ dhyana-yoga-paro nityam vairagyam samupäśritah ahankaram balam darpaṁ kamam krodham parigraham vimucya nirmamaḥ santo brahma-bhūyaya kalpate 112 Anuccheda 14 Absorption of the Mind in Suddha-sattva 1 १४ । तदैव “त्रिभुवनविभवहेतवेऽप्यकुण्ठस्मृतिः " (भा० ११।२१५३) इत्याद्युक्तरीत्या सर्व- वासनानाशात् चित्तं शुद्धसत्त्वमग्र सत् भगवत्तत्त्वसाक्षात्कारयोग्यं भवतीत्याह (भा० १।२।१९ ) - ― तदा रजस्तमोभावाः कामलोभादयश्च ये । चेत एतैरनाविद्धं स्थितं सत्त्वे प्रसीदति ॥ २५ ॥ रजश्च तमश्च ये च तत्प्रभवा भावाः कामादयः । एतैरित्यन्वयः ॥ THEN only, [being situated in resolute devotion, the devotee’s condition may be summed up as in this verse]: He is the foremost Vaisnava whose unabated remembrance never strays even for half a moment - not even for the sake of the opulence of the three worlds-from the lotus feet of Bhaga- vān, which are sought even by the gods for whom Ajita is their very Self. (SB 11.2.53)1 After all residual predispositions (vāsanās) have been eradi- cated in the manner described above, the devotee’s mind (citta), being immersed in the state of unalloyed being (suddha-sattva), becomes qualified for the immediate intuition of Reality as Bha- gavan. To convey this idea, Sūta Gosvāmī spoke [the fourth of the five verses]: tri-bhuvana-vibhava-hetave’py akuntha-smṛtir ajitātma-suradibhir vimṛgyāt na calati bhagavat-padaravindal lava-nimiṣarddham api sa vaisnavāgryah 113 I Bhakti Is the Complete Abhidheya The heart is then no longer overpowered by the qualitative states (gunas) of perpetual distractedness (rajas) and indolence (tamas), nor by the vitiated emotions (bhāvāḥ) derived from them, such as lust, greed, and so on. Becoming established in the state of unalloyed being (sattva), consciousness becomes perfectly serene. (SB 1.2.19)2 The heart (cetah) [i.e., the seat of consciousness] is then (tadā) no longer overpowered (anaviddham) by all these (etaiḥ) - which is to say, by the gunas of perpetual distractedness (rajas) and indolence (tamas), and (ca) by those vitiated emotions (ye bhāvāḥ), such as lust, greed, and so on, which are born of these two (tat-prabhavaḥ). This is how the sentence syntax is to be understood. Commentary IT WAS stated earlier (SB 1.2.6) that bhakti is that potency by which the self is completely and irrevocably fulfilled, and that its concomi- tant effects are knowledge along with detachment (SB 1.2.7). This is so because bhakti brings to an end the root cause of all desire, which is primordial ignorance of Bhagavan and of our true identity as conscious beings, distinct from the body-mind complex. Once this ignorance is uprooted, a devotee has no further desire for any material post, power, or possessions. At this stage, the devotee can no longer withdraw his mind from Bhagavan and direct it to some inert object instead. As a result, his mind cannot be overpowered by lust, greed, and other vitiated emo- tions that are products of the gunas of rajas and tamas. Such a devo- tee is established in the state of unalloyed being, or suddha-sattva, the intrinsic potency of Bhagavan. Being thus situated, the lower gunas of prakṛti cannot influence him anymore. 2 As a functional capacity of unalloyed being constituted of con- sciousness and bliss, bhakti pervades the mind and senses of the tadă rajas tamo-bhāvāḥ kāma-lobhādayaś ca ye ceta etair anăviddham sthitam sattve prasidati 114 14 Absorption of the Mind in Suddha-sattva devotee. When this occurs, although the devotee still acts with the same body, senses, and mind as before, the potency of Bhagavan in the form of bhakti now permeates all of these instruments. Just as the material energy naturally flows toward matter and away from Bhagavan, giving rise to material desires, feelings, and emotions, the intrinsic potency in the form of bhakti naturally flows toward Bhagavan, eliciting spiritual desires, emotions, and feelings. The stage of devotion being outlined in this verse does not entail radical or absolute transcendence of the gunas of prakṛti but the condition wherein the devotee is no longer subjected to their influ- ence. This is understood by use of the word anaviddham, “not over- powered,” indicating that although the gunas still exist in latent form, the mind is no longer impelled by them. In his book Madhurya-kādambini, Śrī Viśvanatha Cakravarti describes five types of obstacles that are instigated by the gunas of prakrti, namely, laya, viksepa, apratipatti, kaṣāya, and rasāsvāda. These are defined as follows:
14. Laya, or “indolence,” refers to the tendency to fall asleep while engaged in the acts of hearing about Kṛṣṇa, chanting His name, and remembering Him. Because active attention is more engag- ing than passive attention, one is more likely to fall asleep while hearing than while chanting, and again more so while remem- bering than while hearing. This tendency arises from tamo- guna.
15. Viksepa, or “distraction,” refers to the inability to fix the mind while hearing, chanting, and remembering. Prior to the appear- ance of taste (ruci) for the acts of devotion, the mind constantly wanders to different topics. In this stage, the practitioner feels relieved after completing the designated quota of service, such as chanting a fixed number of mantras. The satisfaction thus ensues after the fact, from the sense of having fulfilled a duty, rather than in the moment, from the immediate intuition of Bha- gavan self-disclosed in and through the devotional act. This is an effect of rajo-guna. 115 I Bhakti Is the Complete Abhidheya
16. Apratipatti, or “irresolution,” refers to the inability to commit to devotional practices even in the absence of laya and vikṣepa. This is experienced as the absence of enthusiasm to engage in bhakti. This condition is due to the influence of tamo-guna.
17. Kaşaya, or “impurity,” refers to the tendency toward old habits, such as anger, greed, and pride, which appear in the course of hearing, chanting, and remembering. Even in the absence of any external cause, these emotional states arise from the uncon- scious by the influence of rajo-guna. One may recall some acri- monious past incident and feel angry at someone, or one may suddenly feel an intense desire to eat a certain type of food. 5. Rasāsvāda, or “the taste for material enjoyment,” refers to the nonabsorption of one’s mind in hearing, chanting, and so on, due to immersion in thoughts of sensual pleasure. This also results from the influence of rajo-guna. On the appearance of resolute devotion (naisthiki-bhakti), the heart is no longer influenced by rajo-guna and tamo-guna, nor by their by-products in the form of lust, greed, and so on. The heart then experiences joy and is established in the state of unalloyed being (viśuddha-sattva). In this verse, the word ca, “and,” refers to the vitiated emotions (bhāvas) that are derived from rajo-guna and tamo-guna. This implies that although the devotee is no longer overpowered by such emotions, the gunas of rajas and tamas persist in an inactive state. Their latent existence continues right up to the stage of bhāva, yet being inoperative, they do not create obstacles on the path of devotion. Scriptural lore makes reference to an alchemical gem, called touchstone (cintamani), which can turn iron into gold by its mere touch. This transmutation, however, would not alter the shape of the iron object so transformed. Correspondingly, by the touch of bhakti, the heart becomes “devotionalized” and so too the vāsanās 3 It should be noted that in the verse and commentary, the word bhava refers to the emotions derived from the gunas of prakṛti. Here, however, the same word refers to an advanced stage of bhakti, characterized as the first dawning of divine love, at which point the gunas of rajas and tamas disappear altogether and the self is completely permeated by viśuddha-sattva. 116 14 Absorption of the Mind in Suddha-sattva lying in it. These transmuted vāsanās, however, retain only the out- ward appearance of the vāsanās in their prior vitiated state. Hav- ing undergone transubstantiation of their essential nature, they no longer create obstacles for the devotee. As a result, even if anger arises in a devotee in regard to the pleasure or service of Bhaga- vān, that anger is also a manifestation of bhakti and not of rajo-guna. Even during deep sleep, the devotee maintains a subtle awareness of Bhagavan, because he is not influenced any longer by tamo-guna. The influence of viśuddha-sattva manifests in all three states of intellection (buddhi), namely, wakefulness, dreaming, and deep sleep. The next step on the path of bhakti is marked by the immediate experience of Bhagavan. Śrī Sūta speaks of this in the next verse. 117 Anuccheda 15 Bhakti Grants Direct Experience of Bhagavān १५ | भा० १।२।२०- ŚRI SUTA then said:1 एवं प्रसन्नमनसो भगवद्भक्तियोगतः । भगवत्तत्त्वविज्ञानं मुक्तसङ्गस्य जायते ॥ २६ ॥ In this manner, to one whose consciousness is established in perfect serenity and who is thus freed of all attachment through the influence of bhakti-yoga to Bhagavan, direct experiential awareness of the “suchness” of Bhagavan is immediately self- disclosed. (SB 1.2.20)2 एवं पूर्वोक्तप्रकारेण प्रसन्नमनसस्ततो मुक्तसङ्गस्य त्यक्तकामादिवासनस्य भक्तियोगतः पुनरपि क्रियमाणात् तस्माद् विज्ञानं साक्षात्कारो मनसि बहिर्वा भावनां विनैवानुभवो यः स जायते ॥ The word evam, “in this manner,” refers to the above-mentioned progression that begins with awakening a taste for hearing and culminates in the stage described in this verse. It is through this progression that consciousness is established in perfect serenity (prasanna-manasaḥ), and as a consequence, the prac- titioner is freed of all attachment (mukta-sangasya), meaning ‘This is the last of the five verses referred to in Anuccheda 11, describing the final development after the consciousness becomes immersed in Bhagavan’s intrinsic potency of unalloyed being (suddha-sattva). 2 evam prasanna-manaso bhagavad-bhakti-yogatah bhagavat-tattva-vijñānaṁ mukta-sangasya jāyate 118 15 Bhakti Grants Direct Experience of Bhagavan that all residual predispositions (vāsanās), in the form of lust and so on, are abandoned. Then, by further engagement in bhakti, vijñāna, or in other words, direct experiential aware- ness of Bhagavan (sākṣātkāra) both internally and externally, is self-disclosed to the devotee without any mediation of mind or thought (bhāvanā). Commentary WHEN a devotee becomes established in resolute devotion (naisthiki- bhakti), then a taste (ruci) for devotional acts comes into being, which leads to the development of profound affinity (asakti) both for the acts of devotion and for Bhagavan, to whom they are directed. The devotee’s mind is thus filled with delight, and he is endowed with direct experience of Bhagavan. This is so because bhakti is a unique functional capacity of Bhagavan’s intrinsic being, predominated by His bliss potency (hlādini-śakti) and cognitive potency (samvit-śakti)? Knowledge also derives from the sattva- guna belonging to prakṛti-sattvät sañjāyate jñānam (GĪTĀ 14.17) - but that knowledge pertains only to phenomenality. The material sattva-guna is unable to reveal Bhagavan, since He is self-disclosed only in the state of unalloyed being, known as viśuddha-sattva. This is explicitly stated by Śrī Śiva: The state of unalloyed being (visuddha-sattva) is called vasudeva, because the Supreme Self is revealed therein as He is, without any covering. In this state of unalloyed being, Bhagavan Vasudeva is meditated on by me through the medium of internal awareness, since He is beyond the range of sense perception. (SB 4.3.23)* Bhagavan Śrī Kṛṣṇa also expresses the same idea in the follow- ing words: “Through that supreme devotion (bhakti), one fully real- izes Me in truth, what the extent of My glories are and who I am 3 4 For a description of the nature and function of these potencies, see Bhagavat Sandarbha, Anuccheda 99. sattvam visuddham vasudeva-sabditam yad iyate tatra pumän apavṛtaḥ sattve ca tasmin bhagavan vasudevo hy adhoksajo me manasā vidhiyate 119 I Bhakti Is the Complete Abhidheya in My essential nature” (GĪTĀ 18.55)5 From these two statements, it is clear that bhakti is of the nature of unalloyed being (viśuddha- sattva). The prefix vi- in vijñānam (SB 1.2.20) signifies that what is disclosed in this state is the direct experience of Bhagavān, and not just theoretical knowledge about Him. In this regard, Śrī Jīva Gosvāmi comments that the immedi- ate intuition (sākṣātkāra) of Bhagavan occurs both internally and externally. This transpires when the devotee is freed of all mate- rial attachment (mukta-sanga), meaning that all residual predispo- sitions (vāsanās) in the form of lust and so on are then given up. When the devotee’s mind is fully absorbed in Bhagavan, there is no longer any scope for material sense pleasures to attract his or her mind. In commenting on this verse, Śrī Viśvanatha Cakravarti explains that what is being described here is the stage of rati or bhāva, which is immediately prior to the descent of divine love (prema). The heart of the devotee who is thus established is fully imbued with the intrinsic potency of bhakti. When this occurs, the prior dispositions (vāsanās) have no scope to influence his mind. In the next verse, Śrī Sūta describes the concomitant effects that ensue from the immediate intuition of Bhagavan. $ bhaktyā mām abhijānāti yāvān yas cāsmi tattvatah tato mam tattvato jñātvā visate tad-anantaram 120 Anuccheda 16 Concomitant Effects of the Immediate Vision of Bhagavān १६ । तस्य च परमानन्दैकरूपत्वेन स्वतः फलरूपस्य साक्षात्कारस्यानुषङ्गिकं फलमाह ( भा० १।२।२१ ) - SŪTA GOSVĀMI then describes the subsidiary effects (anuşangika- phala) of this direct experiencing (sāksātkāra) of Bhagavan, which is the fruit in its own right, being exclusively of the nature of supreme bliss: भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि दृष्ट एवात्मनीश्वरे ॥ २७ ॥ Precisely coinciding with the immediate perception of Isvara within the core of being of such a realized person, the knot of ego in the heart is pierced, all doubts are cut asunder, and the reaction to all karma is nullified. ( SB 1.2.21 ) 1 हृदयग्रन्थिरुपाध्यहङ्कारः । सर्वसंशयाश्छिद्यन्त इति श्रवणमननादिप्रधानानामपि तस्मिन् दृष्ट एव सर्वे संशयाः समाप्यन्त इत्यर्थः । तत्र श्रवणेन तावज्ज्ञेयगतासम्भावना- श्छिद्यन्ते मननेन तद्गतविपरीतभावना साक्षात्कारेण त्वात्मयोग्यतागतासम्भावनाविप- रीतभावने इति ज्ञेयम् । क्षीयन्ते तदिच्छामात्रेणैव तदाभासो न किञ्चिदेव तेष्ववशिष्यत इत्यर्थः ॥ I The knot in the heart (hṛdaya-granthi) refers to the imposition (upādhi) of the material ego (ahankāra). That all doubts are cut bhidyate hṛdaya-granthis chidyante sarva-samsayah kşiyante casya karmani drsta evätmaniśvare 121I Bhakti Is the Complete Abhidheya asunder means that even the doubts of those who are primar- ily engaged in the sadhana that pertains to the path of jñāna, such as hearing (śravana) and deliberating on scriptural truth (manana), come to an end only upon the immediate appercep- tion of Iśvara. Among these different sadhanas, the engagement in hearing scriptural truth (śravana) dispels the doubt of impos- sibility (asambhāvanā) regarding the Truth under investigation. By deliberation (manana), doubts that lead to contrary opinions (viparita-bhāvanā) about the Truth to be known are removed. Finally, by direct seeing (sākṣātkāra), the doubts of impossibil- ity (asambhavana) and of contrary thinking (viparita-bhāvanā) regarding one’s own competence to realize the Truth are erad- icated. That the reaction to all karma is nullified means that merely by Bhagavan’s will, not even a trace of karma remains in those blessed with such direct visioning? Commentary IN THIS verse, Śrī Sūta Gosvāmī describes three concomitant effects ensuing from the direct vision (sākṣātkāra) of Bhagavān mentioned in the previous verse: 2
18. The knot in the heart is pierced. The atma and the material body are two distinct entities. They are not connected through any physical relation of contact (samyoga) or inherence (samavāya). Yet in the conditioned state, they function as one unit. This happens through the identification of the self with the mate- rial ego (ahankara). This identification, or superimposition, is called hrdaya-granthi, “the knot in the heart,” or avidya-granthi, “the knot of ignorance,” referring to the knot that binds the cit (the conscious self) to jada (the inert material body). The mate- rial ego is also called an upadhi, or that which is in proximity Many editions of Bhakti Sandarbha as well as Krama-sandarbha have a variant reading in which the negative particle na is missing from the last line of Jiva Gosvāmi’s commentary. In that case, the meaning would be just the opposite, i.e., “It is only by the will of Bhagavan that a trace of karma still remains in them.” This point is discussed further in the commentary. 122 16 Concomitant Effects of the Immediate Vision of Bhagavan (upa) and into which the self is invested (adhi). The root cause of this knot is the beginningless ignorance of Bhagavan. Upon the immediate realization (sākṣātkāra) of Bhagavan, the knot in the heart disappears of its own accord. To indicate that this occurs effortlessly for a devotee, even without intending it, Śrī Suta has used the impersonal passive voice (karma kartari)3 — “the knot is pierced [by itself],” instead of “bhakti cuts the knot.” 2. All doubts are cut asunder. For the practitioner, doubts arise in regard to the ultimate object of attainment, i.e., Bhagavan, and about one’s own competence to realize the truth outlined by the path. Doubt implies more than one possibility about an object or the process of its attainment. When we are unable to ascer- tain which of several possibilities is true and which are false, we become doubtful. Once the devotee is established in the immediate perception of Bhagavan, doubt is no longer possible. 3. All karma is nullified. The word karma in this verse refers to the results of karma, of which there are three categories: a) Prarabdha-karma consists of actions performed in past lives that are yielding their results in the present life. b) Sañcita-karma refers to the totality of all karma accu- mulated over past lives that will fructify in future lives. c) Kriyamāṇa-karma refers to the karma that is being created in the present life. All these phases of karma are nullified for a devotee who is established in the immediate vision of Bhagavan. Such a devotee is thus known as jīvan-mukta, or “liberated while living.” A person remains under the law of karma as long as he does not direct his regard toward the tattva, either as Brahman, Paramātmā, or Bha- gavan. This is the limit of karma, beyond which it has no further influence. A doubt may be raised in this regard: If a devotee becomes free of all karma, including prärabdha, which is the very basis of his 1 kriyamanam tu yat karma svayam siddham pratiyate atyanta-sukaratvena karma-karteti tad viduḥ “When an action, due to the excessive ease with which it occurs, appears to unfold of its own accord [without the mediation of an agent], it is called karma-karta” (HNV 4.21). 123 I Bhakti Is the Complete Abhidheya physical body, then should not his body drop dead immediately? The body cannot function if its foundation is uprooted. Śri Jiva Gosvāmi addresses this question by explaining that by the will of Bhagavan, a semblance (ābhāsa) of karma is maintained for the devotee so that he can continue to live. Bhagavan arranges this just to enable such devotees to exist in the world for the propagation of bhakti. Otherwise, there would be no living exemplars of perfected devotion. An instance of this is seen in the life of the devotee Prahlada. He was granted direct vision (darśana) of Bhagavan Narasimha and even prayed to be taken into the association of His devotees, upanaya māṁ nija-bhrtya-pārśvam (SB 7.9.24). But Bhagavan did not grant His wish immediately. He requested Prahlada to stay back and act as an example to other devotees (SB 7.10.21). The above explanation is based on the alternative reading of Jiva Gosvāmi’s comment to SB 1.2.21, in which the negative particle na is omitted, as pointed out already in the footnote that relates to this point. If, however, we accept the reading found in this edi- tion, i.e., with inclusion of na, then the reasoning would be that although the liberated devotee’s karma comes to an end, Bhagavan keeps such a devotee alive by His mere will, simply to teach others. Both explanations amount to the same thing, the only difference being that in the former case, Bhagavan maintains a semblance of the devotee’s karma, which automatically preserves the body’s functioning, whereas in the latter case, He directly wills that the devotee’s life is sustained in spite of the total eradication of karma. The word atmani, “in the self” or “in the heart,” specifies the location wherein the immediate seeing of Bhagavan comes into being. Alternatively, it can be taken as a modifier of iśvare, i.e., Brahman, Paramātmā, or Bhagavan. The word ātmā can refer to all three manifestations of the tattva. If the first meaning is taken, the phrase in question would be rendered as “only upon the immediate apperception of Isvara within one’s own self.” If the sec- ond meaning is taken instead, the phrase would be read as, “only upon the immediate apperception of Isvara as the ātmā [i.e., as Brahman, Paramātmā, or Bhagavan].” Understood in the latter 124 16 Concomitant Effects of the Immediate Vision of Bhagavan sense, the verse would be applicable to all three categories of real- ized practitioners, namely, the jñānīs, yogis, and bhaktas. When Isvara is immediately self-disclosed to any of them in the aspect that accords with their respective view, the knot of ego is cut, all doubts are dissipated, and the reactions to karma are destroyed. This verifies once again that all paths are dependent on bhakti to deliver their intended results. In the next verse, Śrī Sūta confirms the efficacy of this process by referring to the experience of past transcendentalists. 125 Anuccheda 17 Enlightened Sages Continuously Engage in Bhakti १७ । अत्र प्रकरणार्थे सदाचारं दर्शयन्नुपसंहरति ( भा० १।२।२२) - SŪTA GOSVĀMĪ concludes this section by pointing out the con- duct of enlightened devotees in connection with the topic under discussion: अतो वै कवयो नित्यं भक्तिं परमया मुदा । वासुदेवे भगवति कुर्वन्त्यात्मप्रसादनीम् ॥ २८ ॥ For this reason, indeed, the enlightened sages, out of supreme delight, continuously engage in bhakti to Bhagavan Vasudeva, which is utterly fulfilling to the self. (SB 1.2.22)1 आत्मप्रसादनीं मनसः शोधनीम् । न केवलमेतावद्गुणत्वं तस्याः किं च परमया मुदेति कर्मानुष्ठानवन्न साधनकाले साध्यकाले वा भक्त्यनुष्ठानं दुःखरूपं प्रत्युत सुखरूपमेवेत्य- र्थः । अत एव नित्यं साधकदशायां सिद्धदशायां चैव तावत् कुर्वन्तीत्युक्तम् ॥ श्रीसूतः ॥ 1 The compound ātma-prasādanīm, “which is utterly fulfilling to the self” [modifying bhakti], means that devotion purifies the total quantum of internal awareness (manasaḥ śodhanim). This, however, is not the only virtue of bhakti. In addition, it is paramaya muda, meaning that it is performed “with sup- reme delight.” This signifies that unlike karma, the enactment ato vai kavayo nityam bhaktim paramaya muda vasudeve bhagavati kurvanty atma-prasadanim 126 17 Enlightened Sages Continuously Engage in Bhakti of bhakti is not troublesome either during the stage of practice or in the stage of perfection; rather it is always pleasurable. This is why it is said that enlightened sages “continuously” (nityam) engage in bhakti, meaning both in the stage of practice and that of perfection. Commentary IN THE FIRST chapter of Srimad Bhagavata, Saunaka raised six ques- tions. The second of these was a request to specify the essential engagement recommended as the culmination of all scriptures, by which the self is completely fulfilled (SB 1.1.11). In other words, Sau- naka was asking what is the abhidheya, or the ultimate means of attainment, advocated by all the different scriptures. In response, Sūta Gosvāmi replied that bhakti alone is the supreme abhidheya propounded in all the śastras, since only bhakti can bestow com- plete, unending fulfillment (SB 1.2.6-8). On this basis, Sūta recom- mended that bhakti is to be taken up as the supreme duty of all humanity (SB 1.2.13-15). Having determined bhakti as the abhidheya, Śrī Sūta then spoke five verses (SB 1.2.16-20) delineating the progression of bhakti from its beginning in śraddha up to its culmination in divine love, which establishes the devotee in the immediate vision of Bhagavan. Then in SB 1.2.21 (Anuccheda 16), he described three concomitant effects of bhakti. Although a pure devotee has no desire for anything other than to please Bhagavan through loving service, yet it is the nature of bhakti to bestow such benefits upon the devotee. These verses have been summarized by Śrīla Rūpa Gosvāmī, who derived from their analysis the following nine stages of bhakti: In the beginning, there is the onset of faith, śraddha (1), which leads to the association with devotees, sadhu-sariga (2). By their influence, a person is drawn to engage in devotional practices, bhajana-kriyā (3). This then removes unwanted desires and impressions from the practitioner’s heart, anartha-nivṛtti (4), at which point one becomes firmly situated in resolute devotion, 127 I Bhakti Is the Complete Abhidheya nistha (5). From this, a taste for bhakti comes into being, ruci (6), which leads to a profound affinity both for bhakti and its object, Bhagavan, asakti (7). From such affinity, the permanent transcen- dental emotion is born, bhāva (8), which culminates in the state of divine love, prema (9). This is the sequence of love’s manifestation in the devotional practitioner. (BRS 1.4.15-16)2 On the basis of the same Bhāgavata verses under discussion, Śrī Viśvanatha Cakravarti offers an elaborated analysis of the entire progression, breaking it down into fourteen steps, as follows: In the above series of verses (SB 1.2.16-21), there are fourteen steps: (1) the initial grace of a devotee, (2) service to a highly realized devotee, (3) the awakening of faith, (4) taking shelter of a guru, (5) dawning of the inclination to participate in devotional prac- tices, (6) formal engagement in bhakti, (7) removal of unwanted desires from the heart, (8) fixity in bhakti, (9) relish, (10) affin- ity, (11) permanent transcendental emotion, (12) divine love, (13) the direct vision of Bhagavan, and (14) the immediate experience of His most endearing nature. (Sarartha-darśinī 1.2.21) In philosophical writing, after positing a theory or establishing a conclusion, it is common practice to offer an appropriate illus- tration of the matter under discussion. In keeping with this strat- egy, Sūta Gosvāmi concludes his elaboration of the progression of bhakti by citing the example of the kavis. The word kavi (lit., “a poet”) refers here to a person who is both erudite and realized in scripture. To be an accomplished poet in Sanskrit, one has to be highly learned in the various schools of Indian thought. The fact that bhakti is completely fulfilling to the self is thus confirmed by the direct experience of such enlightened mystical poets. 2 adau śraddha tataḥ sadhu-sango’tha bhajana-kriya tato’nartha-nivṛttiḥ syat tato nistha rucis tataḥ tathāsaktis tato bhāvas tataḥ premabhyudañcati sadhakanām ayam premnaḥ prädurbhavaḥ bhavet kramaḥ satām kṛpā mahat-seva śraddha guru-pādāśrayaḥ bhajaneşu spṛha bhaktir anarthapagamas tataḥ nistha rucir athāsakti ratiḥ prematha darsanam harer madhuryanubhava ity arthah syuś caturdase 128 17 Enlightened Sages Continuously Engage in Bhakti Because bhakti is related to the atmā, our innermost being, it is therefore naturally pleasing to execute. In spite of this, however, as long as faith has not taken hold in the ātmā in regard to this path, one will find it to be somewhat troublesome. When estab- lished in faith, the journey becomes easy and delightful, because one naturally takes pleasure in doing whatever one is firmly con- vinced about. When, however, faith is absent, one may find bhakti to be a drudgery. In this regard, the argument may be raised that if all endeavors are made pleasurable on the basis of personal conviction, then all paths should be a source of delight for their respective followers. Why is it then said of bhakti in particular that it is delightful both during practice as well as in the perfected state? The reply is that on other paths, such as karma and jñāna, even if one has faith, he will have to struggle, because these disciplines are not intrinsic to the self. Consequently, one should endeavor only for bhakti. The word nityam (“perpetually”) in this verse implies that bhakti does not come to an end when a devotee attains perfection, as is the case with other paths, such as karma-yoga, jñāna-yoga, and aṣṭānga-yoga. Bhakti is the dharma, or constitutional function, of the self, the ātmā. Since the atma is eternal, its dharma is also eternal. This is the conclusion of Sūta Gosvāmi. In the course of his discussion, Suta Gosvāmī used various epithets for Bhagavan, such as Vasudeva, Adhokṣaja, Visvaksena, Hari, Satvatām Pati, Krsna, Uttamaśloka, and Iśvara. All these should be understood as referring primarily to Visnu or Kṛṣṇa. This is due to the fact that Krsna is the primary intent of all the speakers and hearers throughout Bhāgavata Purāṇa, as established in Kṛṣṇa Sandarbha through an elaborate analysis of the principal dialogues. This is certainly true in the case of Sūta Gosvāmi, who praised Saunaka because his six questions were all related to Kṛṣṇa, kṛṣṇa-sampraśnaḥ (SB 1.2.5). 4 munayaḥ sadhu prsto ham bhavadbhir loka-mangalam yat-kṛtaḥ kṛṣṇa-sampraśno yenātmā suprasīdati 129 I Bhakti Is the Complete Abhidheya In the next anuccheda, Jīva Gosvāmī introduces a new section to examine the question “What about performing devotion to other devas, such as Siva and Brahmā?” 130 Anuccheda 18 Worship Is Intended Only for Sākṣāt-parabrahma Viṣṇu १८ | तदेवं कर्मज्ञानवैराग्ययत्नपरित्यागेन भगवद्भक्तिरेव कर्तव्येति मतम् । कर्मविशेष- रूपं देवतान्तरभजनमपि न कर्तव्यमित्याह सप्तभिः । तत्रान्येषां का वार्ता सत्यपि श्री- भगवत एव गुणावतारत्वे श्रीविष्णुवत् साक्षात्परमब्रह्मत्वाभावात् सत्त्वमात्रोपकारक- त्वाभावाच्च प्रत्युत रजस्तमोबृंहणत्वाच्च ब्रह्मशिवावपि श्रेयोऽर्थिभिर्नोपास्यावित्यत्र द्वौ श्लोकौ परमात्मसन्दर्भे एवोदाहृतौ ( भा० १।२।२३-२४ ) - IN THIS MANNER, it has been concluded that bhakti to Bhaga- vän is alone to be taken up, by abandoning the endeavor for karma, jñāna, and vairagya. Even the worship of other devatās undertaken as a special act of karma should not be performed, as made evident by Sūta Gosvāmi in the next seven verses. Among the various devatās thus signified, even Brahma and Śiva are not to be worshiped by those seeking the ultimate good, to say nothing of other lower gods. The reason for this is that although Brahma and Śiva are guṇāvatāras of none other than Śrī Bhagavan, unlike Śrī Viṣņu, they lack the primary onto- logical status of being directly the Supreme Absolute Reality (sākṣāt-parabrahma). In addition, they do not promote sattva- guna; rather, they nurture rajas and tamas. In this regard, Śrī Sūta speaks the following two verses, which were also cited in Paramātma Sandarbha [Anucchedas 12-13]: 131I Bhakti Is the Complete Abhidheya सत्त्वं रजस्तम इति प्रकृतेर्गुणास्तैर्युक्तः परः पुरुष एक इहास्य धत्ते । स्थित्यादये हरिविरिञ्चिहरेति सञ्ज्ञाः श्रेयांसि तत्र खलु सत्त्वतनोर्नृणां स्युः ॥ २९ ॥ पार्थिवाद् दारुणो धूमस्तस्मादग्निस्त्रयीमयः । तमसस्तु रजस्तस्मात् सत्त्वं यद् ब्रह्मदर्शनम् ॥ ३० ॥ In this regard, luminosity (sattva), dynamism ( rajas), and sta- sis (tamas) are the universal qualitative constituents (gunas ) of primordial nature (prakrti ). Endowed with these, the one Supreme Immanent Being assumes three names - Hari (Visņu), Viriñci (Brahmā), and Hara (Siva), respectively – for the suste- nance, creation, and dissolution of this material world. Among them, however, the ultimate benefits for humanity ensue from Vişņu alone, who is the direct embodiment of unalloyed being (viśuddha-sattva). Just as smoke is superior to firewood, which is a product of the earth, and as fire, which is intimately connected with the ritual acts of the three Vedas (trayimayah), is superior to smoke, so too the universal qualitative principle of dynamism (rajas) is supe- rior to stasis (tamas), yet superior even to dynamism is luminos- ity (sattva), because it conduces to the immediate realization of the Absolute. (SB 1.2.23-24 ) 1 सत्त्वतनोः सत्त्वशक्तेः । त्रयीमयस्त्रय्युक्तकर्मप्रचुरः । दारुस्थानीयं तमः । धूमस्था- नीयं रजः । अग्निस्थानीय सत्त्वम् । त्रय्युक्तकर्मस्थानीयं ब्रह्म । पार्थिवादिति यथा धूमो ऽशेनाग्रीयो भवति दारु तु तथा नेति अत्र स्वल्पं त्रयीमयत्वं भवति । एवं यथा रजसः सत्त्वसन्निहितत्वं तथा तमसो नेति । ब्रह्मसन्निहितत्वं स्वल्पं ज्ञेयम् । ततश्च त्रय्युक्तकर्म यथाग्नावेव साक्षात् प्रवर्तते नान्ययोस्तद्वत् परब्रह्मभूतो भगवानपि सत्त्व एवेत्यर्थः । In the first verse quoted above (SB 1.2.23), the compound sattva- tanoḥ, “from He who is the direct embodiment of unalloyed sattvam rajas tama iti prakṛter gunās tair yuktaḥ parah purusa eka ihasya dhatte sthity-ādaye hari-virindi-hareti sarjnāh śreyamsi tatra khalu sattva-tanor nṛṇām syuh parthivad daruno dhumas tasmad agnis trayimayaḥ tamasas tu rajas tasmāt sattvam yad brahma-darśanam 132 18 Worship Is Intended Only for Sākṣāt-parabrahma Vişņu being,” means “from He whose potency is of the nature of sattva” (sattva-sakteḥ). In the second verse (SB 1.2.24), the word trayi- mayaḥ, “which is intimately connected with the ritual acts of the three Vedas” [as an adjective of fire], means “that which abounds with the religious acts described in the three Vedas” (trayy-ukta-karma-pracurah). In the same verse, tamas is com- pared to firewood, rajas to smoke, sattva to fire, and brahma, “the Absolute,” to the ritual acts outlined in the three Vedas. The meaning of the phrase “smoke is superior to firewood” is as follows: By way of example, smoke is said to be partially endowed with the quality of fire, whereas wood is not simi- larly endowed. In this respect, smoke is minutely constitu- tive of the religious acts of the three Vedas (svalpam trayīma- yatvam). Accordingly, rajas has proximity (sannihitatvam) to sattva, whereas tamas does not have such proximity. In this respect, rajas is understood to have minute proximity to Brah- man (svalpam brahma-sannihitatvam). Therefore, just as the ritual acts that pertain to the three Vedas are directly executed only in fire and not in the other two, so too Bhagavan, who is the Supreme Absolute (Parabrahma), is manifest only in sattva and not in rajas and tamas. देवतान्तरपरित्यागेनापि भगवद्भक्तौ सदाचारं प्रमाणयति ( भा० १।२।२५ ) - Sūta Gosvāmi offers evidence of the above by reference to the conduct of past sages, who were engaged in bhakti to Bhagavān even to the extent of abandoning all involvement with the other devatās: भेजिरे मुनयोऽथाग्रे भगवन्तमधोक्षजम् । सत्त्वं विशुद्धं क्षेमाय कल्पन्ते येऽनु तानिह ॥ ३१ ॥ Consequently, from time immemorial, the sages worshiped Bha- gavän [Kṛṣṇa], who is beyond the purview of the senses (adho- kṣaja) and the direct embodiment of unalloyed being (visuddha- sattva). Those who follow in their footsteps also become eligible to attain the ultimate good in this world. (SB 1.2.25)2 2 bhejire munayo’thagre bhagavantam adhoksajam→ 133 I Bhakti Is the Complete Abhidheya अथ अतो हेतोः । अग्रे पुरा । सत्त्वं विशुद्धं विशुद्धसत्त्वात्मकमूर्तिं भगवन्तम् । प्राकृतस- त्त्वातीतत्वं च तस्य विवृतं (अनु० ९९ ) भगवत्सन्दर्भे । अतो ये ताननु वर्तन्ते त इह संसारे क्षेमाय कल्पन्ते ॥ The word atha, “consequently,” means, “for the reason just stated [in the two previous verses]” (hetoḥ). The word agre, “from time immemorial,” means “in the distant past” (pura). The words sattvam visuddham, qualifying bhagavantam, signify that Bhagavan is the direct embodiment of unalloyed being in His essential constitution (visuddha-sattvātmaka-mūrti). This viśuddha-sattva is transcendental to the material sattva that belongs to prakṛti, as discussed already in Bhagavat Sandarbha (Anuccheda 99). Therefore, those who follow these sages (ye tān anu) - they, in this world (iha), meaning, “in the context of conditional existence” (samsara), become eligible to attain the ultimate good (kṣemāya). Commentary HAVING established that bhakti alone is the abhidheya, and not karma, jñāna, or yoga, Śrī Sūta now specifies with reference to logic that bhakti is to be directed exclusively toward Bhagavan, and not to the devas. It was explained in the very first volume of this anthology (Tattva Sandarbha), that there is only one non- dual reality (advaya-tattva), broadly designated by the three terms Brahman, Paramātmā, and Bhagavan. Among them, Bhagavan is the most complete self-disclosure of the tattva. Although one, Bhagavan has innumerable manifestations, called avatāras. In this connection, Akrura addressed Kṛṣṇa as “He who encom- passes many forms in a single form” (bahu-mürty-eka-mürtikam, SB 10.40.7). According to Laghu-bhāgavatāmṛta (1.2.4), there are three types of avatāras - puruṣāvatāras, guṇāvatāras, and līlāvatā- ras. The first two categories of avatāras were described in Parama- tma Sandarbha (Anucchedas 2-18) and the third, in Kṛṣṇa Sandarbha (Anucchedas 6-27). sattvam visuddham kṣemaya kalpante ye’nu tän iha 134 18 Worship Is Intended Only for Sākṣāt-parabrahma Vişņu The puruṣāvatāras and lilāvatāras are all manifestations of Bha- gavan’s intrinsic potency, viśuddha-sattva, or cit-sakti. These avatā- ras are all worshipable and designated as Bhagavān. The guṇā- vatāras are three in number, corresponding to their involvement with the three gunas of maya-sakti. Visņu, Brahma, and Śiva are the guṇāvatāras and are related respectively to sattva, rajas, and tamas. Among them, only Visnu is to be worshiped, owing to His ontological status of being directly the Supreme Reality. This is the import of SB 1.2.23, cited in this anuccheda. Although the Sup- reme Puruşa accepts the gunas for the purpose of the creation, sus- tenance, and dissolution of the cosmos, He remains untouched by them, by virtue of His transrational potency. This is the sense of the word parah. In SB 1.2.23, Visnu is referred to as sattva-tanu, “the direct embodiment of sattva,” or “He whose form is of the essence of sattva.” The word sattva here does not mean the sattva-guna belong- ing to māyā-sakti, as is misconstrued by Advaitavādīs. This is a cru- cial distinction that must be clearly understood; otherwise, Viṣṇu would be virtually indistinguishable from the other devas. This sattva refers to visuddha-sattva, or the state of unalloyed being, as explicitly mentioned two verses later in SB 1.2.25, cited at the end of this anuccheda. Although Bhagavan Visnu presides over the sattva- guna of prakṛti, He remains uninfluenced by it. Sattva is illuminat- ing (prakāśa) and gives rise to detachment, but it has no power to influence or condition Visņu, who is the embodiment of visuddha- sattva, signifying that He is the very source of all illumination, existence, consciousness, and bliss (sac-cid-ananda-mūrti). Rajas and tamas, however, have the natures of perpetual distrac- tion (vikṣepa) and concealment (avaraṇa), respectively, and thus they impose corresponding limitations on the forms of Brahma and Śiva, whose bodies are rājasika and tāmasika. What this means is that Brahma and Śiva come in contact with rajas and tamas and thus become delimited by them. Visņu, on the other hand, is alto- gether devoid of the material gunas and conducts the function of 135 I Bhakti Is the Complete Abhidheya cosmic sustenance through material sattva merely by His proxim- ity to it, without actually entering into the direct relations of con- tact (samyoga) or inherence (samavaya). His relation to the world is determined as that of niyamaka (“the regulator”) and niyamya (“the regulated”). On such a formal basis, He appears to be indif- ferent to universal affairs. It is to be noted, however, that He pro- vides knowledge and inspiration regarding bhakti as the means of His attainment and nourishes His devotees through His intrinsic potency (viśuddha-sattva). Brahma is a highly evolved jiva who is empowered by Visņu to carry out the function of secondary creation (visarga). His body is not a manifestation of viśuddha-sattva, as is evident from the following statement of Brahma-samhita: I worship the original Puruşa, Śrī Govinda, who manifests a por- tion of His power in Brahma as the creator of the universal egg, just as the sun projects a fragment of its own effulgence into the “sun-crystals.” (BS 5.49)3 Śiva, on the other hand, is not a jīva. He is Iśvara endowed with a guna of prakṛti. To this effect, Brahma-samhita says: I worship the original Puruşa, Sri Govinda, who assumes the form of Sambhu [Siva] for the purpose of cosmic dissolution, yet that form [of Sambhu] is in no way distinct from its originating cause, just as milk transforms into yogurt through contact with a catalytic agent, although yogurt is not distinct from the milk that is its cause. (BS 5.45)4 The worship of this trinity can be undertaken either from the perspective that each member bears the upadhi, or “limitation,” of 3 4 bhāsvan yathasma-sakaleṣu nijesu tejaḥ sviyam kiyat prakaṭayaty api tadvad atra brahma ya esa jagad-anda-vidhana-kartā govindam adi-puruṣam tam aham bhajāmi kṣiram yatha dadhi vikara-višesa-yogāt sanjayate na tu tatah prthag asti hetoh yah sambhutam api tatha samupaiti käryäd govindam adi purusam tam aham bhajami 136 18 Worship Is Intended Only for Säkṣāt-parabrahma Vişnu his respective guna, or that they are transcendental to the gunas. In the latter case, the transcendence of Brahma and Śiva is on the basis of their being partial manifestations of Paramātmā, whereas Viṣṇu is Paramātmā Himself. If Brahma and Śiva are worshiped with the view that they have upadhis, then they cannot grant liber- ation, and even the boons of dharma, artha, and kama that ensue from them will not be particularly salutary. This is because the gunas of rajas and tamas are distressful and delusive, respectively. Liberation (mokşa), however, is not possible through the worship of these two devatās delimited by their respective adjuncts (upadhis). On the other hand, even if one worships them as free of upādhis, liberation is attained only belatedly, and this too comes about as a result of considering them to be integrated portions of Paramātmā. In essence, liberation ensues only from Paramātmā, Śrī Viṣņu, and certainly not from Brahma or Śiva directly. In contrast to the above, if one worships Visņu as delimited by sattva, one can still obtain dharma, artha, and kama from Him, and in this case such benefits will be congenial, because sattva is peace- ful by nature. If Visnu is worshiped without any such material motive, then one can also attain mokṣa. This again is due to the illu- minating power of sattva that leads to mokṣa. If, however, Visņu is worshiped as devoid of limiting adjuncts (upādhis), one will attain bhakti, the fifth and ultimate human value, beyond dharma, artha, kāma, and mokṣa. Bhakti proceeds only from Paramātmā, not from any presiding deity of the gunas. In conclusion, a deva, such as Śiva, can be worshiped along the following lines:
19. As the independent Supreme Bhagavan. This is the view of the Śaivites.
20. As the presiding deity of an aspect of the material energy, such as tamas.
21. As a devotee of Bhagavan Visņu.
22. As a partial manifestation of Visņu. 137 I Bhakti Is the Complete Abhidheya
23. As an existential seat (adhisthāna) occupied by Visnu. In this capacity, Śiva is regarded as an agent or representative of Visņu, being endowed with His powers. It is Visņu who is then worshiped through Śiva. Among these possibilities, the first mode of worship is con- traindicated because it contradicts Siva’s own ontological status, and on this basis it is said to lead to degradation. The second mode of worship can grant only temporal material benefits. The remain- ing three modes of worship can bestow the highest benefit. This is the extended significance of SB 1.2.23. In the next verse (SB 1.2.24), Śrī Sūta provides an example to make this point clear. Of the three gunas of primordial nature - tamas, rajas, and sattva - the latter, whose nature is to illuminate, is superior to the previous two, which act to conceal and distract. Because sattva is not opposed to visuddha-sattva, it is helpful in coming to know the Absolute. By itself, however, sattva cannot disclose the vision of Reality, brahma-darśanam. The fact that the worship of Viṣṇu bestows the ultimate good is confirmed by the experience of past sages, as pointed out in SB 1.2.25. They too were engaged in the worship of Bhagavan, who is addressed in the verse as Adhokṣaja, “He who is beyond sense perception.” Those who fol- low in the footsteps of these sages attain freedom from bondage (ksema). According to SB 1.2.24, rajas is superior to tamas, and sattva is superior to rajas. In conformity with this principle, Brahma would then be adjudged as superior to Śiva, and Visņu as superior to Brahma. From the description of Puranic cosmology, it is under- stood that Brahmā takes birth from Visnu, and thereafter Siva is born from Brahma. This would seem to support the hierarchy sug- gested in SB 1.2.24. From the following statement of Śiva, however, it appears that Śiva is superior to Brahma: A person scrupulously devoted to his occupational duty for one hundred lifetimes becomes eligible to occupy the post of Brahmā. One who is yet more qualified can attain my abode, which is beyond even that. A worshiper of Bhagavan Viṣṇu, however, 138 18 Worship Is Intended Only for Sakṣat-parabrahma Viṣṇu attains to the abode of Vişņu, which transcends all phenomenal- ity, just as I and other devas attain that very destination after the dissolution of the subtle body. (SB 4.24.29)5 The view that Śiva is of a higher ontological category of being than Brahma is supported by Śrī Rūpa Gosvāmi, who reasons that out of the 64 primordial qualities of being that are intrinsic to the Supreme Reality, Śrī Kṛṣṇa, Śiva is endowed with five more than Brahma (BRS 2.1.37). This conclusion is also verified by Brahma- samhita (5.45), cited above, which establishes Śiva as belonging to a unique category of being, beyond the jivas, of whom Brahma is the highest possible development. To reconcile these two apparently contradictory views, a dou- ble scale of evaluation is required. From the point of view of functional jurisdiction related to the material gunas, the hierar- chy is as given in SB 1.2.24. From the standpoint of ontological primacy, however, Śiva is superior and nearest in being to Visņu. Moreover, among devotees of Visņu, Śiva is said to be the highest ideal (SB 12.13.16). From this analysis, it is concluded that although Brahmā appears externally to be superior to Siva (i.e., from the per- spective of administrative functionality), internally, or from the perspective of constitutional make-up, it is the other way around. Even in regard to the example of smoke and wood, it is to be noted that wood has fire concealed in its constitution, whereas smoke contains only a small measure of heat. As such, wood can be transformed into fire but not smoke. So, just as wood is concealed fire, Śiva is concealed Visņu. Consequently, in the list of offenses against the holy name, it is Śiva who is estimated as proximate to Vişņu and not Brahmā. It is interesting to note that Śri Jīva Gosvāmi compares the karma prescribed in the Vedas to Brahman, trayy-ukta-karma- sthāniyam brahma. This implies that the true purpose of Vedic karma is to gain factual experience of Reality in the course of the pursuit and attainment of heaven. Śrī Kṛṣṇa also confirms 5 sva-dharma-nisthaḥ śata-janmabhiḥ pumän virincatām eti tataḥ param hi mām avyakṛtam bhagavato’tha vaisnavam padam yathahaṁ vibudhaḥ kalatyaye 139 I Bhakti Is the Complete Abhidheya that a person can attain perfection by devoutly carrying out his or her occupational duty (GĪTĀ 18.45), and that people such as Janaka attained perfection solely through attentive execution of motiveless karma (GĪTĀ 3.20). In the next verse, Śrī Sūta continues to affirm that ultimate value is to be attained only through the worship of Visņu. 140 Anuccheda 19 Nārāyaṇa Alone Is Worshiped by Those Who Aspire for Mukti १९ । नन्वन्यान् भैरवादीन् देवानपि केचिद् भजन्तो दृश्यन्ते ? सत्यं यतस्ते सकामाः । किन्तु मुमुक्षवोऽप्यन्यान् न भजन्ते । किमुत तद्भक्त्येकपुरुषार्था इत्याह ( भा० શરાર૬) - IT MAY BE argued, however, that there are some people who are seen to worship other devas, such as Bhairava. The reason for this is that such people are classed as worshipers with material desires (sakāmāḥ). On the other hand, even those who aspire for liberation [i.e., those who are niṣkāma] do not worship other devas, to say nothing of those whose exclusive aim is bhakti to Bhagavan. In this connection, Sūta Gosvāmī said: 1 मुमुक्षवो घोररूपान् हित्वा भूतपतीनथ । नारायणकलाः शान्ता भजन्ति ह्यनसूयवः ॥ ३२ ॥ As such, those who aspire for liberation, while altogether free from enmity [toward other gods], worship only the beatific expansions of Bhagavan Nārāyaṇa, avoiding frightful forms [ghora-rupan, such as Bhairava] and the custodians of worldly beings (bhūta-patin). (SB 1.2.26)1 भूतपतीनिति पितृप्रजेशादीनामुपलक्षणम् । अनसूयवो देवतान्तरानिन्दकाः सन्तः ॥ mumukṣavo ghorā-rūpān hitvā bhūta-patin atha nārāyaṇa-kalāḥ santa bhajanti hy anasuyavaḥ 141I Bhakti Is the Complete Abhidheya The compound bhūta-patin, “the custodians of worldly beings,” should be taken to include the forefathers, the progenitors of all beings, and so on. The word anasuyavaḥ, “free from enmity,” means that those who aspire for liberation (mumuksu) do not deride other devatās. Commentary IN INDIA, people in general worship a variety of devas, forefathers, spirit entities (bhutas), and ghosts (pretas). Such people have some material motive to fulfill, as stated by Śrī Kṛṣṇa: Those whose power of discernment has been stolen away by myr- iad desires surrender to other deities. Observing the various rules related to them, they are swayed by their own nature. (GĪTĀ 7.20)2 Such worship is not productive of the ultimate good, since the boons thus derived are but temporal in nature. The devas wor- shiped in such an undertaking are themselves temporary, so how can they grant any permanent boon? Those, on the other hand, who aspire for mukti worship only Nārāyaṇa, another name for Visņu. The compound nārāyaṇa-kala refers to the avataras of Bhagavan. Certainly, those whose exclusive aim is bhakti worship only Visņu. It is important to note Suta’s stipulation that the mumuksus and the bhaktas are free from any disrespect of the devas (anasuya). The devas are also devotees of Bhagavan, and any disrespect shown to them is disrespect to Bhagavan. Sometimes it is seen that neo- phyte worshipers of Bhagavan deride other devas and their devo- tees. Indeed, some devotees of one form of Bhagavan maintain rivalry with the devotees of another form of Bhagavan. For exam- ple, Kṛṣṇa-bhaktas may contend with Rama-bhaktas and vice versa, Vraja-bhaktas with Vaikuntha-bhaktas, or rāgānuga-bhaktas with vaidha-bhaktas. Such attitudes are not conducive to one’s progress on the path of bhakti. This topic will be discussed more extensively 2 kamais tais tair hṛta-jñänäḥ prapadyante’nya-devataḥ tam tam niyamam asthaya prakṛtya niyatāḥ svayā 142 19 Nārāyaṇa Alone Is Worshiped by Those Who Aspire for Mukti in Anuccheda 106. In the next verse, Śrī Sūta identifies the source condition underlying a bhakta’s inclination toward a specific deity. 143 Anuccheda 20 Worship in the Gunas Is Influenced by Acquired Nature २० । ननु कामलाभोऽपि लक्ष्मीपतिभजने भवत्येव । तर्हि कथमन्यांस्ते भजन्ते ? तत्राह (મા૦ારાર૭) – — IT MAY then be questioned that since even material desires can indeed be fulfilled through the worship of Bhagavan Nārāyaṇa, the husband of the Goddess of Fortune, why do people who harbor such desires worship other devas? Sūta addresses this question in the next verse: रजस्तमः प्रकृतयः समशीला भजन्ति वै । पितृभूतप्रजेशादीन् श्रियैश्वर्यप्रजेप्सवः ॥ ३३ ॥ Those whose natures are of the qualitative essence of rajas and tamas and whose character is thus accordant [with those whom they regard] worship only the forefathers, the spirit entities, the progenitors, and so on, being covetous of wealth, power, and progeny. (SB 1.2.27)1 रजस्तमः प्रकृतित्वेनैव पित्रादिभिः समं शीलं येषां समशीलत्वादेव तद्भजने प्रवृत्तिरित्य- 2f: 11 1 It is specifically due to the fact that their natures are influenced by rajas and tamas that their character accords with that of rajas tamaḥ prakṛtayaḥ sama-sīlā bhajanti vai pitr-bhūta-praješadin śriyaiśvarya-prajepsavaḥ 144 20 Worship in the Gunas Is Influenced by Acquired Nature the forefathers, the spirit entities, and the progenitors. And because they share an identity of character, they are predis- posed to worship the forefathers and so on. This is the intended sense. Commentary BHAGAVAN VISNU can fulfill all the desires of His devotee, be it a desire for material enjoyment, liberation, or bhakti, as Śrī Kṛṣṇa informs Uddhava: If My devotee should somehow aspire for heaven, liberation, or res- idence in My abode, he can easily attain all of these by bhakti-yoga unto Me. (SB 11.20.33)2 In this regard, Śrī Suka advises everyone to worship only Śrī Visņu, no matter what their aspiration might be: A person of evolved discernment, whether desireless, full of desire, or seeking liberation, should worship the Supreme Purusa with resolute bhakti-yoga. (SB 2.3.10)3 In light of this consideration, it must then be questioned why people take to the worship of other entities instead of worshiping Vişņu alone. Śrī Sūta addresses this very question in the verse cited here. The answer is that everyone is naturally drawn to an object of worship that accords with their own nature (sama-sila). Every- one’s faith is in correspondence with their nature, as affirmed by Śrī Kṛṣṇa: 2 sarvam mad-bhakti-yogena mad-bhakto labhate nijasā svargāpavargam mad-dhama kathañcid yadi vañchati 1akāmaḥ sarva-kāmo vā moksa-kāma udara-dhiḥ tivrena bhakti-yogena yajeta puruşam param 145 I Bhakti Is the Complete Abhidheya O descendant of Bharata, everyone’s faith is according to their indi- vidual psychological make-up. The empirical self is in fact a by- product of faith. Therefore, whatever faith a person demonstrates is exactly the faith with which he is endowed. (GITĀ 17.3)* Worship culminates in a cordial relation, and this occurs between beings of the same nature. Birds of the same feather naturally flock together. Although different people are drawn to worship different deities, the Vedic scriptures ultimately recom- mend worship of Krsna alone. To support this conclusion, Śrī Sūta speaks the two verses discussed in the next anuccheda. 146 sattvānurupā sarvasya śraddha bhavati bhārata śraddha-mayo’yam puruso yo yac-chraddhaḥ sa eva sah Anuccheda 21 The Import of All Scriptures and Practices Is in Vasudeva Alone २१ । ततो वासुदेव एव भजनीय इत्युक्तम् । सर्वशास्त्रतात्पर्यं च तत्रैवेत्याह द्वाभ्याम् ( भा० १।२।२८-२९ ) - IT IS THUS proclaimed that only Bhagavan Vasudeva’ is to be worshiped. The fact that the import of all scriptures culminates in this conclusion alone is expressed by Śri Sūta in the following two verses: I 2 वासुदेवपरा वेदा वासुदेवपरा मखाः । वासुदेवपरा योगा वासुदेवपराः क्रियाः ॥ ३४ ॥ वासुदेवपरं ज्ञानं वासुदेवपरं तपः । वासुदेवपरो धर्मो वासुदेवपरा गतिः ॥ ३५ ॥ The Vedas are exclusively intent upon Bhagavan Vasudeva. Sac- rificial rites are for the sake of Vasudeva. All yoga aims at Väsu- deva. All ritual action is meant to attain Vasudeva. The jñāna- śāstras have as their goal the immediate intuition of Vasudeva. Asceticism is undertaken to attain Vasudeva. Religious duties have their end in Vasudeva, and the ultimate destination is Vasudeva. (SB 1.2.28-29)2 Vasudeva is another name for Krsna, meaning “the son of Vasudeva.” vasudeva-para veda vasudeva-para makhāḥ vasudeva-para yoga väsudeva-parāḥ kriyaḥ vasudeva-paraṁ jñānam vasudeva-param tapah vasudeva-paro dharmo vasudeva-para gatiḥ 147 I Bhakti Is the Complete Abhidheya टीका च - “वासुदेवः परस्तात्पर्यगोचरो येषां ते । ननु वेदा मखपरा दृश्यन्ते ? इत्याश- ङ्क्य तेऽपि तदाराधनार्थत्वात् तत्परा एवेत्युक्तम् । योगा योगशास्त्राणि । तेषामप्या- सनप्राणायामादिक्रियापरत्वमाशङ्क्य तासामपि तत्प्राप्त्युपायत्वात् तत्परत्वमुक्तम् । Śrīdhara Svāmi comments as follows on these two verses: “The clause väsudeva-para vedaḥ means that the Vedas are those texts whose import (tātparya) is self-disclosed (gocarah) as Vasudeva. But is it not observed that the Vedas are concerned only with sac- rificial rites? Anticipating this objection, Suta proclaimed that even sacrificial rites are exclusively focused on Vasudeva (tat- parâ eva), because their sole intent is to worship Him. The word yogāḥ in the verse refers to the scriptures that delineate the yoga system. If it is argued that these texts are concerned only with the various limbs of yoga, such as asana and prāṇāyāma [and not with Vasudeva], it is answered that because these practices are ultimately means to attain Vasudeva, the yoga-sastras as well are concerned only with Him (tat-parā). ज्ञानं ज्ञानशास्त्रम् । ननु तज्ज्ञानपरमेवेत्याशङ्क्य ज्ञानस्यापि तत्परत्वमुक्तम् । तपोऽत्र ज्ञानम् । धर्मो धर्मशास्त्रं दानव्रतादिविषयम् । ननु तत्स्वर्गादिपरमित्याशङ्क्य तस्यापि तदधीनत्वात् तत्परत्वम् । गम्यत इति गतिः स्वर्गादिफलम् । सापि तदानन्दांशप्रकाश- रूपत्वात् तत्परैवेत्युक्तम् । “The word jñānam refers to the scriptures that delineate the path of jñāna, or the immediate intuition of the self’s identity with Brahman. Anticipating the objection that these scriptures are concerned only with such jñāna, Sūta declared that even the immediate intuition of Brahman (jñāna) is in essence only the intuition of Him (tat-paratvam). In the verse, the word tapas, lit., ‘asceticism,’ means ’the cultivation of jñāna’ [i.e., jñāna- sādhana as distinguished from jñāna as the immediate intuition of Brahman just referred to]. “The word dharma refers to the scriptures that propound reli- gious rituals and pious actions, such as offering charity and observing vows. In response to the contention that these scrip- tures are directed only toward the attainment of heaven, it is said that because heaven rests upon Vasudeva [as the source 148 21 The Import of All Scriptures and Practices Is in Vasudeva Alone and ground of its existence], the dharma-sastras too are con- cerned only with Him. Etymologically, the word gatiḥ means ’that which is to be gone to or obtained’ (gamyata), referring to the aspired for results of dharma, such as heaven. Even this des- tination [gati, i.e., svarga], being a manifestation of a portion of the bliss of Vasudeva, is said to have Him alone as its ultimate object (tat-pară eva). यद्वा वेदा इत्यनेनैव तन्मूलत्वात् सर्वाण्यपि वासुदेवपराणीत्युक्तम् । ननु वेदानां तेषां मखयोगक्रियादिनानार्थपरत्वान् न तदेकपरत्वमित्याशङ्क्य मखादीनामपि तत्परत्वमु- क्तमिति द्रष्टव्यम्” इत्येषा । “An alternate explanation of the verse is that because the Vedas are rooted in and derived from Vasudeva, all the processes men- tioned in the verse, being prescribed by the Vedas, are also said to aim at Him. In this regard, it may be objected that since the Vedas are concerned with numerous subjects, such as sac- rificial rites, yoga, and ritual action, they cannot have Väsu- deva as their one and only aim. In reply to this objection, it is to be acknowledged that these sacrificial rites and other prac- tices are also determined to have Him as their ultimate object (tat-paratvam).” [Here ends Śrīdhara Svāmi’s comment.] अत्र योगादीनां कथञ्चिद् भक्तिसचिवत्वेनैव तत्परत्वं मुख्यं द्रष्टव्यम् । वेदाश्च कर्मका- ण्डपरा एव ज्ञेयाः केषाञ्चित् साक्षाद्भक्तिपरत्वमपि दृश्यत इति (श्वे० ६ १२३) - It should be noted here that it is only because the practices men- tioned, such as yoga, are somewhat supportive of bhakti that their primary aim is said to culminate in Kṛṣṇa. The Vedas should be understood to be concerned only with the path of rit- ual action (karma-kāṇḍa), but it is also observed that some are directly intent on bhakti, as is evident from the following verse: यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ । तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥ ३६ ॥ इत्यादेः ॥ 149 I Bhakti Is the Complete Abhidheya The imports of the teachings described in this Upanisad are revealed only to that elevated soul in whom transcendental devotion for Bhagavan is present and who feels the same quality of devotion for his guru as felt for Bhagavan. (śu 6.23)3 Commentary IN THE TWO VERSES cited in this anuccheda (SB 1.2.28-29), Śrī Sūta answers Śaunaka’s question (raised in SB 1.1.11) regarding the essence of all śästra. Earlier Śrī Sūta made the point that it is specifically Śrī Kṛṣṇa who is to be worshiped, because the ultimate good (śreyamsi) proceeds from Him alone, the very embodiment of unalloyed being (SB 1.2.23). He then affirmed this by pointing out that it is on this account that the mumuksus, or those who aspire for the ultimate good in the form of mukti, worship only Him. Now in the above two verses, Sūta confirms that Kṛṣṇa is the one and only entity to be worshiped because the import of all sastras culminates in Him alone. The same idea is expressed in Katha Upanisad and Skanda Purana: I shall speak to you in brief of that Absolute Ground and Source [padam, i.e., Śrī Kṛṣṇa], which all the Vedas propound, which all austerities affirm, and aspiring for which, the discriminating embrace the life of formal studentship (brahmacarya). That Reality is signified by, and identical with, the self-disclosed vibration Om. (Katha Upanisad 1.2.15)* Accordingly, in Bhagavad Gita, Kṛṣṇa indirectly informs Arjuna that the sonic vibration Om is nondifferent from Him: 4 Repeating the one imperishable syllable, “Om,” which is Brahman in the form of sound, and continuously remembering Me - one yasya deve para bhaktir yatha deve tatha gurau tasyaite kathitä hy arthaḥ prakāśante mahātmanah sarve veda yat padam amananti tapāmsi sarvāni ca yad vadanti yad-icchanto brahmacaryam caranti tat te padam sangrahena bravimy om ity etat 150 21 The Import of All Scriptures and Practices Is in Vasudeva Alone who departs thus while giving up the body reaches the supreme destination. (GĪTĀ 8.13)5 The same point that Śrī Kṛṣṇa alone is the entity to be worshiped is stated in the following verse: In the Vedas, Rāmāyaṇa, the Purāņas, and Mahabharata, Bhagavan Hari alone is glorified everywhere - in the beginning, middle, and end. (Skanda Purāņa 4.95.12)6 The Veda consists primarily of two divisions, karma-kānda (con- cerning ritual action) and jñāna-kanda (concerning identity con- sciousness). The adherents of the first division, the Mīmāmsakas, claim that the essential message of the Veda lies in the fulfillment of dharma or karma, which primarily entails ritual or sacramen- tal action (yajna or makha). In reply to this view, Śrī Sūta asserts that the true aim of yajña can be that alone which is its own source, namely, Vasudeva (Kṛṣṇa). That He is both the origin and end of the universal principle of yajña, is confirmed by His own admission: I alone am the one for whom all yajñas are intended and the one who bestows their results. But they [the devotees of other devas] do not know Me in truth and, therefore, they must fall from the realm of heaven. (GĪTĀ 9.24)” What Kṛṣṇa intends to say here is that even when the Veda pre- scribes the pouring of oblations into the sacrificial fire for devas such as Agni or Indra, this procedure is ultimately meant only for Him, who as Paramātmā, is the indwelling Self of the devas as well as the source and destination of all yajñas. The next point made by Śrī Sūta is that Vasudeva is the aim of yoga. Śrīdhara Svāmī comments here that the word yoga sig- nifies the literature that expounds the yoga system. This could $ om ity ekakṣaram brahma vyāharan mām anusmaran yaḥ prayāti tyajan deham sa yati paramam gatim 6 vede rāmāyaṇe caiva purane bharate tathā adav ante ca madhye ca hariḥ sarvatra giyate ? aham hi sarva-yajñānāṁ bhoktā ca prabhur eva ca na tu mām abhijānanti tattvenātas cyavanti te 151I Bhakti Is the Complete Abhidheya refer either to the Upanisads that deal specifically with the var- ious aspects of yoga (such as Yoga-cuḍāmani Upanisad) or to the yoga texts that were composed in pursuance of those Upanisads. The ultimate purpose of all such literature is to redirect aware- ness toward Paramātmā or Kṛṣṇa, the Master of Yoga (vogeśvara, GĪTĀ 18.78). In consonance with this understanding, Kṛṣṇa declares that those who worship Him with love are the best of all yogis (GĪTĀ 6.47). Next in the verse, we come to the word kriya (lit., “action”), which Śrīdhara Svāmī glosses as the yogic practices of posture (āsana), regulation of the vital force (prāṇāyāma), and so on. The purpose of all these actions is to create a stable physical foundation and an integrated internal environment that conduces to medita- tion and transcognitive awareness of Bhagavan (i.e., samadhi). In broader terms, the word kriyā generally refers to the religious or ritual actions prescribed in the Smrtis, the books that outline the codes of conduct for the adherents of varṇāśrama. The purpose of such ritual action is also to please Kṛṣṇa, as stated in Visnu Purana: The Supreme Being, Visņu, is worshiped by a human being through adherence to the principles of varnasrama-dharma. There is no other path that leads to His satisfaction [i.e., that leads to bhakti, which is the true cause of His satisfaction]. (VP 3.8.9) On this basis, Kṛṣṇa advises everyone to offer all their actions (kriyās) to Him: Whatever you do, whatever you eat, whatever you offer in sacri- fice, whatever you donate in charity, and whatever austerity you perform, O son of Kunti, do all of that as an offering unto Me. (GĪTĀ 9.27)9 The next point made in the verse is that Kṛṣṇa is the aim of jñāna, which Śrīdhara Svāmi glosses as the jñana-śāstras. The 9 varṇāśramācāravata purusena paraḥ pumân vişnur ärādhyate pantha nanyat tat-tosa-kāraṇam yat karoşi yad aśnāsi yaj juhosi dadasi yat yat tapasyasi kaunteya tat kuruşva mad-arpanam 152 21 The Import of All Scriptures and Practices Is in Vasudeva Alone scriptures that delineate the path of jñāna are generally under- stood to have as their goal the immediate intuition of Brahman, but because Krsna is the basis of Brahman (brahmano hi pratisthāham, GĪTĀ 14.27), this amounts to the immediate intuition of Him alone. The purpose of the jñāna-kända portion of the Veda is thus fulfilled in the direct realization of Śrī Kṛṣṇna, as He Himself declares: “By all the Vedas, I alone am to be known” (vedaiś ca sarvair aham eva vedyaḥ, GĪTĀ 15.15). In this connection, Śrīdhara Svāmi glosses the word tapas, lit., “asceticism,” as jñāna, meaning “the cultivation of knowledge” (jñāna-sādhana), or the practices that lead to refined philosoph- ical or intellectual illumination. Knowledge culminates in the awareness of Krsna, as He makes evident in the following two verses: One who is endowed with learning that culminates in immedi- ate knowing, who is established in the direct intuition of the self, and who is not reliant on empirical means of knowing, realizes this world of duality as mere appearance and surrenders both knowledge and its cultivation unto Me. (SB 11.19.1) 10 And: After many births, the person endowed with the wisdom that “Vasudeva is everything” surrenders unto Me. Such a great person is extremely rare. (GĪTĀ 7.19)” Next to be considered in the verse is the word dharma. Accord- ing to Śrīdhara Svāmi, the word dharma refers to the scriptures that treat the subject of dharma, the religious and moral duties that are incumbent on each individual within a societal frame- work. In this regard, the dharma-sastras prescribe pious acts, such as offering charity, observing vows, and fasting, all of which are directed toward the attainment of heaven. Svämipada reasons 10 yo vidyāśruta-sampanna ātmavän nänumānikaḥ 11 māyā-matram idam jñātvā jñānam ca mayi sannyaset “1 bahūnām janmanām ante jñānavān mam prapadyate väsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ 153 I Bhakti Is the Complete Abhidheya that because heaven is dependent on Bhagavan Vasudeva (tad- adhīnatvāt), dharma that aims at heaven ultimately aims only at Him. Because the adherents of this path honor the injunctions of the dharma-śāstra, Kṛṣṇa awards them the objects for which they aspire. Alternatively, the word dharma could be taken to mean the parama-dharma in the form of pure devotional service. In that case, it goes without saying that such dharma is intent exclusively upon Vasudeva. Lastly, we come to the word gati (lit., “motion, gait, or moving”), which here means “destination” or “goal.” There is a traditional say- ing in Sanskrit that all verbal roots that convey the meaning “to go or to move” also connote the idea of “attaining a goal” or “knowing” (sarve gaty arthaḥ präpty arthā jñānārthaś ca). Kṛṣṇa is the ultimate goal described in the Vedas. Śrīdhara Svāmī comments that those who strive for the happiness of heaven by following dharma or by engaging in pious deeds also indirectly aim at Kṛṣṇa and no one else. This is so because heavenly happiness is a manifestation of but a portion of His bliss. Kṛṣṇa confirms that whatever is splen- dorous in this world is manifested from a portion of His potency (GĪTĀ 10.41). In the Bṛhad-aranyaka Upanisad, it is said: “All other living beings subsist on a particle of His bliss alone” (BAU 4.3.32).2 12 In concluding this anuccheda, Śrī Jiva Gosvāmi comments that it is only because yoga, jñāna, and the other disciplines mentioned in these two verses are somewhat supportive of bhakti that they are said to aim at Kṛṣṇa. The Vedas in general are primarily con- cerned with prescriptions for the performance of yajña directed toward material fruits. The sections that treat of this topic relate to Kṛṣṇa only indirectly. There are other portions, however, that pertain directly to Him, being explicit expositions of Bhagavan and His bhakti. In this manner, it is shown that the purpose of all sastra is only to disclose Bhagavan. Not only the Vedas, Puranas, and Itihāsas, but even the texts that deal with medical science, music, art, dance, martial arts, architecture, and so on, also have as their intended aim the worship of Bhagavan alone. In other words, the Veda and all 12 etasyaivānandasyānyani bhūtāni mātrām upajīvanti 154 21 The Import of All Scriptures and Practices Is in Vasudeva Alone the various branches of knowledge derived thereof have only one goal, and that is the worship of Vasudeva. In the next verse, Śrī Sūta clarifies that the entity who is known as the creator, the support, and the resting place of the cosmos after its dissolution is the same Vasudeva. 155 Anuccheda 22 The Consistent Reconciliation of All Scriptures Is in Vasudeva २२ । तदेवं तद्भजनस्यैवाभिधेयत्वं दर्शयित्वा पूर्वोक्तं सर्वशास्त्रसमन्वयमेव स्थापयति ( भा० ११२।३० ) - IN THIS MANNER, having demonstrated that the abhidheya, or “the prescribed means to realize the Absolute,” is nothing other than the devotional turning of regard in bhajana to Bhagavān, Sūta Gosvāmi now establishes that Vasudeva, mentioned in the two previous verses, is indeed the synthesis (samanvaya), or the consistent reconciliation, of all scriptures: 1 स एवेदं ससर्जाग्रे भगवानात्ममायया । सदसद्रूपया चासौ गुणमय्यागुणो विभुः ॥ ३७ ॥ इत्यादि । He, this very same Bhagavan [Vasudeva], who is beyond the material gunas and all-pervading (vibhu), evolved this cosmos in the beginning through His own extrinsic potency (māyā), which is constituted of the three gunas and whose nature is ingrained in the interplay of cause and effect. (SB 1.2.30)’ टीका च - " ननु जगत्सर्गप्रवेशनियमनादिलीलायुक्ते वस्तुनि सर्वशास्त्रसमन्वयो दृश्यते कथं वासुदेवपरत्वं सर्वस्य ? तत्राह स एव’ इति चतुर्भिः” इत्येषा । Śrīdhara Svāmī comments as follows on this verse: “The ques- tion may be raised that since the consistent reconciliation sa evedam sasarjägre bhagavan ätma-māyayā sad-asad-rupaya casau gunamayyaguno vibhuh 156 22 The Consistent Reconciliation of All Scriptures Is in Vasudeva (samanvaya) of all scriptures is evidenced in an ontological existent (vastu) self-endowed with the cosmic functions (līlā) of evolving (sarga), entering (praveśa), and regulating (niya- mana) the world, how can Vasudeva be the ultimate aim of all scriptures? To answer this question, Sūta speaks four verses, beginning with this one.” [Here ends Śrīdhara Svāmi’s comment.] इदं महदादिविरिञ्चिपर्यन्तम् । एवं प्रवेशादिकाप्युत्तरश्लोकेषु द्रष्टव्या ॥ श्रीसूतः श्रीशौ- नकम् ॥ In the verse, the pronoun idam, “this [cosmos]” signifies every- thing beginning from mahat (“cosmic intellect”), the first evo- lute of primordial nature, up to Brahma, the highest being within the material cosmos. [In this verse, Bhagavan’s enact- ment of world evolution (jagat-sarga) is the subject being por- trayed.] In corresponding manner, Bhagavan’s other cosmic functions of entering and regulating the world are depicted in the subsequent verses. Commentary ACCORDING to Taittiriya Upanisad, Brahman is the source, the support, and the end of all beings: You should aspire to realize that from which all these beings are born, by which they subsist after birth, toward which they pro- ceed, and into which they enter at the time of dissolution. That is Brahman. (TU 3.1)2 Indeed, the Vedanta-sutra, which is meant to harmonize all the Upanisads, begins by defining the Supreme Truth, Brahman, as that from which the evolution, sustenance, and dissolution of all things proceed (janmady asya). It is significant, therefore, that the Bhāgavata, which is said to be the natural commentary on Vedanta, 2 yato va imani bhūtāni jayante. yena jätäni jīvanti. yat prayanty abhisamvisanti. tad vijijñāsasva tad brahmeti. 157 I Bhakti Is the Complete Abhidheya also begins with these very words. Rather than designating Bha- gavan by any of His names as the intended aim of the Bhāgavata, the text declares “Let us meditate on that Supreme Truth, from whom this cosmos emanates, in whom it exists, and into whom it is again dissolved.” Now Suta clearly identifies the entity (vastu) who is characterized in these terms as none other than Vasudeva. In this regard, it is questioned how Vasudeva, who after all was a historical figure who appeared within the world at a certain time and later disappeared from view, could be the ultimate end of all the Vedas, the sacrificial rites, and other religious undertakings. To dispel this doubt, Śrī Sūta speaks four verses beginning with the one cited here. There is no contradiction between the Upanisadic statement cited above and the words of Suta Gosvāmī, because the Brahman of the Upanisads is the very same nondual Absolute des- ignated here as Bhagavan or Vasudeva. This point was already discussed earlier at the end of Anuccheda 6. In Suta’s statement, the emphatic particle eva, “only or specif- ically,” qualifies the pronoun sah, “He,” which relates back to its antecedent, Vasudeva, from the previous two verses. This particle is used here to highlight the fact that no other entity, such as Siva or Brahma, can be the source and ground of cosmic evolution, since these devas also originate from Him: “I am verily the origin of all the devas” (GĪTĀ 10.2)3 On this consideration, it is concluded that only Vasudeva, Kṛṣṇa, is the Truth to be worshiped by all beings. This verse can also provide a clue for researchers on the cutting- edge of cosmological studies as to the nature of the ultimate cause underlying the cosmos. Although numerous theories of creation have been posited by modern science, none of them are conclu- sive. Moreover, even if a particular theory is accepted, it still leaves unanswered questions regarding the telos of creation. The fact that matter (i.e., energy bound in quantized wave-packets) evolves and the sequence of its unfolding beginning from the Big Bang are known with some degree of accuracy. It must be questioned, however, what is the source of this primordial matter, and how 3 na me viduḥ sura-ganah prabhavam na maharṣayaḥ aham adir hi devānam maharṣinam ca sarvaśaḥ 158 22 The Consistent Reconciliation of All Scriptures Is in Vasudeva can it exhibit the systemic functioning implicit within the cosmos without the involvement of consciousness as its immanent ground and support? Moreover, what is the purpose of this involvement between consciousness and matter that we know as creation or evolution? The answer to these questions is suggested here. In the beginning of this anuccheda, Śrī Jīva Gosvāmī states that the abhidheya, or the prescribed means to realize the Absolute, is shown to be bhakti to Bhagavan Vasudeva. This discussion culmi- nated in the two verses cited in the previous anuccheda, which pro- vide the answer to Saunaka’s second question (SB 1.1.11) about the essential practice recommended by all scriptures. Śrī Jīva then makes the point that the present verse verifies Vasudeva as the synthesis (samanvaya) of all scriptures and, hence, the end toward which the abhidheya is to be directed. In the next anuccheda, he con- firms that bhakti to Bhagavan Kṛṣṇa is the means by citing the dia- logue between Śrī Nārada and Vyasa that led to the self-disclosure of Srimad Bhāgavata. 159 2 Narada Instructs Vyasa Anuccheda 23Anuccheda 23 Jñana and Karma Are Ineffective without Bhakti २३ | श्रीभागवताविर्भावकारणे श्रीनारदव्याससंवादेऽपि (भा० १।५।१२ ) - THE SAME Conclusion [that bhakti is the abhidheya] is also depicted in a dialogue between Śrī Narada and Śrī Vyāsa describing the cause of the appearance of Srimad Bhāgavata: नैष्कर्म्यमप्यच्युतभाववर्जितं न शोभते ज्ञानमलं निरञ्जनम् । कुतः पुनः शश्वदभद्रमीश्वरे न चार्पितं कर्म यदप्यकारणम् ॥ ३८ ॥ इत्याद्युदाहृतम् । Even naiskarmya-jñāna, or “the awareness that pertains to the very nature of Brahman,” which frees one from all taints (nira- njanam), is inadequately illuminating if devoid of devotional affect (bhāva) for Bhagavān Acyuta [Sri Krsna]. What then can be said of motivated action [kāmya-karma ], which is always inauspicious, or even of unmotivated action ( akāranam), when not offered to Bhagavan ? (SB 1.5.12 ) 1 I टीका च - “निष्कर्म ब्रह्म तदेकाकारत्वान् निष्कर्मतारूपं नैष्कर्म्यम् । अज्यते अनेनेत्य- ञ्जनमुपाधिस्तन्निवर्तकं निरञ्जनम् । एवम्भूतमपि ज्ञानमच्युते भावो भक्तिस्तद्वर्जितं चेदलमत्यर्थं न शोभते सम्यगपरोक्षाय न कल्पत इत्यर्थः । तदा शश्वत् साधनकाले फलकाले च अभद्रं दुःखरूपं यत् काम्यं कर्म यदप्यकारणमकाम्यं तच् चेति चकारस्या- न्वयः । तदपि कर्म ईश्वरे नार्पितं चेत् कुतः पुनः शोभते ? बहिर्मुखत्वेन सत्त्वशोधकत्वा- भावात्” इत्येषा | 1naişkarmyam apy acyuta-bhava-varjitam na sobhate jñānam alam niranjanam kutaḥ punaḥ śaśvad abhadram isvare na carpitam karma yad apy akāraṇam 163 I Bhakti Is the Complete Abhidheya Śrīdhara Svāmi comments as follows: “The word nişkarma, ’that which is devoid of action and its consequences,’ here refers to Brahman. Hence, the awareness (jñāna) that pertains to the nature of Brahman is known as naiskarmyam, because the state of freedom from action (niṣkarmata) is essentially one in form (ākāra) with Brahman. Etymologically, the word anjanam (lit., ’tincture’) means ’that by which something is colored or cor- rupted.’ It is used here in the sense of upadhis, or ’the limiting adjuncts that are superimposed upon the self.’ The jñāna that frees one from all such limiting adjuncts is thus known as nira- njanam, or ‘knowledge pertaining to the state of freedom from all taints. Even jñāna of such nature is inadequately illuminat- ing (alam na śobhate), if devoid of devotion (bhava) for Bhagavan Acyuta [Śrī Kṛṣṇa]. This means that it does not have the capacity to enable complete unmediated cognition of the Truth that lies beyond the purview of the senses. “Such being the case, what then can be said of karma if unof- fered to Bhagavan? The word śaśvat, ‘always,’ qualifying the word abhadram, ‘inauspicious,’ means that motivated action (kamya-karma) is always troublesome, both during the stage of practice and even on attainment of the result. The word akara- nam, ‘unmotivated,’ refers to akamya-karma, or ‘action that is free of the intent to enjoy the fruit.’ The word ca, ‘also,’ connects the word akaranam to the word karma. The sense is that if even naişkarmya-jñāna is inadequately illuminating, then how can kamya-karma or even akamya-karma be illuminating (kutah punaḥ śobhate), if unoffered to Bhagavan? Because both types of karma are rooted in the condition of disaffected regard in respect to Bhagavan (bahir-mukhatvena), they are devoid of the capacity to purify consciousness.” [Here ends Śrīdhara Svāmi’s comment.] तदेवं ज्ञानस्य भक्तिसंसर्ग विना कर्मणस्तदुपपादकत्वं विना व्यर्थत्वं व्यक्तम् । किं च – “जुगुप्सितं धर्मकृतेऽनुशासतः स्वभावरक्तस्य महान् व्यतिक्रमः” (भा० ११५ ११५) इत्यादिकमुक्त्वाह (भा० १।५।१७) - 164 23 Jñana and Karma Are Ineffective without Bhakti In this manner, the futility of jñāna devoid of contact with bhakti and of karma that does not conduce to bhakti has been made evident. Moreover in this regard, Narada reproached Vyasa as follows: “You have acted highly irresponsibly by pre- scribing reprehensible actions in the name of religion for people who are already naturally predisposed to them” (SB 1.5.15)? Having spoken thus, Narada then raised the following rhetorical question: त्यक्त्वा स्वधर्मं चरणाम्बुजं हरेर्भजन्नपक्वोऽथ पतेत् ततो यदि । यत्र क्व वाभद्रमभूदमुष्य किं को वार्थ आप्तोऽभजतां स्वधर्मतः ॥ ३९ ॥ Has inauspiciousness (abhadram) ever befallen a person, what- ever his circumstances might be (yatra kva va), who, having abandoned his prescribed duty (sva-dharma), takes to the sacred service (bhajana) of the lotus feet of Bhagavan Hari, even if he falls away from such bhajana while still in an immature condition? On the other hand, what value (artha) is gained through adherence to prescribed duty by those who fail to worship Bhagavan? (SB 1.5.17)3 टीका च - “इदानीं तु नित्यनैमित्तिकस्वधर्मनिष्ठामप्यनादृत्य केवलं हरिभक्तिरेवोपदेष्ट- व्येत्याशयेनाह ‘त्यक्त्वा’ इति । ननु स्वधर्मत्यागेन भजन् भक्तिपरिपाकेन यदि कृतार्थो भवेत् तदा न काचिच् चिन्ता । यदि पुनरपक्व एव म्रियते ततो भ्रश्येद्वा तदा तु स्वधर्मत्या- गनिमित्तोऽनर्थः स्यादित्याशङ्क्याह- ततो भजनात् पतेत् कथञ्चिद् भ्रश्येन् म्रियते वा यदि तदापि भक्तिरसिकस्य कर्मानधिकारान् नानर्थशङ्का अङ्गीकृत्याप्याह । Sridhara Svāmī also comments: “Now with the intention of pointing out to Vyasa that he should instruct only devotion to Bhagavan Hari, disregarding even the commitment to regular and incidental prescribed duties (sva-dharma), Nārada speaks this verse. The following doubt may be raised in this regard. If one gives up his prescribed duty to adopt the path of bhakti and attains perfection through maturity in bhakti, there is no cause for concern. But if one dies in an immature condition or falls 2 3 jugupsitam dharma-kṛte’nusasataḥ svabhava-raktasya mahān vyatikramaḥ tyaktva sva-dharmam caraṇambujam harer bhajann apakvo’tha patet tato yadi yatra kva vābhadram abhūd amuşya kim ko vartha apto bhajatām sva-dharmatah 165 I Bhakti Is the Complete Abhidheya away from the path, will he not be subjected to adverse conse- quences (anartha) for having abandoned his prescribed duty? To counter such an argument, Śri Narada asserts that if one falls from the path of bhajana, either through some form of deviation or through death, even then there is no possibility of adversity (anartha), because one in whom the taste for bhakti has been born (bhakti-rasikasya) is no longer subject to, or eligible for, the duties that pertain to karma. वाशब्दः कटाक्षे । यत्र क्व वा नीचयोनावपि अमुष्य भक्तिरसिकस्य अभद्रमभूत् किम् ? नाभूदेवेत्यर्थः । भक्तिवासनासद्भावादिति भावः । अभजद्भिस्तु केवलं स्वधर्मतः को वार्थ आप्तः प्राप्तः ? अभजतामिति षष्ठी तु सम्बन्धमात्रविवक्षया” इत्येषा ॥ श्रीनारदः श्रीव्या- सम् ॥ “In spite of accepting the possibility of a fall from bhajana, Śrī Narada uses the word va [conveying feeling-tone rather than meaning] in the sense of kaṭākṣa, or an exclamation that lends a hint of irony to the question. In this spirit, Narada asks, ‘What- ever his circumstances might be (yatra kva vā), meaning, even if he is impelled to take birth in a lower species, has any inaus- piciousness (abhadram) ever befallen one in whom the taste for bhakti has been born (bhakti-rasikasya)?’ The intent of the ques- tion is that such a thing has never occurred, because the residual predispositions (vāsanās) for bhakti are permanently existent (sad-bhāva) [and hence can never be lost]. “On the other hand [once again using va with ironic overtone], has any value whatsoever (ko vā artha) been gained merely through adherence to prescribed duty by those who fail to wor- ship Bhagavan? The word abhajatām, ‘of those who do not wor- ship Bhagavan,’ appears in the sixth case to indicate the idea of mere relation [to any hypothetical fruit].“4 4 The instrumental case, abhajadbhih, “by those who do not worship,” would have been expected with the verb apta, “obtained,” to indicate that the performers of karma are the cause of any result that might accrue from their prescribed duties. By using the genitive or possessive case instead, it indicates that there is no instrumentality on their part, and that any result that might come about is merely related to them, not caused by them. This is to further emphasize the 166 23 Jñana and Karma Are Ineffective without Bhakti Commentary IN SB 1.5.12, the substantive, jñānam, has two modifiers, namely, naişkarmyam and niranjanam. The word naiskarmyam, which is derived by applying the suffix syan to the noun niskarma, refers to the nature, quality, or state of being that pertains to the unmodified word. Śrīdhara Svāmi glosses the word nişkarma (lit., “that which is devoid of action and its consequences”) as Brahman. Naiska- rmyam jñānam would then refer to the awareness that pertains to the very nature of Brahman. The word jñānam here does not carry its conventional meaning of “knowledge.” The knowledge that we acquire from our senses internal or external - is a mental modification, citta-vrtti. The citta (“mind or consciousness”) becomes modified into the shape (ākāra) of the object. This is called parokṣa-jñāna, or “objective knowl- edge.” In this type of knowledge, a distinction subsists between the knower and what is known. When, however, the mind is emp- tied of all vṛttis by the immediate intuition of the self’s oneness with Brahman, the citta becomes of the essential form of Brah- man (brahmākāra). This quality of awareness is known as aparoksa- jñāna, or “direct subjective awareness.” In it, there is no distinc- tion of knower and known. This jñana is referred to here as naiska- rmyam, because it is not an outcome of any karma and does not lead to any form of bondage to karma. The other modifier of jñānam is niranjanam. The word añja- nam (lit., “collyrium or impurity”) is glossed by Śrīdhara Svāmī as upādhi. An upadhi is that which influences another object by its proximity. A crystal appears reddish in color in the proximity of a red rose. In this example, the rose is an upadhi of the crys- tal because it influences the crystal’s appearance by its proximity. The difference between a modifier (viseṣaṇa) and an upadhi is that the former is integral to the object while the latter is external to it. Collyrium can also be termed as an upadhi because it makes the eyes appear to be other than what they are in their natural state. point that no benefit is gained by those who perform prescribed duties devoid of bhakti. 167 1 Bhakti Is the Complete Abhidheya Māyā or avidya is an upadhi of the ātmā. By its influence, the ātmā becomes conditioned to a particular body-mind complex, which is a product of māyā. The word niranjana signifies the state of free- dom from the influence of māyā. Taking all of this into considera- tion, naişkarmya-niranjana-jñāna refers to the awareness of the self as Brahman, free from all limiting adjuncts. Śrī Nārada avers that even such jñāna is not adequately illu- minating (alam na sobhate) if it is devoid of devotion to Bhagavan Acyuta (Krsna). In this regard, Śrīdhara Svāmī glosses the phrase alam na śobhate as samyag aparokṣaya na kalpate, meaning that even naişkarmya-niranjana-jñāna does not have the capacity to enable complete unmediated cognition of Brahman independent of bhakti. This implies that of its own accord, such jñāna cannot grant liber- ation, which is the very end aspired for by those who take to the path of jñana in the first place. The reason why jñāna is ineffective without bhakti is that māyā is a potency that belongs to Kṛṣṇa, and one cannot get out of her clutches without surrendering to Him: This divine extrinsic potency (māyā) of Mine, constituted of the three gunas, is indeed very difficult to surmount. Yet, those who take refuge in Me alone cross over this māyā. (GĪTĀ 7.14)5 By knowing Him alone, one transcends death. There is no other means by which to proceed. (su 3.8) It is observed that some jñāna-yogis even participate in certain practices of bhakti, such as hearing or reciting the narrations of Bhagavan. If, however, they do so while considering the form of Bhagavan to be a product of māyā, they cannot attain liberation, because they are devoid of the transcendental affect of devotion for Bhagavan (acyuta-bhāva), who is beyond the gunas of material nature, acyuta. It is Bhagavan’s intrinsic potency (svarupa-śakti) present within such bhava that frees one from the influence of māyā. By denying Bhagavan’s transcendental status, such jñānīs 5 daivi hy eṣa guna-mayi mama māya duratyaya mām eva ye prapadyante māyām etam taranti te 6 tam eva viditvätimrtyum eti nanyah pantha vidyate’yanaya. 168 23 Jñāna and Karma Are Ineffective without Bhakti remain unavailable to the liberating power of svarūpa-sakti even while externally engaged in some form of worship. In the second half of SB 1.5.12, Śrī Narada points out through an a fortiori argument the inefficacy of karma in awarding the ultimate goal of life. If jñāna devoid of feeling-awareness (bhāva) for Bha- gavān is incapable of enabling immediate intuition of the Truth (aparokṣāya na kalpate), then how much more so must this be the case for karma, which is essentially rooted in the condition of dis- affected regard (bahir-mukhatva). If karma is not offered to Bha- gavān, then it is only a material act, having no power to bestow awareness of Bhagavan. It is thus concluded that neither jñāna nor karma have the power to deliver one from bondage. Bhakti, however, being supremely independent, does not require the assistance of jñāna or karma. If a prescribed karma, such as yajña, is not completed, then the per- former derives no benefit from it at all. Rather, he may be subjected to a detrimental reaction due to the nonfulfillment of the moral obligation. In contrast, the practitioner of bhakti is benefitted even if he does not attain perfection in bhakti in one life. Such a prac- titioner will be born again with his residual predispositions (vāsa- nās) for bhakti still intact, resulting in a natural attraction for bhakti. Once begun, bhakti is never destroyed, as Krsna Himself confirms: My dear Uddhava, once commenced, My dharma [in the form of bhakti] is certainly not subject even to the slightest deterioration, because it is free from the gunas, devoid of all desire, and has been rightly established by Me. (SB 11.29.20)’ Next Śrī Jiva shows that bhakti is also established as the abhidheya in the dialogue between Śrī Suka and King Parikṣit. na hy angopakrame dhvamso mad-dharmasyoddhavānv api maya vyavasitaḥ samyan nirgunatvad anāṣiṣaḥ 169 3 Śuka Instructs King Parīkṣit Anucchedas 24-32Anuccheda 24 Attached Householders Are Concerned Only with Mundane Topics २४ । तदेवं “भक्तिरेवाभिधेयं वस्तु” इत्युक्तम् । तथैव श्रीशुकपरीक्षित्संवादोपक्रमेऽपि (2TTO 21212)- IN THIS manner, bhakti alone has been determined to be the abhidheya-vastu, or the discipline to be set forth and taken up. This exact conclusion is also espoused in the beginning of the dialogue between Śrī Suka and King Parikṣit: श्रोतव्यादीनि राजेन्द्र नृणां सन्ति सहस्रशः । अपश्यतामात्मतत्त्वं गृहेषु गृहमेधिनाम् ॥ ४० ॥ इत्यादि । O King, there are thousands of topics to be heard, discussed, and pondered by human beings who are attached to their homes, absorbed in household affairs, and blind to the truth of the Self. (SB 2.1.2)1 गृहेष्वित्यादिकमुपलक्षणं बहिर्मुखानाम् । आत्मतत्त्वं भगवत्तत्त्वं तथा निगमयिष्यमाण- त्वात् ॥ 1 The words grheṣu gṛha-medhinam, “by human beings who are attached to their homes and absorbed in household affairs,” are indicative of all those whose intentful regard is directed away from Reality (bahir-mukhānām). The words atma-tattvam, śrotavyādīni rajendra nṛṇām santi sahasraśaḥ apasyatām ātma-tattvam grheşu gṛha-medhinām 173 I Bhakti Is the Complete Abhidheya “the truth of the Self,” mean “the truth of Bhagavan” (bhagavat- tattvam), as will be verified ahead [in the conclusion of Suka’s response to Parikṣit’s question, cited in the next anuccheda]. Commentary THE ETYMOLOGICAL meaning of the word abhidheya is “the name- able,” from abhidha, “a name or appellation.” This refers to the subject, or that which is to be expressed. Śrī Jīva Gosvāmī uses this term in the sense of vidheya, “the discipline to be set forth and taken up.” The intent of scripture is not simply to provide us with a description of Reality but to recommend a practice that grants direct experience of the Reality so described. Thus, the real message of scripture lies in its vidheya. The vidheya can be stated directly in the form of an injunction, using the optative, or poten- tial, case, or implied indirectly by describing the greatness of the subject. As an example of the latter, if it is publicized that a cer- tain mountain contains golden ore, such a description would natu- rally impel those seeking wealth to go and search for the gold. Such indirect instruction is called siddha-upadesa. Bearing this meaning in mind, Śrī Jīva Gosvāmi uses the word abhidheya in the sense of vidheya. The final chapter of the First Canto of Srimad Bhagavata describes the meeting between King Parikṣit and Śrī Sukadeva. The king had been cursed to die from the bite of the snake Takşaka after one week. Taking advantage of this warning, Parikşit renounced his kingdom to seek out the meaning of life in his final days. By divine arrangement, he met the sage Śrī Sukadeva and inquired as to the duty of one on the verge of death. Śri Suka begins his reply in the first chapter of the Second Canto. In the first verse, he praises the very question itself, because its answer is beneficial to all humanity, since everyone must face inevitable death: 174 24 Attached Householders Are Concerned Only with Mundane Topics O King, this question of yours, submitted with a view to the welfare of the world, is most excellent. It is approved by the knowers of the Absolute for it is the topmost subject of all that is worthy to be heard by human beings. (SB 2.1.1)2 From this beginning point, Śrī Śuka describes the plight of those who are entangled in household life in the next three verses, including the one cited in this anuccheda. For them, there are innu- merable topics to be heard (śrotavya), discussed (kirtitavya), and remembered (smartavya), but none of them are of essential value to the self. In the next two verses, he sums up their predicament as follows: O King! Their life is stolen away at night by sleep and sexual indul- gence, and during the day, by pursuing wealth and maintaining their family members. Such attached householders are maddened by affection for their bodies, children, and wives, all of which, although essentially unreal, are regarded by them as veritable extensions and guardians of the self. In this condition, although having witnessed that all these things must meet their end, they behave as though they don’t see it at all. (SB 2.1.3-4)3 The situation at present is much worse. There is virtually no division between the nocturnal activities of sleep and sexual indul- gence and the diurnal activities related to the pursuit of wealth and bodily maintenance. Both sets of activities are indulged in unreservedly day and night. The bonds of affection between fam- ily members have severely deteriorated. Marriages are no longer stable. Hardly any consideration is given to religion, God, or the afterlife in the course of daily affairs. Life is primarily centered around the pursuits of wealth and sex. Most of the topics that occupy attention are related to these two subjects, either directly or indirectly. 2 3 variyan eşa te prasnah kṛto loka-hitam nṛpa atmavit-sammataḥ pursam śrotavyädişu yah parah dehapatya-kalatrådisv atma-sainyeşv asatsv api teṣām pramatto nidhanam pasyann api na pasyati nidraya hriyate naktam vyavayena ca va vayaḥ divă cărthehayā räjan kutumba-bharaṇena vā 175 I Bhakti Is the Complete Abhidheya In the concluding verse from this series (SB 2.1.5), Śrī Sukadeva provides the answer to King Parīkṣit’s question, specifying what is to be heard, discussed, and remembered by all human beings, especially one on the verge of death. This is the subject of the next anuccheda. 176 Anuccheda 25 Śuka Recommends Bhakti As the Abhidheya २५ | निगमयति ( भा० २।१।५ ) - ŚRI SUKA sums up his response in the following words: तस्माद् भारत सर्वात्मा भगवानीश्वरो हरिः । श्रोतव्यः कीर्तितव्यश्च स्मर्तव्यश्चेच्छताभयम् ॥ ४१ ॥ Therefore, O descendant of Bharata, a person seeking ultimate release from all fear should hear about, glorify, and remember Bhagavan Hari [Krsna], who is the Supreme Master (Iśvara) and the Immanent Self of all beings. (SB 2.1.5)1 टीकाच - “सर्वात्मेति प्रेष्ठत्वमाह भगवानिति सौन्दर्यम् । ईश्वर इत्यावश्यकत्वं हरिरिति बन्धहारित्वम् । अभयं मोक्षमिच्छता” इत्येषा । Śrīdhara Svāmi comments: “By the word sarvātmā, ’the Imma- nent Self of all beings,’ Suka indicates that Bhagavan Hari is the entity who is most dear to all beings; by the word bhaga- văn, lit., ‘He who is intrinsically self-endowed with all opu- lence,’ he refers to His all-attractive beauty (saundaryam); by the word isvara, ’the Supreme Master,’ he points out the oblig- atory nature of the acts of hearing and so on; and by the word hari, ‘He who takes away,’ he conveys the idea that Bhagavan removes all bondage. The word abhayam, ‘ultimate release from all fear,’ means ’liberation’ (mokşa).” 1 tasmad bharata sarvātmā bhagavan iśvaro harih śrotavyah kirtitavyaś ca smartavyas cecchatabhayam 177 I Bhakti Is the Complete Abhidheya मोक्षस्तु सर्वक्लेशशान्तिपूर्वकभगवत्प्राप्तिरेवेति ज्ञेयम् ॥ It should be understood that the word moksa here [in Svämipä- da’s comment] refers specifically to the attainment of Bhagavān accompanied by the cessation of all miseries. Commentary IN THIS verse, Sukadeva answers King Parikṣit’s question regard- ing the subject that is imperative for all human beings to hear about, discuss, and remember (SB 1.19.37-38). The king’s inquiry was impelled by the premonition he received of his imminent death. The root of all fear is the fear of death; all other fears are based on this alone. As discussed in Anuccheda 1 (with reference to SB 11.2.37), fear arises from absorption in the body, which is grounded in the prior nonawareness of Bhagavan. Consequently, the solution to fear involves the turning of awareness in the form of bhakti to Bhagavan, which begins with hearing about Him (śrava- nam). There are millions of topics to be heard by human beings, but among them, the most essential is that which pertains to the Supreme Reality, the ultimate goal of life, the Supreme Person, Bhagavan. In this verse, the epithet “Hari,” being a proper noun, is the sub- stantive, and the words ātmā, bhagavan, and isvara are its modifiers. The word ātmā (lit., “the Self”) conveys the sense of that which is most dear, because in the body the self is most dear. Without the self, the body along with all its limbs has no utility. We love our bodies because we mistake them for our self. Extending this consideration, Krsna is the Self of all individual selves (sarvātmā), and hence His dearness exceeds all. This was dis- cussed already in Paramatma Sandarbha, Anuccheda 28. Thus, by the modifier sarvātmā, Sukadeva intends to say that because Hari (Krṣṇa) is the dearest to all, He is the entity to be heard about, dis- cussed, and remembered. Hearing and speaking about one’s dear- est beloved is natural. Such being the case, what need is there for 178 25 Suka Recommends Bhakti As the Abhidheya an injunction to do so? The reply is that people in general are igno- rant of the fact that Hari is the Self present in their own hearts and thus the dearest possible object. The injunction is given simply to bring attention to this undisclosed truth. The word bhagavan was also analyzed in great detail in Bhaga- vat Sandarbha, Anuccheda 3. Bhagavan refers to that entity who is replete with the six majesties (bhagas) in the form of control- ling potency (aiśvarya), inconceivable power (virya), fame (yasa), wealth (śriya), omniscience (jñāna), and detachment (vairagya) to the highest state of completion. In this instance, Śrīdhara Svāmi takes the word bhagavan to mean beauty (saundarya), which is the essence of all six majesties, because beauty refers to all opulences that naturally captivate one’s attention. Again, the sense is that because Bhagavan Hari is self-endowed with all-attractive quali- ties, He is the entity to be heard about, discussed, and remembered. The word isvara refers to that entity who is self-endowed with controlling potency and who is thus the regulator of primordial nature and the living beings. He is the one who supplies all our needs and who is therefore essential for our existence. As the reg- ulator, He is also “the Supreme Master,” implying that all beings, by their constitutional nature, are compelled to serve Him. Thus, the word isvara suggests the obligatory nature (avasyakatvam) of the acts of hearing, glorification, and remembrance in regard to Bhagavan Hari. The word hari is derived from the Sanskrit root √hr, meaning “to take away.” On this basis, the epithet “Hari” means “He who takes away our bondage.” The word hari has various connotations, including Visnu, Indra, Śiva, Brahman, Yama, the sun, the moon, fire, wind, a lion, a frog, a monkey, and so on. Its most explicit or direct meaning, however, is Bhagavan Viṣṇu or Kṛṣṇa. Once again, the sense of the epithet “Hari” is that since He is the entity who removes our bondage, He is the one to be heard about and so on. Sukadeva further qualifies his response by saying that the acts of hearing about, discussing, and remembering Bhagavan Hari are to be taken up particularly by those seeking ultimate release from all fear (abhayam icchata). This effectively includes all human 179 I Bhakti Is the Complete Abhidheya beings, because there is no one who would not wish to be free of fear, especially that of death. Consequently, the recommendation to hear, glorify, and remember Hari is applicable to all humanity without exception. Sridhara Svami glosses the word abhaya as mokşa, or “liberation.” Freedom from fear comes about when one knows that death is an illusion. Liberation entails emancipation from death and thus freedom from fear in the true sense. Bhakti is the supreme liberation, because it brings an end to all sorts of fears and misery. In the next three anucchedas, Śrī Jīva Gosvāmī explains that the purpose of meditating on the Virat Purusa, Bhagavan’s Cosmic Form, is to attain pure devotion. 180 Anuccheda 26 The Virat Is Not the Object of Bhakti — I २६ । एतदनन्तरं विराड्धारणामुक्त्वा तदपवादेनापि तां भक्तिमाह (भा० २।१।३९ ) - THEREAFTER, Suka recommends meditation on the Virat, or the Cosmos as a representational form of Bhagavan. Then, after dis- missing even this practice, he again speaks of that same bhakti [to which he had earlier referred]: स सर्वधीवृत्त्यनुभूतसर्व आत्मा यथा स्वप्नजनेक्षितैकः । तं सत्यमानन्दनिधिं भजेत नान्यत्र सज्जेद् यत आत्मपातः ॥ ४२ ॥ Just as a single individual while dreaming envisions multiple bodies and perceives the entire dream content through the senses of those bodies, so too the one Supreme Immanent Self experiences everything through the mental states of all living beings. He [the yogi ] should worship Him, the Truth, the abode of bliss. He should not become engrossed in anything other than Him, because such attachment leads to the downfall of the self. (sB 2.1.39)1 टीका च - “सर्वेषां धीवृत्तिभिरनुभूतं सर्वं येन स एक एव सर्वान्तरात्मा । तमेव सत्यं भजेत । अन्यत्रोपलक्षणे न सज्जेत । यत आसङ्गादात्मनः पातः संसारो भवति । एकस्य तत्तदिन्द्रियैः सर्वानुभूतौ दृष्टान्तः ‘स्वप्रजनानामीक्षिता यथा’ इति । स्वप्नेऽपि कदाचिद् बहून् देहान् प्रकल्प्य जीवस्तत्तदिन्द्रियैः सर्वं पश्यति तद्वत् । ईश्वरस्य तु विद्याशक्तित्वान् न बन्धः” इत्येषा । 1 sa sarva-dhi-vrtty-anubhuta-sarva ātma yathā svapna-janeksitaikah tam satyam ananda-nidhim bhajeta nanyatra sajjed yata atma-pātaḥ 181I Bhakti Is the Complete Abhidheya Śrīdhara Svāmi comments as follows: “He alone (saḥ eva) by whom everything is experienced through the mental states of all living beings is the One Supreme Immanent Self of all beings (sarvāntarātmā). One should worship only Him, the Truth. One should not become engrossed in anything other than Him (anyatra), meaning in anything that is but an external indicator (upalakṣaṇa) of Him, because such attachment leads to the down- fall of the self in the form of repeated birth and death (samsara). The example is given of a single individual who experiences the entire dream content through the senses of the various dream bodies. The compound svapna-janekṣită means that in the dream state itself, the jiva sometimes imagines or projects (prakalpya) multiple forms and perceives everything through the senses of those various dream bodies. Similarly, the Supreme Immanent Self (Iśvara) perceives everything through the mental states of all beings, yet He is not bound [by such witnessing] because of the cognitive potency (vidya-śakti) that is intrinsic to His being.” [Here ends Śrīdhara Svāmi’s comment.] अत्र स्वधीवृत्तिभिः पश्यन्नेव सर्वेषां धीवृत्तिभिरपि सर्वं पश्यतीत्येव । तथोक्तम् “स ऐक्षत” ( वृ० ११२ 14 ) इत्यत्र सर्वधीवृत्तिसृष्टेः पूर्वमपि तच्छ्रवणात् । तथा स्वप्नदेहानामीश्वरकर्तृक- त्वेऽपि जीवकर्तृकप्रकल्पनकथनं तत्सङ्कल्पद्वारैवेश्वरः करोतीत्यपेक्षायामुक्तम् । The meaning here is that in the very act of seeing by means of His own intellective faculty (sva-dhi-vrtti), [Paramātmā] perceives everything through the mental faculties of all other beings as well (sarva-dhi-vṛtti). This is confirmed in the following words from Bṛhad-aranyaka Upanisad, “[Prior to the cosmic creation,] He glanced” (sa aikṣata, BAU 1.2.5). According to this statement, His intellective power of seeing existed even before the creation of the mental faculties of all other beings. Although Isvara [i.e., Paramātmā] is the agent in the matter of the generation of dream bodies, Śrīdhara Svami’s comment that the dream bodies are “imagined” (prakalpana) by the jiva takes into account the fact that Iśvara creates them in exact correspondence with the jiva’s volition (sankalpa). 182 26 The Virat Is Not the Object of Bhakti - I “यः सर्वधी” इत्यनुक्तत्वात् “सत्यं भजेत” इति योजयितव्यस्य कर्तुर्विद्यमानत्वादयमेवा- ef:- Since the relative pronoun yah (“who”) has been omitted from the subordinate clause, sarva-dhi-vṛtty-anubhūta-sarva, “who has experienced everything through the mental states of all liv- ing beings,” and since in the principal clause, sa tam satyam bhajeta, “He should worship Him, the Truth,” the subject [saḥ, “he”], to which the relative pronoun is to be correlated, is present, the meaning is to be understood as follows:2 स तथाभूतविराड्धारणासिद्धो योगी विराङ्गताभिः सर्वाभिर्धीवृत्तिभिज्ञनिन्द्रियैरनुभूतं सर्वं विराङ्गतं येन तथाभूतोऽपि सन् तं सत्यमानन्दनिधिं विराडन्तर्यामिनं श्रीनारायणमेव भजेत । अन्यत्र विराङ्गते तद्धारणावान्तरफले च कुत्रापि न सज्जेत् यतः सज्जनादात्मपातः संसार एव स्यात् । तस्य सर्वानुभूतौ दृष्टान्तः - आत्मा स्वप्नद्रष्टा जीवो यथा स्वप्नगतानां सर्वेषां जनानां तदुपलक्षितानां वस्तूनां च य एक एव ईक्षिता भवतीति तद्वत् । | The pronoun “he” (sah)3 refers to the yogi who has become accomplished in meditation on the Virat form previously described. Even though such a yogi has experienced everything existing in the Virat through the mental faculties (dhi-vṛtti), or in others words, the cognitive sense capacities (jñānedriyas), of all beings within the Virat, he should worship Him (tam bhajeta), the abode of truth and bliss and the indwelling Self of the Virāt, who is none other than Śrī Nārāyaṇa. He should not become attached to anything else (anyatra), meaning to any- thing within the Virat or to any incidental results proceeding from meditation on it, because that attachment leads to the 2 The point that Śrī Jiva is making in this rather complex grammatical analysis will be clarified in the commentary that follows. Although in his prior statement, Śri Jiva appears to concur with Sridhara Svami in saying that Paramātmā perceives everything through the mental faculties of all beings through His own intellective faculty (sva-dhi-vṛtti), he now argues that the pronoun saḥ, “he,” should be understood as referring to the yogi and not to Paramātmā, as construed by Sridhara Svami. This leads to a different interpretation of the verse, as seen in Śri Jiva’s ongoing explanation. 3 In this interpretation, the pronoun sah is taken from the first line of the verse and carried over into the second line as the subject of the principal clause, sa tam satyam bhajeta, “He [the yogi] should worship Him, the Truth.” 183 I Bhakti Is the Complete Abhidheya downfall of the self (ātma-pātaḥ), meaning to material bondage itself (samsara eva). The example of how he [the yogi] experi- ences everything is as follows: Just as the self (ātmā), or in other words, the living being (jiva), who is the witness of the dream (svapna-draṣṭā), is the one and only seer of all the people and the objects related to them in the dream state, so too the yogi perceives everything within the Virat in a similar manner. अत्र तमित्यनेन “स ऐक्षत” (बृ०११२।५ ) इति “स्वाभाविकी ज्ञानबलक्रिया च” (श्वे० ६८) इति श्रुतिप्रसिद्धपरानपेक्षज्ञानादिसिद्धेस्तथा “सन्ध्ये सृष्टिराह हि” (ब्र० सू० ३ । २ ।१ ) “मायामात्रं तु कार्त्स्न्येनानभिव्यक्तस्वरूपत्वात्” ( ब्र० सू० ३।२।३) इति न्यायप्राप्तेन स्वप्नस्यापि कर्तृत्वेन जाग्रदादिमयजगत्कर्तृत्वस्य पूर्णत्वप्राप्ते वैलक्षण्यं दर्शितम् । सत्यादिद्वयेन परमपुरुषार्थत्वं चेति विज्ञेयम् ॥ श्रीशुकः ॥ By the statement, “He [the yogi] should worship Him, the Truth, the abode of bliss” (tam satyam ānanda-nidhim bhajeta), the dis- tinction is shown [between Bhagavan and the living beings], which is corroborated by the following two lines of reasoning: 4 5 (1) Bhagavan’s potencies, such as cognition (jñāna) and so on, are self-existent (siddha), without dependence on anyone or anything else. This is well known from the following Śruti statements: “[Prior to the cosmic creation,] He glanced” (sa aikṣata, BAU 1.2.5); and, “He is inherently self-endowed with cognitive capacity (jñāna-śakti), infallible will (bala-sakti), and the capacity to act (kriya-sakti)” (SU 6.8).* (2) Bhagavan’s agency is complete in all respects in regard to the world-manifestation, which encompasses the states of waking, dreaming, and deep sleep. This is evident from the fact that He is the agent even of dreams, as testified to in these two statements from the Brahma-sutra: “In the inter- mediate state [i.e., the dream state], the creation [of dream objects is occasioned by Isvara] because the scriptures confirm this fact” (vs 3.2.1); and, “Dream objects are, however, created through means of [Bhagavan’s] māyā alone, because they are by nature not fully perceptible [i.e., because they are not tangibly svābhāvikī jñāna-bala-kriyā ca sandhye srstir aha hi 184 26 The Virat Is Not the Object of Bhakti - I manifest in the way of objective matter, or because they are imperceptible to anyone other than the dreamer]” (vs 3.2.3). The two modifiers, satyam (“the Truth”) and ananda-nidhim (“the abode of bliss”), mentioned in the verse, imply that Bhagavan is the supreme object of attainment (parama- puruşărtha). Commentary IN THE previous anucchedas, it was established that bhakti is the only abhidheya and that Bhagavan is the intended object of worship. A doubt may be raised in this regard. It is admitted that bhakti is the abhidheya, but then shouldn’t the Cosmic Body, known as Virāt, be accepted as the ultimate object of worship? Since God exists in the form of the cosmos, one should therefore worship the Virat form. The process of meditating on the Virat form is outlined by Suka in SB 2.1.23-38. In the final verse from this series, such meditation is in fact recommended by him: This is the extent and structural composition of Isvara’s Cosmic Body, as described by me to you. The mind is to be fixed on this macrocosmic body through means of one’s intellect, for there is nothing beyond this. (SB 2.1.38)” In his opening words to this anuccheda, Śrī Jīva Gosvāmī writes that Śrī Suka himself, after having first recommended medita- tion on the Virat, rejected this practice in the main verse of this anuccheda (SB 2.1.39). Meditation on the Virat Purusa is recom- mended specifically for beginners on the path, who are drawn to exoteric forms of contemplation, such as nature mysticism and Gaia worship. This type of practice helps to fix the turbulent mind on God through His manifestation in and as the cosmos. It also elicits respect for nature and for all living beings with whom we māyā-matram tu kärtsnyenänabhivyakta-svarüpatvāt 6 7 iyan asav isvara-vigrahasya yah sanniveśaḥ kathito maya te sandharyate’smin vapuşi sthavisthe manaḥ sva-buddhya na yato’sti kincit 185 1 Bhakti Is the Complete Abhidheya share this world. On this basis, one can become established in nonviolence and give up his apathy or envy of other beings. In the ultimate issue, however, one is advised to rise above the exoteric meditation on the Virat and worship Paramātmā, who is immanent within it. Śrimad Bhagavata does not propagate pantheism. Śrī Jiva Gosvāmi’s understanding of the verse in question (SB 2.1.39) differs slightly, but significantly, from that of Sridhara Svāmi. Śrīdhara takes the compound sarva-dhi-vṛtty-anubhūta- sarvaḥ (“He who has experienced everything through the mental states of all living beings”) as a bahuvrihi compound, referring to the Supreme Immanent Self of all beings (sarväntarātmā), while Śrī Jiva Gosvāmi takes it as referring to the yogi who has become accomplished in meditation on the Virat. In the former case, the relative pronoun yah, “who,” has to be assumed, while in the latter, it is not required. This is the point that Sri Jiva Gosvāmi introduces with the fol- lowing complex statement: “Since the relative pronoun yah (‘who’) has been omitted from the subordinate clause, and since in the principal clause the subject [sah, ‘he’], to which the relative pro- noun is to be correlated, is present, the meaning is to be understood as follows.” On the basis of this grammatical analysis, Śrī Jīva rea- sons that the pronoun sah, “he,” refers to the yogi and not to Param- ātmā. He thus concludes that this meaning alone is what Sukadeva truly intends. The meaning provided by Śrīdhara Svami smacks of Advaita- vada philosophy. According to this doctrine, the jiva is nondiffer- ent from Brahman as well as Paramātmā. From this perspective, it is conjectured that Paramātmā sees the cosmos through the senses of the individual living beings. Brahman, the ultimate and the only tattva in Advaitavada, has no seeing capacity or potency (jñāna- śakti), being “consciousness-alone” (jñāna-mātra) and hence not conscious of, or a knower of, anything. Śrī Jīva Gosvāmi refutes this idea without explicitly mentioning it. It is with this intention that he cites Brhad-aranyaka (1.2.5) and Svetasvatara Upanisads (6.8) to establish that Bhagavan’s cognitive capacity (jñāna-sakti) is inde- pendent of anyone or anything else. He glanced (i.e., “intended”) 186 26 The Virat Is Not the Object of Bhakti - I prior to the world’s coming into being. Therefore, His intellective power of seeing is not dependent upon the mental states, buddhi- vṛtti, of the jivas. He is intrinsically endowed with the capacity to know without reference to them. Another point that Jiva Gosvāmī makes is that Bhagavan’s agency is utterly complete in regard to the world manifestation, which includes the states of waking, dreaming, and deep sleep. Just as Bhagavan is the creator of the universe perceived by us in our waking state, so too He is the creator of our dream world. When it is said that the jiva is the creator of his own dreams, it means that he does so only through the support of Bhagavan, and not independently. If this were not so, Bhagavan’s agency would not be complete, because it would be lacking His involvement with the dream state. The tangible or objective cosmos is created accord- ing to the cumulative or cosmic karma of all jivas within it, while the dream world is created according to an individual’s karma. The external world is common to all jivas, whereas the dream world is privately available only to a particular jiva. Just as one encounters different situations in one’s life as an outcome of past karma, one also experiences, in a milder form, the outcome of past karma in dreams. If the jivas were able to generate their own dreams independent of God’s agency, then God would not be the ultimate Iśvara, con- troller, and the supreme cause behind everything. In this regard, Kṛṣṇa says, “I am the source of everything, and everything pro- ceeds from Me” (GĪTĀ 10.8). This also establishes Bhagavan as ontologically distinct from the jiva, a concept contrary to Advai- tavāda. Because Advaitavada is opposed to the basic principle of bhakti - the distinction between worshiper and worshiped - it must be concluded that Śri Jiva Gosvāmi’s interpretation has brought to light the true understanding of this verse. Just as in the dream state, a single individual experiences numerous objects through the dream bodies thus envisioned, so too a yogi, who is accomplished in meditating on the Virat form, can experience everything within the cosmos through the mental 8 aham sarvasya prabhavo mattaḥ sarvam pravartate 187 I Bhakti Is the Complete Abhidheya faculties of all beings. In the course of such witnessing, however, the yogi should not become attached to anything within the Virāt. Attachment to any kind of subtle pleasure or object is the cause of another birth in the material world. Consequently, the yogi should worship only the transphenomenal form of Bhagavan. This is the recommendation of Śrī Sukadeva. In the sastra, some topics are discussed solely to inform us of objects or practices that are to be avoided. Practices of this nature are not meant to be followed. In the culture of wisdom, it is essen- tial to recognize both that which is to be avoided and that which is to be taken up. In some scriptural passages, the items that are to be avoided are treated elaborately, whereas the prescribed article may be stated only briefly. Such is the case in regard to the practice of meditation on the Virat, which was described in this chapter of the Bhāgavata in sixteen verses (SB 2.1.23-38). This is followed by just a single verse that prescribes meditation on satya-ananda-nidhi, the abode of perpetual being and bliss, Bhagavan. Only that Reality which is naturally or intrinsically self- endowed with these two qualities (i.e., perpetual being, satya, and bliss, ananda) can be determined as the ultimate goal of our inquiry. Anything that is temporary and devoid of bliss, or eternal but not blissful, or temporarily blissful, cannot be the ultimate goal of our pursuit. Thus, after establishing at length the worship of Virat, Śri Suka then dismisses this practice with a single stroke. This dialec- tical strategy is known as adhyāropa-apavada, or “positing a theory so as to deny it.” In the immediately succeeding chapter of the Second Canto (i.e., chapter Two), Śrī Suka again recommends meditation on the Virāt, albeit in a qualified manner. His prescription in this regard will be cited in the next anuccheda. 188 Anuccheda 27 The Virat Is Not the Object of Bhakti – II २७ । एतदनन्तराध्यायेऽपि तथैवाह ( भा० २।२।१४ ) - THE SAME point [that bhakti is meant only for Bhagavan and not for His Virat form] is also made in the subsequent chapter of the Bhāgavata: 1 यावन् न जायेत परावरेऽस्मिन् विश्वेश्वरे द्रष्टरि भक्तियोगः । तावत् स्थवीयः पुरुषस्य रूपं क्रियावसाने प्रयतः स्मरेत ॥ ४३ ॥ As long as loving devotion (bhakti-yoga) has not become mani- fest for the omnipotent Master of the Cosmos, who is the wit- ness of all and in regard to whom even exalted beings [such as Brahma] are insignificant, one should meditate on the macrocosmic form of the Puruşa with great attention after the commitment to prescribed duties has reached its end. (SB 2.2.14)1 परे ब्रह्मादयोऽवरे यस्मात् । कुतः ? विश्वेश्वरे द्रष्टरि न तु दृश्ये चैतन्यघनत्वात् । भक्ति- योगः “केचित् स्वदेहान्तर्हृदयावकाशे प्रादेशमात्रं पुरुषं वसन्तं चतुर्भुजम्” (भा० २।२८) इत्यादिनोक्तसाधनलक्षणाभिनिवेशः । In the verse, the compound paravare, refers to that entity in regard to whom (yasmat) even exalted beings (para), such as Brahma, are insignificant (avara). Why? Because He is the omnipotent Master of the Cosmos (viśveśvara) and the witness yavan na jayeta parävare’smin visvesvare drastari bhakti-yogaḥ tāvat sthaviyaḥ puruşasya rupaṁ kriyavasane prayataḥ smareta 189 I Bhakti Is the Complete Abhidheya of all (draştari), meaning that He is the Seer and not anything that can be seen, because He is the direct embodiment of highly compact consciousness. The compound bhakti-yogah here signifies absorption in the practice of the sadhana that is described in the series of verses beginning with the following: Some people meditate with fixed attention on the Puruşa, resid- ing in the space of the heart of their own bodies and measuring the span of the thumb and forefinger. He has four arms and holds a lotus, a disc, a conch, and a club. (SB 2.2.8)? क्रियावसाने आवश्यककर्मानुष्ठानानन्तरम् । अनेन कर्मापि भक्तियोगपर्यन्तमित्युक्तम् ॥ The compound kriyavasāne, lit., “on the termination (avasane) of ritual action (kriyā),” means, “after the commitment to pre- scribed duties has reached its end.” By use of this compound, it is pointed out that the jurisdiction of karma as well lasts only until bhakti-yoga begins. Commentary UP TO THIS point in Bhakti Sandarbha, Śrī Jīva Gosvāmi’s intent has been to show that all the teachers who are cited in Śrīmad Bhāgavata have established bhakti as the abhidheya-tattva, while answering the questions of their respective students. He began the illustration with the two primary teachers that are encountered in the First Canto of the Bhagavata, namely, Sūta Gosvāmi (dealt with in Anucchedas 3-22) and Śrī Narada (Anuccheda 23). Now he is citing the words of Śrī Sukadeva from the Second Canto (from Anuccheda 24 onward). Śukadeva began his instructions to King Parīkṣit in the first chapter of the Second Canto. Śrī Jiva cited verses from this chap- ter in the previous two anucchedas. Now in this anuccheda, he cites 2 kecit sva-dehāntar-hṛdayāvakäse pradeśa-matram puruṣam vasantam catur-bhujam kanja-rathānga-sankha-gada-dharam dhāraṇayā smaranti 190 27 The Virat Is Not the Object of Bhakti — II a verse from the second chapter. In the first chapter, Sukadeva recommended exoteric meditation on the gross Cosmic Form, or Virat, for neophytes. In the second, he advocated esoteric medita- tion on the subtle four-handed form of Paramātmā, situated inte- rior to consciousness itself (SB 2.2.8). Once śraddha in bhakti-yoga takes birth, the practitioner becomes eligible to give up meditation on the Virat form. Prior to this, he is compelled to pursue the path of karma-yoga. But after śraddha in pure bhakti appears, his eligibil- ity for karma-yoga as well as for meditation on the Virat form comes to an end. In regard to the former, Śrī Kṛṣṇa tells Uddhava: As long as detachment has not been aroused, or as long as one has not awakened faith in hearing narrations about Me, a person should continue to engage in his prescribed duties. (SB 11.20.9) In the next anuccheda, Śri Jiva continues his discussion of the verses from the Second Canto to establish bhakti as the ultimate abhidheya. 3 tāvat karmani kurvita na nirvidyeta yāvatā mat-katha-śravaṇādau va śraddha yāvan na jāyate 191Anuccheda 28 Sākṣāt Bhakti-yoga Is the Abhidheya २८ । तथा च “स्थिरं सुखं चासनम् (भा० २ |२| १५ ) इत्यादिना “यदि प्रयास्यन् नृप पारमेष्ठ्यम्” (भा० २।२।२२) इत्यादिना च क्रमेण सद्योमुक्तिक्रममुक्त्युपायौ ज्ञानयोगा- वुक्त्वा ततोऽपि श्रेष्ठत्वं भक्तियोगहेतुभगवदर्पितकर्मणोऽप्युक्त्वा साक्षाद् भक्तियोगस्य तु कैमुत्यमेवानीतम् । यथा ( भा० २।२।३३ ) - THEREAFTER, Śri Suka described the paths of jñāna and yoga as the respective means for “immediate liberation” (sadyo-mukti) and “gradual liberation” (krama-mukti). Immediate liberation is depicted in seven verses [SB 2.2.15-21] beginning with the following: 1 O King, when the ascetic (yati) intends to leave this world, he should not be concerned about an auspicious time or place for doing so. Being seated in a stable and comfortable posture and having regulated his vital air, he should withdraw his life force through the mind. (SB 2.2.15)1 Gradual liberation is next illustrated in ten verses [SB 2.2.22–31] beginning with the following: O King, if, on the other hand, the yogi desires to visit the abode of Brahma, or the pleasure resorts of the perfected aerial beings who fly in the sky, or to attain the eight yogic metanormal pow- ers, or to travel to any place within the universe composed of the three gunas, then at the time of quitting the body, he should sthiram sukham casanam asthito yatir yadā jihăsur imam anga lokam dese ca kale ca mano na sajjayet prāṇān niyacchen manasā jitāsuḥ 192 28 Sākṣāt Bhakti-yoga Is the Abhidheya go to those places equipped with the very same mind and senses. (SB 2.2.22)2 After describing these two paths, Śrī Suka next makes the point that because action offered to Bhagavan is the cause (hetu) of the attainment of bhakti-yoga, it is superior even to [the above- mentioned] jñāna and yoga. By expressing this idea in the following verse, he indicates through the a fortiori argument (kaimutya) how much greater indeed the position of sākṣāt bhakti-yoga must be: न हातोऽन्यः शिवः पन्था विशतः संसृताविह । वासुदेवे भगवति भक्तियोगो यतो भवेत् ॥ ४४ ॥ For human beings entangled in this world of repeated birth and death, there is no other path more auspicious than that by which (yatah) bhakti-yoga for Bhagavan Vasudeva can come into being. (SB 2.2.33)3 टीका च - “सन्ति ससरतः पुंसो बहवो मोक्षमार्गास्तपोयोगादयः । समीचीनस्त्वयमे- वेत्याह न हीति । यतोऽनुष्ठिताद् भक्तियोगो भवेदतोऽन्यः शिवः सुखरूपो निर्विघ्नश्च नास्त्येव” इत्येषा | Śrīdhara Svāmi comments as follows: “For human beings wan- dering in the cycle of repeated birth and death, there are many paths to liberation, such as penance (tapaḥ) and yoga. But the only true path is that which is mentioned in this verse. The clause yato bhakti-yogo bhavet means ’that undertaking (anuṣṭhāna) by which (yatah) bhakti-yoga can come into being.’ The clause na hy ato’nyah sivaḥ panthaḥ, ’there is no other path more auspicious (sivah) than this’ means that there is no other path that is as pleasurable and free from obstacles.” [Here ends Śridhara Svāmi’s comment.] यच्छब्देनात्र भगवत्सन्तोषार्थकं कर्मोच्यते " स वै पुंसां परो धर्मः” (भा० १ (२१६) इत्यु- 75:11 2 3 yadi prayasyan nṛpa parameṣthyam vaihāyasānām uta yad-vihāram aṣṭādhipatyam guna-sannivaye sahaiva gacchen manasendriyais ca na hy ato’nyaḥ sivaḥ pantha visataḥ samsṛtāv iha vasudeve bhagavati bhakti-yogo yato bhavet 193 I Bhakti Is the Complete Abhidheya In this verse, the relative pronoun yataḥ, “by which,” refers to actions (karma) performed for the satisfaction of Bhagavan. This is consistent with the earlier statement: “That alone is humanity’s supreme essential duty ‘by which’ (yatah) bhakti for Bhagavan Adhokṣaja [Krsna] can come into being” (SB 1.2.6, Anuccheda 3).* Commentary IN THIS ANUCCHEDA, Śrī Jīva Gosvāmi continues to analyze the sec- ond chapter of the Second Canto to further support his conclusion that bhakti to Bhagavan is the abhidheya. In this chapter, Śrī Suka outlines the procedure for meditating on Paramātmā and the meth- ods of giving up the body through meditation that lead to libera- tion. At the end of the Second Canto, liberation is formally defined as the state of permanent establishment in one’s authentic spiri- tual self, free from all identification with the body-mind complex (SB 2.10.6)5 There are two paths that lead to the liberated state, namely, sadyo-mukti, or immediate liberation, and krama-mukti, or gradual liberation. In the first, the yogi abandons the gross and subtle bod- ies and attains liberation immediately. In the case of gradual liber- ation, however, the yogi wishes to visit some of the higher spheres before proceeding to the final state. He therefore gives up the gross body but not the subtle psychic body. By way of the subtle body, he travels to the spheres of his choice. When at last his intent is fixed on final liberation alone, he too relinquishes his subtle body. After describing this extraordinary yogic method of journey- ing to higher realms of the cosmos, Śrī Suka concludes with a pre- scription for direct (sākṣāt) bhakti. He says that only that under- taking which leads one to bhakti-yoga is auspicious (siva), because it is pleasurable and free from obstacles. The word bhakti-yoga here refers to the perfected state called prema. This is directly 4 sa vai pumsām paro dharmo yato bhaktir adhokṣaje 5 muktir hitványatha rupam svarupena vyavasthitiḥ 194 28 Sākṣāt Bhakti-yoga Is the Abhidheya stated by Śrī Viśvanatha Cakravarti in his gloss on the word bhakti- yoga. This is understood because it is only by sadhana-bhakti that one can attain the perfected state of bhakti. Therefore, Śrī Jīva Gosvāmi glosses the relative pronoun yataḥ, “by which,” as “by actions performed for the satisfaction of Bhagavan.” Any other process besides bhakti is a-siva, or inauspicious, trou- blesome, and fraught with impediments. The reason for this is that other processes are not related to the self’s intrinsic nature, and the person who adopts them does not have the direct support of Bhagavan. In the next anuccheda, Śrī Jiva shows that Brahma, the first liv- ing being in creation, also ascertained bhakti as the ultimate means approved by all the Vedas, since it is through bhakti alone that prema for the Self, Hari, can come about. 195 Anuccheda 29 Bhakti Is the Essential Abhidheya of the Vedas As a Whole २९ । स हि भक्तियोगः सर्ववेदसिद्ध इत्याह (भा० २ २ ३४ ) - THIS SAME BHAKTI-YOGA is established [as the abhidheya] by all the Vedas, as evidenced in the following statement of Śrī Suka: भगवान् ब्रह्म कात्स्र्त्स्न्येन त्रिरन्वीक्ष्य मनीषया । तदध्यवस्यत् कूटस्थो रतिरात्मन् यतो भवेत् ॥ ४५ ॥ After thrice studying and deliberating upon the entire corpus of the Vedas, the venerable Brahmā, who was of one-pointed intel lectual resolve, ascertained through his faculty of discernment that by which love for the Self [Sri Hari] is evoked. (SB 2.2.34 ) 1

1 टीकाच – “भगवान् ब्रह्मा । कूटस्थो निर्विकार एकाग्रचित्तः सन्नित्यर्थः । त्रिस्त्रीन् वारान् कात्स्न्र्त्स्न्येन साकल्येन ब्रह्म वेदमन्वीक्ष्य विचार्य । यत आत्मनि हरौ रतिर्भवेत् तदेव भक्तियोगाख्यं वस्तु मनीषया अध्यवस्यत् निश्चितवान्” इत्येषा । Śrīdhara Svāmi comments as follows: “The word bhagavan, ’the venerable one, here refers to Brahma. The word kutasthah, lit., ‘immovable’ [ qualifying Brahmā], signifies that he was ‘unwavering’ (nirvikārah), or in other words, ‘of one-pointed intellectual resolve’ (ekāgra-cittah). The word trih, ’thrice, ’ means ’three times.’ The word kartsnyena [qualifying the Vedas] 1 bhagavan brahma kartsnyena trir anvīkṣya maniṣayā tad-adhyavasyat kutastho ratir ātman yato bhavet 196 29 Bhakti Is the Essential Abhidheya of the Vedas As a Whole means ‘in their entirety.’ The word brahma here refers to the Vedas, and anvīksya means, ‘after deliberating.’ Through his faculty of discernment (maniṣaya), Brahma ascertained that in particular (tad eva) [i.e., ’the ontologically-existent means (vastu) known as bhakti-yoga’]’ by which (yatah) love for the Self (ātmani), i.e., ‘Śrī Hari,’ is evoked.” [Here ends Śrīdhara Svami’s comment.] त्रिरन्वीक्ष्येति कर्मज्ञानभक्तिप्रतिपादकतयाभिप्रेत्येति ज्ञेयम् । अत्राप्युपसंहारानुरोधेना- त्मशब्दस्य हरिवाचकता । निरुक्तं च " आततत्वाच्च मातृत्वादात्मा हि परमो हरिः " (तन्त्रे) इति । The fact that Brahma studied and deliberated three times (trir anviksya) implies that he did so because the Vedas propound the three paths of karma, jñāna, and bhakti. Here also, on the strength of the concluding statements of this chapter [SB 2.2.35- 37], the word atman signifies Bhagavan Hari. This is sup- ported by the etymological meaning of the word ātman from the Tantra: “Due to being all-pervading (ātatatvāt) and the matrix of all being (mātṛtvāt), the Universal Self (ātmā) is indeed the Supreme Being, Śri Hari.”” अथवा भगवान् स्वप्रकाशसार्वज्ञ्यादिगुणः परमेश्वरोऽपि सर्ववेदाभिधेयसाराकर्षणली- लार्थं त्रिरन्वीक्ष्य तत्र शास्त्रविदन्तराणामीक्षणमनुकृत्य । Alternatively, the word bhagavan can be taken to mean Para- meśvara, “the Supreme Omnipotent Being.” The verse would then mean that although Bhagavan, i.e., Parameśvara, is intrin- sically self-endowed with transcendental qualities, such as self- effulgence and omniscience, He studied the Vedas thrice, follow- ing the example of other learned authorities on scripture, just to enact the lilă of extracting the most essential abhidheya from the entire corpus of the Vedas. 2 5 It is to be noted that the words bhakti-yogakhyam vastu, “the ontologically-existent means (vastu) known as bhakti-yoga,” appearing here as part of Sridhara Svami’s commentary, have been added to the text of Bhakti Sandarbha. They are not found in Sridhara Svāmī’s original Bhāgavata comment on this verse. See the commentary for the significance of this phrase. atatatvāc ca mătṛtvad ātmā hi paramo hariḥ 197 1 Bhakti Is the Complete Abhidheya अनन्तवैकुण्ठवैभवादिमयानामनन्तविरिञ्चपाठ्यभेदानां वेदानां तथेक्षणं च तेनैव सम्भवतीत्याह “कूटस्यः एकरूपतयैव कालव्यापीति । अत एवोक्तं स्वयमेव ( भा० ११।२१।४२ ) - [How can the word bhagavan be taken here to mean Parame- śvara?] The Vedas, which abound with descriptions of the divine opulence (vaibhava) of the unlimited Vaikunthas, are interpreted in innumerably different ways by an infinite num- ber of Brahmās. Hence, to see or ascertain directly their essence (tathā īkṣaṇam) is possible only for Parameśvara. Accordingly, He is described in the verse by the word kuṭasthaḥ, “immutable,” which here means, “He who perpetually exists in one and the same changeless form” [Amara-kośa 3.1.73]. Therefore, Bhagavan Kṛṣṇa Himself affirms the same conclusion: किं विधत्ते किमाचष्टे किमनूद्य विकल्पयेत् । इत्यस्या हृदयं लोके नान्यो मद् वेद कश्चन ॥ ४६ ॥ No one in the world besides Me knows the heart [i.e., the inner mystery] of the Veda, what it enjoins and prohibits in its karma- kanda portion, what it reveals through mantras and aphorisms in its portion dealing with the worship of gods [upāsanā-kāṇḍa], and what it concludes after examining various alternatives in its jñāna-kāṇḍa division. (SB 11.21.42)* श्रीशुकेन च “निगमकृदुपजहे भृङ्गवद् वेदसारम्” (भा० ११ । २९।४९) इति ॥ Śri Suka also expresses the same idea: “Bhagavan Kṛṣṇa, the originator of the Vedas, extracted the essence of the Vedas, just as bees extract honey” (SB 11.29.49)5 Commentary THE WORD BHAGAVAN is primarily used to signify the Supreme Per- sonal Absolute, the Ultimate Reality. In this regard, its etymolog- ical meaning was explained in Bhagavat Sandarbha (Anuccheda 3). 4 5 kim vidhatte kim acaste kim anudya vikalpayet ity asya hṛdayam loke nanyo mad veda kascana nigama-kṛd upajahre bhrigavad veda-säram 198 29 Bhakti Is the Essential Abhidheya of the Vedas As a Whole In a secondary sense, however, it can be used as an honorific to address any venerable person, such as a sage, a guru, or a deva. For example, Sūta Gosvāmi refers to his guru, Śrī Sukadeva, as “Bha- gavān” (SB 1.19.25). Śrī Jīva Gosvāmi offers two interpretations of the verse under consideration (SB 2.2.34) corresponding to these two different meanings of the word bhagavan. In the first interpre- tation, he applies it to Brahma, which is the conventional under- standing of the verse. In the second, he applies it to Visņu, which, though uncommon, yields a profounder meaning. The Vedas were revealed to Brahma by Bhagavan Krsna at the beginning of a new creational cycle. He studied the entire body of the Vedas thrice to ascertain their most essential abhidheya, or in other words, the ultimate means that they prescribe to enable human beings to directly realize the Absolute. He concluded that the Vedas prescribe that specific process by which divine love (rati) for Bhagavan is evoked. This is understood to be bhakti-yoga, because it is only through sadhana-bhakti that prema-bhakti comes into being. It has been noted in a footnote above that the words bhakti- yogakhyam vastu have been added to Śrīdhara Svāmi’s comment, specifying the process by which rati is evoked. In all likelihood, these words have been added from Śrī Jiva’s Krama-sandarbha com- mentary on the Bhāgavata, since they are found there in the iden- tical location within the sentence repeated from Svāmipada’s com- mentary. It is significant that Jiva Gosvāmī has used this complete phrase instead of just the words bhakti-yoga. In Vedanta philoso- phy, the word vastu refers to that which truly exists or is ontologi- cally real. Hence, by specifying bhakti-yoga as a vastu, he implies its eternal existence, beyond all temporal or phenomenal limita- tions. Only that means which is ontologically real can be the essen- tial abhidheya recommended by the Vedas as a whole. This is the significance of the phrase. Śrī Jiva Gosvāmī next provides an alternative explanation of the verse based on the primary meaning of the word bhagavan as Para- meśvara, “the Supreme Omnipotent Being.” From this perspective, 199 I Bhakti Is the Complete Abhidheya he reasons that it was not Brahma but Bhagavan Himself who stud- ied the Vedas, as is done by the sages, to enact the lila of extract- ing their essential abhidheya. There are unlimited universes and in each of them the Vedas that are revealed to Brahma differ in their readings and magnitude. Thus, to see or ascertain directly the essential abhidheya from this entire body of the Vedas is possible only for Bhagavan. In addition, since the revelation of the Vedas is a dynamic pro- cess, occurring perpetually in every universe on each new day of creation, the synthesis of the Vedas as a whole could only be pos- sible for an entity who perpetually exists in an unchanging form throughout all time, which is exactly what the modifier kuṭasthaḥ indicates, as noted by Śrī Jīva. The fact that only Bhagavan can know the true import of the Vedas is confirmed by Kṛṣṇa Himself to Uddhava (SB 11.21.42). Śrī Jīva’s unique interpretation of SB 2.2.34 is also supported by the words of Sukadeva (SB 11.29.49), cited at the end of this anuccheda. In the next anuccheda, Śrī Jiva Gosvāmī presents the concluding statements of the second chapter, Second Canto, regarding bhakti. 200 Anuccheda 30 Bhakti Is the Prime Duty of All Human Beings ३० । अथ किं तद् यतस्तत्र रतिः स्यात् ? तथैव “यच्छ्रोतव्यम्” (भा० १।१९।३८) इत्यादि प्रश्नस्योत्तरत्वेनोपसंहरति ( भा० २ २ ३६ ) - — IT MAY now be questioned, what is that engagement by which love (rati) for Bhagavan Kṛṣṇa can come into being? The answer to this very question is summed up in Sukadeva’s response to the following query made earlier by King Pariksit: O Master, please inform me, what is to be heard, what is to be uttered, and what is necessarily to be performed by human beings? What is to be remembered, whom should they worship, and what is to be avoided by them? (SB 1.19.38)’ Śri Suka concludes this discussion with the following reply to the king’s question: तस्मात् सर्वात्मना राजन् हरिः सर्वत्र सर्वदा । श्रोतव्यः कीर्तितव्यश्च स्मर्तव्यो भगवान् नृणाम् ॥ ४७ ॥ Therefore, O King, Bhagavan Hari is to be heard about, glorified, and remembered always and everywhere by all human beings with the totality of their being. (SB 2.2.36)2 yac-chrotavyam atho japyam yat kartavyam nrbhiḥ prabho smartavyam bhajaniyam va bruhi yad va viparyayam tasmāt sarvātmana rajan hariḥ sarvatra sarvadā śrotavyah kirtitavyaś ca smartavyo bhagavan nṛṇām 201I Bhakti Is the Complete Abhidheya चकारात् पादसेवादयोऽपि गृह्यन्ते । The word ca, “and,” here indicates other devotional acts [that are also to be undertaken], such as the worship of Bhagavan’s feet. अनन्तरं च श्रवणादिफलं यद् दर्शितं तत् तूदाहृतम् (भा०२।२।३७) - After this, Suka illustrates by way of an example that which is disclosed to be the fruit of hearing about Bhagavan and other corresponding acts: पिबन्ति ये भगवत आत्मनः सतां कथामृतं श्रवणपुटेषु सम्भृतम् । पुनन्ति ते विषयविदूषिताशयं व्रजन्ति तच्चरणसरोरुहान्तिकम् ॥ ४८ ॥ इति । Those who drink from the filled cups of their ears the ambrosia of the stories of Bhagavan, the beloved Self of the devotees, purify their hearts, which were adulterated with sense impressions, and attain the lotus feet of Bhagavan. (SB 2.2.37)3 अत्र पूनन्तीत्यनेन पूर्वोक्तः स्थूलधारणामार्गः परिहृतः । भक्तियोगस्यैव स्वतः पावनत्वा- दलं तत्प्रयासेनेति ॥ श्रीशुकः ॥ By the verb punanti, “they purify,” used in this verse, the previ- ously mentioned path of meditation on the Cosmic form of Bha- gavān [Virat] is discarded [as unnecessary]. Since only bhakti- yoga has the power to purify on its own [independent of any other process], the effort to meditate on the Cosmic form serves no purpose. Commentary ŚRĪ SUKADEVA began his discourse in response to King Parikṣit’s query cited here (SB 1.19.38). In SB 2.2.36, the penultimate verse of the chapter, he gives his definitive reply to that question. Then, in the final verse, he discloses the outcome that naturally ensues from bhakti. The word tasmat (“therefore”) in SB 2.2.36 indicates that the 3 pibanti ye bhagavata ātmanaḥ satam kathamṛtam sravana-putesu sambhṛtam punanti te visaya-viduṣitāśayam vrajanti tac-carana-saroruhāntikam 202 30 Bhakti Is the Prime Duty of All Human Beings conclusion stated therein is drawn on the basis of the reasons pre- viously given: Bhagavan Hari is to be heard about, glorified, and remembered, because bhakti is the most auspicious path (SB 2.2.33) and because bhakti has been ascertained as the essential abhidheya of all the Vedas (SB 2.2.34). This also implies that there is no point in following any other school of philosophy (darśana). Bhakti is a universal process, as indicated in SB 2.2.36 by the words sarvatra, sarvadā, and nṛṇām. Sarvatra (“everywhere”) means that bhakti is not limited to any specific place or country. It is to be executed in all locations whatsoever, not only in a temple or holy place. Sarvada (“always”) means that bhakti is to be per- formed at every moment, while awake or sleeping, during child- hood, youth, and in old age. Bhakti is not something to be done only in the mornings, on specific holy days, or in old age. Nṛṇām (lit., “of human beings”) signifies that bhakti is meant for every- one, regardless of gender, class, or social status. It is interesting to note here the use of the genitive case, “of human beings,” in place of the instrumental, “by human beings.”* Although in translation, the statement is rendered as “bhakti is to be undertaken by human beings,” the genitive case indicates that bhakti is naturally related to all human beings and not merely something done by them. The acts of hearing, glorification, and remembrance signify sadhana-bhakti in general, which will mature into prema-bhakti. This is what was hinted at in SB 2.2.33 (Anuccheda 28). The word sarvātmană (“with the totality of one’s being”) signifies that bhakti should not be mixed with any other path. Bhakti is capable of granting everything independent of any other method of yoga. The words śrotavyam, “should be heard,” implying an injunc- tion to do so, and pibanti, “they drink” (from the filled cups of their ears), implying a natural liking for it, clearly indicate the importance of hearing about Bhagavan both in the stage of prac- tice and that of perfection. In the next anuccheda, bhakti to Bhaga- van is described as superior to the worship of any other deity and as This application falls under the grammatical rule that the genitive case is used for the agent or the object in conjunction with krdanta suffixes (karty-karmanoh sasthi kṛd-yoge, HNV 6.37). 203 1 Bhakti Is the Complete Abhidheya the constitutional duty of every human being, irrespective of their purity of heart. 204 Anuccheda 31 Bhakti Is the Abhidheya for All Aspirants ३१ । एवं प्राक्तनाध्यायाभ्यां कर्मयोगज्ञानेभ्यः श्रेष्ठत्वमुक्त्वा तदुत्तराध्यायेऽपि सर्वदेवतों- पासनेभ्यः श्रेष्ठत्वप्रवचनेन भगवद्भक्तियोगस्यैवाभिधेयत्वमाह “ब्रह्मवर्चसकामस्तु यजेत ब्रह्मणः पतिम् ” ( भा० २।३।२) इत्याद्यनन्तरम् (भा० २ | ३ | १० ) BY POINTING out in the first two chapters of the Second Canto that bhakti is superior to karma, yoga, and jñāna, and by describ- ing it in the third chapter also as superior to the worship of the devatās, Šuka established only bhakti-yoga to Bhagavan as the abhidheya. [In eight verses beginning from SB 2.3.2, Śuka first recommends the worship of various devatās for those seeking specific worldly benefits.] He begins as follows: One who seeks prowess in Vedic knowledge should worship the Lord of the Vedas (brahmanaḥ patim) [Brahma]; one who desires expertise in sensory ability should worship Indra; and one who desires virtuous progeny should worship the progenitors. (SB 2.3.2)1 Following this group of verses, Suka concludes: अकामः सर्वकामो वा मोक्षकाम उदारधीः । तीव्रेण भक्तियोगेन यजेत पुरुषं परम् ॥ ४९ ॥ 1 brahma-varcasa-kamas tu yajeta brahmanaḥ patim indram indriya-kāmas tu praja-kāmaḥ prajapatin 205 1 Bhakti Is the Complete Abhidheya A person of evolved discernment, whether desireless, desiring all, or seeking liberation, should worship the Supreme Puruşa with resolute bhakti-yoga. (SB 2.3.10)2 टीका च - “अकाम एकान्तभक्तः । उक्तानुक्तसर्वकामो वा । पुरुषं पूर्णं परं निरुपाधिम्” इत्येषा | Śrīdhara Svāmi comments as follows: “The word akāmaḥ, ‘desireless,’ means, ‘a one-pointed devotee’ (ekanta-bhaktaḥ). The compound sarva-kāmaḥ, ‘desiring all,’ means ‘one who yearns for all the objectives mentioned in the previous eight verses as well as all others not mentioned.’ The word puruşam, ’the Primordial Person,’ means ‘He who is complete’ (pūrṇa), and param, ‘supreme,’ [qualifying the word puruşam,] means ‘free from all limiting adjuncts’ (nirupadhim).” [Here ends Śridhara Svami’s comment.] तीव्रेण दृढेन स्वभावत एवानुपघात्येनेति विघ्नानवकाशतोक्ता । कामना तु यादृच्छिके- नापि स्यात् । यथोक्तं भारते- The word tivreṇa, “resolute,” means “firmly determined” (drdhe- na), indicating that bhakti by its very nature is unobstructed. By this word, it is thus asserted that there is no scope for obsta- cles in bhakti. This verse indicates that whatever desire may be present in a person who worships Bhagavan with devotion is fulfilled incidentally by the will of Bhagavan (yadṛcchikena), as stated in Mahabharata: भक्तक्षणः क्षणो विष्णोः स्मृतिः सेवा स्ववेश्मनि । I स्वभोज्यस्यार्पणं दानं फलमिन्द्रादिदुर्लभम् ॥ ५० ॥ इति । For a devotee, each and every moment is Visņu’s moment, remembrance of Visnu in one’s own home is sacred service (seva), and offering one’s personal items of enjoyment to Him is charity. The fruit that naturally ensues from all this is virtually unobtainable, even for gods like Indra. (Mahābhārata) 2 akāmaḥ sarva-kāmo vâ mokṣa-kama udara-dhiḥ tivrena bhakti-yogena yajeta puruşam param bhakta-kṣaṇaḥ kṣano visnoḥ smrtiḥ seva sva-veśmani 206 31 Bhakti Is the Abhidheya for All Aspirants तदुक्तं श्रीकर्दमं प्रति " न वै जातु मृषैव स्यात् प्रजाध्यक्ष मदर्हणम्” (भा० ६।२१।२४) इति । A similar statement [to SB 2.3.10] was made by Bhagavan to Kardama Muni: O progenitor, worship of Me undertaken by those whose minds are fixed exclusively on Me, and particularly by people like you, never goes in vain. (SB 3.21.24)* यथा वा यत्तत्कामस्तीव्रेणैव यजेत । ततश्च शुद्धभक्तिसम्पादनायैवान्ते पर्यवसिष्यत्यसा- वित्यभिप्रायेण सविशेषणमुपदिष्टम् । तदनेन एकान्तभक्तेषु मुमुक्षौ वा तद्भक्तियोगस्यै- वाभिधेयत्वं किं वक्तव्यमपि तु सर्वकामेष्वपीति तदेव सर्वथापि निर्णीतम् ॥ Alternatively, the meaning [of SB 2.3.10] is that regardless of whatever a person’s desire may be, he or she should worship Bhagavan with resolute devotion (tivrena). This will ultimately culminate in the execution of pure bhakti. The adjective tivreņa, “resolute,” qualifying the word bhakti-yogena, is used here to bring out this intention. From this perspective, what need is there to specify that the abhidheya for one-pointed devotees and for those seeking liberation is nothing other than bhakti-yoga to Bhagavan? Rather, bhakti has been unconditionally determined as the abhidheya even for those who are laden with material desires. Commentary ŚRĪ SUKADEVA begins the third chapter of the Second Canto by say- ing that he has answered the king’s question regarding the duty of a person on the verge of death (SB 2.3.1). He clearly stated at the end of the second chapter that the supreme duty for all human beings in general is to hear about, glorify, and remember Bhagavan. But what about those who harbor particular desires? What should they sva-bhojyasyarpanam danam phalam indrādi-durlabham Verse not found in the printed edition. na vai jātu mṛṣaiva syat prajadhyakṣa mad-arhaṇam bhavad-vidhesv atitaram mayi sangrbhitätmanām 207 I Bhakti Is the Complete Abhidheya do? In anticipation of such a question, Sukadeva first recommends the worship of various deities from whom particular boons can be obtained. In this regard, it is observed in Indian culture that people wor- ship many different deities, such as Śiva, Durga, and Gaṇeśa. Some deities are worshiped regularly and others only on special occa- sions, such as the worship of Lakṣmi during the Dīpāvali festival. People worship these various deities with the hope of securing material blessings. Śrī Suka seemed to support this practice in a series of eight verses (SB 2.3.2-9), in which he recommends the wor- ship of many different deities. Immediately following this, how- ever, he concludes with the principal verse of this anuccheda, which recommends the worship of Bhagavan alone, irrespective of one’s desire. Bhagavan can fulfill any desire, because He is supremely potent. There is an added advantage to worshiping Bhagavan directly. It lies in the fact that not only will one’s material desires be fulfilled, but ultimately one will attain mukti or even bhakti. This was seen in the case of Dhruva, who approached Bhagavan Viṣṇu with a mate- rial motive but became fully satisfied after being graced with the immediate vision of Visnu. This is the significance of the adjective tivrena, “with firm determination.” This implies that one should worship only Bhagavan with pure bhakti, not depending upon any other process or deity. The compound udara-dhi, “a person of evolved discernment,” signifies that the true measure of intelligence is evidenced by the determination to worship Bhagavan, the ultimate source of our being, even if undertaken with material motives. Those who remain indifferent to the self’s innermost essential function of devotion to Bhagavan fail to meet the criteria of true intelligence. The worshipers of the devas also fall into this category. The reason for this is that the effort made in worshiping a deva is the same as that for the deva-deva, Śrī Visņu - He who is worshipable even to the devas. The devas are not independent. The boons they grant are ultimately bestowed only by Visnu Himself (GĪTĀ 7.22). So why not sa taya śraddhaya yuktas tasyarādhanam ihate 5 208 31 Bhakti Is the Abhidheya for All Aspirants worship Visnu directly? The boons awarded by the devas are tem- porary, whereas bhakti to Visņu confers eternal benefit, as stated by Kṛṣṇa: However, the fruit attained by these people of meager intellect is perishable. The worshipers of the devas go to the devas, whereas My devotees come to Me. (GĪTĀ 7.23) In the next verse, Śrī Suka states conclusively that the supreme benefit of worshiping a deva culminates in bhakti alone. labhate ca tataḥ kämän mayaiva vihitan hi tän antavat tu phalam teṣam tad bhavaty alpa-medhasām devan deva-yajo yanti mad-bhakta yanti mām api 209 Anuccheda 32 Bhakti Is the Supreme Fruit of Worshiping Other Devatās ३२ । किं च (भा० २ | ३ |११ ) - MOREOVER, Śrī Suka said: एतावानेव यजतामिह निःश्रेयसोदयः । भगवत्यचलो भावो यद् भागवतसङ्गतः ॥ ५१ ॥ The ultimate benefit attainable for those engaged in the wor- ship of various gods lies in this alone - that in the course of such worship (iha), by the association of devotees, unswerving devotion for Bhagavan is evoked. (SB 2.3.11)1 टीका च - “पूर्वोक्तनानादेवतायजनस्यापि संयोगपृथक्त्वेन भक्तियोगफलत्वमाह ‘एतावान्’ इति । इन्द्रादीनपि यजतामिह तत्तद्यजने भागवतानां सङ्गतौ भगवत्यचलो भावो भक्तिर्भवतीति यदेतावानेव निःश्रेयसस्य परमपुरुषार्थस्य उदयो लाभः । अन्यत् तु सर्वं तुच्छमित्यर्थः” इत्येषा । 1 Śrīdhara Svāmi comments as follows: “In this verse, bhakti-yoga is declared to be the fruit even of the worship of the different devatās, referred to earlier. This is understood by the princi- ple of samyoga-prthaktva, ‘conjunction and particularity. 2 Even for those who worship gods like Indra, unswerving bhakti for 1 etävän eva yajatām iha niḥsreyasodayah bhagavaty acalo bhavo yad bhagavata-sangatah 2 The principle of interpretation being referred to here is expounded in Pūrva-mimāmsā. When a religious action is directed toward a particular and 210 32 Bhakti Is the Supreme Fruit of Worshiping Other Devatas Bhagavan arises due to contact with devotees obtained in the course of their respective worship (iha). This alone is the attain- ment of the ultimate good (niḥśreyasa), meaning the supreme goal of human life (parama-puruşartha). Any other gain, how- ever, is insignificant. This is the meaning of the verse.” [Here ends Śrīdhara Svami’s comment.] अत्र “इन्द्रमिन्द्रियकामस्तु " ( भा० २।३।२ ) इत्याद्युक्तमिन्द्रियपाटवादिकं पृथक्त्वेन फलम् । भागवतेन संयोगे तु भावः फलम् । खादिरयूपसंयोगे यागस्य फलवैशिष्ट्य- वदिति ज्ञेयम् ॥ श्रीशुकः ॥ [Śri Jiva now comments on the term samyoga-pṛthaktva, “con- junction and particularity.”] The results of worshiping the devatās, such as acquiring expertise in sensory ability by the worship of Indra, were discussed in the eight verses referred to earlier (SB 2.3.2-9). All of these results (phala) are related to their particular and limited applications (prthakvena). But in conjunction with the association of devotees (bhagavatena samyoga), the fruit obtained is bhāva [i.e., bhakti], in the same way that a special result arises from a ritual act in which the sacrificial pillar is made from khadira wood. Commentary AFTER describing the worship of various deities directed toward the attainment of specific boons (SB 2.3.2-9), Śrī Śuka recom- mended (in SB 2.3.10) exclusive worship of the Complete Person, Bhagavan, irrespective of whether one’s aspiration is for worldly benefits, liberation (mukti), or devotion (bhakti). Now, in the isolated result (pṛthaktva), yet there is samyoga, or conjunction, with some special component, the result produced is exceptional. In this case, the isolated result is that which accrues from the worship of specific devatas. When, however, such worship is conducted in conjunction with the association of devotees, it yields the extraordinary fruit of bhakti. This is the meaning of samyoga-prthaktva in this context. 211I Bhakti Is the Complete Abhidheya present verse (SB 2.3.11), Śrī Śuka declares that the ultimate bene- fit attainable by those who worship other deities is nothing other than bhakti to Bhagavan. How can this be possible? If someone worships a deva, such as Indra or Gaṇeśa, how can he or she attain bhakti? The worshiper should rightfully attain only that which is specified by Suka as the particular outcome that accrues from such worship. To answer this question, Śrī Suka affirms that this is made possible “by the asso- ciation of a devotee,” bhāgavata-sangataḥ. If by divine dispensa- tion such a worshiper comes in contact with a devotee of Bhaga- van, then by the latter’s grace, the worshiper’s faith can be redi- rected toward Bhagavan. An example of this is seen in the life of the maiden gopis who worshiped goddess Katyayani Devi and in so doing attained Śrī Kṛṣṇa. According to Śrī Suka’s statements, the goddess Devī, or Maya, is to be worshiped by those who desire pros- perity, devim māyām tu śri kamah (SB 2.3.3). But the same Devi, if worshiped with the intent to attain Krsna, will not bestow wealth but devotion to Krsna. Śrīdhara Svāmī comments that this enhancement of the result obtained from the same action is possible by the principle of samyoga-pṛthakatva-nyaya, “the rule of conjunction and partic- ularity.” This principle is described by Sabara Muni in his com- mentary on Jaimini-sutra 4.3.5. The principle is contextualized as follows: The Agnihotra ritual is a regular and compulsory duty, or nitya-karma, for the twice-born brahmanas. In the description of the procedure for executing this yajña, it is stipulated, “Per- form the Agnihotra ritual with yogurt,” dadhna juhoti. Then, in the same context, there is another injunction that a priest should perform the Agnihotra yajña for the host of the ritual (yajamāna), to fulfill the latter’s desire to obtain powerful senses, dadhnendriya- kamasya juhuyāt. When the yajña is performed with such a limited intent, it is incidental, or naimittika. In this regard, the doubt arises whether the Agnihotra performed with yogurt is a nitya-karma or naimittika-karma. It cannot be both, because that would entail the defect of vakya-bheda, an object or injunction having two differ- ent meanings simultaneously. The respective results of nitya- and 212 32 Bhakti Is the Supreme Fruit of Worshiping Other Devatās naimittika-karmas are different. One person cannot obtain both results from the same action. Jaimini dispels this doubt by the sutra: “On the other hand, in the case where one substance [dravya] is related to both [nitya- and naimittika-karma], the conjunction (samyoga) [with either one of the two] accords with its particularized application” (ekasya tu ubhayatve samyoga-pṛthaktvam, Jaimini-sūtra 4.3.5). This means that the relation (samyoga) of yogurt is different in the two differ- ent injunctions. In the injunction dadhna juhoti, the relation of yogurt is with the nitya-karma, while in dadhnendriya-kāmasya juhuyāt, its relation is with the incidental desire for powerful senses. On this basis, it is possible for the Agnihotra ritual performed with yogurt to yield two distinct results. In the same way, worship of the devas undertaken with the intention to secure a particular material boon will bestow only that result. If, however, by the association of a devotee one worships the same deity, considering that entity to be a manifestation of Bhaga- van or a devotee of Bhagavan, without desiring anything material, then one will attain bhakti. Śrī Jiva Gosvāmī gives another example of the same principle from Purva-mimāmsă of a pillar made of the khadira tree (Acacia catechu), to which a sacrificial animal was tied in the context of a yajña. The khadira pillar is recommended for both nitya-karma as well as kamya-karma, which is anitya, or incidental. The question may be raised as to how a khadira pillar can be a component of both nitya-and kamya-karmas, as these two award different results. This question is resolved by the samyoga-pṛthaktva principle of conjunc- tion and particularity. There are two separate statements about the usage of the khadira pillar, which lead to two separate results. In the next eight anucchedas, Śri Jiva Gosvāmī cites the state- ments of sage Saunaka, the principal student of Suta Gosvāmī, to establish bhakti as the abhidheya. 213 4 Śaunaka Establishes Bhakti through Negative Inference - Vyatireka Anucchedas 33-40 Anuccheda 33 Life without Bhakti Is Meaningless ३३ । अनन्तरं श्रीशौनकेनापि व्यतिरेकोक्त्या तस्यैवाभिधेयत्वं दृढीकृतम् । यथाह (भा० २।३।१७ ) - THEREAFTER, Śrī Śaunaka also affirmed the fact that bhakti alone is the abhidheya through negative inference (vyatireka), as in the following statement: आयुर्हरति वै पुंसामुद्यन्नस्तं च यन्नसौ । तस्यर्ते यत्क्षणो नीत उत्तमश्लोकवार्तया ॥ ५२ ॥ As the sun rises and sets, it assuredly steals away the life of all human beings, except for the life of one by whom even a moment is spent in talks of Bhagavan of supramundane glory. (SB 2.3.17) 1 असौ सूर्यः । उद्यनुद्गच्छनस्तं च यन् गच्छन् हरति वृथागामित्वाद् बलादाच्छिनत्तीव । यद् येन क्षणोऽपि नीत उत्तमश्लोकवार्त्तया तस्यायुऋते वर्जयित्वा - तावतैव सर्वसाफल्या- दिति भावः ॥ In this verse, the pronoun asau, “it,” refers to the sun. It is as if the sun, by its rising ( udyan) and setting (astam yan ), forcibly snatches away the life of human beings, because their time is wasted in vain. The life of one (tasya āyuh ) by whom (yad) even a moment is spent in the talks of Bhagavan of supramundane glory, is hereby excluded, because everything is made successful by this very act alone. This is the intended sense. 1 ayur harati vai pumsam udyann astam ca yann asau tasyarte yat-ksano nita uttama-sloka-vartayā 217 Commentary I Bhakti Is the Complete Abhidheya A PRINCIPLE is firmly established by making both positive and negative statements. The positive statements (anvaya) affirm the principle directly, whereas the negative statements (vyatireka) do so indirectly by showing the defect in the nonapplication of the principle. Up to this point, Śrī Jiva Gosvāmi has been citing dif- ferent teachers from the Bhagavata who established bhakti as the abhidheya. Now he refers to the statements of Śrī Saunaka, who describes the futility of human life devoid of bhakti. In the opening verse from this section (SB 2.3.17), Saunaka first speaks of life in general terms, and in the upcoming verses (SB 2.3.18-24), he goes on to describe the worthlessness of the various limbs of the human body if not engaged in the service of Bhagavan. A person who does not engage in the service of Bhagavan is wasting his life, because in the end, he will lose everything. This is the meaning of the sentence that the sun steals away the life of all human beings with its every rising and setting. This is not to suggest that devotees will not die, or that when they do, they will carry their belongings and relatives with them. But after giving up this body, they will not take birth again in the material world. They will attain spiritual forms in Bhagavan’s own transcendental abode, wherein they will live with Him eternally. On this basis, their present life is understood to be successful. 218 Anuccheda 34 Merely Living Is Not the Fruit of Human Life ३४ । ननु जीवनादिकमेव तेषामायुषः फलमस्तु ? तत्राह ( भा० २।३।१८) - IN OBJECTION to the above statement, one may question, “Is not living itself, with all that it entails, the fruit of their lives?” To this Saunaka responds: तरवः किं न जीवन्ति भस्त्राः किं न श्वसन्त्युत । न खादन्ति न मेहन्ति किं ग्रामे पशवोऽपरे ॥ ५३ ॥ Do the trees not live? Do the bellows not breathe? Do the other animals in the village not eat and copulate? (SB 2.3.18)1 न मेहन्ति न मैथुनं कुर्वन्ति । तानपि नराकारान् पशून् मत्वाह - अपर इति ॥ Together with the particle of negation (na), the verb mehanti, lit., “to wastefully discharge vital fluid,” means “do they not engage in copulation (maithuna)?” Considering even humans to be animals in human form, Saunaka deliberately used the words “the other animals” (pasavaḥ apare). Commentary IN OBJECTION to the previous verse, it could be argued that non- devotees live, and this itself is the fruit of a long life on this earth. 1taravah kim na jivanti bhastrah kim na svasanty uta na khadanti na mehanti kim grame pašavo’pare 219 I Bhakti Is the Complete Abhidheya Saunaka counters this suggestion, asking how, by this criterion alone, are they any better than trees, which also live, many of them much longer than human beings? The opponent may then retort, “Well, human beings are not only alive like trees and plants, but they also breathe through tiny air sacs in the lungs.” To this Saunaka responds that the bellows of a village blacksmith also breathes through an air sac, and even much more efficiently than human beings. The opponent then counters by pointing out that the bellows does not enjoy the pleasures of eating and having sex. To this Śau- naka replies that village animals, like dogs, asses, and monkeys, can eat and enjoy sex much more unreservedly than human beings. So how are humans superior to them? To equate such human beings to animals, Saunaka uses the pronoun apare, “the other ones,” as a qualifier of the word pasa- vaḥ, “animals,” distinguishing the animals of the village from the human animals, both of which are, however, animals. On the basis of this correspondence, most of humanity would be considered in the category of “other animals.” This also implies that they are wast- ing their lives. In this regard, there is a famous statement from Hitopadeśa: Hunger, sleep, fear, and the sexual urge are common to human beings and animals, but the capacity for dharma is the additional unique quality of human beings that sets them apart from ani- mals. Without dharma, human beings are equivalent to animals. (Hitopadesa 1.25)2 2 āhāra-nidra-bhaya-maithunam ca samanyam etat pasubhir narāṇām dharmo hi teṣām adhiko višeso dharmena hinah pasubhiḥ samanah 220 Anuccheda 35 Human Life Devoid of Bhakti Is Animal Life ३५ | तदेवाह (भा० २।३।१९ ) -

ŚAUNAKA now speaks of that human animal: श्वविड्वराहोष्ट्रखरैः संस्तुतः पुरुषः पशुः । न यत्कर्णपथोपेतो जातु नाम गदाग्रजः || ५४ ।। Being glorified by people who are like dogs, hogs, camels, and asses, a person in whose ears the name of Śrī Kṛṣṇa, the elder brother of Gada, has not penetrated, is verily an animal. (SB 2.3.19)1 श्वादितुल्यैस्तत्परिकरैः सम्यक्स्तुतोऽप्यसौ पुरुषः पशुः । तेषामेव मध्ये श्रेष्ठश्चेत् तर्हि महापशुरेवेत्यर्थः ॥ Although glorified eloquently by his associates, who are like dogs, hogs, camels, and asses, such a person is an animal. In other words, if he is the best among such persons only, then he is merely confirmed to be the biggest animal. Commentary IN THE previous verse (SB 2.3.18), Śaunaka referred to those per- sons, who do not spend even a moment in talks of Bhagavan, as 1 sva-vid-varahostra-kharaih samstutaḥ purusah pasuh na yat-karna-pathopeto jātu nāma gadāgrajaḥ 221I Bhakti Is the Complete Abhidheya animals. Now he indicates that there are gradations among such human animals. Some of them have followers or admirers who praise them. Such people are even bigger animals, being chief among the human animals. This is so because their power and status provoke them to become prouder and more egoistic than the others, and this makes it more difficult for them to surren- der to God. They may even be disrespectful to God and His devo- tees. The mentality of such people is described in the 16th chapter of Bhagavad Gitā. The four animals mentioned in this verse are symbolic of char- acteristic patterns of instinctual behavior found even in humans: like dogs, human beings bark even at innocent people; like stool- eating hogs, they eat junk food that is injurious to their health; like thorn-eating camels, they carry a heavy burden for little or no profit while habituated to the consumption of “thorny” experi- ences; and like asses, men are kicked by their wives for a little sex pleasure. The chief of human beings, who is praised by followers or admirers who are conditioned by such patterns, has all these four traits in him. This is the implied sense. Śrī Viśvanatha Cakravarti comments that human animals are more despicable than beastly animals. The reason is that human animals have the characteristics of all the four beasts named, i.e., the dog, hog, camel, and ass, while these animals have only the nature of their respective species. A human being can pos- sess the traits of all four types of animals, but those creatures themselves cannot possess the instinctual nature that pertains to another species. The human beast willfully transgresses scriptural injunctions and behaves like an animal, but these animals merely follow their own nature. The human animal is aware that by pursu- ing animalistic behavior, degradation will ensue, and yet he does not give it up. Animals, however, being devoid of self-determined will and rationality, simply follow their inborn nature. Moreover, though a dog is greedy for food, he is faithful to his master, which is not the case for the human animal. The hog eats refuse and thus does not encroach on others’ share. In the pro- cess, it even cleans up the environment. But the human animal 222 35 Human Life Devoid of Bhakti Is Animal Life snatches the share that belongs to others and lays waste to the envi- ronment. Although a camel eats thorny bushes, it also serves its master. The human animal eats delectable food but renders no ser- vice to his true master, God. Although an ass and a human animal are equal in the sense that they both get kicked by their respective female partners, they differ in that the ass does not retaliate against the female, and it never refuses to serve its master. Considering all these factors, the human animal- as an animal - is inferior to other beasts, and in this sense to equate him to them is an affront to the animal species. In the next five verses, Saunaka Rsi describes the worthlessness of the bodily limbs if not employed in devotion. 223 Anuccheda 36 The Ears and Tongue Are Worthless If Not Engaged in Bhakti ३६ । तस्याङ्गानि च निष्फलानीत्याह पञ्चभिः (भा० २।३।२० ) - IN THE next five verses, Saunaka describes the fruitlessness even of the bodily limbs of such a person: बिले बतोरुक्रमविक्रमान् ये न शृण्वतः कर्णपुटे नरस्य । जिह्वासती दार्दुरिकेव सूत न चोपगायत्युरुगायगाथाः ।। ५५ ।। Alas, the ears of a person who does not hear the heroic deeds of Bhagavan [Śrī Kṛṣṇa] are but two [useless] holes. And, O Sūta, the tongue of one who does not sing the glories of Bhagavan is corrupted like that of a frog. (SB 2.3.20)1 न शृण्वतोऽशृण्वतो नरस्य ये कर्णपुटे ते बिले वृथारन्ध्रे इत्यर्थः । असती दुष्टा ॥ The ears of a person who does not listen to the heroic deeds of Bhagavän are two useless holes (vṛtha randhra). The word asati [qualifying the tongue, jihva] means “corrupted or unchaste” (duṣṭā). 1 Commentary NOT ONLY is the human being stripped of intrinsic value when not engaged in the service of Bhagavan, but the same applies for any of bile batorukrama-vikraman ye na śṛnvatah karna-pute narasya jihvāsati dārdurikeva sūta na copagāyaty urugaya-gāthāḥ 224 36 The Ears and Tongue Are Worthless If Not Engaged in Bhakti his limbs or sense capacities. Saunaka makes this evident in the next five verses. Our body is constituted of the material energy (prakṛti), which belongs to Bhagavan. So naturally the body along with all its limbs is meant to be utilized in His service. The ears of a person who does not hear of Bhagavan are com- pared to two useless holes, which are filled up with the serpents of worldly talks. Just as a snake living in a hole of the house is a threat to the life of the homeowner, so too worldly topics of gossip, trivia, and faultfinding only reinforce fear, suffering, and the inevitable march toward death. Such a person’s tongue is compared to that of a frog. The croaking of a frog is an unwitting invitation for a snake to come and swallow it. The frog uses its tongue to catch insects; similarly, the tongue of a person whose regard is turned away from Bhagavan creates pain by harsh talk. The modifier asati, “corrupted or unchaste,” for the tongue, which is meant to sing the names and glories of Bhagavan, signifies that like an unchaste wife, it begets only infamy. Sometimes an unchaste wife will even have her own husband murdered. Accordingly, the unchaste tongue can also evoke misery and death. 225 Anuccheda 37 The Head Is a Burden without Bhakti ३७ | भा० २।३।२१- ŚAUNAKA Continues to describe the worthlessness of human life devoid of bhakti: भारः परं पट्टकिरीटजुष्टमप्युत्तमाङ्गं न नमेन् मुकुन्दम् । शावौ करौ नो कुरुतः सपर्यां हरेर्लसत्काञ्चनकङ्कणौ वा ॥ ५६ ॥ The head that does not bow down to Bhagavan Mukunda is sim- ply a burden, even if adorned with a turban or a crown. And the hands that do not render service to Bhagavan Hari are like those of a corpse, even if ornamented with dazzling golden bracelets. (SB 2.3.21)1 पट्टवस्त्रोष्णीषेण किरीटेन वा जुष्टमपि । अप्यर्थे वाशब्दः ॥ The phrase paṭṭa-kirița-justam api means, “even if adorned with a cloth turban or with a diadem.” The word và [in the second half of the verse] is used in the sense of api, “even if” [quali- fying the phrase “ornamented with dazzling golden bracelets,” lasat-kāñcana-kankaṇau vā]. Commentary IT IS DIFFICULT enough to bow down if one is carrying a burden on one’s head, not to mention when the head itself is a burden. The 1 bharah param patta-kirita-justam apy uttamangam na namen mukundam savau karau no kurutaḥ saparyam harer lasat-kancana-kankaṇau vā 226 37 The Head Is a Burden without Bhakti crown on the head of a nondevotee simply increases his burden in the form of pride. In this respect, the material world is compared to an ocean. The top-heavy head and corpse-like hands will only cause one to sink more rapidly in the ocean and drown. Cadaverous hands are useless, even if decorated with dazzling bracelets. 227 Anuccheda 38 The Eyes and Legs Are Worthless without Bhakti १३८ । भा० २ । ३ ।२२- SŪTA GOSVĀMĪ continues: बर्हायिते ते नयने नराणां लिङ्गानि विष्णोर्न निरीक्षतो ये । पादौ नृणां तौ द्रुमजन्मभाजौ क्षेत्राणि नानुव्रजतो हरेर्यौ ॥ ५७ ॥ The eyes of human beings that do not behold the deity of Bhaga- vān Visņu are like the marks on the tail of a peacock. And the feet of men that do not journey to the holy places of Bhagavan Hari are as if born as trees. (SB 2.3.22)1 जन्मभजेते इति तथा वृक्षमूलतुल्यावित्यर्थः ॥ The compound druma-janma-bhäjau means that such feet are as if born as trees, meaning that they are comparable to the roots of trees. Commentary THE COMPARISON of the eyes to the marks on the tail of a peacock signifies that they merely appear beautiful but do not function in the capacity for which they were designed. Instead of discerning 1 barhayite te nayane narānāṁ lingani vişnor na nirikṣato ye padau nṛṇām tau druma-janma-bhajau kṣeträni nänuvrajato harer yau 228 38 The Eyes and Legs Are Worthless without Bhakti the path one is meant to pursue, they lead one blindly into the pit- falls and thorny byways far from the path of God realization. And just as a tree’s roots bear the burden of the tree, so too the feet that do not walk to the holy places simply bear the burden of the body. Moreover, a tree is motionless, so such feet may as well be entrenched in the earth, since their movements lead nowhere. 229 Anuccheda 39 Mortal Beings Are Living Corpses without Bhakti ३९ | भा० २।३।२३- SŪTA GOSVĀMI continues: जीवञ् छ्वो भागवताङ्घ्रिरेणुं न जातु मर्त्योऽभिलभेत यस्तु । श्रीविष्णुपद्या मनुजस्तुलस्याः श्वसञ् छवो यस्तु न वेद गन्धम् ॥ ५८ ॥ A mortal being who has never contacted the dust from the feet of a devotee is a living corpse. And a human being who has never smelled the fragrance of tulasi adhering to the feet of Bhagavan Visnu is a breathing corpse. (SB 2.3.23)1 श्रीविष्णुपद्यास्तत्पादलग्रायाः ॥ The compound śrī viṣṇu-padyāḥ [qualifying tulasi] means, “adhering to the feet of Bhagavan Viṣṇu.” 1 Commentary AFTER disparaging the misuse of the various limbs of the body, Śrī Śaunaka now declares that the entire body itself is worthless and inauspicious like a corpse, if not engaged in Bhagavan’s service. Earlier, Śrī Sūta Gosvāmi determined that the purpose of life is to jivan-chavo bhagavatanghri-renum na jātu martyo’bhilabheta yas tu śrī vişnu-padyā manujas tulasyāḥ śvasan-chavo yas tu na veda gandham 230 39 Mortal Beings Are Living Corpses without Bhakti inquire into the truth of Bhagavan, jīvasya tattva-jijñāsā (SB 1.2.10). If one does not utilize his life for this objective, then one is a breath- ing corpse or like a ghost, instigating only fear and causing distur- bance to others. When an animal is slaughtered, its body twists and turns for some time. It appears to be still living, yet it is already dead. Similarly, the body of a person who has no contact with authentic devotees, who neither welcomes them nor renders any form of service to them, merely appears to be living, but it is dead to true life. 231Anuccheda 40 Without the Affect of Bhakti, the Heart Does Not Melt ४० ॥ भा० २ । ३ । २४- ŚRI SAUNAKA then said to Śrī Sūta: तदश्मसारं हृदयं बतेदं यद् गृह्यमाणैर्हरिनामधेयैः । न विक्रियेताथ यदा विकारो नेत्रे जलं गात्ररुहेषु हर्षः ।। ५९ ।। Alas, the heart that does not melt while reciting the names of Bhagavan Hari is of the essence of stone. Otherwise, when the heart does melt, tears flow from the eyes and the hairs of the body stand on end in ecstasy. (SB 2.3.24 ) 1 अश्मवत् सारो बलं काठिन्यं यस्य । विक्रियालक्षणमथेति । यदा तद्विकारो न भवेत् तदा नेत्रादौ जलादिकं न भवतीत्यर्थः । इदमेवान्वयेन श्रीमता राज्ञा दृढीकरिष्यते “सा वाग् यया तस्य गुणान् गृणीते” (भा० १० १८०१३) इत्यादिभ्याम् । तदेवं श्रीशुकवाक्यारम्भा- ध्यायत्रयाभिधेयत्वेन श्रीभक्तिरेव लब्धा । The compound aśma-sāram, “whose essence is stone,” indicates that the heart of such a person has the hardness and rigidity of stone. The symptoms of melting are described in the second half of the verse, beginning with the word atha, “otherwise.” The sense is that when the heart does not melt, symptoms such as tears in the eyes do not become manifest. 1 tad-aśma sāram hrdayar batedari yad grhyamānair hari nāma dheyaih na vikriyetatha yada vikaro netre jalam gatra-ruheşu harṣaḥ 232 40 Without the Affect of Bhakti, the Heart Does Not Melt King Parikṣit confirms the very same idea [that bhakti is the abhidheya] through anvaya, or “positive concomitance.” In this regard, he speaks two verses, beginning with: “That speech by which the glories of Bhagavan are extolled is authentic speech…” (SB 10.80.3) Thus it is evidenced that in the first three chapters [of the Sec- ond Canto], which are the beginning of Sri Sukadeva’s discourse, bhakti alone is determined as the abhidheya. टीका च (भा० दी० २१११, भा० दी० २ २ ११, भा० दी० २।३।१) - Śrīdhara Svāmi also composed verses to this effect in the begin- ning of his commentary on each of the first three chapters, as follows: तत्र तु प्रथमेऽध्याये कीर्तणश्रवणादिभिः । स्थविष्ठे भगवद्रूपे मनसो धारणोच्यते ॥ ६० ॥ द्वितीये तु ततः स्थूलधारणातो जितं मनः । सर्वसाक्षिणि सर्वेशे विष्णौ धार्यमितीर्यते ॥ ६१ ॥ तृतीये विष्णुभक्तेस्तु वैशिष्ट्यं शृण्वतो मुनेः । भक्त्युद्रेकेण तत्कर्मश्रवणादर ईर्यते ॥ ६२ ॥ इत्येषा ॥ श्रीशौनकः श्रीसूतम् ॥ 2 3 The first chapter describes the process of fixing the mind on the Virat form of Bhagavan, through glorification of Bhagavan, hearing about Him, and so on. (Bhāvārtha-dipika 2.1.1)* The second chapter discusses the method of fixing the mind on Bhagavan Visņu, who is the witness of all and the Supreme The abhidheyatva of bhakti through vyatireka, or “negative concomitance,” was demonstrated in the series of eight verses spoken by Saunaka, beginning with SB 2.3.17, Anuccheda 33, and ending here (SB 2.3.24). Śrī Jiva now establishes the same conclusion through anvaya, or “positive concomitance.” Since the negative concomitance began with an illustration of inauthentic or idle speech (in SB 2.3.17), Śrī Jiva now provides its positive counterpart with an example of authentic speech, meaning that which pertains to Bhagavan. sā vāg yaya tasya gunan grnite 4 tatra tu prathame’dhyaye kirtana-sravaṇādibhiḥ sthavişte bhagavad-rupe manaso dhāranocyate 233 I Bhakti Is the Complete Abhidheya Immanent Regulator. This practice is taken up once the mind has been subdued by meditation on the gross Cosmic Form [Virät]. (Bhāvārtha-dipikā 2.2.1)5 The third chapter relates how Śaunaka Muni, after hearing of the eminence of bhakti to Bhagavan Visņu, speaks with over- flowing devotion about the honor of hearing about the divine acts of Bhagavan Kṛṣṇa. (Bhāvārtha-dipikā 2.3.1)6 Commentary AFTER condemning the life, body, and external limbs of individ- uals devoid of bhakti to Bhagavan, Śrī Saunaka reproaches their inner feeling sense, the heart. Earlier, he criticized only those who are altogether devoid of devotional acts, but now he addresses even those who repeat the names of Bhagavan with a heart destitute of bhakti. This criticism involves much graver consequences than that which applies to those who do not recite the names at all. This is due to the fact that the practitioner, while formally adopting prac- tices (sammukhyata), remains inwardly contracted upon a separate self-sense (vaimukhyata). Thus, Saunaka’s true intention is that one should take to devotion wholeheartedly and not just engage in devotional acts superficially or out of the separate sense of doership (prthak-bhāva). The word “heart” (hrdaya) here does not refer to the physical organ but the inner faculty of feeling-awareness, citta. Citta melts in the fire of love and becomes soft. How does one detect that the heart has melted? It is known by external indicators of existen- tial ecstasy, called sättvika-bhāvas, which are eight in number, as enumerated in Bhakti-rasāmṛta-sindhu: 5 15 Becoming stunned (stambha), perspiration (sveda), horripilation (romanca), alteration or faltering of the voice (svara-bheda), trem- bling of the body (vepathu), change of bodily hue (vaivarnya), tears dvitiye tu tatah sthula-dharanato jitam manaḥ sarva-saksini sarvese vişnau dharyam itiryate tṛtiye vişnu-bhaktes tu vaisistyam śṛnvato muneḥ bhakty udrekena tat-karma-śravaṇādara iryate 234 40 Without the Affect of Bhakti, the Heart Does Not Melt (aśru), and loss of all external awareness (pralaya) are known as the eight sättvika-bhavas. (BRS 2.3.16)’ Śrī Saunaka mentions only two of the eight sättvika-bhāvas in the verse under discussion. It should be noted here that these symptoms are not invariably related (avyabhicāri) with the melting of the heart. It is possible to induce or imitate these symptoms with- out the genuine transformation of consciousness that such melt- ing entails. On the other hand, a completely realized devotee may not exhibit these symptoms even when his or her heart is already melted out of love. Śrī Viśvanatha Cakravarti comments that the heart of the prac- titioner fails to melt because of the influence of offenses. If exam- ined closely, all the offenses to the name amount to specific forms of vaimukhyata that the practitioner still clings to inwardly. These offenses become holding patterns of disaffected regard that block the self-disclosure of the name. The name of Bhagavan is nondiffer- ent from Bhagavan, who is the personification of love, but offenses harden the heart, causing it to contract more rigidly on a sepa- rated self. If one utters the name in this condition, the heart does not melt, even if tears come to the eyes as a mere semblance or imitation of the sättvika-bhāvas. Such a heart is compared to an adamantine stone (aśma-sara), as for example a diamond, which is supposed to be the hardest and most impenetrable of all. Śrī Jiva Gosvāmi concludes this anuccheda by citing three verses composed by Śrīdhara Svāmī, who writes a verse at the begin- ning of his commentary to each chapter, summarizing its contents. From these three verses it is clear that in his opinion, bhakti is the abhidheya established in the first three chapters of the Second Canto. The two verses spoken by Mahārāja Parīkṣit, referred to in Śrī Jiva’s commentary, are as follows: 7 That speech by which the glories of Bhagavan are extolled is authentic speech; the hands that render service to Him are hands te stambha-sveda-romancaḥ svara-bhedo’tha vepathuḥ vaivarṇyam aśru pralaya ity astau sättvikaḥ smṛtah 235 1 Bhakti Is the Complete Abhidheya in the true sense; the mind that recognizes Him as immanent in all moving and unmoving beings is factually a mind; and the ear that hears His holy topics is veritably an ear. The head that bows to both moving and unmoving beings as embodiments of Him is a head in reality; the eye that perceives only Him in their forms is an eye that truly sees; and the limbs that constantly serve the sacred water that has washed the feet of Visnu and His devotees are alone worthy to be called limbs. (SB 10.80.3-4) In the next two anucchedas, Śrī Jiva Gosvāmi refers to the dia- logue between Brahma and his son Narada, in his ongoing effort to establish bhakti as the abhidheya of Srimad Bhagavata. 236 sā vāg yayā tasya gunan grnite karau ca tat-karma-karau manaś ca smared vasantam sthira-jangameşu srnoti tat-punya-kathaḥ sa karṇaḥ siras tu tasyobhaya-lingam anamet tad eva yat pasyati tad dhi cakṣuḥ angāni vişnor atha taj-janānāṁ pädodakam yani bhajanti nityam 5 Brahma Instructs Nārada Anucchedas 41-42 Anuccheda 41 Brahmā Praises Narada’s Question As It Relates to Bhagavān ४१ | श्रीब्रह्मनारदसंवादेऽपि ( भा०२/५/९ ) - IN THE dialogue between Śri Brahma and Narada as well [bhakti is established as the abhidheya]. Brahma first commends Narada’s question: सम्यक् कारुणिकस्येदं वत्स ते विचिकित्सितम् । यदहं चोदितः सौम्य भगवद्वीर्यदर्शने ॥ ६३ ॥ My son, this doubt of yours, which you have raised as an act of kindness upon me, is completely appropriate, because, my dear one, it has inspired me to illuminate the valiant deeds of Bhagavan. (SB 2.5.9)1 Commentary AFTER King Parikṣit heard the reply to his queries given by Suka- deva in the first three chapters of the Second Canto, he posed fur- ther questions regarding the creation, sustenance, and dissolution of the cosmos (SB 2.4.5-10). Hearing the king’s questions, the sage Śuka launched into a lengthy invocatory prayer to Bhagavan Kṛṣṇa (SB 2.4.12-24). He then concluded by pointing out that these very 1 samyak karunikasyedam vatsa te vicikitsitam yad aham coditaḥ saumya bhagavad-virya-darśane 239 I Bhakti Is the Complete Abhidheya questions were posed by Narada to his father Brahma (SB 2.4.25). All this forms the subject matter of the fourth chapter. The opening eight verses of the fifth chapter are spoken by Nārada to Brahmā. He first praises his father as the sole cre- ator and master of the universe, but then admits his surprise that Brahma too was engaged in severe penances. This elicited a doubt in Narada’s mind that there could be an entity superior even to Brahma, and he was intent on discovering the truth behind it. Brahma begins his reply from SB 2.5.9, cited in this anuccheda. Brahma, being a great devotee of Krsna, did not feel flattered by the praise of Narada, who glorified him as the Supreme. He was happy that Narada had raised this query, because the answer would put his own position and the glory of Bhagavan in the proper per- spective. A true devotee is always delighted to speak about Bhaga- vān. Questions related to Bhagavan Śrī Kṛṣṇa purify the speaker, the inquirer, and the audience, as affirmed by Śrī Suka himself in SB 10.1.16. In the next anuccheda, Śrī Jiva Gosvāmī cites two verses spoken by Brahma from the fifth chapter of the Second Canto that establish Nārāyaṇa Śrī Kṛṣṇa as the ultimate end of all the Vedas and of all practices recommended therein. The point is that if Krsna is deter- mined as the synthesis (samanvaya) of all the Vedas, then bhakti, being the sole means to attain Him, is thereby authenticated as the abhidheya of the Vedas. 240 Anuccheda 42 Nārāyaṇa Is the Consistent Reconciliation of All the Vedas ४२ । अग्रे च सर्वशास्त्रसमन्वयेन “नारायणपरा वेदाः” (भा० २।५।१५-१६) इत्यादि । A FEW verses later, Brahmā establishes bhakti as the abhidheya by showing Nārāyaṇa to be the consistent reconciliation of all scriptures (sarva-sastra-samanvaya). This is stated as follows: The Vedas have as their import Bhagavan Nārāyaṇa. The devas are born from none other than the limbs of Nārāyaṇa. The celes- tial realms are intent solely upon Nārāyaṇa. Sacrificial rites are for the sake of Nārāyaṇa. Yoga is a means to attain Nārāyaṇa. Asceticism is focused exclusively upon Nārāyaṇa. The imme- diate intuition of truth (jñāna) has as its aim the intuition of Nārāyaṇa. The ultimate destination is Nārāyaṇa. (SB 2.5.15-16)1 श्रीनारायण एवोपास्यत्वेन परस्तात्पर्यविषयो येषां ते वेदाः । नन्वन्येऽपि देवास्त- त्रोपास्यत्वेनाभिधीयन्ते ? सत्यं तेऽपि नारायणाङ्गप्रभवत्वेनैव तथा वर्ण्यन्त इत्य- र्थः । येऽपि तदाश्रया लोकास्तेऽपि तत्पदप्राप्तिहेतवः । मखाश्च तत्परा एव- तदानन्दांशाभासरूपत्वात् तत्साधनत्वाच् चेति भावः । The Vedas are specifically those texts whose import (para, i.e., tātparya-viṣaya) is that Śrī Nārāyaṇa alone is the ulti- mate object of worship (upāsya). But, one may question, are nārāyaṇa-pară vedă devā nārāyanangajāḥ nārāyaṇa-parā lokā nārāyaṇa-para makhaḥ narayana-paro yogo nārāyaṇa-param tapah nārāyaṇa-param jñānam nārāyaṇa-parā gatiḥ 241I Bhakti Is the Complete Abhidheya not other devas also determined as worshipable in the Vedas? True, they are described as such, but only because they are born from the limbs of Bhagavan Nārāyaṇa. The celestial realms as well (lokāḥ), whose underlying support is Nārāyaṇa (tad-asrayah), and the sacrificial rites (makhah), which are instrumental in attaining His abode (tat-pada-prapti-hetavaḥ), are both intent solely upon Him (tat-para eva), because the former embody a semblance of a portion of His bliss (tad- ānandāmśābhāsa-rupatvät), while the latter are a means to attain Him (tat-sādhanatvāt). तथा योगोऽष्टाङ्ग साङ्ख्यं च । तत्साध्यं तपश्चित्तैकाग्र्यम् । तत्साध्यं ब्रह्मज्ञानं च तत्परं तदीयसामान्याकारप्रकाशत्वात् तज्ज्ञानस्य योगतपसोस्तत्साधनत्वाच् चेति भावः । The word yoga refers to the eightfold discipline (aşṭānga) as well as to sänkhya, the analytical study of spirit and matter. The aim of both these forms of yoga (tat-sadhyam) is asceticism (tapas), meaning one-pointed fixity of mind (cittaikāgryam). And the aim of such tapas (tat-sadhyam) is the immediate intuition of Brahman (brahma-jñāna). All of these are intent upon Nārāyaṇa (tat-param). The import is that because brahma-jñāna discloses Brahman, the generic [or unqualified] feature of Nārāyaṇa, and because yoga and tapas are means to attain brahma-jñāna, they are all said to be intent upon Him (tat-param). fch बहुना ? गतिस्तत्प्राप्यं ब्रह्मापि तत्परा - तत्सामान्याकारप्रकाशत्वेन तदधीनावि- र्भावत्वात् । तदुक्तं श्रीमत्स्यदेवेन सत्यव्रतं प्रति (भा०८।२४।३८) - What more can be said? Even Brahman, the destination (gati), meaning the object of attainment (tat-prāpya), of all these paths, also has Nārāyaṇa as Its ultimate aim (tat-para), because Its dis- closure is dependent on Him, being but a generic manifestation of Him. This was indicated by Śri Matsyadeva when he spoke as follows to King Satyavrata: मदीयं महिमानं च परं ब्रह्मेति शब्दितम् । वेत्स्यस्यनुगृहीतं मे सम्प्रश्नैर्विवृतं हृदि ॥ ६४ ॥ इति ॥ श्रीब्रह्मा श्रीनारदम् ॥ 242 42 Nārāyaṇa Is the Consistent Reconciliation of All the Vedas And at that time, you will come to realize My glory, which is designated by the term Parabrahman, when, on being inquired into by you, it is self-disclosed within your heart by My grace. (SB 8.24.38)2 Commentary THESE TWO verses spoken by Brahma are very similar to those expressed earlier by Sūta Gosvāmī (SB 1.2.28-29), cited in Anucche- da 21. The principal difference between the two sets of verses is that the name Nārāyaṇa is substituted for Vasudeva in Brahma’s statement. This amounts to virtually no difference at all, as Nārā- yana is simply another name for Vasudeva. Brahma specifically uses the name Nārāyaṇa here, because the Visnu form from whose lotus navel he took birth is popularly known as Nārāyaṇa. This is indicated in Visnu Purāṇa: The waters (apah) are called näraḥ, because they are the offspring of Nara (the Primeval Being). Since these waters are His resting place (ayana), He is thus called Narayana [He whose resting place is in the water of creation]. (VP 1.4.6)3 The essence of the two verses spoken by Brahma is that because the Vedas establish Nārāyaṇa as the Supreme Personal Absolute, Bhagavan, and devotion to Him as the abhidheya, then the ulti- mate purpose of all the processes outlined in the Vedas, such as yoga, tapas, yajña, worship of the devas, and so on, is only to attain Nārāyaṇa. At face value, the Vedas may seem to prescribe differ- ent types of yajñas or the worship of different devas, but their true intention is to lead everyone to bhakti for Bhagavan. Just as all rivers ultimately reach the ocean, all Vedic paths aim at Bhagavan, directly or indirectly. 2 2 madiyam mahimānam ca param brahmeti sabditam vetsyasy anugrhitam me samprasnair vivṛtam hṛdi apo nārā iti proktā apo vai nara-sunavaḥ ayanam tasya taḥ purvam tena nārāyaṇaḥ smrtaḥ 243 I Bhakti Is the Complete Abhidheya Having completed his analysis of the principal teachings in the Second Canto, Śrī Jīva Gosvāmi now turns his attention to the Third Canto. Over the next three anucchedas, he refers to the dia- logue between the sage Maitreya and Vidura to show that their intention as well was to identify bhakti as the essential duty for all humankind. 244 6 Maitreya Instructs Vidura Anucchedas 43-45 Anuccheda 43 Vidura Inquires about the Path of Serenity ४३ | श्रीविदुरमैत्रेयसंवादेऽपि । तत्र प्रश्नो यथा ( भा० ३।५१४ ) - BHAKTI is also established as the abhidheya in the dialogue between Śrī Vidura and Maitreya. Therein, Vidura posed the following question to Maitreya: तत् साधुवर्यादिश वर्त्म शं नः संराधितो भगवान् येन पुंसाम् । हृदि स्थितो यच्छति भक्तिपूते ज्ञानं सतत्त्वाधिगमं पुराणम् ॥ ६५ ॥ Therefore, O best of saints, please instruct me regarding the path of serenity (sam-vartma). Bhagavan, being wholly wor- shiped by this path, becomes situated in a person’s heart that is purified by bhakti, and bestows primordial knowledge accom- panied by the immediate realization of the essential truth of His being. (SB 3.5.4)1 अत्र “शं सुखरूपं वर्त्म” इति टीका च । भक्तिपूते प्रेमविमले सतत्त्वं ज्ञानं तच्च ब्रह्मभग- वत्परमात्मेत्याद्याविर्भावम् ॥ श्रीविदुरः श्रीमैत्रेयम् ॥ According to Sridhara Svāmī, “the path of serenity” (sam- vartma) means “the path of congeniality” (sukha-rupa-vartma). The phrase bhakti-pute hṛdi, “in the heart purified by bhakti,” means “in the heart that has been rendered spotless by divine love” (prema-vimale). The words sa-tattvädhigamaṁ jñānam 1 tat-sādhu-varyādisa vartma sam naḥ samradhito bhagavan yena pumsām hṛdi sthito yacchati bhakti-pute jñānam sa-tattvädhigamam puranam 247 I Bhakti Is the Complete Abhidheya mean that the knowledge bestowed by Bhagavan is accompa- nied by the immediate realization of the essential truth of His being (sa-tattvam). This essential truth is self-disclosed in three features, known as Brahman, Bhagavan, and Paramātmā. Commentary AFTER referring to the dialogue between Brahma and Narada found in the Second Canto, Śrī Jīva Gosvāmī moves to the next teacher-student pair of Maitreya and Vidura, discussed in the Third Canto. Vidura met Uddhava in Vṛndāvana and learned from him that Śrī Kṛṣṇna had left the world. Their meeting is described in chapters 2-4. Vidura longed to hear Śrī Kṛṣṇa’s final instruc- tions to Uddhava, but Uddhava guided him to the sage Maitreya, who was specifically requested by Śrī Kṛṣṇa to teach Vidura. Chap- ter 5 begins with the description of Vidura’s meeting with the sage Maitreya at Haridvāra. From Vidura’s question, it is evident that his inquiry is about bhakti, because the path of serenity (sama) mentioned by him is bhakti. This is directly stated by Kṛṣṇa to Uddhava: “Serenity (sama) is fixity of the intellect in Me” (samo man-nisthată buddheḥ, SB 11.19.36). That sama refers here to bhakti is further corroborated by the direct use of the word bhakti in the second half of the verse (bhakti-pute). 248 Anuccheda 44 Sevā to Bhagavan Is the Path of Serenity ४४ । तत्राजानजदेवस्तुतिद्वारैवोत्तरम् (भा० ३।५।४५-४६) – ŚRĪ MAITREYA answered Vidura’s question by reciting the prayers of the gods Aja and Anaja to Bhagavan [Karaṇodakaśāyi Viṣṇu], who is the agent behind the evolution of the mahat [mahat-sraştr-purusa]: पानेन ते देव कथासुधायाः प्रवृद्धभक्त्या विशदाशया ये । वैराग्यसारं प्रतिलभ्य बोधं यथाञ्जसान्वीयुरकुण्ठधिष्ण्यम् ॥ ६६ ॥ तथापरे चात्मसमाधियोगबलेन जित्वा प्रकृतिं बलिष्ठाम् । त्वामेव धीराः पुरुषं विशन्ति तेषां श्रमः स्यान् न तु सेवया ते ॥ ६७ ॥ O Bhagavan, those whose hearts have been purified by con- summate bhakti, drinking the nectar of Your stories, attain to immediate realization (bodham) permeated with the essence of detachment (vairagya-saram) and easily attain Vaikuntha as a matter of course. Whereas others, the jñānis (dhīrāḥ), after surmounting the powerful material nature on the strength of their transcognitive absorption in the Self, enter in You only, the Supreme Immanent Being (Purusa). They undergo a great deal of hardship, but not those who attain You through divine service (sevā). (SB 3.5.45-46)1 pänena te deva katha-sudhayah pravṛddha-bhaktyā visadāśayā ye vairagya-saram pratilabhya bodham yathānjasānviyur akuntha-dhisnyam tathapare catma-samadhi-yoga-balena jitva prakṛtim balistham tvām eva dhirāḥ purusam visanti tesăm sramah syan na tu sevayā te 249 1 Bhakti Is the Complete Abhidheya “अकुण्ठधिष्ण्यं वैकुण्ठलोकम्” इति टीका । विशदाशयाः प्रोज्झितकैतवाः सेवैकपुरु- षार्थाः । ये तु ज्ञानसङ्गिनस्तेषां साधनसाध्ययोः कनिष्ठत्वमाह - तथेति । अपरे मोक्ष- मात्रकामाः । तन्मात्रपुरुषार्थेऽपि तेषां श्रमः स्यात् । ये तु सेवैकपुरुषार्थास्तेषां सेवया श्रमो न स्यात् । सदैव सेवया परमानन्दमनुभवतामानुषङ्गिकतया मोक्षश्च स्यादित्यर्थः ॥ अजानजदेवाः श्रीमहत्स्रष्टृपुरुषम् ॥ According to Sridhara Svāmi, the compound akuntha-dhiṣṇyam, “the place of freedom from all obstacles,” refers to the abode of Vaikuntha. Visadāśayaḥ, “whose hearts have been purified,” refers to those who have cast off all deceit [including the desire for mukti] and whose one and only object of attainment (purușă- rtha) is sevā. In contrast, the means (sadhana) and goal (sadhya) of those who are attached to jñāna are said to be inferior in the second verse. The pronoun apare, “others,” refers to those whose desire is only for liberation. Even in respect to this objec- tive (puruşărtha), they have to undergo much rigor (śramaḥ). But those whose only goal is service do not undergo hardship through seva. This means that the devotees perpetually experi- ence supreme bliss through seva, and liberation also ensues for them as a concomitant effect. Commentary ŚRI JIVA cites two verses here from Maitreya’s reply to Vidura’s question regarding the path of serenity (sam) to show how easy bhakti is to perform in comparison with other paths. Maitreya points out that there is much hardship (śrama) involved on the path of jñāna, as confirmed by Śrī Brahma in his stava, or prayer (SB 10.14.4), and by Sri Krsna in reply to Arjuna (GITA 12.5). Indeed, without the support of bhakti, there is no jñāna but only labor, kleśala eva sisyate (SB 10.14.4). This, however, is not the case for those who attain Bhagavan through divine service (sevaya). More- over, the devotees also attain liberation as a concomitant effect, without undergoing the labor experienced by the jñānīs. One may object that there is labor involved in sevā as well. But the effort involved in sevā is not experienced as labor or hardship 250 44 Seva to Bhagavan Is the Path of Serenity (śrama). When service is rendered out of love, it is blissful, like an affectionate mother taking care of her baby. In contrast, however, efforts are experienced as troublesome when one is bereft of the opportunity to serve one’s object of love. Without love, everything becomes a drudgery. Therefore, on the basis of what is stated in the two verses cited here, Maitreya goes on to praise Vidura in the next anuccheda, precisely because Vidura was a great devotee of Kṛṣṇa. 251Anuccheda 45 Vidura Is Praised on Account of His Bhakti 1 ४५ । अत एव स्वयं तं श्लाघ्यते ( भा० ३।८।१) - THEREFORE, the sage Maitreya personally glorifies Vidura [on account of his bhakti]: सत्सेवनीयो बत पूरुवंशो यल्लोकपालो भगवत्प्रधानः । बभूविथेहाजितकीर्तिमालां पदे पदे नूतनयस्यभीक्ष्णम् ॥ ६८ ॥ O Vidura, indeed the Puru dynasty is worshipable by saintly people, because you, the chief among devotees (bhagavat- pradhanah) and a guardian of the world (loka-palaḥ, i.e., Yama- rāja), have taken birth in its midst. You are continuously mak- ing the glories of Bhagavan Ajita [Kṛṣṇa] newer and newer at every step. (SB 3.8.1)1 तस्मात् कथोपलक्षिता भक्तिरेव परमश्रेय इति भावः ॥ श्रीमैत्रेयः ॥ Therefore, only bhakti, indicated by katha, is the supreme good (parama-śreya). This is the import. Commentary ŚRĪ MAITREYA praises the entire Puru dynasty because the great devotee, Vidura, took birth in its midst. Although Maitreya is sat-sevaniyo bata puru-vamŝo yal loka-palo bhagavat-pradhanaḥ babhuvithehajita-kirti-mālām pade pade nutanayasy abhikṣṇam 252 45 Vidura Is Praised on Account of His Bhakti the teacher, he praises his student because of the latter’s being a great devotee. Such is the greatness of bhakti. The word loka-pāla, “a guardian of the world,” here refers to Yamaraja, the master of Yamaloka. According to an account found in Mahabharata (Adi- parva, chapters 106-107), Yamaraja was obliged to be born on earth. after being cursed by the sage Ani-mandavya (Adi-parva 107.16). Yamarāja is a great devotee and is counted as one of the twelve illustrious personalities, or mahajanas, who know the esoteric mysteries of dharma (SB 6.3.20). In the next anuccheda, Śrī Jiva Gosvāmi turns to the section of the Third Canto wherein Bhagavan Kapila determines bhakti as the abhidheya. 253 7 Kapila Instructs Devahūti Anucchedas 46-47 Anuccheda 46 Bhakti Is the Most Auspicious Path Even for Brahma-siddhi ४६ | श्रीकापिलेयेऽपि यथाह ( भा० ३।२५।१९ ) - THE SAME point [that bhakti is the abhidheya] is also made by Kapila in His teachings: न युज्यमानया भक्त्या भगवत्यखिलात्मनि । सदृशोऽस्ति शिवः पन्था योगिनां ब्रह्मसिद्धये ॥ ६९ ॥ For yogis striving for perfection in Brahman realization, there is no other path as auspicious as bhakti performed for the sake of Bhagavan, the Immanent Self of all beings. (SB 3.25.19)’ ब्रह्मसिद्धिः परतत्त्वाविर्भावः ॥ The compound brahma-siddhi, “perfection in Brahman realiza- tion,” means “the self-disclosure of the Supreme Reality” (para- tattva-āvirbhāva). 1 Commentary KAPILA is the fifth of the 21 avataras described by Sūta Gosvāmî in the third chapter of the First Canto. He imparted instructions to His mother Devahuti in which He recommended that only bhakti is na yujyamanaya bhaktyä bhagavaty akhilätmani sadrso’sti sivaḥ pantha yoginam brahma-siddhaye 257 I Bhakti Is the Complete Abhidheya to be performed, even by a person seeking perfection on the path of jñāna-yoga, which culminates in liberation. Through the intrinsic potency implicit in bhakti, one can easily attain anything aspired for. In the next anuccheda as well, Śrī Jiva cites Bhagavan Kapila, who again recommends resolute bhakti. 258 Anuccheda 47 Bhakti Confers the Ultimate Good ४७ | तथा ( भा० ३ । २५।४४ ) -

ŚRĪ KAPILADEVA says: एतावानेव लोकेऽस्मिन् पुंसां निःश्रेयसोदयः । तीव्रेण भक्तियोगेन मनो मय्यर्पितं स्थिरम् ॥ ७० ॥ .it When the mind is offered to Me through resolute bhakti-yoga, i becomes stable. In this world, this extent alone is the supreme good for human beings. (SB 3.25.44)1 तीव्रेण दृढेन योगकर्मादिभिरभङ्गुरेण शुद्धेनेत्यर्थः । तेनैव भक्तियोगेन श्रवणादिना मय्य- र्पितं सत् मनः स्थिरं भवतीति यदेतावानेव निःश्रेयसस्य परमपुरुषार्थस्याविर्भावः । अत्रा- स्मिन्नित्यनेनान्यस्मिंस्तु एतावतोऽप्यधिकोऽस्तीति व्यज्यते ॥ श्रीकपिलदेवः ।। 1 ။ The word tivreṇa, “through resolute [devotion],” as an adjective of bhakti, means, “through firm [devotion]” (drdhena), implying that such devotion cannot be broken by yoga, karma, and other such practices. Hence, tivrena also means śuddhena, “through pure [devotion].” Only when the mind is offered to Me [Bha- gavān] by bhakti-yoga of this essential nature, consisting of hearing and other such practices, does it become stable. This extent alone (etävän eva) is the manifestation of the supreme good (niḥśreyasa), meaning the ultimate object to be attained by human beings (parama-puruṣārtha). In this verse, the pronoun etävän eva loke’smin pumsam niḥsreyasodayah tivreṇa bhakti-yogena mano mayy arpitam sthiram 259 I Bhakti Is the Complete Abhidheya asmin, “in this world,” implies, however, that the ultimate good available elsewhere [i.e., in the transphenomenal domain] far exceeds the limit of what is described here. Commentary THE words etāvān eva, “this extent alone,” are significant in this verse. They indicate that the bhakti that is being proclaimed is the end limit of the extension of the means (abhidheya) and is thus con- clusive for all. It is not the case that bhakti is relevant only for a specific class of people. Thus, according to Bhagavan Kapila, bhakti is the only abhidheya for all human beings (pumsām). It does not matter what one hopes to achieve in life or what one’s specific qual- ifications might be. In all circumstances, bhakti is certainly to be adopted. In the above verse (SB 3.25.44), Bhagavan Kapila provides the key to attain mental stability. The mind is exceedingly flickering by nature, and as such it is not easy to fix it on anything. But the mind is naturally stabilized on an object in which one finds plea- sure. It is spontaneously attracted to the object of love. Indeed, when someone is in love, the mind is irresistibly drawn to that per- son, both in the waking state and in dreams. Kṛṣṇa is the supreme object of love. Consequently, the mind becomes fully absorbed in Him through bhakti. No other process is as efficacious as bhakti in stabilizing the mind. In the next anuccheda, Śrī Jiva Gosvāmi refers to a dialogue between the four sons of Brahma, called the Kumāras, and King Prthu, drawn from the Fourth Canto. 260 8 Sanat-kumāra Instructs King Pṛthu Anucchedas 48-49Anuccheda 48 Bhakti Recommended above Jñāna ४८ । श्रीकुमारोपदेशेऽपि ज्ञानोपदेशानन्तरम् (भा० ४।२२।३९-४०)– IN THE TEACHINGS of the Kumāras also [bhakti is concluded to be the abhidheya]. After instructing King Pṛthu on jñāna, Śrī Sanat- kumāra spoke as follows: I यत्पादपङ्कजपलाशविलासभक्त्या कर्माशयं ग्रथितमुद्गथयन्ति सन्तः । तद्वन् न रिक्तमतयो यतयोऽपि रुद्धस्रोतोगणास्तमरणं भज वासुदेवम् ॥ ७१ ॥ कृच्छ्रो महानिह भवार्णवमप्लवेशां षड्वर्गनक्रमसुखेन तितीरषन्ति । तत् त्वं हरेर्भगवतो भजनीयमद्धिं कृत्वोडुपं व्यसनमुत्तर दुस्तरार्णम् ॥ ७२ ॥ O King, the wise slit the knot of the karma-bonded ego1 by devotion to the splendor of the petal-like toes of Bhagavan’s lotus feet. On the other hand, even the ascetics (yatayaḥ), who have emptied their minds of all objects (rikta-matayah), hav- ing restrained the torrent of the senses, are unable to cut the knot of ego-identity so easily. Therefore, you should worship Bhagavan Vasudeva as your ultimate refuge. Those who desire to cross the ocean of birth and death, which is infested with the crocodiles of the mind and five senses, yet who are without a boat in the form of the shelter of Isvara, Śrīdhara Svāmi glosses the word karmasayam, lit., “the seat of karma,” as ahankara-rupaṁ hrdaya-granthim, “the knot in the heart in the form of ego-identity or the separate self-sense.” He also glosses the word grathitam, which qualifies the latter, as karmabhir eva grathitam, “fastened by karma alone.” Hence, the two words together denote “the knot of ego-identity fastened by karma,” or simply, “the karma-bonded ego.” 263 I Bhakti Is the Complete Abhidheya undergo great tribulation in this attempt by undertaking diffi- cult means, such as yoga. Consequently, you should adopt the worshipable feet of Bhagavan Hari as your boat and cross over this insurmountable ocean of misery. (SB 4.22.39-40)2 टीका च - “तमवेहीति ज्ञानमुपदिष्टम् । तस्य दुष्करत्वेन भक्तिमुपदिशति द्वाभ्याम् । यत्पादेत्यादिकमारभ्य । ननु ‘ब्रह्मविदाप्नोति परम्’ ( तै० २११११) इति श्रुतेः कथं यतयो नोथयन्तीत्युच्यते ? तत्राह ‘कृच्छ्रः’ (भा० ४ । ११ ।४०) इति । अप्लवेशां न प्लवस्तरणहे- तुरीटीशो येषां तेषामिह तरणे महान् कृच्छ्रः क्लेशस्ते ह्यसुखेन योगादिनेन्द्रियषड्वर्गग्राहं भवार्णवं तितीर्षन्ति तत् तस्मादुडुपं प्लवम् । दुस्तरार्णं दुस्तरार्णवम्” इत्येषा । Śrīdhara Svāmi comments as follows: “Just previous to this, the Kumāras instructed King Pṛthu in jñāna, ‘You must directly realize Him - Bhagavan, who manifests as the Supreme Imma- nent Self in the hearts of all beings - with the recognition, “I am That” (SB 4.22.37). Because this practice is difficult to undertake, the Kumāras recommended bhakti in the two verses quoted above. A doubt may be raised in this regard. The Śruti declares, brahma-vid äpnoti param, “The knower of Brahman attains the supreme transcendence’ (TU 2.1.1). So why is it said in the first verse that the ascetics do not cut the knot of ego- identity? In response to this, the Kumāras spoke the second of the two verses. The word aplaveśām means, ‘for those who have not taken shelter of Isvara as a means to cross the ocean.’ They undergo great misery in the matter of crossing over (iha). They in particular desire to cross the ocean of birth and death, which is infested with the crocodiles of the six senses, by diffi- cult means, which refers to yoga and other similar methods. The pronoun tat means, ‘consequently,’ uḍupam means, ‘a boat,’ and 2 yat-pada-pankaja-palāśa-viläsa-bhaktyä karmasayam grathitam udgrathayanti santaḥ tadvan na rikta-matayo yatayo’pi ruddha- sroto-ganās tam aranam bhaja vasudevam krcchro mahan iha bhavarnavam aplaveśāṁ sad-varga-nakram asukhena titiraṣanti tat tvam harer bhagavato bhajaniyam arghrim krtvoḍupam vyasanam uttara dustarāṛṇam 3 hrdi… pratyak cakasti bhagavams tam avehi so’smi 264 48 Bhakti Recommended above Jñāna dustarārṇam means, ’the insurmountable ocean.”” [Here ends Śrīdhara Svāmi’s comment.] समानप्राप्ययोरपि पथोरेकस्य दुर्गमत्वकथनेनान्यस्याभिधेयत्वं स्वत एव सिध्यति । अत्र तितीर्षन्ति मात्रं न तु तरन्तीत्यर्थोऽपि ज्ञेयः ॥ श्रीसनत्कुमारः श्रीपृथुम् ॥ Although the goal of the two paths is one in identity, by stating the difficulty of one path, the other is self-evidently established as the abhidheya, or the appropriate means. It should also be noted here that they [the yogis and sannyāsīs who are devoid of devotion] merely desire to cross, titirşanti, but do not actually do so. Commentary THE FOUR KUMĀRA BROTHERS are widely celebrated as the great- est of all jñānis and the original gurus of jñāna-yoga. Once, when they appeared in the court of King Prthu, the king inquired from them about the means by which human beings can most easily attain the ultimate good (SB 4.22.15). Sanat-kumāra, the eldest of the four, replied to the king in 23 verses, beginning from SB 4.22.18. The two verses cited here (SB 4.22.39-40) are the concluding verses of his instructions. In the preceding verses, he spoke primarily of jñāna-yoga, concluding those instructions in SB 4.22.37 with the exhortation to intuit immediately the individual self’s oneness of conscious identity with the Supreme Self, tam avehi so’smi, “realize Him, with the recognition, ‘I am That.’ 232 In contrast to the latter verse, however, Sanat-kumāra then rec- ommends bhakti-yoga as the superior and easier process in the final two verses. Bhakti is superior because of its all-exceeding desti- nation and ease of practice. Thus Sanat-kumara’s intention is to recommend bhakti as the abhidheya and not jñāna. The instruc- tions on jñāna were given first so that King Prthu could understand the hardship involved in following that path and would not harbor any trace of desire for it. This would enable him to devote himself wholeheartedly to bhakti. Furthermore, by the principle, “Of two 265 I Bhakti Is the Complete Abhidheya injunctions, the later overrides the former,” it is thus bhakti that supersedes Sanat-kumara’s earlier prescription of jñāna. In the second of the two verses, the material world is compared to an ocean infested with crocodiles. The endeavor to attain lib- eration through jñāna-yoga is tantamount to the attempt to cross this insurmountable ocean by swimming. If one is not swept away by the waves of lust, greed, and anger, is not devoured by the crocodiles in the form of the mind and five senses, and is strong and persevering, then it might be possible to reach the shore of liberation after long and sustained efforts using the two arms of knowledge and detachment. In contrast, however, a devotee easily crosses over by taking shelter of the boat of Bhagavan’s feet. This means to embrace the life and state of consciousness of divine service (seva) to Him. Because the devotee’s senses are devotionally attuned to seva, and because of the bliss that is implicit in such seva, he or she is not disturbed by the senses and their objects. The jñānis, by compari- son, have no object on which to fix the mind (rikta-matayah), and as such, they can be more easily attracted by the sense objects. If a jñāni comes in contact with the objects of the senses, the resid- ual impressions of past material enjoyments can be activated once again. The devotee’s mind, however, is fully occupied and has no scope to be disturbed by sense objects. In this connection, Śrī Suka declares that for those who have taken shelter of the boat of the lotus feet of Bhagavan Krsna, the ocean of the material world is shrunk down to the dimension of a calf’s hoofprint, bhavambu- dhir vatsa-padam (SB 10.14.58), and thus they face no difficulties, vipadām na teṣām. In the next anuccheda, Śrī Jīva Gosvāmī shows that King Pṛthu understood the intended meaning of Sanat-kumāra’s instruction and thus engaged in bhakti. 266 Anuccheda 49 Prthu Performed Bhakti Mixed with Jñāna ४९ । अतो यच्च ज्ञानमुपदिष्टं तदपि तदुपदेशाव्यर्थतासम्पादनेच्छामात्रेणानुष्ठीयमानं तेन भक्तिसादेव कृतमित्याह ( भा० ४।२३।९-१० ) - CONSEQUENTLY, Pṛthu Mahārāja practiced the jñāna that was taught to him only as subservient to bhakti (bhaktisad eva), with the sole intent that the instruction he received in this regard would not go in vain. In this connection, Maitreya said: 2 सनत्कुमारो भगवान् यदाहाध्यात्मिकं परम् । योगं तेनैव पुरुषमभजत् पुरुषर्षभः ॥ ७३ ॥ भगवद्धर्मिणः साधोः श्रद्धया यततः सदा । भक्तिर्भगवति ब्रह्मण्यनन्यविषयाभवत् ॥ ७४ ॥ The best of human beings, King Pṛthu, worshiped the Supreme Puruşa exclusively by the same supreme transcendental yoga that the honorable Sanat-kumara had instructed to him. By practicing constantly with implicit faith, the saintly king, who was established in bhagavad-dharma, attained unalloyed devo- tion to Bhagavan, the very embodiment of Brahman. (SB 4.23.9- 10)2 The word bhaktisat is formed from the word bhakti to which the suffix sāt is applied. According to PANINI 5.4.54 (tad-adhina-vacane), the taddhita affix sâti occurs after a nominal stem that is used in conjunction with sampad, or with kr, bhū, and as, provided subservience is indicated to the object denoted by the noun in question (tad-adhinam). In this case, jñana’s subservience to bhakti is being demonstrated. sanat-kumaro bhagavan yad ähädhyatmikam param→→ 267 I Bhakti Is the Complete Abhidheya तेनैव द्वारीकृतेन ॥ श्रीमैत्रेयः ॥ The pronoun tenaiva, “by that only,” standing for the word yoga, means, “by making it a gateway.” Commentary WHEN KING PRTHU reached an advanced age, he entrusted his kingdom to his sons and retired to the forest. There he practiced bhakti-yoga while also upholding the principles of jñāna taught to him by Sanat-kumara. In this way, he respected the teachings of Sanat-kumāra. Thus, he understood the true intention of his teachings as bhakti-yoga. From the first of the two verses cited above (SB 4.23.9), it might appear that King Prthu practiced only jñāna-yoga. The words yogam tenaiva mean “only by that yoga that was instructed by Sanat-kumāra.” If it were the case that the king practiced only jñāna-yoga, then he should have attained only the result of jñāna, which is the immediate intuition of the self as Brahman. But the second verse clearly states that he attained bhakti. Moreover, he is addressed in the verse as one who was established in bhagavad- dharma (bhagavad-dharminah). This suggests that he undertook the path of jñāna as subsidiary to bhakti (bhaktisad eva). It is for this reason that Śrī Jiva Gosvāmi glosses the pronoun tenaiva, “by that only,” as dvārīkṛtena, “by making it [jñāna-yoga] a gateway.” In the next anuccheda, Śrī Jiva Gosvāmī refers to the song of Śri Śiva, known as Rudra-gita. 268 yogam tenaiva purusam abhajat puruşarsabhaḥ bhagavad-dharminah sädhoḥ śraddhaya yatataḥ sadā bhaktir bhagavati brahmany ananya-viṣayabhavat 9 Rudra Instructs the Pracetas Anuccheda 50 Anuccheda 50 Rudra Recommends Bhakti to the Pracetas ५० । श्रीरुद्रगीतेऽपि ( भा० ४।२४ । ६९ ) - SIMILARLY, in the song of Sri Rudra [bhakti is emphasized as the abhidheya]. Śrī Rudra spoke as follows to the Pracetas: इदं जपत भद्रं वो विशुद्धा नृपनन्दनाः । स्वधर्ममनुतिष्ठन्तो भगवत्यर्पिताशयाः ।। ७५ ।। O princes, remaining pure and having offered the very seat of your consciousness to Bhagavan, you should utter this prayer while carrying out your prescribed duties. Auspiciousness will attend you. (SB 4.24.69)1 इत्युक्त्वाह ( भा० ४ । २४ । ७० ) - Thereafter, he said: 1 2 तमेवात्मानमात्मस्थं सर्वभूतेष्ववस्थितम् । पूजयध्वं गृणन्तश्च ध्यायन्तश्चासकृद्धरिम् ॥ ७६ ॥ You should worship only Him, Bhagavan Hari, by continu- ously singing of and meditating on Him, who is the Supreme Immanent Self [Paramātmā] situated in your own self and in all beings. (SB 4.24.70)2 idam japata bhadram vo visuddha nṛpa-nandanāḥ sva-dharmam anutişthanto bhagavaty arpitasayah tam evātmānam atma-stham sarva-bhutesv avasthitam pujayadhvam grṇantas ca dhyāyantas casakṛd dharim 2711 Bhakti Is the Complete Abhidheya अथ तमेव पूजयध्वं न तु स्वधर्मानुष्ठानाग्रहादिकमपि कुरुध्वमित्येवकारार्थः । आत्म- स्थं स्वान्तर्यामित्वेन स्थितम् । तद्वदपरेष्वपि भूतेष्ववस्थितमात्मानं परमात्मानं गृणन्तः कीर्तयन्तो ध्यायन्तश्चेत्यन्यत्र मनोवचोव्यापारोऽपि निषिद्धः । असकृदिति एकस्यां पूजा- यां समाप्यमानायामेवान्यारब्धव्या न तु कर्माद्याग्रहेण विच्छेदः कर्तव्य इत्यर्थः ॥ श्रीरुद्रः प्रचेतसः || [Śri Jiva comments here on the second of the above two verses:] Consequently, you should worship only Him (tam eva) [Bha- gavan Hari], and not that you should insist on the execution of your prescribed socio-religious duties (sva-dharma). This is the significance of the emphatic particle eva, “only” [quali- fying the pronoun tam, “Him,” Bhagavan Hari]. The compound atma-stham, “situated in [your] own self,” refers to Paramātmā, who is the Supreme Immanent Self (ātmānam), present as the indwelling Regulator (antaryămî) within your own heart and similarly present within all other living beings. The verb grnantaḥ, lit., “praising or invoking,” means, “singing of or glorifying Him” (kirtayantaḥ), and dhyāyantaḥ means, “meditating on Him.” These two verbs thus indicate that the fac- ulties of mind and speech should not be engrossed in any other subject. The word asakṛd, “continuously,” implies that as soon as you have completed one act of worship, you should immedi- ately begin the next one. The implication is that there should be no gap in your worship due to preoccupation with prescribed action. Commentary IN THE DYNASTY of King Prthu, there was a king named Prācīna- barhi. He had ten sons, who were collectively named the Prace- tas. They were requested by their father to engage in penance as a preparation to produce virtuous progeny. As an aside, it may be noted that producing good progeny was considered an impor- tant part of dharma in Vedic society. One of the requirements for generating good progeny was to have first brought the mind under control so that when husband and wife would unite, they would be 272 50 Rudra Recommends Bhakti to the Pracetas mindful of the real purpose behind it and not become overwhelmed by sexual pleasure. Following the order of their father, the Pracetas traveled to the western part of India, where by divine arrangement they met Śrī Śiva. Śiva taught them a song with which to praise Bhagavan. He asked them to sing it regularly and engage in worship, by glorifying and meditating on Bhagavan. This is described in the 24th chapter of the Fourth Canto by Maitreya to Vidura. The two verses cited here (SB 4.24.69-70) are part of that song, which is known as the Rudra-gita. From these two verses, it is clearly evident that Śrī Śiva recommended bhakti-yoga to the Pracetas. In the next two anucchedas, Śrī Jīva Gosvāmi cites Śrī Nārada’s instruction to the Pracetas to demonstrate that he too recommended bhakti to them as the abhidheya. 273 10 Narada Instructs the Pracetas Anucchedas 51-52 Anuccheda 51 Bhakti Established As the Abhidheya by Anvaya and Vyatireka ५१ । एतदेव श्रीनारदेनापि स्फुटीकरिष्यते अन्वयव्यतिरेकाभ्याम् । यथाह ( भा० ४ | ३१।९-१३ ) - THIS indeed [the abhidheyatva of bhagavad-bhakti] is clearly brought to light by Sri Narada as well, both by anvaya and vyatireka, or “positive and negative concomitance.” He spoke as follows to the Pracetas: तज्जन्म तानि कर्माणि तदायुस्तन् मनो वचः । नृणां येन हि विश्वात्मा सेव्यते हरिरीश्वरः ।। ७७ || किं जन्मभिस्त्रिभिर्वेह शौक्रसावित्रयाज्ञिकैः । कर्मभिर्वा त्रयीप्रोक्तैः पुंसोऽपि विबुधायुषा ॥ ७८ ॥ श्रुतेन तपसा वा किं वचोभिश्चित्तवृत्तिभिः । बुद्ध्या वा किं निपुणया बलेनेन्द्रियराधसा ॥ ७९ ॥ किं वा योगेन साङ्ख्येन न्यासस्वाध्याययोरपि । किं वा श्रेयोभिरन्यैश्च न यत्रात्मप्रदो हरिः ॥ ८० ॥ श्रेयसामपि सर्वेषामात्मा ह्यवधिरर्थतः । सर्वेषामपि भूतानां हरिरात्मात्मदः प्रियः ॥ ८१ ॥ [First by reasoning through positive concomitance (anvaya):] 0 Kings, the birth, actions, life, mind, and speech of human beings are of value only when employed in the service of Isvara Hari, the Immanent Self of the cosmos. (SB 4.31.9)1 1 taj-janma tani karmani tad ayus tan mano vacaḥ nṛṇām yena hi viśvātmā sevyate harir isvaraḥ 277 I Bhakti Is the Complete Abhidheya [Now by reasoning through negative concomitance (vyati- reka):] What is the value of a human being’s three births in this world - śaukra (seminal), sävitra (initiation into the chant- ing of the săvitri-mantra and being invested with the sacred thread), and yājñika (initiation into the performance of Vedic sacrifice)? What is the use of the ritual acts prescribed by the three Vedas? Of what value even is a lifespan as long as that of the gods? What is the point of hearing the Vedas, of asceticism, eloquence of speech, focused mental attention, acute intelli- gence, power, sensual dexterity, yoga, sankhya, mendicancy, study of the Vedas, and other auspicious practices, if by these Bhagavan Hari is not self-disclosed as the revealer of the Self (atma-pradaḥ)? (SB 4.31.10-12)2 In reality, the Self alone (ātmå hi) is the ultimate limit even of all auspicious ends, and it is Hari who is the ātmā of all living beings. He is the revealer of the Self (atma-dah) and the object of love (priyah). (SB 4.31.13)3 “यतो जन्मादेर्हरिसेवैव फलमतस्तद्विहीनं सर्वं व्यर्थमित्यर्थः । शुक्रसम्बन्धि जन्म विशु- द्धमातापितृभ्यामुत्पत्तिः । सावित्रमुपनयनेन । याज्ञिकं दीक्षया । विबुधानामिव दीर्घायु- षापि वचोभिर्वाग्विलासैः । चित्तवृत्तिभिर्नानावधानसामर्थैः । इन्द्रियराधसा तत्पाटवेन । योगेन प्राणायामादिना । साङ्ख्येन देहादिव्यतिरिक्तात्मज्ञानमात्रेण । सन्यासवेदाध्ययना- भ्यामप्यन्यैरपि व्रतवैराग्यादिभिः श्रेयः साधनैः” इति टीका । Śrīdhara Svāmī comments as follows on SB 4.31.9-12: “Because only sevă enacted for Bhagavan Hari is the fruit of birth and the other items mentioned, they are all futile without it. This is the sense. Śaukra-janma, ‘seminal birth,’ means, ‘birth from pure parents.’ Savitra-janma means, ’the ceremony of being invested with the sacred thread’ (upanayana). Yäjñika-janma means, ‘birth by initiation’ (dīkṣā). Vibudhāyuṣā means, ’even 2 3 kim janmabhis tribhir veha saukra-savitra-yajnikaiḥ karmabhir va trayi-proktaiḥ pumso’pi vibudhāyuṣā śrutena tapasă va kim vacobhiś citta-vrttibhih buddhya va kim nipunayă balenendriya-rādhasă kim va yogena sankhyena nyasa-svädhyāyayor api kim va śreyobhir anyais ca na yatratma-prado hariḥ śreyasām api sarveṣām ātmā hy avadhir arthataḥ sarveṣām api bhūtānām harir ātmātmadaḥ priyaḥ 278 51 Bhakti Established As the Abhidheya by Anvaya and Vyatireka. with a lifespan as long as that of the gods.’ Vacobhiḥ means, ‘by eloquent speech,’ citta-vṛttibhih means, ‘by the ability to focus mental attention in various ways,’ and indriya-rädhasa means, ‘by sensual dexterity.’ Yogena means, ‘by prāṇāyāma and the other limbs of yoga,’ and sankhyena means, ‘by analyt- ical knowledge of the self as distinct from the body.’ The com- pound nyasa-svadhyayayor api means, ’even by formal renunci- ation (sannyasa) and study of the Vedas (vedadhyayana),” and śreyobhir anyaiḥ, ‘by other auspicious practices,’ refers to the observance of vows (vrata), detachment (vairagya), and so on.” अथ “श्रेयसाम्” इत्यादिटीका च” नन्वेषां नानाफलसाधनानां हरिसेवनाभावमात्रेण कुतो वैयर्थ्यम् ? तत्राह - श्रेयसां फलानामात्मैवावधिः पराकाष्ठा । अर्थतः परमार्थतः । आत्मार्थत्वेनैवान्येषां प्रियत्वादित्यर्थः । भवतु आत्मावधिः । हरेः किमायातम् ? तत्राह - सर्वेषामपीति । आत्मा आत्मदश्च अविद्यानिरासेन स्वरूपाभिव्यञ्जकः । ऐश्वरेणापि रूपेण बलिप्रभृतिभ्य इव आत्मप्रदः । प्रियश्च परमानन्दरूपत्वात्” इत्येषा । 1 Additionally, Svāmipada comments as follows on SB 4.31.13: “A doubt may be raised in this regard: How can it be said that the various sadhanas, which yield different results, are without value merely because of the absence of service to Hari? The solu- tion to this is given by Narada in SB 4.31.13: ‘The ātmā alone is the ultimate limit of all auspicious ends.’ Arthatah, ‘in reality’ means that what is being stated about the ātmā is true in the absolute or ontological sense (paramarthatah), as evidenced by the fact that everything else is dear only inasmuch as it exists for the sake of the Self. “A further contention may be raised: Let us acknowledge the ātmā as the ultimate limit [of all auspicious ends]. So what has this got to do with Hari? This is answered in the second half of the verse, beginning with the word sarveṣām (SB 4.31.13): ‘Hari is the ātmā of all living beings.’ The word atma-dah, ’the revealer of the Self,’ means that He discloses the intrinsic nature of the Self (svarupa) by dispelling ignorance (avidya). The word atma-daḥ, 4 The words sannyasa-vedadhyayanabhyam api are omitted in Sri Jiva’s citation of Sridhara Svămi’s commentary. We have reinserted them here for the sake of completion. 279 1 Bhakti Is the Complete Abhidheya lit., ‘He who gives His own Self,’ further implies that even in His feature of divine majesty (aiśvarena api), He offers His own Self to devotees such as Bali and others. The word priyah, ‘beloved,’ means that He is most dear, being the direct embodiment of supreme bliss.” [Here ends Śrīdhara Svami’s comment.] अत्र सर्वेषां भूतानां शुद्धजीवानामपि आत्मा परमात्मेति ज्ञेयम् । रश्मिस्थानीयानां जीवा- नां सूर्यस्थानीयत्वात् तस्य । तदुक्तम् (भा० १० । १४।५४-५५ ) - It should be noted here that Hari is the ātmā, meaning Param- ātmā, or the Supreme Immanent Self, of all living beings, which includes even the living beings who are established in the origi- nal state of purity (śuddha-jīvānām). In this respect, He is com- parable to the sun and the living beings are comparable to the particles of light within the sun’s rays. That Krsna is the ātmā of all living beings is directly stated by Sri Suka as follows: तस्मात् प्रियतमः स्वात्मा सर्वेषामपि देहिनाम् । तदर्थमेव सकलं जगदेतच् चराचरम् ॥ ८२ ॥ कृष्णमेनमवेहि त्वमात्मानमखिलात्मनाम् । जगद्धिताय सोऽप्यत्र देहीवाभाति मायया ॥ ८३ ॥ इति । Therefore, for all embodied beings it is one’s own self that is most dear. This entire cosmos of mobile and immobile beings exists for the sake of the self alone. Know this Krsna to be the ātmā of all living beings. For the welfare of the cosmos, He too appears in this world like an embodied being, by His own intrinsic potency. (SB 10.14.54-55)5 आत्मानौ जीवतादात्म्यापन्नब्रह्मेश्वराख्यौ । ददाति यथायथं स्फोरयति वशीकारयति च यः स आत्मद इति स्वाम्यभिप्रायः ॥ 5 The word atma-daḥ, “revealer of the Self,” from SB 4.31.13 quoted above, means, “He who discloses the ātmā in two features”: as unqualified Brahman, whose constitutional state of oneness tasmat priyatamah svātmā sarveṣām api dehinām tad-artham eva sakalam jagad etac caracaram kṛṣṇam enam avehi tvam ātmānam akhilātmanām jagad-dhitaya so’py atra dehivabhāti māyaya 280 51 Bhakti Established As the Abhidheya by Anvaya and Vyatireka with the jivas is accommodative of distinction (jiva-täd-atmya ăpanna), and as Iśvara [i.e., Paramātmā]. He who discloses these two ātmās is ātma-daḥ. That He “discloses” (dadāti) [lit., “bestows”] means that He causes Himself to be revealed to the practitioners (sphorayati) and to come under their subju- gation (vasīkārayati) in appropriate correspondence to these two respective features. This is the import of Sridhara Svāmi’s statement. Commentary IN THE FINAL stage of their lives, the Pracetas entrusted the charge of the kingdom to their son, Daksa, and retired to the forest to med- itate on God. During this period, they met the sage Narada and inquired from him regarding the knowledge of the Absolute. The verses cited in this anuccheda are part of Sri Narada’s teachings to them. Both by positive (anvaya) and negative (vyatireka) state- ments, Narada recommended bhakti to them. The first and the fifth verses are instances of anvaya, and the middle three, of vyatireka. The sense of Narada’s instruction is that life has value only when applied in the service of Bhagavan. Otherwise, it is stripped of intrinsic value, even for one who has undergone the three types of birth mentioned in SB 4.31.10, to say nothing of those who are bereft of such fortune. In this regard, Śrīdhara Svami glosses the term śaukra-janma, “seminal birth,” as birth from pure parents, meaning those established in dharma. So although everyone with- out exception undergoes physical birth, the seminal birth being referred to here is one that springs from the dharmika intent of the parents, which is surely not the case for the majority of human 6 According to some Vedantists, the concept of tad-atmya, lit., “being of the essential nature of That,” refers to a state of oneness or nondistinction (abheda) that is accommodative of some distinction (bheda-sahisnu), as defined in the Nyāya-kosa: bheda-sahisnur abhedas täd-atmyam iti kecid vedantina āhuḥ (Nyaya-kosa, p. 328). Hence, the Bhāgavata’s view of Brahman as unqualified nondual consciousness accommodative of distinction (bheda-sahisnur abheda) is set apart from Sankarācārya’s view, which upholds only radical nondistinction (kevala-abheda) or radical nonduality (kevala-advaita). 2811 Bhakti Is the Complete Abhidheya beings. Thus, in the sense that it is being defined, saukra-janma refers to something much more than simple physical birth. Yet, even this and the other two births mentioned are without value devoid of bhakti. Accordingly, without service to Bhagavan, even karma per- formed according to the Vedic injunctions is without value, let alone frivolous acts. Devoid of bhakti, even a lifespan equal to that of the devas is meaningless, not to mention a life of no more than one hundred years. The same applies even if one is learned, aus- tere, endowed with eloquent speech, of controlled mind, expert, powerful, graced with sensual dexterity, dedicated to the practices of yoga or sarkhya, established in the renounced order, and studies the Vedas, or follows some other means of uplifting one’s aware- ness. Such being the case, what can be said of those who lack such qualities and do not practice any form of spiritual discipline? That their lives are devoid of the intrinsic worth that is implicit to the nature of the ātmā is all the more self-evident. On the other hand, even if one is bereft of the three births and the other items mentioned but is devoted to Bhagavan, then his or her life is of perfect value. Without bhakti, even those attributes that are considered highly worthwhile are futile, because they do not conduce to the ultimate good. This is the intended sense of Śrī Närada’s statements. In the final verse of this series (SB 4.31.13), Narada provides the logic behind the importance of bhakti. He says that the ultimate limit of all auspicious undertakings is the self, meaning that what- ever one attends to is done only for the satisfaction of the self. Without the self, one’s body, senses, mind, intellect, and posses- sions are all useless. In verification of this fact, the Bṛhad-aranyaka Upanisad affirms, “Everything is dear only for the sake of the ātmā” (BAU 2.4.5)? Śrī Jīva adds that Krsna is the ātmā of every ātmā. This is to say that all things are dear only because He is both their source and end. Thus, He is the ultimate object of love. This fact was demonstrated by Krsna in His Brahma-mohana-lila® 7 8 ätmanas tu kāmāya sarvam priyam bhavati For this story, see Paramatma Sandarbha, Anuccheda 28, commentary. 282 51 Bhakti Established As the Abhidheya by Anvaya and Vyatireka Śrī Jiva Gosvāmi derives two meanings from the word ātmā in the compound atma-da, namely, Brahman and Isvara. The first is the aspired for end of the jñānis, and the second, that of the bhaktas. The jñānīs realize Brahman by intuiting their conscious identity with It, while the devotees realize Bhagavan through the self-revealing potency implicit in loving service. The jñānīs are only able to access an immediate intuitive disclosure, which is ineffable, while the bhaktas enter into direct reciprocation with Isvara, who becomes controlled by their love. Narada Rşi continues his instructions to the Pracetas in the next verse by providing a logical basis for the execution of bhakti. 283 Anuccheda 52 Worship of Kṛṣṇa Is the Root of All Worship ५२ । किं च (भा० ४ । ३१ । १४ ) - MOREOVER, Śrī Narada informed the Pracetas: यथा तरोर्मूलनिषेचनेन तृप्यन्ति तत्स्कन्धभुजोपशाखाः । प्राणोपहाराच्च यथेन्द्रियाणां तथैव सर्वार्हणमच्युतेज्या ॥ ८४ ॥ Just as by pouring water on the root of a tree, its trunk, branches, and twigs become nourished, and just as by supplying food to the vital life current (prāna), the senses gain strength, so too by worshiping Bhagavan Acyuta [Krsna], the worship of all entities is effected. (SB 4.31.14)1 टीका च " किं च नानाकर्मभिस्तत्तद्देवताप्रीतिनिमित्तान्यपि फलानि हरिप्रीत्या भवन्ति । केवलं तत्तद्देवताराधनेन तु न किञ्चिदिति सदृष्टान्तमाह-यथेत्य” इत्या- दिका ॥ श्रीनारदः प्रचेतसः ॥ 1 । Śrīdhara Svāmi comments as follows: “Moreover, the particular results that are effected by carrying out the various ritual acts meant for the satisfaction of different gods ensue automatically simply by pleasing Bhagavan Hari. On the other hand, by the separate and independent worship of the individual gods alone, one achieves nothing. This is exemplified in this verse.” yatha taror mula-nisecanena tṛpyanti tat-skandha-bhujopasākhāh prānopahārāc ca yathendriyaṇām tathaiva sarvarhanam acyutejyā 284 52 Worship of Krsna Is the Root of All Worship Commentary IN THIS verse, Śri Narada provides the rationale for the worship of Śrī Kṛṣṇa. Kṛṣṇa is the source of all the devas. Hence, by worship- ing Him, everyone is naturally worshiped, just as by pouring water on the root of a tree, all its limbs become nourished. An objection may be raised in this regard. If a person waters both the root as well as the branches, the tree will still be nour- ished. In the same manner, there should be no opposition to the worship of both Krsna and the devas. In reply, it must be pointed out that the tree’s nourishment occurs only by watering the root. If one additionally waters the branches, it serves no purpose, unless that water also extends to the root. In any case, Śrī Narada, perceiving the defect or limitation in this first example, offers a second one, that of nourishing the prāna through intake of food. Certainly, the body cannot be nour- ished by inserting food into the eyes, ears, and so on. Rather, such an exercise would harm the sense organ in question. In the next two anucchedas, Śrī Jiva Gosvāmi refers to Rṣabhadeva’s instruc- tions to His sons and to a dialogue between Jada Bharata and King Rahugaṇa, once again to establish bhakti as the abhidheya. 285 11 Rṣabhadeva Instructs His Sons Anuccheda 53 Anuccheda 53 Rṣabhadeva Recommends Bhakti ५३ । श्रीऋषभदेवकृतस्वपुत्रशिक्षणेऽपि “ये वा मयीशे” ( भा०५।५।३) इत्यादिकम् “मत्तोऽप्यनन्तात् ” ( भा० ५।५।२५) इत्यादिकं चाग्रे दर्शनीयम् । IN THE TEACHINGS of Sri Rṣabhadeva to His sons as well, [bhakti is established as the abhidheya]. This is indicated in statements of His such as: “Those who consider love for Me, Bhagavan, as their one and only object of attainment… [are truly beings of the highest nobility (mahāntaḥ)]” (SB 5.5.3), and, “My unalloyed devotees do not desire anything even from one such as Me, who am unlimited, superior even to the foremost [i.e., Brahma], and intrinsically self-endowed with the capacity to award heaven or liberation” (SB 5.5.25)? These statements will be elaborated later [the former in Anuccheda 186 and the latter in Anuccheda 165]. ब्राह्मणरहूगणसंवादान्तेऽपीदमस्ति ( भा०५।१३ ।२० ) - Additionally, in the conclusion of the dialogue between the brahmana Jada Bharata] and King Rahugana, the following statement is found: 1 2 रहूगण त्वमपि ह्यध्वनोऽस्य सन्न्यस्तदण्डः कृतभूतमैत्रः । असज्जितात्मा हरिसेवया शितं ज्ञानासिमादाय तरातिपारम् ॥ ८५ ॥ O Rahūgaṇa, you too are a traveler along this path. Therefore, now give up the business of punishing people, become a friend ye vă mayise krta-sauhrdärtha matto’py anantat paratah parasmāt svargāpavargadhipater na kincit 289 I Bhakti Is the Complete Abhidheya to all living beings, and remaining inwardly detached from sense objects, cross beyond this path by taking up the sword of knowledge sharpened by seva to Bhagavan Hari. (SB 5.13.20)3 ज्ञानमत्र भक्त्याश्रयत्वमेव || The knowledge (jñāna) referred to in this verse is specifically that which functions under the shelter of bhakti. Commentary RSABHADEVA is the eighth avatāra listed by Sūta Gosvāmi in the third chapter of the First Canto. The account of His life and teach- ings is described in the Fifth Canto, chapters 3-6. He had one hun- dred sons. The eldest was Bharata, from whose name India derives its own name as Bharata. Rṣabhadeva taught His sons the path of supreme enlightenment (päramahamsya-dharma) and specifically recommended bhakti. The two verses cited in this anuccheda from the fifth chapter of the Fifth Canto are part of His instructions. When Ṛṣabhadeva retired, Bharata took over the kingdom. Bharata, however, renounced his post while still a young man and journeyed to the Himalayas to engage in bhakti in a solitary place. There, by mysterious circumstances, he became attached to a fawn, though he was on the very cusp of enlightenment. Because of this fixation, he was born as a deer in his next life. As a deer, his previous consciousness remained intact. As such, he was able to remember his past life and remained aloof from his herd members. After death, Bharata was born again as a brāhmaṇa. In this birth, he recalled his two previous births. This time, he was espe- cially determined to remain completely introverted in all his deal- ings so that there would be no possibility of becoming attached to anybody or anything. As a result of his dull outward demeanor, he was thought by everyone to be idle-minded, and so he became known as Jada Bharata, lit., “Bharata the dullard.” Jada means stupid, dull, or inanimate like a stone. 3 rahugana tvam api hy adhvano’sya sannyasta-dandah kṛta-bhūta-maitrah asaj-jitātmā hari-sevayā šitam jñānāsim ādāya tarāti-pāram 290 53 Rṣabhadeva Recommends Bhakti Once while wandering in a forest, he was pressed into the ser- vice of carrying King Rahugana’s palanquin. The king also criti- cized him for disbalancing the carriage by his odd manner of walk- ing. As soon as Bharata began to reply, however, the king immedi- ately realized his mistake of having offended a sage and beseeched him for forgiveness. Out of compassion, Jada Bharata then offered spiritual instruction to the king. In the verse cited here (SB 5.13.20), he advised King Rahūgaṇa to take to bhakti as the means to traverse the path of samsara. Hearing the instructions of Jada Bharata, King Rahugaṇa felt blessed and spoke the two verses of gratitude that are discussed in the next anuccheda. 29112 Rahūgana Addresses Jada Bharata Anuccheda 54 Anuccheda 54 Rahūgaṇa Emphasizes the Importance of Advanced Devotee-sanga ५४ । यथोक्तमेतदनन्तरं श्रीरहूगणेनैव ( भा०५ | १३ | २१-२२ ) - AFTER hearing the above statement, King Rahugaņa spoke as follows: अहो नृजन्माखिलजन्मशोभनं किं जन्मभिस्त्वपरैरप्यमुष्मिन् । न यद्वृषीकेशयशः कृतात्मनां महात्मनां वः प्रचुरः समागमः ॥ ८६ ॥ न ह्यद्भुतं त्वच्चरणाब्जरेणुभिर्हतांहसो भक्तिरधोक्षजेऽमला । मौहूर्तिकाद् यस्य समागमाच्च मे दुस्तर्कमूलोऽपहतोऽविवेकः ॥ ८७ ॥ इति । Indeed, birth as a human being is the most auspicious of all pos- sible births. What is the benefit of any other birth, even as a deva in heaven? For there, the association of great sages like you, whose hearts are illuminated by the glories of Bhagavan Hrṣikesa [Krsna], is hardly to be found. It is no surprise at all that those whose sins [lit., “anxious self-doubts” (amhas)] have been cleansed by the dust from your lotus feet, attain untainted devotion unto Bhagavan Adhokṣaja [Kṛṣṇa]. My illusion [lit., “absence of discrimi- nation” (aviveka)], rooted in ill logic, has been completely dispelled just by a moment’s association with you. (SB 5.13.21- 22)1 aho nr-janmākhila-janma-sobhanam kim janmabhis tv aparair apy amusmin yad-dhrṣikesa-yasah-kṛtatmanām mahatmanām vaḥ pracuraḥ samagamaḥ na hy adbhutam tvac-caranabja-renubhir hatamhaso bhaktir adhoksaje mala mauhurtikad yasya samagamac ca me dustarka-mulo’pahato vivekaḥ 295 1 Bhakti Is the Complete Abhidheya स्पष्टम् ॥ ब्राह्मणो रहूगणम् ॥ The meaning of these statements is self-evident. Commentary KING RAHŪGANA felt blessed by the teachings of the brāhmaṇa, Jada Bharata, whom he had mistakenly engaged in carrying his palanquin. As soon as Jada Bharata began to speak, the king could immediately feel the influence of his association. All his doubts were thereby dispelled, and there was a surge of bhakti in his heart. In this spirit, he could not help but express his feelings and gratitude to his teacher. King Rahūgana professed that he considered birth as a human being superior even to birth as a deva in heaven, because human beings have access to the association of highly self-realized devo- tees and are thereby enabled to participate in bhakti. Such asso- ciation is hardly available even in heaven because devotees have no interest in going to heaven, which is a place of excessive sen- sual enjoyment. Devotees prefer to dwell on earth, where there are innumerable holy places related to Bhagavan and His devotees. By availing of the association of advanced devotees, one can attain perfection even within the relatively brief span of human life. On this account, even the devas feel jealousy toward human beings, as attested to by the sage Drumila: 2 The devas place many obstacles in the path of those who are estab- lished in sevā to You and who are proceeding to Your supreme abode, bypassing the devas’ own planets. But the devas do not present such obstacles for others who offer oblations to them as their share in sacrifice. Because, however, You are the protector of Your devotees, they cross beyond, stepping on the heads of all obstacles. (SB 11.4.10)2 tvām sevatam sura-krta bahavo’ntarayaḥ svauko vilanghya paramam vrajatām padam te nanyasya barhişi balin dadataḥ sva-bhāgan dhatte padam tvam avita yadi vighna-mūrdhni 296 54 Rahugana Emphasizes the Importance of Advanced Devotee-sanga Human birth is exceedingly rare and precious, but even more valuable yet is the grace of a devotee. Unless one obtains a devo- tee’s grace, he or she ends up wasting this rare opportunity of human life in material pursuits. The symptom of grace is that one’s awareness becomes turned toward Bhagavan. This is the mean- ing that one’s sins have become cleansed (hatamhasaḥ). Rahugaṇa would not have understood the teachings of Jada Bharata without the latter’s grace. Next, Śri Jiva Gosvāmī refers to Śrī Sankarṣaṇa’s instructions to King Citraketu, followed by Prahlada’s lecture to his classmates. See Anuccheda 64 for further discussion of this verse. 297 13 Prahlada Instructs His Classmates Anucchedas 55-57 Anuccheda 55 Sankarṣaṇa and Prahlada Advocate Bhakti As the Abhidheya ५५ । तथा चित्रकेतुं प्रति श्रीसङ्कर्षणोपदेशान्तेऽपि “दृष्टश्रुताभिर्मात्राभिः” (भा० ६ १६ १६२ ) इत्यादी “मद्भक्तः पुरुषो भवेत्” इत्यग्रत उदाहार्यम् । IN A SIMILAR vein, at the conclusion of Sri Sankarṣaṇa’s instruc- tion to King Citraketu as well [bhakti is established as the abhidheya], as in the following statement: By the power of one’s discernment, one should become free from the thirst for sense objects that are either directly experienced or heard about. Then, being fully satisfied by knowledge and realization, a person should become My devotee. ( SB 6.16.62 ) 1 This topic will be elucidated later [in Anuccheda 230]. असुरबालकानुशासनेऽपि (भा० ७।६।१-२) - In Prahlada’s instructions to the children of the asuras as well, [bhakti is established as the abhidheya]: कौमार आचरेत् प्राज्ञो धर्मान् भागवतानिह । दुर्लभं मानुषं जन्म तदप्यध्रुवमर्थदम् ॥ ८८ ॥ यथा हि पुरुषस्येह विष्णोः पादोपसर्पणम् । यदेष सर्वभूतानां प्रिय आत्मेश्वरः सुहृत् ॥ ८९ ॥ drsta-śrutabhir mäträbhir nirmuktaḥ svena tejasā jnāna-vijnana-santrpto mad-bhaktah puruso bhavet 3011 Bhakti Is the Complete Abhidheya In this human form of life, a person of awakened discernment should take to bhāgavata-dharma, or devotion unto Bhagavan Kṛṣṇa, beginning from childhood itself. This is due to the fact that the human birth is exceedingly rare and, although it is impermanent, it can deliver the supreme value. In this human life (iha), the only appropriate course for any person (purușa- sya) is to take shelter of and serve the feet of Bhagavan Viṣṇu, because He is the object of love (priya), the Self (ātmā), the Sup- reme Regulator (Iśvara), and the dearest friend and well-wisher of all living beings (suhrt). (SB 7.6.1-2)2 इहैव मानुषजन्मनि भागवतान् धर्मानाचरेत् यतोऽर्थदमेतज् जन्म - देवादिजन्मनि महाविषयावेशात् पश्वादिजन्मनि विवेकाभावाच्च । Here indeed (iha eva), in this human birth, one should take to bhāgavata-dharma, because this birth can deliver the supreme value (artha-dam). This is not possible in other births, because in higher forms of life, such as those of the devas, there is exces- sive absorption in sense pleasure, and in lower forms, such as those of the animals, an absence of the power of discrimination (viveka-abhāva). मानुषजन्म च प्राप्य न विलम्बेतेत्याह- कौमारे कौमारमारभ्येत्यर्थः । यतस्तदपि जन्मा- ध्रुवं पुनर्दुर्लभं च । शास्त्रस्य च प्राधान्येन मनुष्यमधिकृत्य प्रवृत्तत्वात् तदनुवादेनोक्तिरि- यम् । तद्बुद्ध्यादिसाम्येन मानुषत्वमारोप्यैवेति ज्ञेयम् । Upon acquiring this human birth, therefore, one should not postpone [bhakti]. To point this out, Prahlada said that one should begin from childhood itself (kaumāre). This is due to the fact that the human birth is ephemeral (adhruvam) and, above all, exceedingly rare (durlabham). The above statement [that devotion should be taken up specifically in the human form of life] is made in conformity with the understanding that the orientation of scripture is primarily directed toward human beings. It is thus to be understood that Prahlada addressed his 2 kaumāra ācaret prajno dharman bhāgavatān iha durlabham mānuṣam janma tad apy adhruvam arthadam yatha hi purusasyeha visnoḥ pādopasarpanam yad esa sarva-bhūtānāṁ priya atmesvarah suhrt 302 55 Sankarṣana and Prahlada Advocate Bhakti As the Abhidheya statement [to the children of the asuras] only by considering them as human beings, since they were endowed with similar powers of intelligence and other features. तत्र भागवतधर्माचरणस्यैव युक्तत्वं दर्शयति " यथा हि” इत्यादि । इह पुरुषस्य विष्णोः पादोपसर्पणमेव यथा अनुरूपं योग्यमित्यर्थः । यद् यस्मादेष भूतानां स्वभावत एव प्रियः प्रीतिविषयः प्रेमकर्ता च । तत्र हेतुः - आत्मा परमात्मा । पादोपसर्पणे हेत्वन्तरम् - यस्माच् चैष ईश्वरः कर्तुमकर्तुमन्यथाकर्तुं समर्थः । सुहृत् सर्वेषां हितं चिकीर्षुश्चेति । The appropriateness (yuktatvam) of taking to bhāgavata-dharma alone in the human form of life (tatra) is what is being demon- strated in the second verse [SB 7.6.2], beginning with the words yatha hi, “This alone is appropriate.” In this human birth (iha), taking shelter of and serving (upasarpanam) the feet of Bhaga- vän Viṣṇu is the only appropriate undertaking (yatha) for any person (purusasya), because (yat) He [esa, Visnu] is, by His very nature, dear (priya) to all living beings, meaning that He is both the object of their love (priti-visaya) and the initiator of the flow of love to them (prema-karta). The reason why He is so dear (priya) is because He is the ātmā, which here refers to Param- ātmā, or the indwelling Self of all beings. Another reason for taking shelter of His feet is that He is the Supreme Regulator (Iśvara), signifying that He has absolute power to act, to abstain from action, or to render possible even that which is otherwise impossible. Furthermore, He is the dear friend (suhrt), meaning “the well-wisher,” of everyone. तदेतदुपक्रम्योपसंहरति (भा० ७।६।२६) - Having begun his teachings with the above instruction, Prahlada concludes in the following manner: धर्मार्थकाम इति योऽभिहितस्त्रिवर्ग ईक्षा त्रयी नयदमौ विविधा च वार्त्ता । मन्ये तदेतदखिलं निगमस्य सत्यं स्वात्मार्पणं स्वसुहृदः परमस्य पुंसः ॥ ९० ॥ Dharma, artha, and käma, which are designated as tri-varga, or “the three aspired for ends,” as well as the means to attain them [tad-artham ca], including the science of the self (ikṣā), the sci- ence of ritual action rooted in the three Vedas (trayi), logic, the 303 I Bhakti Is the Complete Abhidheya penal code, and the various approved means of sustenance, are all propounded by the Vedas. Yet I consider these to be valid only if utilized as a means of offering one’s own self to the Supreme Puruşa, who is one’s very own well-wisher. (SB 7.6.26) ईक्षा आत्मविद्या । तदेतत् सर्वं निगमस्यार्थजातं स्वसुहृदः स्वान्तर्यामिनः परमस्य पुंस- स्तस्मै स्वात्मार्पणसाधनं चेत् तर्हि सत्यं मन्ये सत्यफलत्वात् । यद्वा सत्यमर्थक्रियाकारकं सफलमिति यावत् । अन्यथा धर्मादीनां निष्फलत्वमेवेति भावः ॥ श्रीप्रह्लादोऽसुरबाल- कान् ॥ The word ikṣā, lit., “direct witnessing,” refers to the science of the self (atma-vidya). The meaning of Prahlada’s statement is that he considers all these pursuits, which are the group of sub- jects propounded by the Vedas (nigamasya artha-jätam), to be valid (satyam) only if utilized as a means (sadhana) of offering one’s own self to the Supreme Purușa, who is one’s very own well-wisher (sva-suhṛdah), dwelling within as one’s own inte- rior Regulator (sva-antaryāmiņaḥ). These pursuits are then con- sidered as valid or effectual (satyam), because it is then only that they bear real fruit (satya-phala). Alternatively, the word satyam signifies that these undertakings are effective and hence fruitful only when they are applied in relation to self-surrender; otherwise, dharma and the other pursuits are fruitless. Commentary IN THE ongoing topical theme that is currently being discussed, Śrī Jīva Gosvāmi is showing that bhakti is established as the abhidheya in each of the cantos of Srimad Bhagavata, citing the major discus- sions between teacher and student. As an example from the Sixth Canto, he takes only the instructions of Bhagavan Sankarṣaṇa to King Citraketu. He then proceeds to the Seventh Canto, citing part ⚫ dharmartha-kama iti yo’bhihitas tri-varga ikṣā trayi naya-damau vividha ca varttā manye tad etad akhilam nigamasya satyam svātmāṛpaṇam sva-suhṛdah paramasya pumsah 304 55 Sankarṣaṇa and Prahlada Advocate Bhakti As the Abhidheya of the teachings of Prahlada to his classmates. In his opening state- ment (SB 7.6.1-2), Prahlada stresses the singular importance of the human birth, because it makes possible the attainment of bhakti. Although the human body is temporary, it can be used to attain the eternal, which is bhakti. Ordinarily, a temporary object can- not yield an eternal result, but this human form of life is an excep- tion. Consequently, the most discerning course of action is to take to bhakti. Prahlada’s advice is that one should take to dharma from one’s very childhood. From the point of view of the Smṛti-săstra, it may be objected that the eligibility for dharma is acquired only after one has first undergone the upanayana-samskara, the sacred thread ceremony that initiates one into Vedic study. To avoid this objec- tion, Prahlada qualifies the word dharman with bhāgavatān, stress- ing that the dharma he is advocating is specifically that which per- tains directly to Bhagavan, meaning the practice of bhakti, involv- ing hearing, chanting, and so on. The practice of bhakti does not depend on any samskara or external condition. If one objects that bhakti can be practiced later in this life or in the next, then Prahlada answers that the human birth is exceed- ingly rare. There is no certainty that one will automatically attain it again. Therefore, one should not waste this opportunity. Prahlada refers to one who takes advantage of the human form by apply- ing it in bhagavata-dharma as prajña, or “a person of awakened discernment.” Otherwise, it is to be understood that the faculty of discernment remains dormant or misapplied solely for material gain. As a side note, Śrī Jīva Gosvāmi comments interestingly that although śāstra is meant for human beings and not for asuras, Prahlada spoke to the asura children only by considering them to be humans, because they are endowed with similar intellective faculties and so on. In the concluding verse from his instructions (SB 7.6.26), Prahlada puts into perspective the complete range of topics that he and his classmates were being taught by their secular asurika teachers. He thus affirms that dharma, artha, and kāma, which are 305 1 Bhakti Is the Complete Abhidheya the three aspired for Vedic ends (tri-varga), as well as the means to attain them (tad-artham ca) - including polity, the criminal code, the science of self-realization, the science of ritual action, and the various types of professions - even when enacted according to the Vedic prescriptions, have validity (satyam) and are fruitful only if they lead one to bhakti. In other words, they should remain only as assistants to bhakti and not become ends in themselves. If under- taken independently, they can yield only material gain, which will ultimately become the cause of bondage and suffering. This understanding is in accordance with Vedanta-sutra: “On the authority of the Śrutis’ sanction of yajña, and so on, all these prescribed duties as well are necessary, as in the case of a horse [which is required for the accomplishment of a journey]” (vs 3.4.26). This means that just as a horse is needed to reach one’s destination, so too to live in society requires taking up an honest profession and conforming to a conventional moral code in the course of establishing a family and acquiring a house, property, and possessions. But these pursuits are not the end goal of life, just as a horse is merely a means and not the end. The horse is no longer required once the destination is reached. In this anuccheda, Śri Jiva intentionally included both the open- ing and concluding words from Prahlada’s discourse, because these two statements in particular reveal the intention of the speaker. In the next two anucchedas, he continues to cite the instructions of Prahlada to verify bhakti’s status as the abhidheya. 4 sarvāpekṣā ca yajñādi-śrutir asvavat 306 Anuccheda 56 Prahlada Was Instructed Specifically in Bhakti ५६ । अग्रे च (भा० ७/७/२९ ) - LATER on also, Prahlada said: तत्रोपायसहस्राणामयं भगवतोदितः । यदीश्वरे भगवति यथा यैरञ्जसा रतिः ॥ ९१ ॥ Among thousands of processes for uprooting the seed of karma, the venerable [Śri Närada] instructed me specifically in that method by which immediate love (anjasā ratih) for Bhagavān, the Supreme Regulator of all (Isvara), is brought forth into being. (SB 7.7.29) तत्र पूर्वोक्ते त्रिगुणात्मककर्मणां बीजनिर्हरणेऽपि उपायसहस्राणां मध्ये अयमेवोपायो भगवता श्रीनारदेन मां प्रत्युपदिष्टः । Among thousands of processes for uprooting the seed of karma sown in the soil of the three gunas of material nature referred to previously (tatra), this is the method in particular that was instructed to me [Prahlada] by the venerable (bhagavatā) Śrī Narada. यैरुपायसहस्रैः सिद्धाद् यद् यस्मादुपायाद् यथा यथावदीश्वरे भगवति अञ्जसा व्यवधा- नान्तरं विनैव रतिः प्रीतिर्भवति । अतः कर्मबीजनिर्हरणमपि तस्यानुषङ्गिकमेव फलमिति भावः ॥ 1 tatropāya-sahasranam ayam bhagavatoditaḥ yad-isvare bhagavati yatha yair añjasā ratiḥ 307 I Bhakti Is the Complete Abhidheya [What that method is, is now specified in the second line of the verse.] He instructed me in that method which is validated as the means (siddha) by thousands of other methods and by which immediate love (añjasă ratih) for Bhagavan, the Supreme Reg- ulator of all (Isvara), is rightfully (yatha) brought forth into being. The word anjasă, “immediate” [qualifying rati], signifies that there is no gap between the performance and the attain- ment (vyavadhanantaram vinaiva). Consequently, uprooting the seed of karma is but a concomitant effect of this undertaking. Commentary WHEN PRAHLĀDA instructed his classmates, they were surprised at how he had acquired such knowledge, because, as far as they knew, he had only studied under their own teachers. When ques- tioned about it, Prahlada related to them that when he was still in his mother’s womb, he heard the teachings that were delivered to her by the sage Narada. Although he was in fetal form at that time, the teachings influenced him, and he remembered them after birth. This is the power of spiritual phenomena, that they can penetrate the constituents of matter or the realm governed by material laws. The teachings of Narada were imbued with intrinsic power and were specifically directed toward Prahlada. Therefore, although Prahlada’s mother also heard these teachings, it was Prahlada who was affected by them and not his mother. In this verse, Prahlada refers to Narada with the honorific bhagavan, “the venerable one.” Śrī Jiva comments on Prahlada’s statement by pointing out that the purpose of sadhana-bhakti is to attain rati or prema. Freedom from the bondage to karma is but a concomitant effect and not the desired goal. In the next anuccheda, Sri Jiva Gosvami cites further instructions on bhakti given by Prahlada to the asura children. 308 Anuccheda 57 Prahlada Specifies the Limbs of Bhakti Leading to Rati ५७ । अग्रे च “गुरुशुश्रूषया भक्त्या” (भा० ७।७।३०) इत्यादिभिस्तस्यैवोपायस्याङ्गान्यु- क्त्वाह (भा० ७ | ७|३३ ) - IMMEDIATELY thereafter, Prahlada specifies the various limbs of that precise method [bhakti] in the succeeding verses [sB7.7.30- 32], beginning with: “[This love (rati) for Bhagavān ensues ] by heedful service to one’s guru ( śuśrūsaya), by loving devo- tion to him (bhaktyā) [gurunām premnā], and so on ” ( SB 7.7.30). 2 Prahlada then makes the following assertion: एवं निर्जितषङ्घर्गैः क्रियते भक्तिरीश्वरे । वासुदेवे भगवति यया संलभ्यते रतिम् ॥ ९२ ॥ Bhakti unto Iśvara is enacted in this manner by those who have vanquished the six enemies in the form of lust, anger, and so on, by which [sadhana-bhakti] love (rati) for Bhagavan Vasudeva is attained. (SB 7.7.33) 3 एवं पूर्वोक्तगुरुशुश्रूषादिप्रकारेणैव न तु तदर्थं पृथक्प्रयत्नेन । निर्जितकर्मबीजलक्षणका- मक्रोधलोभमोहमदमात्सर्यैर्जनैः पुनरपि भक्तिः क्रियत एव || श्रीप्रह्लादस्तान् ।। 1 Śrī Giridhara 2 3 guru-susrüşaya bhaktyā evam nirjita-sad-vargaih kriyate bhaktir išvare vasudeve bhagavati yaya samlabhyate ratiḥ 309 1 Bhakti Is the Complete Abhidheya The adverb evam, “in this manner,” refers to the practices just described in the [three] preceding verses, beginning with ser- vice to one’s guru. It is by bhakti alone, enacted through these practices, that the seed of karma is uprooted, and not by any separate endeavor intended for that purpose. That the seed of karma is uprooted by these practices is evidenced by the van- quishing of its symptoms in the form of lust, anger, greed, delu- sion, pride, and envy. Bhakti is certainly enacted once again even by those who have thus uprooted the seed of karma in the form of these six enemies [meaning that they continue to perform bhakti even after attainment of the liberated state]. Commentary IN THIS verse, the adverb evam, “in this manner,” refers to the var- ious limbs of that one particular method that was recommended by Narada among thousands of possible methods. That method is now clearly identified in Prahlada’s statement as bhakti. The limbs of bhakti, beginning with service to one’s guru, were specified by Prahlada in the three verses that precede the present verse. Thus, evam refers back to them. In the verse, the compound nirjita-sad-vargaiḥ, lit., “by those who have vanquished the group of six,” can refer either to the six senses (i.e., the five cognitive senses and the mind), or to the six enemies in the form of lust, anger, greed, delusion, pride, and envy. A bhakta does not need to endeavor separately to subdue lust, anger, greed, and so on. In other words, bhakti itself frees one from bondage to karma. Śrī Jiva Gosvāmi comments that the devotees who have uprooted the seed of karma do not give up their involvement in devotion. Rather, they continue to engage in devotion with renewed enthu- siasm even after attaining the perfected state. In fact, such devo- tees do not do anything other than bhakti. This is the sense of the emphatic particle eva (“only”) in his concluding remark, bhaktiḥ kriyate eva, “It is bhakti alone that is then enacted by them.” 310 57 Prahlada Specifies the Limbs of Bhakti Leading to Rati In the next anuccheda, Śrī Jīva Gosvāmī turns to a dialogue between the sage Narada and King Yudhisthira, also from the Seventh Canto. 31114 Narada Instructs Yudhisthira Anuccheda 58 Anuccheda 58 Bhakti Is the Import of Narada’s Instructions to King Yudhisthira ५८ | वर्णाश्रमाचारकथनारम्भे नरमात्रधर्मकथनेऽपि ( भा० ७।११।७) - ― IN THE BEGINNING of the description of the duties that are specific to the various classifications of varṇāśrama, the uni- versal duty (dharma) that is incumbent on all human beings [regardless of class or caste distinctions] was also discussed. In this regard as well [bhakti is established as the abhidheya]. Śrī Narada began his instructions to King Yudhisthira on this topic with the following statement: धर्ममूलं हि भगवान् सर्ववेदमयो हरिः । स्मृतं च तद्विदां राजन् येन चात्मा प्रसीदति ॥ ९३ ॥ O King, the roots of dharma are indeed Bhagavan Hari, who is the embodiment of all the Vedas, and the Smṛti-sastra, [brought forth] by those who know the truth regarding Him. By this dharma, the self is fulfilled. (SB 7.11.7)1 धर्मस्य मूलं प्रमाणं भगवान् । यतः सर्ववेदमयः । स्मृतं स्मृतिश्च तद्विदां वेदमयभगवद्विदां तस्य प्रमाणम् । आभ्यां तद्बहिर्मुखधर्मस्यापार्थत्वं भगवद्धर्मस्यैवावश्यकत्वं चोक्तम् । The root (mulam), or in other words, the “authority” (pramā- nam) of all dharma is Bhagavan, because He is “the embodiment 1 dharma-mulam hi bhagavan sarva-vedamayo hariḥ smṛtam ca tad-vidam rajan yena catma prasidati 315 I Bhakti Is the Complete Abhidheya of all the Vedas” (sarva-vedamayaḥ). The word smrṛtam means, “the Smṛti-sastra,” or the scriptural texts that are brought forth in “remembrance,” or “pursuance,” of the original Vedic reve- lation, or Śruti. The compound tad-vidām, “of [i.e., ‘by’] those who know Him,” means, “by those who know Bhagavan as the embodiment of all the Vedas” (veda-maya-bhagavad-vidām). The Smrti as well, [brought forth] by those who know Bhaga- vān as the embodiment of the Vedas, is the root (můlam), or in other words, the “authority” (pramāṇam) of all dharma. On the basis of these two [pramāņas, i.e., Bhagavan Himself and the Smṛti-śästra], the meaninglessness of the dharma of those whose regard is directed away from Bhagavan and the necessity of bhāgavata-dharma alone are also being communicated. अत एव (मनु० २।६) - वेदोऽखिलो धर्ममूलं स्मृतिशीले च तद्विदाम् । आचारश्चैव साधूनामात्मनस्तुष्टिरेव च ॥ ९४ ॥ इति मनुस्मृतिवाक्यादप्यत्र विशिष्टतयोपदिष्टम् । Therefore, what is being instructed in this verse is distinguished even from that which is expressed in the following [analogous] statement from Manu-smrti: All of the Vedas, the scriptural codes and conduct of those who know the Vedas, the behavior of saintly people, and the fulfillment of the self, are the roots of dharma. (Manu- smrti 2.6)2 तच्च युक्तम् “धर्मः प्रोज्झितकैतवोऽत्र परमो निर्मत्सराणां सतां वेद्यं वास्तवमत्र वस्तु शिवदं तापत्रयोन्मूलनम्” (भा० १।१।२) इत्युक्तत्वात् । Additionally, the fact that what is instructed in Narada’s state- ment [SB 7.11.7] is distinguished from the Manu-smrti statement is entirely appropriate, because this conclusion accords with 2 vedo’khilo dharma-mulam smrti-sīle ca tad-vidām ācāras caiva sadhunam atmanas tuştir eva ca 316 58 Bhakti Is the Import of Narada’s Instructions to King Yudhisthira the following foundational declaration of the Bhāgavata itself: “In this Śrimad Bhagavata, which has been revealed by the great sage [Vyasa], the supreme dharma of those who are free from envy (nirmatsarāṇām) and established in the state of authen- tic being (satām) is disclosed, utterly devoid of all deception. Herein, the [one and only] ontologically real existent (vāstava- vastu), which grants auspiciousness and uproots the threefold miseries, is the subject to be known and immediately realized” (SB 1.1.2).3 येनैव धर्मेण आत्मा मनः प्रसीदतीत्यनेन “ययात्मा सुप्रसीदति” (भा० ११२ ६ ) इतिवत् सुशब्दविशिष्टतयानुक्तत्वात् तच्छ्रवणादिलक्षणसाक्षाद्भतेरेव प्रशस्तत्वं च बोधितम् । In the Bhāgavata verse under discussion [SB 7.11.7], we find the words, yena cātmā prasīdati, “By this [universal] dharma, the self (ātmā) is fulfilled.” This is similar to another statement, yayātmā suprasidati, “[Causeless and unobstructed bhakti to Adhoksaja, Kṛṣṇa] is that by which the self is ‘completely’ ful- filled” (SB 1.2.6). In Narada’s statement [SB 7.11.7], the prefix su, meaning, “to an exceeding degree,” or, “in an excellent man- ner,” is not affixed to the verb prasīdati, “is fulfilled.” The addi- tion of the prefix su [in SB 1.2.6] makes evident the preeminence of direct bhakti alone, consisting of practices such as hearing the glories of Bhagavan.* तत्तत्सर्वधर्मकथनान्ते तु स्वयमेव स्वस्य प्रथमे गन्धर्वजातौ जन्मन्यानुषङ्गिक भगवद्गान- मात्रं सत्कर्मोक्त्वा द्वितीये च शूद्रजातौ जन्मनि सत्सङ्गजश्रवणादिमात्रं तदुक्त्वा स्वस्य 3 4 dharmaḥ projjhita-kaitavo’tra paramo nirmatsarānāṁ satāṁ vedyam vastavam atra vastu sivadam tapa-trayonmulanam śrimad-bhagavate maha-muni-kṛte… Here, sākṣāt bhakti is being distinguished from the universal dharma that Sri Narada speaks of in SB 7.11.8-12, immediately following the main verse of this anuccheda (SB 7.11.7). The universal dharma, which is meant to be adopted by all human beings, includes such general moral principles as truthfulness, compassion, austerity, and so on. These principles are “universal” in the sense that they cut across all class or caste distinctions. Although this universal dharma is partially fulfilling to the self (prasīdati), it is by sakṣāt bhakti alone that the self is “completely” fulfilled (su-prasidati). This is the sense of Sri Jiva’s comment here. 317 5 I Bhakti Is the Complete Abhidheya तादृशभगवत्पार्षदत्वपर्यन्तफलप्राप्तौ तथाविधमपि स्वधर्मलक्षणं कारणान्तरं नादृत- वान् । After concluding his description of the respective duties per- taining to the various varnas and asramas, however, Śri Narada personally admitted [in Chapter 15] that in the matter of his attaining the fruits of practice, up to and including becoming an associate of Bhagavan, he did not consider the execution of his prescribed duties (sva-dharma), even of the kind he had just elaborated (tatha vidham api), as a separate or additional cause. Rather, in regard to his first birth as a Gandharva, the only virtuous act (sat-karma) that he made mention of is inciden- tally (ānuşangika) singing the glories of Bhagavan. Similarly, in regard to his subsequent birth as a śūdra, he spoke only of hearing about Bhagavan in the company of the sat, or those established in the path of virtue. तथा हि तत्रैव “यथा हि यूयम्” (भा० ७ । १५।६८) इत्यस्य टीका च - “एतच्च सर्वसाधा- रणमुक्तम् । भक्तस्य तु भक्तिरेव सर्वपुरुषार्थहेतुरिति पाण्डवानेव लक्ष्यीकृत्याह - यथा हि” इत्येषा । तस्मादत्रापि साक्षाद् भक्तावेव तात्पर्यम् । Accordingly, in that same passage [from Chapter 15], Nārada affirmed this very principle [that bhakti alone, and not sva- dharma, is the cause of attaining all aspired for ends (purușă- rthas)]: 318 O King, just as by the grace of Your worshipful Lord [prabhoḥ, Śrī Kṛṣṇa], who is the very Self of all of you (atmanah), you have crossed over insurmountable difficulties, and just as by service to His lotus feet you have conquered all the directions and per- formed many elaborate sacrifices, [so too by the grace of Śri Kṛṣṇa alone, who transports one to the other side, you will cross the ocean of samsara]. (SB 7.15.68)5 yatha hi yuyam nṛpa-deva dustyajad apad-ganad uttaratatmanaḥ prabhoḥ yat-pada-parkeruha-sevaya bhavan ahāraşin nirjita-dig-gajaḥ kratun It is to be noted here that the square bracket insert, which completes the sentence meaning, is taken directly from Śrīdhara Svami’s commentary, as follows: tatha śrī kṛṣṇād eva tārakāt samsarad apy uttaratety arthah. This portion of Svamipada’s commentary on the verse is not included in Sri Jiva’s citation of 58 Bhakti Is the Import of Narada’s Instructions to King Yudhisthira Śrīdhara Svāmi comments as follows: “And this (etat) [i.e., Nāra- da’s complete body of instructions pertaining to the respective duties of varṇāśrama] is intended for people in general (sarva- sādhāraṇam). For a bhakta, however, bhakti alone is the cause of the attainment of all aspired for ends (puruşarthas). To point this out by way of reference to the Pandavas themselves, Śrī Nārada spoke the above verse.” [Here ends the excerpt from Sridhara Svāmi’s comment.] Consequently, here also [in SB 7.11.7] sākṣāt bhakti alone is the true import (tätparya). अथात्र “त्यक्त्वा स्वधर्मं चरणाम्बुजं हरेर्भजन्नपक्वोऽथ पतेत् ततो यदि” (भा०१ 1५1१७ ) इत्यादौ भक्तेर्धर्मातिरिक्तत्वेऽपि श्रवणं कीर्तनं चास्य स्मरणं महतां गतेः " ( भा० ७।११।११) इत्यादिनोत्तरग्रन्थे धर्मत्वविधानं सर्वेष्वपि प्राणिष्वावश्यकत्वापेक्षया परमश्रे - योरूपत्वाद्यपेक्षया च लाक्षणिकमेव । वस्तुतस्तु पञ्चमे " तत्रापि” (भा० ५१९१३) इत्यादि- गधे “भगवतः कर्मबन्धविध्वंसनश्रवणस्मरण” इत्यादिना श्रीजडभरतस्य या भक्तिनिष्ठो- क्ता तस्याः “पितर्युपरते” (भा० ५१९१८) इत्यादिगद्ये “त्रय्यां विद्यायामेव पर्यवसितमतयो न परविद्यायाम्” (भा० ५।९१८) इत्यादिना तदवज्ञातॄणामज्ञत्वबोधनेन धर्मातिरिक्तत्वं परविद्यात्वं च बोधितम् । In this regard, [Śrī Jīva posits and solves the following appar- ent contradiction]. Earlier, Śrī Narada himself affirmed bhakti as categorically distinct from dharma, or “prescribed duties,” in verses such as this: “If a person, having renounced his pre- scribed duty (sva-dharma), turns to the sacred service (bhajana) of the lotus feet of Bhagavan Hari, but then later falls away from the path, or passes away, while still in an immature condition, what inauspiciousness can possibly befall him? On the other hand, what possible benefit can be obtained through the exe- cution of prescribed duty by a person destitute of the sacred service of Bhagavan?” (SB 1.5.17). 6 In spite of making this distinction, however, Narada later on categorized the practices of bhakti as belonging to dharma, or the commentary that follows. tyaktva sva-dharmam caranambujam harer bhajann apakvo’tha patet tato yadi yatra kva vabhadram abhud amusya kim ko vartha apto’bhajatam sva-dharmataḥ 319 1 Bhakti Is the Complete Abhidheya the duties prescribed for human beings, in verses such as the following: This supreme duty (para-dharma), which is incumbent upon all human beings, has been proclaimed as consisting of thirty principles, including [truthfulness, compassion, austerity…], as well as hearing about, chanting the glories of, and remem- bering Bhagavan, who is the destination and refuge of the most highly evolved beings (mahatam). (SB 7.11.8-12) Here the categorization of bhakti as dharma [by its inclusion with the universal moral principles of truthfulness and so on] is merely figurative (lākṣaṇika), because its intent is to make evi- dent bhakti’s necessity for all living beings and its being directly the ultimate good (parama-śreya). In reality, however, in the Fifth Canto of Srimad Bhāgavata, bhakti has been proclaimed as distinct from dharma, or pre- scribed duty, and as para-vidyā, or transcendental knowledge. In the passage in question, Śrī Jada Bharata’s fixity in bhakti is first described in the prose text beginning with the words tatrāpi, “He engaged in hearing about and remembering Bha- gavan, which destroys the bondage to karma” (SB 5.9.3). Then bhakti’s distinction from dharma and its being of the essence of transcendental knowledge (para-vidya) is made evident by pointing out the ignorance of those who disregard bhakti, as in the prose passage beginning with pitary uparate, “The intelli- gence of Jada Bharata’s brothers was preoccupied only with the knowledge that pertains to the ritual acts of the three Vedas and śravanaṁ kirtanam casya smaranam mahatam gateḥ… nṛṇām ayam paro dharmaḥ sarveṣām samudahṛtah trimsal-lakṣaṇavan rajan… It should be noted here that Śri Jiva cites only the first line from SB 7.11.11. This falls within a group of five verses (SB 7.11.8-12) that form a single sentence, being linked syntactically and thematically. Together, they enumerate the thirty principles that constitute the universal dharma for human beings, within which śravanam, kirtanam, and smaranam are included. The translation conveys the condensed meaning of the five verses taken as a unit. bhagavataḥ karma-bandha-vidhvamsana-sravana-smarana- … 320 58 Bhakti Is the Import of Narada’s Instructions to King Yudhisthira not with transcendental knowledge (para-vidya) pertaining to devotion” (SB 5.9.8)? अत एवोक्तं श्रीनारसिंहे ( ना० पु० ४।४ ) - Therefore, it is said in Nrsimha Purana: सनकादयो निवृत्त्याख्ये तेन धर्मे नियोजिताः । प्रवृत्त्याख्ये मरीच्याद्या भक्तावैकं नारदं मुनिम् ॥ ९५ ॥ इति । Sanaka and other sages were engaged by him [Brahmā] in the dharma of withdrawal from extroverted action (nivṛtti), whereas those like Marici were engaged in the dharma of par- ticipation in fruitive ritual action (pravṛtti). But Narada Muni alone was engaged in bhakti. (Nrsimha Purana 4.4)1o “तेन” ब्रह्मणेति प्राकरणिकम् । तथा लक्षणामयकष्टकल्पनया श्रवणादीनां स्वधर्मान्तर्ग- णना च बहिर्मुखानामपि साक्षाद्भक्तिप्रवर्तनायैव । एवमन्यत्राप्यन्यमिश्रभक्त्युपदेशवा- क्येषु ज्ञेयम् । तस्मादपि भक्तावेव तात्पर्यमिति ॥ श्रीनारदो युधिष्ठिरम् ॥ From the context of the latter verse, it is understood that the pronoun tena, “by him,” means, “by Brahma.” Here as well, by recourse to the strategy of forced interpretation (kaṣṭa- kalpana), which is figurative in nature (lakṣaṇa-maya), the limbs of bhakti, such as hearing and so on, have been included within the scope of sva-dharma [i.e., by equating them with pravṛtti- and nivṛtti-dharma]. This inclusion is made with the sole purpose of promoting direct bhakti even for those whose intentful regard is directed away from Bhagavan (bahir- mukhānām api). This same strategy should be understood to be operative in other places as well, where instructions are given to perform bhakti mixed with other processes. Even in such instances, the sole import is bhakti. 9 10 trayyam vidyāyām eva paryavasita-mataye na para-vidyāyām sanakadayo nivṛttyäkhye tena dharme niyojitäh pravṛttyäkhye maricyadya bhaktav aikaṁ näradam munim 321Commentary I Bhakti Is the Complete Abhidheya AFTER THE Conclusion of the episode of Prahlada and Bhagavan Nrsimha, King Yudhisthira inquired from the sage Narada about the principles of sanatana-dharma, here meaning the universal moral principles descending in an unbroken succession that are meant to be imbibed by all human beings (SB 7.11.2). In the same verse, he also inquired about the individual or restricted dharma that relates to the various divisions of varna and aśrama. Śrī Nārada began his reply with the verse cited in this anuccheda (SB 7.11.7). Before elaborating the principles of dharma directly, he first spec- ified what the basis of all dharma is, namely, Bhagavan Hari or Kṛṣṇa. This starting point is essential to the correct understanding of Narada’s entire discussion, which continues until the fifteenth chapter of the Seventh Canto. Śrī Jiva explains that the word mulam, “root,” in dharma-mulam, “the root of dharma,” here means pramaņam, “the authority,” or more precisely, “the means to valid knowledge.” How is Kṛṣṇa the means to valid knowledge of dharma? This is answered by the com- pound sarva-vedamaya, “because He is the source and embodiment of all the Vedas”; for it is said, “From His breath appeared the Ṛg, Yajur, Sama, and Atharva Vedas…” (asya mahato bhutasya niḥśva- sitam etad yad rg-vedo yajur-vedaḥ sama-vedo’tharvāngirasa…, BAU 2.4.10). Since even those who advocate the path of karma or dharma (i.e., the Mīmāmsakas) admit the Vedas as the sole means to valid knowledge of dharma, and since Kṛṣṇa is proclaimed by the Śruti itself as the source of the Vedas, He is thereby understood to be the root of dharma. Dharma originates solely from its own source. Nobody can manufacture dharma, just as no one can create a new law of gravitation. The word smrtam here refers to the collection of sastrika works known as Smrti, lit., “that which is remembered,” referring to those texts that are brought forth in remembrance of (i.e., in pur- suance of) the original Vedic revelation, or Śruti. The verse goes on to say that the Smrtis were composed by sages who realized Bha- gavān as the source of the Vedas. Since Bhagavan Himself is the 322 58 Bhakti Is the Import of Narada’s Instructions to King Yudhisthira pramāņa for both Śruti and Smrti, and hence for dharma as well, it is concluded that all other dharmas that are without reference to Bhagavan are devoid of essential value (apa-arthatvam). It is significant to note that the Bhāgavata verse cited here (SB 7.11.7) is similar to the one that Śri Jiva quotes from Manu-smrti (2.6). Manu’s verse mentions four items that are the roots (mulam) of dharma, meaning the authoritative grounds for its ascertain- ment. Curiously, there is no mention of Bhagavan as one of the four items. Additionally, the fulfillment of the self, which is gener- ally understood as that which naturally ensues from dharma and not its source, is given as one of the items. In Narada’s statement, fulfillment of the self is clearly stated to be the fruit of dharma: “By this dharma, the ātmā is fulfilled.” In this regard, Śrī Jiva Gosvāmī makes a keen observation regarding language. In the seminal inquiry made by Saunaka at the beginning of the Bhāgavata, “Please inform us of that essen- tial engagement by which the self (ātmā) is ‘completely’ fulfilled” (SB 1.1.11), the verb prasidati, “is fulfilled,” is prefixed by the affix “sam,” meaning “completely.” Similarly, in Suta’s reply (given in SB 1.2.6), the verb prasīdati is prefixed by the nearly synonymous affix “su” in place of “sam” - “Causeless unobstructed bhakti is that by which the self is ‘completely’ fulfilled.” By contrast, how- ever, in Narada’s verse (SB 7.11.7), which is concerned with the topic of dharma, the verb prasīdati appears without any prefix, “by this dharma, the self is fulfilled.” What Śri Jiva concludes from this is that the self is partially ful- filled by the dharma related to varṇa and asrama as well as by the dharma of universal morality. The sense of fulfillment ensues from honoring one’s duty and being established in virtues, such as truth- fulness and so on. Although the fulfillment being spoken of here is grounded in a higher self-concept, beyond ego-centricity, it still has nothing directly to do with the pure self’s intrinsic relation- ship with its own source, Bhagavan. Hence, “complete” fulfillment ensues only from bhakti. 323 I Bhakti Is the Complete Abhidheya Accordingly, in SB 1.2.6 and in the discussion of bhakti presented here in Anucchedas 3-22, bhakti is referred to as parama-dharma, the supreme dharma. In reality, bhakti is meant exclusively for the pleasure of the Supreme Atma, Paramātmā. Without the plea- sure of Paramātmā, who is the innermost Self of all selves, an indi- vidual self can never attain complete fulfillment. Consequently, bhakti alone is the real dharma of the self. Since Śrī Narada was addressing the question of dharma, he omitted the prefix “su” in order to highlight this distinction between routine dharma and bhāgavata-dharma. Śrī Jiva Gosvāmī makes another important observation in regard to Śrī Nārada’s own personal testimony. After elaborat- ing the principles of dharma for the respective varnas and āśramas, Śrī Narada described his two previous lives. In the first one, he was a strikingly handsome Gandharva, named Upabarhana. He was a highly skilled singer and was always accompanied by beau- tiful celestial women. Once, in a ritual ceremony (yajña) initiated by the progenitors, various singers (Gandharvas), and heavenly dancers (Apsaras) were invited to enact the stories of Bhagavan Hari through artistic song and dance. Coming to know of the invi- tation, Upabarhana, surrounded by celestial women, set off to join in the ceremony and arrived there, singing in a proud and disre- spectful manner. The sages considered this to be an offense and cursed him to be born as a sūdra on earth. As a result of the curse, he was born the son of a maidservant. By divine will, however, he received the opportunity to hear from great devotees of Bhagavan Hari. This in turn led him to take birth as a son of Brahma in the form of Närada. In recounting all this, Sri Narada did not claim that he attained the position of Narada, an associate of Bhagavan, as an outcome of the enactment of varnasrama-dharma. Rather, in all three births he singled out only bhakti in the form of singing and hearing the nar- rations of Hari. Śri Jiva comments that in Narada’s first birth as a Gandharva, his singing of the glories of Bhagavan was merely inci- dental (änuşangika), implying an abhasa of bhakti. In his next life as the son of a maidservant, he participated in the direct devotional 324 58 Bhakti Is the Import of Narada’s Instructions to King Yudhisthira act of hearing about Hari from advanced devotees. This eventually led to his attaining the position of an associate of Bhagavan. Thus, in spite of having just given elaborate instructions on varṇāśrama- dharma over five chapters, Śrī Narada credits bhakti alone as the cause of his attainment of the fruit. In fact, after concluding his discussion on varṇāśrama and before relating his past history, Narada praised King Yudhisthira and his brothers for their bhakti to Kṛṣṇa. He attributed their success to bhakti alone and not to any adherence to varṇāśrama- dharma, in spite of the fact that King Yudhisthira was famed as the personification of dharma. The conclusion of all this is that although Śri Narada delineated the varnasrama system very elabo- rately in response to Yudhisthira’s inquiry, his underlying intent was always to make evident the superiority of bhakti. A doubt may be raised in this regard. While enumerating the thirty principles of universal dharma, such as truthfulness, com- passion, and so on, Śri Narada included hearing about, singing, and remembering the glories of Bhagavan within their classifica- tion. This would seem to indicate that bhakti also belongs within the scope of routine dharma. Śrī Jīva responds emphatically that bhakti is categorically distinct from ordinary dharmas. This is clear from Narada’s instruction to Vyasa in SB 1.5.17, in which bhajana is shown to be entirely independent of sva-dharma, whereas sva- dharma is dependent on bhajana (see Anuccheda 23). In Narada’s statement, the word sva-dharma refers to varṇāśrama-dharma and bhajana refers to bhakti. That these two are categorically distinct is also understood from the prose texts of the Fifth Canto cited here. The first text (SB 5.9.3) relates that Jada Bharata behaved like a deaf mute and thus did not adhere to any of the dharmika codes of behavior. However, he was fully absorbed in the remembrance of Bhagavan. Thus, he neglected the ordinary dharma but was attentive to the para- dharma. The second text (SB 5.9.8) describes the disrespectful behavior of Jada Bharata’s brothers toward him. This is so because they were 325 326 1 Bhakti Is the Complete Abhidheya adept only in varnasrama-dharma, for which Jada Bharata was with- out interest. They had no knowledge of or interest in bhakti, which is here referred to as para-vidya, or “transcendental knowledge,” signifying that it transcends the categorization of dharma. To further dispel the notion that bhakti belongs within the scope of dharma, Śrī Jiva cites a verse from Nrsimha Purana in which the dharma of introversion (nivṛtti-dharma), the dharma of extro- version (pravṛtti-dharma), and bhakti are all mentioned as distinct paths. The first two form parts of the varnasrama-dharma. Thus, Śrī Nārada’s intent in including the limbs of bhakti in the enumeration of the thirty principles of universal dharma is to make evident the inevitable necessity of bhakti for all human beings. By initially tak- ing up the practices of bhakti, even under the pretense of observing dharma, a person may gradually progress beyond ordinary dharma to pure bhakti. In the next seven anucchedas, Śri Jiva refers to the teachings of the Nava-yogendras to King Nimi. 15 The Nava-yogendras Instruct King Nimi Anucchedas 59-65 Anuccheda 59 Bhakti Is the Ultimate Good ५९ । जायन्तेयोपाख्यानेऽपि " अत आत्यन्तिकं क्षेमं पृच्छामः” (भा० ११ १२ १३० ) इत्यस्यो- त्तरम् (भा० ११ । २ । ३३ ) - IN THE narrative about the sons of Jayanti [the Nine Yogendras] as well, [bhakti is established as the abhidheya]. When King Nimi inquired from them as to what constitutes the ultimate good (atyantikam kṣemam, SB 11.2.30), Śrī Kavi responded as follows: मन्येऽकुतश्चिद्भयमच्युतस्य पादाम्बुजोपासनमत्र नित्यम् । उद्विग्रबुद्धेरसदात्मभावाद् विश्वात्मना यत्र निवर्तते भीः ॥ ९६ ॥ It is my firm conviction that in this world, worship of the lotus feet of Bhagavan Acyuta [Śrī Kṛṣṇa] is the existential ground of complete fearlessness for those whose minds are perpetually tormented due to misconceiving the self as the nonself. By this worship, fear is utterly dispelled. (SB 11.2.33)2 टीकाच - “प्रथममात्यन्तिकं क्षेमं कथयति ‘मन्ये’ इति” इत्यादिका । Śrīdhara Svāmi comments as follows: “First, sage Śrī Kavi speci- fies the ultimate good (atyantikaṁ kṣemam) in the above verse.” पुनश्च “धर्मान् भागवतान् ब्रूते” (भा० ११ १२ १३१) इत्युत्तरत्वेन “ये वै भगवता प्रोक्ता उपाया ह्यात्मलब्धये” (भा० ११ । २ । ३४) इत्यादिपद्यत्रयमुक्त्वा “भयं द्वितीयाभिनिवेशतः स्यात् " 1 2 ata atyantikam kṣemam prcchamaḥ manye kutaścid-bhayam acyutasya padambujopāsanam atra nityam udvigna-buddher asad-atma-bhāvād viśvātmanā yatra nivartate bhiḥ 329 I Bhakti Is the Complete Abhidheya (भा० ११ १२ १३७) इत्यादिपद्ये “बुध आभजेत् तम् भक्त्यैकयेशम्” इत्यत्र “भक्त्या” इत्य- नेन तस्या ज्ञानाद्यमिश्रश्रवणकीर्तनादिलक्षणत्वम् “एकया” इत्यनेन नैरन्तर्यलक्षणमव्य- भिचारित्वं चोपदिष्टम् ॥ Immediately thereafter, Śri Kavi speaks three verses [SB 11.2.34- 36] to respond to Nimi’s request [in SB 11.2.31]3 for him to enu- merate the principles of bhāgavata-dharma. He begins with the following statement from the first of this group of three verses: “All those methods indeed that were spoken of by Bhaga- vän as the means by which unenlightened humanity can easily attain immediate realization of the Self, you should know to be bhagavata-dharma” (SB 11.2.34). After replying to King Nimi’s inquiry with this group of three verses, Sri Kavi makes explicit mention of the means in the following verse: 3 4 The living entity’s nonrecognition of its intrinsic nature (asmrti) that occurs through the influence of Bhagavan’s extrin- sic potency (tan-mayayā) is rooted in the perpetual diverting of regard away from Him (isad apetasya). As a consequence of this nonrecognition, the jiva’s self-concept is reversed (viparyaya), meaning that he becomes identified with the body instead. This reversal of identity in turn results in the absorption in that which is secondary (dvitiyābhiniveśa), meaning preoccupation with the body and its relations. It is from this absorption in the secondary that fear then arises. Therefore, one whose aware- ness has been awakened, regarding his spiritual preceptor as a direct embodiment of the Divine and as his dearest self, turns his intentful regard in loving adoration of Bhagavan, through the conscious medium of one-pointed devotion. (SB 11.2.37) Here, by the word bhaktyā, “by devotion,” it is pointed out that the means being instructed in the verse is distinguished 5 dharman bhāgavatan brūte ye vai bhagavata proktā upaya hy ātma-labdhaye añjah puṁsām avidusam viddhi bhāgavatan hi tän bhayam dvitiyābhiniveśatah syad isad-apetasya viparyayo’smṛtih tan-mayayato budha abhajet tam bhaktyaikayeśam guru-devatātmā 330 59 Bhakti Is the Ultimate Good exclusively by the practices of bhakti, such as hearing about and glorifying Bhagavan, free from any mixture of jñāna or other methods. Additionally, by the word ekaya, lit., “one-pointed,” [qualifying bhaktyā], the “unbroken continuity” (nairantarya- lakṣaṇam) and “unswerving nature” (avyabhicāritvam) of bhakti are also being instructed. Commentary IT WAS mentioned earlier that Bhagavan Rṣabhadeva had one hundred sons, of whom Bharata was the eldest. Nine of those sons became great yogis, collectively called the Nava-yogendras. They are referred to here as the Jayanteyas, meaning “those who were born of Jayanti,” their mother. Their names are Kavi, Havi, Antariksa, Prabuddha, Pippalayana, Avirhotra, Drumila, Camasa, and Karabhajana. All of them were highly enlightened beings who traveled the universe freely. Once, they visited King Nimi, who received them with great honor. He inquired from them about the ultimate good (atyanti- kam kşemam) and about what constitutes bhāgavata-dharma. Sage Kavi was the first to reply. In the main verse of this anuccheda, he first specified the ultimate good as the worship of Bhagavan Śrī Kṛṣṇa (SB 11.2.33). Then he began to elaborate the principles of bhāgavata-dharma. Śrī Jīva Gosvāmī specifically pinpoints SB 11.2.37, because in this verse, Kavi determines one-pointed bhakti alone as the solu- tion to the root cause of fear. This verse has already been dis- cussed in Anuccheda 1. The words bhaktyä and ekaya from the verse imply that the bhakti being recommended has the following three characteristics:

1. Bhakti consists exclusively of direct devotional acts (tan- mătratvam, lit., “the state of being only ’that’”), such as hear- ing about and singing the glories of Bhagavan, without any admixture of other processes. 331I Bhakti Is the Complete Abhidheya
2. Bhakti is characterized by its unbroken continuity (nairantarya- lakṣaṇam), literally meaning that it is without any interval.
3. Bhakti is by nature unswerving (avyabhicāritvam). The first of these is implied by the word bhaktyā, and the lat- ter two, by the word ekaya in SB 11.2.37. In the next anuccheda, Kavi demonstrates the unswerving nature of bhakti (avyabhicāri- tvam), or in other words, how it can uphold its unbroken continuity (nairantaryam) without recourse to the offering of routine action to Bhagavan, which is not in itself pure bhakti. 332 Anuccheda 60 The Unswerving Nature of Bhakti ६० । तत्र यद्यपि " कायेन वाचा मनसेन्द्रियैर्वा” (भा० ११ १२ १३६) इत्यादिप्राक्तनवाक्ये लौकिकस्यापि कर्मणो भगवदर्पणाद् भागवतधर्मत्वं सिध्यतीति यथोक्तं तथा नैरन्तर्य- मपि सम्भवति । तथापि श्रवणकीर्तनादिलक्षणमात्रत्वं व्याहन्येत तस्मात् तत्राव्यभिचा- रित्वं तन्मात्रत्वं च यथा भवेत् तथोपायं तदनन्तरमाह द्वाभ्याम् । FROM THE section of verses just referred to [SB 11.2.33-37], it may be deduced that even worldly action (laukika-karma) becomes of the nature of bhāgavata-dharma by virtue of its being offered to Bhagavan. This idea draws support from the previous verse: Whatever actions one performs with the body, speech, mind, senses, intellect, and heart, being impelled by one’s own nature, should be offered to the Supreme Transcendence, Nārāyaṇa. (SB 11.2.36)1 Additionally, on the basis of what is expressed in the latter verse, the unbroken continuity (nairantaryam) of bhakti [referred to at the end of the previous anuccheda] would also be rendered possible. This conclusion, however, contradicts the fact that bhakti is distinguished exclusively by direct devotional acts, such as hearing about and singing the glories of Bhagavan. In consideration of this, Śri Kavi thereafter speaks the next two verses to resolve in what manner bhakti can uphold its status of being unswerving (avyabhicăritvam), while preserving its 1 kayena vācā manasendriyair va buddhyatmanā vānusṛta-svabhāvāt karoti yad yat sakalaṁ parasmai nārāyaṇāyeti samarpayet tat 333 1 Bhakti Is the Complete Abhidheya nature of being constituted solely of direct devotional acts, such as hearing and glorification (tan-mătratvam). तत्र प्रथममव्यभिचारित्वोपायमाह प्रथमेन (भा० ११ १२ १३८) - Out of these two characteristics, the means by which bhakti can be enacted in an unswerving manner (avyabhicăritvam) is discussed in the first verse. [The second characteristic (tan- mātratvam) will be described in SB 11.2.39, quoted in the next anuccheda.] अविद्यमानोऽप्यवभाति हि द्वयो ध्यातुर्धिया स्वप्नमनोरथौ यथा । तत्कर्मसङ्कल्पविकल्पकं मनो बुधो निरुन्ध्यादभयं ततः स्यात् ॥ ९७ ॥ Although the duality of the visible world is without substan- tial existence, it appears as though real to the cognitive faculty of the perceiver, just as dream objects and mental fantasies, although unreal, appear real to the dreamer. Therefore, a per- son of awakened discernment should first discipline the mind, which sways constantly between resolution and indecision per- taining to action. From this [i.e., by devotion (bhaktyā) in which attention is never deviated by the dualistic nature of perception (ekaya)], fearlessness will ensue. (SB 11.2.38)2 द्वयः प्रधानादिद्वैतप्रपञ्चो यद्यप्यविद्यमान आत्मनि शुद्धे न विद्यत एवेत्यर्थः । तथापि ध्या- तुरविद्यामयध्यानयुक्तस्य सतस्तस्य धिया अवभाति तस्मिन् शुद्धेऽपि कल्प्यत एवेत्य- र्थः । यथा स्वप्नो मनोरथश्च तथेत्यर्थः । “तत्” तस्मात् । कर्माणि सङ्कल्पयति विकल्पयति च यन् मनस्तन् नियच्छेत् । ततश्चाव्यभिचारिण्या भक्त्या भजनादभयं स्यादिति भावः ॥ 1 The word dvayah, “duality,” means, “the visible world of duality, beginning from primordial matter in its as yet unmanifested state (pradhana).” That the visible world of duality is without substantial existence (avidyamanaḥ) means that it assuredly does not exist in the pure self (atmani). Although this is the case, it appears as though real to the cognitive faculty (dhiya) of the perceiver (dhyātuḥ), meaning to the person whose delibera- tion is rooted in ignorance (avidya). This means that although avidyāmāno’py avabhati hi dvayo dhyātur dhiya svapna-mano-rathau yathā tat-karma-sankalpa-vikalpakaṁ mano budho nirundhyad abhayam tataḥ syāt 2 334 60 The Unswerving Nature of Bhakti the self is pure, duality is imagined as real in the same way that night dreams and daydreams appear real to the dreamer. Therefore, one should discipline the mind, which sways con- stantly between resolution and indecision pertaining to action. From this (tatah), meaning by devotion (bhaktyā) enacted in this unswerving manner (avyabhicarinya), fearlessness will ensue. Commentary ŚRI JIVA’s intent in this anuccheda is to demonstrate the unbro- ken continuity (nairantaryam) and the unswerving nature of bhakti (avyabhicāritvam). The question that naturally arises in this regard is how can bhakti be continuously unbroken when the demands of life and the body necessitate that one be diverted into routine actions, such as eating, sleeping, bathing, and so on? Unbroken continuity of sadhana seems an impossibility. One possible solution to this dilemma is to propose that even routine actions become of the nature of bhagavata-dharma when offered to Bhagavan. This idea draws support from Sri Kavi’s statement in SB 11.2.36. Śrī Jīva points out that although this strat- egy would effectively make possible bhakti’s unbroken continuity (nairantaryam), it would contradict the fact that bhakti is consti- tuted exclusively of direct devotional acts, such as hearing about and singing the glories of Bhagavan. Here, Śrī Jiva clearly distinguishes between karmarpaṇam, the offering of one’s karma to Krsna, and direct bhakti. Karmarpaṇam is spoken of in SB 11.2.36 and bhakti in SB 11.2.37. Karmarpanam can support only one of the three qualities of bhakti mentioned in the previous anuccheda, namely, its unbroken continuity (nairanta- ryam). By its very nature, action of one kind or another is necessar- ily an unbroken continuum, as affirmed by Śrī Krsna Himself: “No one can ever remain even for a moment without performing action” (GĪTĀ 3.5). On this basis, karmarpanam would certainly make possi- ble the nairantaryam of bhakti. But karmarpanam lacks the essential nature of bhakti’s being constituted exclusively of direct devotional 335 I Bhakti Is the Complete Abhidheya acts, such as hearing about and singing the glories of Bhagavan. As such, an alternate solution to the dilemma must be proposed. In consideration of this fact, Śrī Kavi next points out the means by which bhakti may be undertaken in an unswerving manner (avyabhicăritvam) in the principal verse of this anuccheda (SB 11.2.38). To understand Kavi’s solution, we must bear in mind what was stated in the previous verse (SB 11.2.37). There it was mentioned that fear arises from the absorption in that which is sec- ondary (dvitiya, meaning the body and its relations), which in turn is rooted in the misidentification of the self with the body, owing to primordial ignorance. Kavi recommended one-pointed bhakti as the means to redress this beginninglessly reversed condition. In the present verse (SB 11.2.38), Kavi continues to analyze the problem of duality. Here we learn that duality is not just of the external world, but of the perceptual apparatus and the mind itself, which sways constantly between resolution and indecision in regard to action. This tells us that the primary obstacle to bhakti’s unswervingness (avyabhicāritvam) lies not so much in the nature of action but in that of the mind, since even when routine action is offered to Bhagavan, the mind is easily led astray to other thoughts. As long as the mind remains undisciplined, which is to say, as long as one fails to see through and transcend the dualistic nature of perception and the perceiving instrument, unswervingness (avya- bhicăritvam) becomes an impossibility. Due to ignorance, a person identifies with his or her mind and body. This gives rise to duality in the form of attraction and aversion, rāga and dvesa. This occurs naturally or instinctively, because our senses are designed in this manner to facilitate basic life functioning, as pointed out by Śrī 3 Krsna: Attachment and aversion pertaining to the sense faculties are rooted in their corresponding sensory objects. One should not come under the sway of such attachment and aversion, for they are impediments to the spiritual aspirant. (GĪTA 3.34) indriyasyendriyasyarthe raga-dvesau vyavasthitau tayor na vašam āgacchet tau hy asya paripanthinau 336 60 The Unswerving Nature of Bhakti The senses come in contact with objects of perception and then relay the sense data to the mind. The mind immediately sorts the data either as desirable or undesirable. It then devises a strategy to obtain pleasurable objects or to avoid painful ones. The duality of the world and – even more primarily - the mind’s perception of such duality are without substantial existence, yet they appear as real to the cognitive faculty of the perceiver, just as dream objects (svapna) and daydreams (manoratha) appear real to the dreamer. This is the basis of duality. In the constitutional nature of the ātmā, or pure being, there is no such duality. In reality, every object is nothing other than a transformation of the potency of Bha- gavan and is thus meant exclusively for His service. Bhagavan is the subject of all experience and the enjoyer of all undertakings (GĪTĀ 5.29). Knowing this, one should discipline the mind to see beyond its dualistic determinations and engage only in pure bhakti. From this, fearlessness naturally ensues. Fearlessness is thus the symptom that duality has been transcended, since fear arises from the absorption in duality, and once duality is transcended, bhakti becomes unswerving. This is the solution proposed by Kavi. In the next anuccheda, Śrī Jīva discusses the third of the three characteristics of bhakti mentioned in Anuccheda 59, namely, its being constituted exclusively of direct devotional acts (tan- mātratvam). 337 Anuccheda 61 Bhakti Is Constituted of Direct Devotional Acts ६१ । ननु तथापि मनोनिरोधरूपेण योगाभ्यासेन भक्तिकैवल्यव्यभिचारः स्यादित्याश- ङ्क्य भक्त्यैव क्रियमाणया तदासक्तत्वेन स्वत एव मनोनिरोधोऽपि स्यादिति तन्मात्र- तोपायमाह द्वितीयेन ( भा० ११ १२ १३९ ) - 1 IN REGARD TO THE above prescription [SB 11.2.38], the doubt may be raised that the mental restraint recommended nonetheless constitutes a form of yoga practice, and this would contradict bhakti’s exclusivity [i.e., its being free from jñāna, karma, yoga, and so on]. Anticipating this doubt, the sage Kavi, in this sec- ond of the two verses referred to above, advocates bhakti dis- tinguished exclusively by direct devotional acts (tan-matrataḥ) as the means, because by attachment to the execution of bhakti alone mental restraint ensues of its own accord: शृण्वन् सुभद्राणि रथाङ्गपाणेर्जन्मानि कर्माणि च यानि लोके । गीतानि नामानि तदर्थकानि गायन् विलज्जो विचरेदसङ्गः ॥ ९८ ॥ Hearing of the most auspicious births and divine acts of Bha- gavan Hari - the wielder of the disc - which are celebrated in this world, and singing His names denoting His birth and divine acts, one should roam about free from worldly attachment and inhibition. (SB 11.2.39)1 sravan subhadrāni rathānga-pāṇer janmani karmani ca yani loke gitani nāmāni tad-arthakāni gāyan vilajjo vicared asangah 338 61 Bhakti Is Constituted of Direct Devotional Acts टीका च - “तदर्थकाणि तानि जन्मानि कर्माणि चार्थो येषां तानि नामानि । एतान्यपि साकल्येन ज्ञातुमशक्यानीत्याशङ्क्याह- यानि लोके गीतानि प्रसिद्धानि तानि शृण्वन् गायंश्च विचरेत् । असङ्गो निःस्पृहः” इत्येषा ॥ श्रीकविर्विदेहम् ॥ I Śrīdhara Svāmī comments as follows: “In the adjectival com- pound tad-arthakāni, lit., ‘whose object (artha) is that (tat),’ the pronoun tat stands for the just mentioned birth and divine acts of Bhagavan. The compound as a whole, qualifying the word nāmāni, means, ’those names that signify the birth and divine acts of Bhagavan.’ Anticipating the impossibility of knowing all the names of Bhagavan completely, Śrī Kavi used the phrase yāni loke gītāni, ‘all those that are celebrated in this world.’ Hear- ing and singing these names, one should roam about. The word asangaḥ means, ‘free from desire.’” Commentary THE THIRD characteristic of bhakti, deduced from the word bhaktyā itself in SB 11.2.37 (Anuccheda 59), is the fact that bhakti is consti- tuted exclusively of direct devotional acts, such as hearing and chanting (śravana-kirtanadi-lakṣaṇa-mātratvam). In Anuccheda 217, Śrī Jīva will explain that bhakti has three broad classifications, namely, aropa-siddha (“attributive devotion”), sanga-siddha (“asso- ciative devotion”), and svarupa-siddha (“constitutional devotion”). Only svarupa-siddha-bhakti is devotion in its essential nature. This includes direct devotional acts, such as hearing, chanting, remembering, and worship. The path of raja-yoga, which does not involve devotional acts like hearing and chanting, has complete mental restraint (mano- nirodha or citta-vrtti-nirodha) as its aim. Through mastery of such a discipline, a person’s mind becomes unswerving (avyabhicāritvam) and established in an unbroken continuity of mental attention (nairantaryam). If indeed this condition is attained, which entails two of the primary characteristics of bhakti being discussed, the practitioner still remains without any relation to devotion. 339 1 Bhakti Is the Complete Abhidheya Taking all this into consideration, Kavi recommends in the present verse (SB 11.2.39) that one should engage in pure devotion alone, as a consequence of which mental restraint naturally ensues. When one recognizes that everything belongs to Bhagavan (iśāvā- syam idam sarvam), and that He is the ultimate beneficiary of all undertakings (bhoktāram yajña-tapasam), the mind becomes free of duality. In this condition, there is no longer any possibility of one’s regard being led astray (vyabhicara), because everything is intuited directly as existing for Krsna and thereby induces remem- brance of Him. The practitioner who is thus fixed in this vision engages in pure devotion, indifferent to material pursuits. In the next anuccheda, Śrī Jīva cites Avirhotra, who also recommends bhakti to King Nimi. 340 Anuccheda 62 Avirhotra Prescribes Sākṣāt-bhakti As the Abhidheya ६२ । अग्रे च कर्मादीन् परिहरन् साक्षाद् भक्तिमेव विधत्ते ( भा० ११ । ३ । ४४-४७) - FURTHER ahead, while disaffirming the path of karma, the sage Avirhotra prescribed sākṣāt-bhakti alone: परोक्षवादो वेदोऽयं बालानामनुशासनम् । कर्ममोक्षाय कर्माणि विधत्ते हागदं यथा ॥ ९९ ॥ नाचरेद् यस्तु वेदोक्तं स्वयमज्ञोऽजितेन्द्रियः । विकर्मणा ह्यधर्मेण मृत्योर्मृत्युमुपैति सः ॥ १०० ॥ वेदोक्तमेव कुर्वाणो निःसङ्गोऽर्पितमीश्वरे । नैष्कर्म्यं लभते सिद्धिं रोचनार्था फलश्रुतिः ॥ १०१ ॥ य आशु हृदयग्रन्थिं निर्जिहीर्षुः परात्मनः । विधिनोपचरेद् देवं तन्त्रोक्तेन च केशवम् ॥ १०२ ॥ इत्यादि । The Vedas speak in a covert manner in order to discipline child- ish human beings (bālānām). They prescribe karma with the sole intent of facilitating the latter’s release from the bondage to karma, just as a parent administers medicine to their child by first promising sweets as a reward for taking the medicine. A person who is devoid of discernment (ajñaḥ) and whose senses are uncontrolled (ajitendriyah ), yet who does not person- ally enact the karma prescribed for him by the Vedas, attains only death after death, specifically because of the violation of dharma incurred by the nonexecution of his prescribed karma. 3411 Bhakti Is the Complete Abhidheya A person who is free from all attachment (nihsangah) and who executes only those actions that are prescribed by the Vedas and offered to Isvara, attains the perfected state of freedom from bondage to karma. Promises of material fruits are only for enticement [to impel the undiscerning to perform prescribed actions]. A person who aspires to quickly cut the knot [of ego] in the heart that pertains to the transcendental self (para-atmanah), should worship Bhagavan Kesava, according to the Vedic injunctions and Tantric rites. (SB 11.3.44-47)1 “परोक्ष” इति टीका च - " यत्रान्यथा स्थितोऽर्थः सङ्गोपयितुमन्यथा कृत्वोच्यते स परोक्ष- वादः । तथा च श्रुतिः ‘तं वा एतं चतुर्हृतं सन्तं चतुर्होतेत्याचक्षते परोक्षेण । परोक्षप्रिया इव हि देवाः’ ( तै० ब्रा० २ | ३ |११।४) इति । परोक्षवादत्वमेवाह - कर्ममोक्षायेति । । Śrīdhara Svāmi comments as follows on SB 11.3.44: “To depict something in an equivocal manner in order to conceal its real meaning is called parokṣa-vāda. A reference to parokṣa-vāda is seen in the Śruti, ‘Being called four times, he became known as Caturhota2 through the power of equivocal speech (paroksena), 1 paroksa-vado vedo’yam balānam anusāsanam karma-mokṣāya karmani vidhatte hy agadam yatha nācared yas tu vedoktam svayam ajno jitendriyah vikarmanā hy adharmena mṛtyor mṛtyum upaiti sah vedoktam eva kurvano nihsango’rpitam iśvare naişkarmyam labhate siddhim rocanartha phala-śrutiḥ ya asu hrdaya-granthim nirjihirṣuḥ parätmanaḥ vidhinopacared devam tantraktena ca kešavam 2 This quotation is part of a text that explains how a person came to be known as Caturhota, although his real name was something else. In the beginning of an evolutionary cycle, Bhagavan brought forth into being the presiding deity of a mantra, called caturhota. After creating him, Bhagavan called him several times, “O Atman, O Atman.” The word huta means “called or invoked,” and catur means “four.” The being responded on the fourth call, and accordingly his name should have been Caturhuta, or “he who responded on the fourth call.” The word hotā, however, means “a sacrificial priest,” and so the name “Caturhota” has nothing to do with being called four times. Here the real meaning has been concealed in an equivocal manner, and thus it is an instance of paroksa-vada. There were other beings who responded on the fifth, sixth, seventh, or tenth call. Nonetheless, they all became known as Caturhota, because Caturhotā responded promptly and thus became dear to Bhagavan. 342 62 Avirhotra Prescribes Saksat-bhakti As the Abhidheya because the gods are fond of equivocal names’ (Taittariya- brāhmaṇa 2.3.11.4). The fact that the Vedas employ the strategy of parokṣa-vāda is indicated in the second line beginning with the words karma-mokṣāya, ‘The Vedas prescribe karma with the sole intent of facilitating the release of the childish from the bondage to karma.’ ननु स्वर्गाद्यर्थं कर्माणि विधत्ते न कर्ममोक्षार्थम् ? तत्राह - बालानामनुशासनं यथा तथा । अत्र दृष्टान्तः – अगदमौषधम् । यथा पिता बालमगदं पाययन् खण्डलड्डुकादिभिः प्रलोभ- यन् पाययति ददाति च तानि खण्डलड्डुकादीनि नैतावता अगदस्य तल्लाभः प्रयोजनमपि त्वारोग्यं तथा वेदोऽप्यवान्तरफलैः प्रलोभयन् कर्ममोक्षायैव कर्माणि विधत्ते” इत्येषा । “One may object that the Vedas prescribe actions for purposes such as heaven and not for liberation from karma. In response to this, Avirhotra said, bālānām anusāsanam yatha, ‘Such prescrip- tions are offered in the same way that one disciplines children.’ In this connection, he provides the following example. The word agadam (lit., ’that which frees from disease’) means ‘medicine’ (auṣadham). When a father needs to administer medicine to his child, he first entices the child with sweets, makes him drink the medicine, and then offers the sweets. The acquisition of sweets is not itself the purpose of the inducement to drink the medicine, rather the purpose is to free the child from the state of disease. In corresponding fashion, the Vedas also first entice people with the allurement of extraneous fruits and then prescribe actions with the sole intent of facilitating their release from the bondage to karma.” [Here ends Śrīdhara Svāmi’s comment on SB 11.3.44.] “नाचरेत्” इति टीका च - “ननु कर्ममोक्षश्चेत् पुरुषार्थस्तर्हि प्रथममेव कर्म त्यज्यताम् ? अत आह— नाचरेदित्य” इत्येषा । Śrīdhara Svāmi comments on SB 11.3.45: “One may question that if the state of release from bondage to karma is the end to be 3 attained (puruṣārtha), then why not give up karma from the tam vā etam catur-hutam santam catur-hotety acakṣate paroksena. paroksa-priya iva hi devah. 343 I Bhakti Is the Complete Abhidheya very outset? To address such a question, the sage speaks the present verse.” [Here ends the excerpt from Sridhara Svāmi’s comment.] “अज्ञः” न विद्यते “ज्ञा” श्रीभगवतः कथाश्रवणादौ श्रद्धालक्षणा धीवृत्तिर्यस्य सः । अत एव तस्मिन् न प्रवर्तत इत्यर्थः । तथैवाजितेन्द्रियो ब्रह्मजिज्ञासुः सन् पारमेष्ठ्यपर्यन्तभोगे विरक्तो वा न भवतीत्यर्थः “तावत् कर्माणि कुर्वीत " (भा० ११/२०१९) इत्यादौ परस्परनि- रपेक्षयोः श्रद्धाविरक्त्योर्द्वयोरेव तत्तन्मर्यादात्वेनोक्तेः । [Śri Jiva now discusses two words from SB 11.3.45 that specify the nature of the person for whom prescribed actions are intended.] The word a-jñaḥ means, “one who is devoid (a-) of the power of discernment” (jñā), which here refers to the faculty of acute insight (dhi-vṛtti), characterized as intuitive faith (śraddhā) in the matter of hearing the narrations of Śrī Bhagavan. Conse- quently, the person who is devoid of this discernment (a-jñaḥ) does not participate in such hearing. [Vedic karma is prescribed for such a person, because faith in bhakti has not taken root in him.] By the same token, one who is a-jitendriyaḥ, “a person whose senses are uncontrolled,” [is ineligible for the path of jñāna]. This refers to a person who, although inquisitive in regard to Brahman, has not developed detachment from all worldly enjoy- ment, up to and including the post of Brahma. [This standard of detachment is required for the path of jñāna. For one in whom it is undeveloped, ritual actions are prescribed.] [This scenario is clearly spelled out later on in Śrīmad Bhāga- vata.] “As long as detachment has not been aroused, or as long as one has not developed faith in hearing narrations about Me, a person should continue to engage in his prescribed karma” (SB 11.20.9). In the latter verse, faith and detachment are men- tioned independently of each other because they constitute two distinct demarcation points for the relinquishment of karma.5 4 tavat karmani kurvita na nirvidyeta yāvatā mat-katha-śravaṇadau va śraddha yāvan na jāyate " Here Śrī Jiva makes the point that faith in bhakti is not dependent on the 344 62 Avirhotra Prescribes Sākṣāt-bhakti As the Abhidheya विकर्मणा विहिताकरणरूपेण मृत्योरनन्तरं मृत्युं मरणतुल्यां यातनामुपैति । पुनः पुनर्मर- णमुपैति यातनाञ् चोपैतीत्यर्थः । अतस्तेषां विहितकर्मत्यागे कथञ्चिन् न निस्तारः । ईश्वरप्रयोजककर्तृकस्य कर्मण ईश्वरार्पणलक्षणयथार्थानुष्ठानेन तत्प्रसादे त्वसौ सुतरा- मेवं स्यादित्याह “वेदोक्तम्” ( भा०११ | ३ | ४६ ) इति । तस्माद् वेदोक्तमेव कुर्वाणो न तु निषिद्धम् । नैष्कर्म्यं कर्मबन्धागोचरतारूपां सिद्धिं लभते । The word vi-karmaṇā [in SB 11.3.45] means that “by the nonexecu- tion of his prescribed actions,” a person encounters only death after death, or in other words, misery that is equal to death. This means that he is subjected to repeated death and suffering. Con- sequently [in reply to the question that Śrīdhara Svāmī raised in his commentary on this verse], such a person does not attain any sort of release [from the bondage to karma] by relinquishing his prescribed duties. On the other hand, through the rightful execution of those pre- scribed actions of which Iśvara is the impelling agent (prayojaka- kartṛka), by way of offering them to Him, one will certainly be released from the bondage to karma by His grace. This point is mentioned in SB 11.3.46, beginning with the word vedo- ktam. Therefore, by performing only those actions that are prescribed by the Vedas and not forbidden actions, one attains the perfected state of naişkarmya, which here means being situated beyond the operational sphere of bondage to karma (karma-bandha-agocarata). ननु कर्मणि क्रियमाणे तस्मिन्नासक्तिस्तत्फलं च स्यात् न तु नैष्कर्म्यरूपा सिद्धिः ? अत आह - निःसङ्गोऽनभिनिवेशवान् । ईश्वरे तन्निमित्तमेव तत्रार्पितं न तु फलोद्देशेन । One may object that once an action is performed, attachment to that action and its outcome will surely ensue, and not perfec- tion in the form of naiskarmya. To counter this idea, Avirhotra used the word niḥsanga, “a person who is without attachment,” to describe the nature of the performer. Furthermore, the verse development of detachment, and detachment is not dependent on the acquisition of faith, owing to the fact that they both delimit the path of karma in two distinct ways. Faith is the frontier at which karma ends and bhakti begins, and detachment is the boundary at which karma is left behind and jñāna begins. 345 I Bhakti Is the Complete Abhidheya states that the actions of such a person are performed solely for the sake of Isvara, by offering them to Him, and not with the intention of obtaining any particular result. ननु फलस्य श्रुतत्वात् कर्मणि कृते फलं भवेदेव ? न रोचनार्थेति कर्मणि रुच्युत्पादना- र्था अगदपाने खण्डलड्डुकादिवत् । ततश्च कर्माभिरुच्या वेदार्थं सम्यग् विचारयति । तदा च “यो वा एतदक्षरम् गार्ग्यविदित्वास्माल्लोकात् प्रैति स कृपणः” (बृ० ३।८।१०) इत्य- नेनाब्रह्मज्ञस्य कृपणताम् “तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति ब्रह्मचर्येण” (बृ० ४।४।२२) इत्यादिना यज्ञादीनां ज्ञानविशेषतां चावधार्य निष्कामेषु कर्मसु प्रवर्तते । ततः “स्वर्गकामो यजेत” इत्यादिभिः कामितस्यैव स्वर्गादिः फलत्वेनावगमादकामितोऽसौ न भवतीति नैष्कर्म्यसिद्धिः स्वत एव भवतीति स्थिते किमुत श्रीमदीश्वरार्पणेन तत्प्रसादे सतीत्यर्थः । A further doubt may be raised: Because the fruit of prescribed action is described in the Vedas, shouldn’t a result occur once an action is performed? To this, the sage answers, “No.” The enticement of fruits is only to generate an interest in karma, just as in administering medicine to a child, sweets are promised to persuade the child to take the medicine. Thereafter, because of developing a predilection for prescribed action, he begins to deliberate correctly on the meaning of the Vedas. Then by statements such as, “O Gārgi, one who departs this world without knowing the Absolute is indeed wretched” (BAU 3.8.10), the person [who is now deliberating on the mean- ing of the Vedas] is able to ascertain the pitiable nature of one who is ignorant of the Absolute (Brahman). And from state- ments such as, “The brāhmaṇas seek to know that Supreme Self [Atma] by study of the Vedas, brahmacarya, and other such prac- tices” (BAU 4.4.22), the person comes to understand that the attainment of this exceptional knowledge is the whole point of undertaking sacrifice and all the other prescribed actions. On the basis of these determinations, he then engages in his prescribed actions without any material motive. yo va etad aksaram gargy aviditvasmal-lokat praiti sa kṛpaṇaḥ tam etam vedänuvacanena brahmana vividisanti brahmacaryeṇa The present edition reads yajñena instead of brahmacaryena. 346 62 Āvirhotra Prescribes Saksāt-bhakti As the Abhidheya Therefore, because results such as the attainment of heaven, described in the statement, svarga-kāmo yajeta, “A person desir- ing heaven should perform sacrifice,” accrue only to those who desire them, they do not come about for those who execute their prescribed actions without any material motive. On this basis, it is understood that the perfected state of naişkarmya ensues of its own accord for such individuals [since their indifference to all worldly and heavenly fruits is itself the state of release from bondage to karma]. Such being the case, it is all the more self- evident that naiskarmya-siddhi ensues by the grace of Ïśvara as a consequence of offering one’s prescribed actions to Him. तदेवं विलम्बेनैव नैष्कर्म्यसिद्धेर्हेतुमुक्त्वा “यथा तरोर्मूलनिषेचनेन” (भा० ४ । ३१ । १४) इति न्यायेन सर्वधर्मपर्याप्तिहेतुं नैष्कर्म्यसिद्धिसाध्यहृदयग्रन्थिभेदस्यापि शीघ्रोपायं स्वात- न्त्र्येनाह “य आशु” (भा० ११ | ३ | ४७ ) इति । य आशु शीघ्रमेव देहद्वयात् परस्यात्मनो जीवस्य हृदयग्रन्थिं देहाहङ्कारं निर्हर्तुमिच्छुर्भवति स त्वन्यत् कर्मादिकं स्वरूपत एव त्यक्त्वा तन्त्रोक्तेनागममार्गेण चकाराद् वेदोक्तेन च विधिना प्रकारेण केशवं देवमर्च- येत् ॥ After describing the cause of attaining naişkarmya-siddhi through a prolonged process [from the beginning point of sakāma-karma to its culmination in niskāma-karma], Avirho- tra discloses a rapid, independent method [in SB 11.3.47], which is the cause of attaining the fulfillment of all dharmas and is also the means to pierce the knot [of ego] in the heart, which is itself the object aimed at through the dawning of naişkarmya-siddhi. The method specified herein is in accordance with the principle enunciated in the following verse of Srimad Bhagavata: Just as by pouring water on the root of a tree, its trunk, branches, and twigs become nourished, and just as by supplying food to the vital life current (prāna), the senses gain strength, so too by worshiping Bhagavan Acyuta [Kṛṣṇa], the worship of all entities is effected. (SB 4.31.14) 8 yatha taror mula-nisecanena trpyanti tat-skandha-bhujopaśākhāḥ prānopahārāc ca yathendriyaṇām tathaiva sarvārhaṇam acyutejyā 347 I Bhakti Is the Complete Abhidheya In SB 11.3.47, the compound hṛdaya-granthim, “the knot in the heart,” refers to the material ego of identifying the body as the self. In the compound parātmanaḥ, “of or pertaining to the transcendental self,” the word ātmanaḥ refers to the liv- ing entity (jivasya) and the word para signifies that the self is transcendental to the two empirical bodies [psychic and phys- ical]. The compound tantroktena, “by the rites prescribed in the Tantras,” means “by the path outlined in the Agamas.” The addition of the copulative word ca, “and,” to the latter com- pound [i.e., tantroktena ca] implies [that the worship being rec- ommended] should be accompanied by the rites mentioned in the Vedas (vedoktena ca)? [Putting all this together, the meaning of the verse as a whole is as follows:] The person who aspires to quickly pierce the knot of ego in the heart that pertains to the living being who is transcen- dental to the two empirical bodies, should, on constitutional grounds (svarupataḥ eva), relinquish other processes, such as karma, and worship Bhagavan Kesava by the precepts outlined in the Tantras [i.e., the path of the Agamas] as well as those described in the Vedas. Commentary IN OPPOSITION to Śrī Avirhotra’s statement in SB 11.3.44 that the Vedas prescribe karma for the sole purpose of attaining liberation from karma (karma-mokṣaya), it may be argued that the Vedas It is to be noted that Śrī Jiva provides the gloss of the individual words that make up this paragraph within the context of a single undivided sentence. This is a standard convention that is accommodated within the style of the Sanskrit commentarial tradition. To translate such sentences literally, while preserving both individually glossed words and integral sentence meaning is virtually impossible within the parameters of a normal English sentence. The strategy we have adopted in this and similar cases is to first separate out the individually glossed words and then to recombine them in a meaningful sentence. Although this involves some repetition, it is the most effective way of satisfying both requirements. Hence, the translation of the sentence as an indivisible whole appears in the paragraph that follows this one. 348 62 Avirhotra Prescribes Sākṣat-bhakti As the Abhidheya abound with prescriptions to perform ritual action for the sake of heaven and other such benefits. In this regard, there are explicit statements such as, “a person desiring heaven should perform yajña” (svarga-kāmo yajeta). On the other hand, injunctions to abandon the path of karma are nowhere to be found in the karma division of the Vedas. So how can it be justified that the Vedas’ sole intent is to facilitate the release from karma? He This is answered by sage Avirhotra in the same verse. explains that the Vedas teach in an equivocal manner to conceal their true meaning, a strategy known as parokṣa-vada. Their real intention is not always found in the direct meaning of their words. Why do the Vedas speak indirectly? The sage Avirhotra replies that they do so to discipline childish human beings (bālānām). The word bālānām, lit., “children,” here refers to those who are unaware of life’s ultimate purpose and are attached to sense plea- sures. If such people were obliged to perform actions without any regard for the fruit, they would not be inspired to act at all. Rather, they would lose faith in the Vedas. Taking this commonplace men- tality into consideration, the Vedas advise such attached perform- ers to engage in prescribed actions and thereby secure enticing material boons. The Vedas’ intention in doing so, however, is not to reward them with material benefits but to facilitate their gradual release from the bondage to karma (karma-mokṣāya). In support of the above idea, Avirhotra then provides the exam- ple of administering bitter medicine to a child. Every child is nat- urally averse to bitter medicine but is very fond of eating sweets. When a child falls sick, his parent entices him to take the medicine by promising sweets as a reward. The child then agrees to take the medicine and is rewarded with the sweets. The intention of the parent is solely to relieve the child’s state of “dis-ease,” and not to administer either medicine or sweets. Employing a similar strategy, the Vedas entice the undiscern- ing with the promise of heaven and thereby impel them to adhere to dharma. The intent is that by doing so, a person may actu- ally develop a predilection for dharma, which will lead to further 349 I Bhakti Is the Complete Abhidheya inquiry and the opportunity to hear the wisdom teachings belong- ing to the jñāna-kända portion of the Vedas. By deliberating on these higher truths, the person comes to understand that he should strive for the state of release from the bondage to karma and not for the ephemeral benefits of karma that keep one in bondage. This will gradually purify his heart and he will come to the stage of executing karma without any material motive. Śrīdhara Svāmī raises a significant question in this regard: “If the state of release from bondage to karma is the end to be attained (puruşartha), then why not give up karma from the very outset?” The answer to this question is provided in the second of the four verses cited here (SB 11.3.45). The sense of this verse is as follows: Release from the bondage to karma cannot be attained merely by the abandonment of prescribed karma. If an ineligible person does so, he or she is further bound in samsara on account of the violation of dharma in the form of the nonexecution of prescribed action. Moreover, the relinquishment of prescribed karma is not to give license to a life of wanton acts but for the sake of adopting in its place one of the two higher dharmika paths of bhakti orjñāna, for which appropriate eligibility is required. There are two words in the verse that identify the attached per- former’s ineligibility for either of these paths and hence for the abandonment of prescribed karma. The word ajñaḥ means that the performer is undiscerning, and ajitendriyaḥ means that his senses are uncontrolled. These two words negatively imply the criteria of eligibility for bhakti and jñāna respectively, as discussed by Śrī Jīva. The word ajña is routinely translated in overly simplistic terms as “the ignorant.” Here, Śrī Jīva Gosvāmī first gives the etymologi- cal meaning of the word a-jña as “the absence” (a-) “of the power of knowing or discernment” (jña). To further specify exactly what he means by the word jña, he glosses it as dhi-vṛtti, or “the fac- ulty of acute insight.” When the power of discernment or acute insight is awakened in an individual, it must have some particu- lar distinguishing characteristic (lakṣaṇa) by which its presence can be recognized. Śrī Jīva goes on to say that the faculty of acute insight (dhi-vrtti) is symptomized by the appearance of intuitive 350 62 Avirhotra Prescribes Sākṣāt-bhakti As the Abhidheya faith (śraddha) in the matter of hearing the narrations of Śrī Bhaga- vän. Following this line of reasoning, discernment (jña) is under- stood as co-extensive with intuitive faith (śraddha). Consequently, the absence of discernment (a-jña) here implies the absence of faith (a-śraddha). In the Gītā as well, Śrī Kṛṣṇa speaks of the absence of discern- ment (a-jña) as co-extensive with the absence of faith: “One who is ignorant, devoid of faith, and whose heart is seized by doubt is ruined” (ajñas căśradaddhānaś ca saṁśayātmā vinaśyati, GĪTĀ 4.40). The point here is that faithlessness (aśradaddhāna) and overwhelm- ing doubt (samsayātmā) are rooted in, and hence symptomatic of, ignorance (ajña) or nondiscernment. So from the word ajñaḥ, which Śrī Jiva takes as synonymous with “a person devoid of faith,” it is understood that the person being depicted in the verse is inel- igible for the path of bhakti, since the precondition for bhakti is faith. Accordingly, the word ajitendriyah, “a person whose senses are uncontrolled,” indicates that such individuals are ineligible for jñāna-yoga, because they lack the precondition for jñāna, which is detachment (virakti). If they are not granted facility by the Vedas to satisfy their material desires by adhering to the path of karma, they will engage in forbidden acts and continue to rotate in the cycle of birth and death. The word ajna is also used for a child: ajño bhavati vai bālaḥ, “a person devoid of the power of discernment is indeed but a child,” is the popular adage. Just as a child cannot be administered high potency medicine, which would only harm him, so too, the Vedas prescribe the lenient path of karma for people who are attached to material pleasures and who don’t have the capacity to digest jñāna, the path of detachment and introversion. If they were to abandon karma prematurely, they would succumb to forbidden acts (vika- rma) and would have to reap the consequences. On the other hand, by performing the karma prescribed by the Vedas and offering it to Bhagavan, they will gradually attain the perfection of naiskarmya. This is described in the third of the four verses (SB 11.3.46). 351I Bhakti Is the Complete Abhidheya In this regard, Śrī Jiva raises the following doubt. When an action is performed, attachment to the act itself and to the result naturally ensue. In contrast, however, naiskarmya is not at all prac- tically observed to follow as a consequence of action. So how can it be reasonably argued that the path of prescribed action leads to the state of freedom from bondage to action (naişkarmya)? To this, the verse replies that this occurs for a person in whom detach- ment has been awakened (nihsangah) and who offers all action to the Supreme Omnipotent Being, arpitam iśvare. A further doubt is raised: If the action is performed properly in accordance with the Vedic injunctions, it will definitely yield the anticipated result. So how can one become free of the results of karma? The verse answers by asserting that the description of worldly and heavenly fruits to be obtained is given only to incite an interest in prescribed action. The result depends not only on the execution, but also on the intent, or sankalpa, of the performer. Since in this case (SB 11.3.46), the performer is without desire for the fruit of action (niḥsangah) and offers the act to Isvara, the fruit of heaven does not accrue to him. Rather, the fruit that he obtains is naişkarmya alone. In other words, one can carry out a prescribed act with a mate- rial motive, following injunctions such as svarga-kāmo yajeta, or one can do so with the intention of attaining brahma-vidya, in accordance with the mantra cited from Bṛhad-aranyaka Upanisad (4.4.22). Before undertaking any Vedic karma, it is compulsory to state the intent (sankalpa) for which the act is being performed. The result then accrues as per the sankalpa. Accordingly, the same action will award material fruit to the attached performer and knowledge along with freedom from karma to the unattached per- former. The former is comparable to a child who consents to take the medicine with the expectation of obtaining sweets, whereas the latter is comparable to a discerning adult who takes the medicine to regain health, not caring for the sweets. The unattached performer also understands that the descrip- tions of material benefits are only to impel people in general to perform prescribed actions. From this, however, it should not be 352 62 Avirhotra Prescribes Sākṣāt-bhakti As the Abhidheya conjectured that the Vedic statements are empty pronouncements made only to inspire people to act. The results described surely accrue to a person who executes the prescribed ritual with the avowed intent (sankalpa), just as a parent rewards a child who takes the bitter medicine with the sweet that was initially promised. In addition to the non-attached condition of the performer (nihsa- ngah), the offering of the act to Isvara is the other vital reason why the performer does not become implicated in the reaction to such karma. Rather, the state of naişkarmya ensues for him of its own accord by the grace of Isvara. The first three verses depict a prolonged process of facilitating the release from the bondage to karma for those who are materi- ally attached. In the fourth verse, Avirhotra recommends the direct and expedient path of bhakti. The first method is for human beings who are still quite childish in their basic life-orientation (bālānām), and the second is for those of awakened discernment, which is symptomized by faith. The conclusion is that even when the Vedas recommend engage- ment in karma, their intention is to facilitate the attainment of naişkarmya. In this series of verses (SB 11.3.44-47), Avirhotra clearly affirms bhakti as the direct path to naiskarmya, and hence sākṣāt-bhakti alone is established as the abhidheya here as well. A doubt may be raised in regard to the topic of discussion in this anuccheda. The method of gradual detachment prescribed by the sage Avirhotra, which involves parokṣa-vāda, or “equivocal instruc- tion,” was severely criticized by the sage Narada in his teachings to Vyasa. He rebuked Vyasa as follows: “You have acted highly irresponsibly by prescribing reprehensible actions in the name of religion for people who are already naturally predisposed to them” (SB 1.5.15). The sense of Narada’s statement is that in the Vedas, there are prescriptions to perform animal sacrifice. People who are inclined. to eat meat engage in such sacrifices in the name of dharma and adherence to the Vedas. They consider themselves to be dharmika while engaged in materialistic pursuits. They argue that “violence enacted within the context of a yajña is not violence at all” (vaidiki 353 I Bhakti Is the Complete Abhidheya himsā himsā na bhavati), or that “eating meat after worshiping the devas and pitṛs is not sinful” (devän pitṛn samabhyarcya khadan mamsam na doşabhak). Moreover, it is not possible to wean them away from these violent acts because they find support for them in the Vedas, compiled by Vyasa. So the question is raised, how can such people ever be freed from the bondage of karma? Śrī Jiva Gosvāmī offers two solutions to this dilemma. The first is that if such people deliberate on the wisdom teachings of the Vedas that elucidate the temporary nature of material benefits and the importance of knowing the self, they may lose interest in mate- rially motivated action (sakāma-karma). The second solution is that if they offer their actions to Isvara, then by His grace, they will be imbued with a sense of detachment from sense pleasure. It is with this intention that Kṛṣṇa asserts that all karma ultimately culminates in jñāna (GĪTĀ 4.33). A person who is inclined to follow Vedic karma may sooner or later gain the association of saints. It is only by the influence of sadhu-sanga that one becomes detached from materialistic pursuits and can then take to the path of either jñāna or bhakti. King Pra- cinabarhi is a fitting example of this type of occurrence. He was engaged in performing yajñas that involved animal sacrifices, as per the Vedic injunctions. But he was fortunate to be blessed with the association of the sage Narada and then came to understand the true purpose of life. Vyasa’s intention was to engage worldly peo- ple in dharmika acts, even for the sake of material goals, so that they would not become completely frivolous, as is the case with modern society. In the next anuccheda, Śrī Avirhotra recommends worship of Isvara alone. 354 Anuccheda 63 Paramātmā Is To Be Worshiped in Everything ६३ । अन्यदेवदृष्टिपरित्यागार्थस्तथोपसंहारश्च ( भा० ११ । ३ । ५५ ) - TO FACILITATE THE abandonment of the diverting of regard to other gods and to conclude the topic under discussion, Avirhotra spoke as follows: 1 एवमग्नर्कतोयादावतिथौ हृदये च यः । यजेदीश्वरमात्मानमचिरान् मुच्यते हि सः ॥ १०३ ॥ One who thus worships Iśvara, the Supreme Immanent Self (ātmānam), as present within fire, the sun, the elements such as water, the unexpected guest, and within his own heart as well, certainly attains liberation without delay. (SB 11.3.55)1 आत्मानं परमात्मानम् ॥ श्रीमदाविर्होत्रो विदेहम् ॥ The word ātmānam here refers to Paramātmā, the Supreme Immanent Self. Commentary THIS IS THE Concluding verse by the sage Avirhotra. In the sec- tion of verses from SB 11.3.48-54, he elaborated the process of deity evam agny-arka-toyadav atithau hṛdaye ca yaḥ yajed isvaram ātmānam aciran mucyate hi sah 355 I Bhakti Is the Complete Abhidheya worship, beginning with the acceptance of a mantra-guru. Now in this verse, he points out that Bhagavan is to be directly intuited and worshiped in His Paramātmā feature as immanent in every- thing. A beginner must apply this understanding as a practice, whereas for a perfected devotee, it becomes his natural moment to moment vision, as Krsna affirms in the Gită: “For one who sees Me present everywhere and who sees that all things exist in Me, I am never invisible to him, and he is never unseen to Me” (GĪTĀ 6.30)? In Avirhotra’s statement, the word acirat, “without delay,” implies that the method of worship being recommended here is superior to the karma-yoga described earlier, which by contrast was summed up as “a prolonged method” (vilambena eva). In the next anuccheda, Śri Jiva refers to the teachings of the sage Camasa. 2 yo mam pasyati sarvatra sarvam ca mayi pasyati tasyaham na pranasyami sa ca me na pranasyati 356 Anuccheda 64 Camasa Establishes Bhakti through Negative Concomitance ६४ । अग्रे च व्यतिरेकमुखेन ( भा० १११५1१ ) - LATER on as well, by means of negative inference (vyatireka) [bhakti is established as the abhidheya], as in the sage Camasa’s response to the following question of King Nimi: भगवन्तं हरिं प्रायो न भजन्त्यात्मवित्तमाः । तेषामशान्तकामानां का निष्ठाविजितात्मनाम् ॥ १०४ ॥ O best of those who have realized the self, what is the destina- tion of those who do not normally worship Bhagavan Hari, who have no control over their mind and senses, and whose desires are thus unsatiated? (SB 11.5.1) 1 इत्येतत्प्रश्नोत्तरम् (भा० ११।५।२-३ ) - Camasa replied: मुखबाहूरुपादेभ्यः पुरुषस्याश्रमैः सह । चत्वारो जज्ञिरे वर्णा गुणैर्विप्रादयः पृथक् ॥ १०५ ॥ य एषां पुरुषं साक्षादात्मप्रभवमीश्वरम् । न भजन्त्यवजानन्ति स्थानाद् भ्रष्टाः पतन्त्यधः ॥ १०६ || bhagavantam harim prayo na bhajanty atma-vittamaḥ teṣām asanta-kāmānām kā niṣṭhāvijitätmanām 357 I Bhakti Is the Complete Abhidheya From the mouth, arms, thighs, and feet of the Puruşa appeared the four respective vocational classifications (varnas) along with the four stages of life (asramas). The varnas were distinc- tively divided into vipra, ksatriya, vaisya, and śūdra accord- ing to the corresponding gunas that determine their natures. Among human beings belonging to these divisions, those who [naively] neglect to worship the Purusa, who is directly the primordial ground of being of all individual beings (atma- prabhavam) and the Supreme Immanent Regulator of all being (Iśvara), or who [knowingly] show Him contempt, are deprived of their status and fall into degradation. (SB 11.5.2-3)2 पूर्वं श्रीद्रुमिलोपदेशेऽपि देवकृत श्रीनारायणस्तुतौ (भा० ११।४।१० ) - Earlier, in the instructions of the sage Drumila as well, in his account of the devas’ prayers to Śrī Nārāyaṇa Ṛsi, it was said: त्वां सेवतां सुरकृता बहवोऽन्तरायाः स्वौको विलङ्घ्य परमं व्रजतां पदं ते । नान्यस्य बर्हिषि बलीन् ददतः स्वभागान् धत्ते पदं त्वमविता यदि विघ्नमूर्ध्नि ॥ १०७ ॥ इत्युक्तम् | The devas place many obstacles in the path of those who are established in seva to You and who are proceeding to Your sup- reme abode bypassing the devas’ own planets. But the devas do not present such obstacles for others who offer oblations to them as their share in sacrifice. Because, however, You are the protector of Your devotees, they cross beyond, stepping on the heads of all obstacles. (SB 11.4.10)3 तत्र च यज्ञे स्वभागान् ददतः सुरकृता विघ्ना न भवन्ति । त्वां सेवमानानां तु मात्सर्येण FTP तत्कृतास्ते भवन्ति किन्तु “यदि " इति निश्चये “यदि वेदाः प्रमाणम्” इतिवन् निश्चितमेव त्वं तेषामवितेति । त्वां सेवमानो विघ्नमूर्ध्नि पदं च धत्ते प्रत्युत तमेव सोपानमिव कृत्वा व्रजतीत्यर्थः । .

• mukha-bahuru-padebhyaḥ puruṣasyasramaiḥ saha catvāro jajñire varna gunair vipradayah pṛthak ya eşăm puruşam sakṣad atma-prabhavam isvaram na bhajanty avajānanti sthānad bhraṣṭaḥ patanty adhaḥ tvam sevatam sura-krta bahavo’ntarāyāḥ svauko vilanghya paramam vrajatam padam te nanyasya barhişi balin dadataḥ sva-bhāgan dhatte padam tvam avita yadi vighna-murdhni 358 64 Camasa Establishes Bhakti through Negative Concomitance The devas do not present obstacles for those who offer oblations to them as their share in sacrifice, but out of envy, they do create obstacles for those who serve You [Bhagavan]. The verse then employs a conditional sentence construction in the sense of cer- tainty: “If, however, You are the protector of Your devotees…” (yadi tvam avita). This use of the conditional to express cer- tainty is also evident in the statement, “If the Vedas are author- itative…” (yadi vedäḥ pramāṇam) [meaning that the Vedas are certainly authoritative]. In corresponding fashion, the condi- tional clause, yadi tvam avita, means, “Certainly indeed You are their protector.” Consequently, those who are engaged in serv- ing You place their feet on the heads of all obstacles. That is, they use these very obstacles as the steps of a ladder by which they cross beyond. तदेवं श्रुत्वा संसार एव तिष्ठतां यत् पर्यवसानं भवेत् तत् पृष्टम् “भगवन्तम्” ( भा० ११|५|१) इत्यादिना । तत्रोत्तरयन् प्रथमं तेषां प्रत्यवायित्वमाह “मुख” ( भा० ११।५।२) इति पादोनद्वयेन । पर्यवसानमाह “स्थानात् " ( भा० ११।५।३) इति पादेन ॥ श्रीचमसो विदेहम् ॥ After hearing this statement from sage Drumila [spoken in the previous chapter], the king then inquired from sage Camasa as to the destination of those who are entrenched in conditional existence alone (samsara eva), in the verse already referred to in the beginning of this anuccheda [SB 11.5.1]. In reply to this question, the sage first described the adverse behavior (pratya- vayitvam) of such individuals in one and three quarter verses [SB 11.5.2-3], up to the words, “They [naively] neglect to worship the Puruşa or [knowingly] show Him contempt…” (na bhaja- nty avajānanti). He then specified their destination in the final quarter of the second verse [SB 11.5.3], “they are deprived of their status and fall into degradation” (sthānād bhraṣṭaḥ patanty adhaḥ). 359 Commentary I Bhakti Is the Complete Abhidheya IN THE FOURTH chapter of the Eleventh Canto, sage Drumila relates the story of Nara and Nārāyaṇa Rṣi. The verse cited here (SB 11.4.10) falls within that description. This verse is spoken by the devas to the sage Nārāyana Rṣi, after they personally witnessed Him effortlessly surpassing the test contrived by Indra himself and executed by Kamadeva with the aid of the celestial courtesans. In the verse, the devas affirm the truth that they just bore witness to - that the devotees of Bhagavan easily cross over the ocean of material bondage. The devas, being envious of the devotees and sus- picious of their motives, place obstacles on their path, but because Bhagavan is the protector of His devotees, the obstacles simply become stepping stones for them to cross beyond. This is a useful instruction for practicing devotees. Everyone faces obstacles in the stage of practice. Devotees should not feel frustrated on account of troubling situations that inevitably arise in the course of life. They should have firm faith that Krsna will protect their devotion, and on this basis, they should regard the challenging circumstances as an opportunity to progress along the path. At the conclusion of Drumila’s instruction, King Nimi was still reflecting on what the sage had said earlier in the latter verse about the ease with which the devotees cross beyond all obstacles. He thus raised a question in the beginning of Chapter Five about the destination of those who neglect to worship Bhagavan. In response, Camasa spoke eighteen verses, the first two of which are cited here. From these verses, it is clear that if a person neglects his consti- tutional function of bhajana or bhakti to He who is the primordial ground of one’s own being (atma-prabhavam), he has in fact already fallen into degradation. Since Bhagavan is the source of the four varnas and asramas, all the duties of all the members prescribed tvām sevatām sura-kṛtā bahavo’ntarāyāḥ svauko vilanghya paramam vrajatam padam te nanyasya barhisi balin dadataḥ sva-bhāgān dhatte padam tvam avita yadi vighna-murdhni 360 64 Camasa Establishes Bhakti through Negative Concomitance therein have as their sole intent the reverential adoration of Him alone. To neglect to offer Him respect is itself an act of disregard. If one meets an honorable person and does not greet him, it is consid- ered disrespectful, so what then can be said of acts that are overtly contemptuous? In this regard, one may argue that at present, most people do not belong to any varna or aśrama, and since the verse applies specifically to those who adhere to this social system, there is no imperative for others to worship Bhagavan. In response, the verse says that the Puruşa is directly the primordial ground of being of all individual beings (ātma-prabhavam) as well as the Supreme Imma- nent Regulator of all being (Iśvara). As such, He alone is worthy of the reverential regard of all human beings, and not just of those belonging to varṇāśrama. The same conclusion is expressed by Śrī Kṛṣṇa in the Gītā: “I am the source of everything, and everything proceeds from Me. Knowing thus, the wise, endowed with devotion, worship Me” (GĪTĀ 10.8) Bhagavan is not only the source of all beings but also their sustainer. All the essential components required for our survival, such as air, water, sunlight, and even the very earth on which we stand, are supplied by Him. It thus behooves everyone to respect and honor Him. By neglecting to do so, individuals deprive themselves of the constitutional status that pertains to their authentic being (sthanad bhraṣṭaḥ), which is to say that they remain in the fallen condition of bondage to māyā (patanty adhaḥ). In the next anuccheda, Śrī Jīva refers to the teachings of Karabhajana, the last of the nine Yogendras. 5 aham sarvasya prabhavo mattaḥ sarvam pravartate iti matva bhajante mam budha bhava-samanvitāḥ 361Anuccheda 65 Bhagavan Kesava Is Worshiped in All Yugas ६५ । अग्रे च पूर्वोक्तप्रकारेण भक्तेरेवाभिहितत्वे भवेत् तस्य तद्विशेषप्रश्नोऽपि युक्तः “कस्मिन् काले” (भा० ११।५।१९) इत्यादिना तथैवोत्तरितम् । LATER on also, bhakti alone is to be designated as the abhidheya in the manner previously described. Therefore, the king’s fol- lowing question regarding the specification of the forms of bhakti is also appropriate: Please tell us in which ages Bhagavan appears. What are His corresponding forms, bodily complexions, names, and the pro- cesses by which He is worshiped by human beings in this world? (SB 11.5.19)1 भा० ११।५।२०- Sage Karabhajana replied accordingly to his question: कृतं त्रेता द्वापरं च कलिरित्येषु केशवः । नानावर्णाभिधाकारो नानैव विधिनेज्यते ॥ १०८ ॥ 1 kasmin kale sa bhagavan kim varnah kidṛso nrbhih namnă va kena vidhina püjyate tad ihocyatām 362 65 Bhagavan Kesava Is Worshiped in All Yugas In the ages of Satya, Treta, Dvapara, and Kali, Bhagavan Kesava appears in different forms, with different names and com- plexions, and is worshiped according to various methods. (SB 11.5.20)2 नानैव विधिना विविधेन मार्गेन || श्रीकरभाजनो विदेहम् ॥ The phrase nanaiva vidhină, “by various methods,” means, “by various paths” (vividhena märgena). Commentary AFTER HEARING THE replies of eight of the nine Yogendras, the king understood the universality and singularity of bhakti as the abhidheya, or in other words, as the means of establishment in the liberated state of seva to Bhagavan. Since bhakti is practiced in all ages, the king inquired about the different forms of Bhagavan that are worshiped in the different yugas as well as about the various methods of His worship. Now in the next twenty anucchedas, Śrī Jīva Gosvāmī examines the dialogue between Krsna and Uddhava from the Eleventh Canto. 2 kṛtam treta dvaparam ca kalir ity esu kesavah nänä-varnabhidhakaro nänaiva vidhinejyate 363 16 Krsna Instructs Uddhava Anucchedas 66-85 Anuccheda 66 Kṛṣṇa Instructs Others through Uddhava ६६ | श्रीभगवदुद्धवसंवादेऽपि ( भा० ११।७।६) - IN THE dialogue between Bhagavan Śrī Kṛṣṇa and Uddhava as well, [bhakti is established as the abhidheya]: त्वं तु सर्वं परित्यज्य स्रेहं स्वजनबन्धुषु । मय्यावेश्य मनः सम्यक् समदृग् विचरस्व गाम् ।। १०९ ।। But you, O Uddhava, forsaking all attachment for your own friends and relatives and absorbing your mind fully in Me, should with equal vision wander about the earth. (SB 11.7.6)’ “नोद्धवोऽण्वपि मन्न्यूनः " ( भा० ३ | ४ | ३१ ) इत्यादिभिः श्रीमदुद्धवस्य सिद्धत्वेनैव प्रसिद्ध- त्वात् तं लक्ष्यीकृत्य तद्द्वारान्येभ्य एवोपदेशोऽयम् । एवमन्यत्र च ज्ञेयम् । This instruction, directed toward Uddhava, is really intended for others, using him as the means of its conveyance, because it is well known that Srimad Uddhava was indeed a perfected being, as affirmed in statements such as this: “Bhagavan Kṛṣṇa admitted, ‘Uddhava is not even the least bit inferior to Me’” (SB 3.4.31)? Accordingly, in other places as well, where instruc- tions are imparted to a liberated being, the same strategy is to be understood as operative. 2 tvam tu sarvam parityajya sneham svajana-bandhusu mayy äveśya manaḥ samyak samadṛg vicarasva gam noddhavo’nv api man-nyunah 367 1 Bhakti Is the Complete Abhidheya ततश्च जहल्लक्षणया त्वं त्वदीयमार्गानुगतो भक्तो विचरस्व विचरत्वित्येवार्थः । समदृ- क्त्वं च मां विनान्यत्र हेयोपादेयत्वाभावात् । तुशब्दो बहिर्मुखनिवृत्त्यर्थः । Therefore, by the linguistic convention known as jahal-lakṣaṇā, wherein a word gives up its original sense through metaphori- cal transfer of meaning, the pronoun tvam, “ you,” referring to Uddhava, is intended instead for any devotee adhering to the path demonstrated by Uddhava: “You, meaning the devotees following your path, should wander about the earth.” The equality of vision (sama-drktvam) mentioned in the verse entails the absence of any sort of determination of objects or entities either as acceptable (upādeya) or objectionable ( heya) independent of Bhagavan Kṛṣṇa. Consequently, the word tu” “but,” [indicating contrast ] is used to signify the exclu- sion of those whose regard is directed away from devotion (bahir-mukhānām). 3 तेनापि पूर्वमिदमभिप्रेतम् (भा० ११।६।४६-४९) – Earlier, Uddhava himself made evident his preference for bhakti [over the arduous path of renunciation] in the following statements: त्वयोपयुक्तस्रग्गन्धवासोऽलङ्कारचर्चिताः । उच्छिष्टभोजिनो दासास्तव मायां जयेम हि ॥ ११० ॥ वातवासना मुनयो श्रमणा ऊर्ध्वमन्थिनः । ब्रह्माख्यं धाम ते यान्ति शान्ताः सन्यासिनोऽमलाः ॥ १११ ॥ वयं त्विह महायोगिन् भ्रमन्तः कर्मवर्त्मसु । त्वद्वार्तया तरिष्यामस्तावकैर्दुस्तरं तमः ॥ ११२ ॥ स्मरन्तः कीर्तयन्तश्च कृतानि गदितानि च । गत्युत्स्मितेक्षितक्ष्वेलि यन् नृलोकविडम्बनम् ॥ ११३ ॥ इति ॥ 3 The word tu, particularly at the beginning of a verse or sentence, indicates a contrast with the immediately preceding statement or topic. In this case (in SB 11.7.5), Kṛṣṇa had just spoken about the onset of the age of Kali and how people will be drawn to adharma. The word tu thus indicates that those just mentioned, whose regard is diverted away from dharma, are excluded from the path now being laid out for Uddhava in the present verse (SB 11.7.6). 368 श्रीभगवानुद्भवम् ॥ 66 Kṛṣṇa Instructs Others through Uddhava We, Your servants, who are adorned with the garlands, sandal- wood paste, garments, and ornaments used by You, and who eat Your remnants, will surely conquer over Your māyā. (SB 11.6.46) The sages who go naked, who undergo arduous practice, who transmute their sexual energy upward (urdhva-manthinah), who are of unwavering mental regard (säntäḥ), and who are sit- uated in the renounced order and pure, attain Your effulgence, known as Brahman. (SB 11.6.47) But we who are wandering on the path of karma in this world, O Supreme Yogi, will cross over the insurmountable darkness of ignorance by discussing the divine acts You performed with Your devotees, and by remembering and speaking of Your deeds and instructions, Your gait, smiles, glances, and jests, and the other behavior You demonstrated in Your human-like play. (SB 11.6.48-49)* Commentary IN THE Eleventh Canto of Srimad Bhagavata, there is a lengthy dialogue between Śrī Kṛṣṇa and Uddhava, consisting of twenty- three chapters, beginning from Chapter Seven cited here. This was Krsna’s final teaching before He left the earth for His abode. In the course of answering Uddhava’s queries, He speaks on different topics, such as karma-yoga, sänkhya-yoga, raja-yoga, varṇāśrama- dharma, and bhakti-yoga. Śrī Jiva Gosvāmi will demonstrate that even while elaborating various other processes, Kṛṣṇa’s stress is always on bhakti. tvayopabhukta-srag-gandha-vasolankara-carcitāḥ ucchista-bhojino dasas tava mäyäm jayema hi vāta-vasanā munayo śramana urdhva-manthinah brahmakhyam dhāma te yanti santaḥ sannyāsino’malāḥ vayam tv iha maha-yogin bhramantah karma-vartmasu tvad-vartaya tariṣyamas tavakair dustaram tamah smarantah kirtayantas te krtani gaditani ca gaty-utsmitekṣaṇa-ksveli yan nr-loka-viḍambanam 369 I Bhakti Is the Complete Abhidheya The first verse of this anuccheda (SB 11.7.6), which is the opening statement of Kṛṣṇa’s teachings to Uddhava, clearly specifies absorp- tion in Him (i.e., bhakti) as the means. This instruction is in per- fect accord with the concluding statement of Kṛṣṇa’s complete dis- course, which comes at the end of Chapter 29: “With your mind and speech absorbed in Me, be engaged in My dharma [i.e., bhakti]” (SB 11.29.44) According to Vedic hermeneutics, the opening and concluding statements of a dialogue or essay are decisive in deter- mining its essential message. Here Krsna explicitly recommends bhakti to Uddhava in both statements, establishing bhakti unequiv- ocally as the abhidheya. A doubt may be raised in this regard. Kṛṣṇa exhorted Uddhava to relinquish his affection for his relatives. But Uddhava’s relatives were all devotees. So why would it be necessary for him to aban- don his affection for them? The answer is that Uddhava’s affec- tion for his relatives was twofold. One was based upon blood rela- tion and the other on the basis of their being devotees of Kṛṣṇa. It is to be understood that Krsna expected Uddhava to give up only the affection that was based upon blood relation. This is under- stood from Śrī Jiva’s interpretation of the word sama-dṛk (“being of equal vision”) used in SB 11.7.6. In this connection, he comments that nothing or no one should be regarded either as dear or as objectionable independent of Krsna. Śrī Jiva further clarifies that Krsna’s instruction was not intended for Uddhava himself, but for others in the non-liberated condition, and particularly for those following in the footsteps of Uddhava. There is a common saying in Bengali that when a mother-in-law wants to instruct her son’s wife, rather than doing so directly, she will instruct her own daughter in the daughter-in- law’s presence. This is so because the daughter-in-law and mother- in-law are often not on good terms, both being in competition for the same man. Krsna employed the same strategy here, because people are generally averse to taking instructions. Uddhava was a perfected devotee and an eternal associate of Krsna. But to teach 5 mayy ävesita-vāk-citto mad-dharma-nirato bhava ativrajya gatis tisro mam esyasi tataḥ param 370 66 Kṛṣṇa Instructs Others through Uddhava the world, Krsna had Uddhava play the role of an ordinary con- ditioned being seeking spiritual enlightenment. The same is also true of Arjuna in Bhagavad Gitā. The word sama-drk, lit., “of equal vision,” means to see every- thing in relation to Kṛṣṇa. Ordinarily we determine objects as acceptable (upadeya) or objectionable (heya) depending on whether they are a source of pleasure or pain. A devotee’s vision is to evaluate all objects and events exclusively in reference to Kṛṣṇa’s service. The word tu, “but,” which signifies contrast, is used to distin- guish Uddhava and the devotees following in his footsteps from the people of Kaliyuga mentioned in the previous verse (SB 11.7.5). Since it is mentioned there that they are drawn to adharma, their regard is diverted away from bhakti and Bhagavan. Hence, the word tu underscores the distinction. Śrī Jīva Gosvāmi concludes the anuccheda by citing a series of Uddhava’s statements in which he clearly asserts his preference for bhakti over the jñāna-marga. In the next anuccheda, Śrī Jīva begins to examine the progres- sion of Kṛṣṇa’s deliberation on the paths of jñāna and bhakti to show that He also singled out bhakti alone as the abhidheya. 371Anuccheda 67 The Futility of Jñana Devoid of Bhakti ६७ । अग्रे च ज्ञानयोगस्य केवलस्यासाध्यत्वं भक्तियोगस्य तु सुखसाध्यत्वमानुषङ्गिक- तया ज्ञानजनकत्वं स्वयमपि पुरुषार्थत्वं चेति । FURTHER ahead, Bhagavan Kṛṣṇa elaborates on the infeasibility of perfecting kevala-jñāna-yoga [i.e., the radical intuition of the self as Brahman, independent of devotion], and on the ease of perfecting bhakti-yoga. He also makes the point that bhakti gives rise to immediate insight (jñāna) as a concomitant effect and that bhakti itself is the ultimate end to be attained (puruṣārtha). यथा ( भा० ११ | ११ | १७ ) - 1 The discussion proceeds as follows: न कुर्यान् न वदेत् किञ्चिन् न ध्यायेत् साध्वसाधु वा । आत्मारामोऽनया वृत्त्या विचरेज् जडवन् मुनिः ॥ ११४ ॥ A contemplative sage should neither do, nor speak, nor reflect upon either virtue or vice. By adhering to this attitude of utter indifference, the sage who delights in the self alone should roam about like a person altogether devoid of sense (jada-vat). (SB 11.11.17) ’ इत्यन्तेन ग्रन्थेन ज्ञानयोगमुक्त्वा भक्तियोगमुद्भावयितुमाह (भा० ११।११।१८) - na kuryān na vadet kincin na dhyayet sadhv asādhu va ātmārāmo’nayā vrttya vicarej jada-van munik 372 67 The Futility of Jñana Devoid of Bhakti Having concluded His instructions on jñāna-yoga with the latter verse, Kṛṣṇa makes the following statement as a lead-in to the discussion on bhakti-yoga: शब्दब्रह्मणि निष्णातो न निष्णायात् परे यदि । श्रुतस्तस्य श्रमफलो ह्यधेनुमिव रक्षतः ॥ ११५ ॥ If a person has thoroughly studied the Sonic Brahman [i.e., the Vedas], but has not brought attention to bear on the Transcen- dent Brahman, his effort results in nothing but the labor itself, like that of a person who maintains a cow whose milk has dried- up. (SB 11.11.18)2 अत्र परब्रह्मपदेन परतत्त्वमात्रमुच्यते न तु ब्रह्मत्वभगवत्त्वादिविवेकेनेति ज्ञेयं सर्वत्र तत्सामान्यात् । तदेवं शब्दब्रह्माभ्यासस्य परब्रह्माभ्यासः प्रयोजनमित्युक्तम् । तत्र सर्वे- ष्वेवांशेषु विशेषत उपनिषद्भागे शब्दब्रह्मणस्तत्प्रतिपादकत्वे स्थितेऽपि तद्विचारकोटि- भिरपि परब्रह्मनिष्ठा न जायते किन्तु तस्य यस्मिन्नंशे श्रीभगवदाकारपरब्रह्मलीलादिकं प्रतिपाद्यते तदभ्यासेनैव भगवदाकारे ब्रह्माकारे च निष्ठा जायते । In this verse, the word para-brahma signifies “the Transcendent Reality,” in general terms, without distinguishing its specific self-disclosures as Brahman, Bhagavan, or Paramātmā. This is due to the fact that what is stated in the verse applies identi- cally in regard to all self-disclosures of the [one] Transcendent Reality. In other words, what is being asserted is that the pur- pose of studying the sound form of Brahman (sabda-brahma- abhyasa) is to bring attention to bear on the Transcendent Brah- man (para-brahma-abhyasa) [whatever one’s conception of that Reality might be]. Although Parabrahman is established as the subject to be elu- cidated by the sabda-brahma in all of its divisions, and espe- cially in the Upanisads, firm faith (niṣṭhā) in Parabrahman is not aroused even by deliberating on the Upanisads millions of times. Only by focusing attention on those parts of the sabda- brahma that propound the divine acts (lila) and other features 2 sabda-brahmani niṣṇāto na niṣṇāyāt pare yadi śramas tasya śrama-phalo hy adhenum iva rakṣataḥ 373 I Bhakti Is the Complete Abhidheya of Parabrahman in the form of Sri Bhagavan, does niṣṭhā arise in regard to Bhagavan as well as Brahman. तदुक्तम् (भा० १२।४।४० ) - This is indicated in the following statement of Śrī Śuka: संसारसिन्धुमतिदुस्तरमुत्तितीर्षोर्नान्यः प्लवो भगवतः पुरुषोत्तमस्य । लीलाकथारसनिषेवणमन्तरेण पुंसो भवेद् विविधदुःखदवार्द्दितस्य ॥ ११६ ॥ For a person tormented by the forest fire of manifold miseries and aspiring to cross the insurmountable ocean of material exis- tence (samsara), there is no vessel other than absorption in the aesthetic rapture (rasa) of the narrations of the divine play of Bhagavan Purusottama [Śrī Kṛṣṇa]. (SB 12.4.40)3 भा० १०॥१४॥४- The same conclusion is affirmed by Brahma: श्रेयःसृतिं भक्तिमुदस्य ते विभो क्लिश्यन्ति ये केवलबोधलब्धये । तेषामसौ क्लेशल एव शिष्यते नान्यद् यथा स्थूलतुषावघातिनाम् || ११७ || O almighty Lord, those who discard bhakti unto You, which is the means to supreme blessedness, and strive instead to attain realization of the radically unqualified Absolute, are left in the end with nothing more than their own labor, like those engaged in threshing coarse husks devoid of grain. (SB 10.14.4)* Commentary IN CHAPTERS seven to ten of the Eleventh Canto, Śrī Kṛṣṇa instructs Uddhava primarily in jñāna-yoga. This continues up to midway through chapter eleven. In this regard, the purpose of karma-yoga 3 4 samsara-sindhum ati-dustaram uttitirsor nanyaḥ plavo bhagavataḥ purusottamasya lila-katha-rasa-nisevanam antarena pumso bhaved vividha-duḥkha-davārdditasya śreyaḥ-sṛtim bhaktim udasya te vibho klisyanti ye kevala-bodha-labdhaye teşăm asau klesala eva sisyate nanyad yatha sthula-tusavaghatinām 374 67 The Futility of Jñana Devoid of Bhakti is to purify the heart of all attachment and lead one to jñāna-yoga. Jñana-yoga is based on the awakening of detachment and knowl- edge of the distinction between the conscious self (ātmā) and mat- ter (prakṛti), which constitutes the covering of the atma in the form of the psychic and physical bodies. The ultimate aim of jñāna-yoga or of the jñāna-marga is to attain the liberated state of identity con- sciousness in Brahman (i.e., sayujya-mukti or sayujya-mokṣa). This state, however, is abhorred by those who adhere to the path of bhakti-yoga, because such radical identity consciousness with the Absolute obviates any possibility of loving exchange between the devotee and Bhagavān. This attitude is illustrated in the following verses, collected by Śrī Rūpa Gosvāmī in his Padyavali: bhaktiḥ seva bhagavato muktis tat-pada-langhanam ko mūḍho dāsatām präpya prabhavam padam icchati Bhakti entails divine service to Bhagavan, whereas liberation dis- regards His lotus feet. After attaining the constitutional state of divine servitorship, what fool would then aspire to the condition of unqualified identity with God? (Padyavali 110) bhava-bandha-cchide tasyai spṛhayami na muktaye bhavan prabhur aham dasa iti yatra vilupyate I do not aspire for liberation, in order to be free from material bondage, for in such liberation the experiential awareness that You are my Lord and I am Your servant is altogether lost. (Padyāvalī 111) hanta citriyate mitra smṛtva tan mama mānasam vivekino’pi ye kuryus tṛṣṇām atyantike laye Alas, my friend, whenever I reflect upon it, my mind still mar- vels at the thought of those who, although otherwise possessed of fine discrimination, hanker for the absolute dissolution of the self. (Padyāvalī 112) It may be noted that the word jñāna is used in the sense of iden- tity consciousness specifically in the context of jñana-yoga. When the same word is used in relation to bhakti, it means knowledge and 375 I Bhakti Is the Complete Abhidheya intellectual intuition pertaining to Bhagavan, as concerns the onto- logical status of His name, form, qualities, associates, abode, and divine play. Such knowledge is nondifferent from bhakti. It is often the case that the adherents of bhakti-yoga mistakenly consider the in-depth study of the metaphysics of bhakti as equivalent to the cul- tivation of jñāna within the system of jñāna-yoga. On this basis, they shun even such knowledge related to devotion, thinking that bhakti should be free of any taint of jñana. This is a widely preva- lent misconception and a major obstacle to progress on the path of bhakti. Without first apprehending Bhagavan and bhakti in their ontological depth, as elaborated by the Gosvāmis, the practice of uttama-bhakti tends to get reduced to emotionality or conventional religiosity. In this anuccheda, Śrī Jīva Gosvāmī reveals a very telling fact that could, however, be interpreted as a biased view by the adher- ents of other paths. But he extracts this revolutionary idea from the sastra itself and not from any personal opinion. He demon- strates by the verses cited in this anuccheda that jñāna-yoga cannot bring forth its result without the grace of bhakti. The reason for this is that the practice of jñāna-yoga is based on detachment and control of the mind along with the senses. These practices, in and of themselves, being impelled by sattva-guna, cannot lead to tran- scendence or liberation. As they are concerned, still, with the sep- arated self, striving through personal efforts, they lead to no more than sattva-guna. The next challenge then for the practitioner along this path is how to become free of sattva-guna. One may contend that sattva leads to jñāna (sattvät sañjāyate jñānam, GĪTĀ 14.17) and that sattva bestows realization of Brahman, as stated in the second chapter of the First Canto (sattvam yad brahma-darśanam, SB 1.2.24). This was discussed in Anuccheda 18 of this volume and in Paramātma Sandarbha, Anucchedas 12-13. But this brahma-darśana does not come about without bhakti. This was explicitly stated by Sūta Gosvāmī earlier in the same chapter (SB 1.2.12, cited in Anuccheda 7). The same is also confirmed by Śrī Kṛṣṇa in response to Arjuna’s question about the means to transcend the material gunas: 376 67 The Futility of Jñana Devoid of Bhakti A person who serves Me alone through unswerving devotion, com- pletely transcends these gunas of nature and becomes eligible to realize Brahman. (GĪTĀ 14.26)5 The view that bhakti, being the essence of Bhagavan’s svayam- prakāśa-svarūpa-sakti, is the effective agent in the self-disclosure of the Absolute as Brahman, turns the radical nondualist view of jñāna-yoga on its head. In the latter’s opinion, bhakti is a conces- sion for the less intelligent so that they can fix their mind on an external form of God. After becoming purified thereby, they can finally meditate on and realize their identity with Brahman. This claim, however, is without any scriptural basis. Indeed, what they claim is both contradictory to the words of sastra and inadequate to the scrutiny of logic, as elaborated below. In Bhagavat Sandarbha, it was conclusively established that Brahman is the unqualified self-disclosure of the tattva, the Abso- lute Reality. This is to say that Brahman is the particular self- disclosure of the Absolute that keeps Its own intrinsic potency concealed and hence shows Itself as devoid of qualification. In con- trast, Bhagavan is the unconcealed self-disclosure of one and the same Absolute that shows Itself as intrinsically self-endowed with Its own potency. From this perspective, Brahman is the partial or concealed view of the tattva, whereas Bhagavan is Its utterly complete self-disclosure. Such being the case, how can devotion to Bhagavan be for the less intelligent? It is true that the non-intellectually oriented can perform bhakti more easily than undertaking the rigorous course of study and detachment required for the path of jñana-yoga, but that in itself does not imply that bhakti is only for the less intelligent. It is the universal characteristic of bhakti that it is joyfully executed irre- spective of the caliber of the practitioner. For this reason, Śrī Jīva Gosvāmī writes that bhakti is easily perfected, sukha-sādhyatvam. Moreover, bhakti bestows knowledge and intellectual intuition of 5 măm ca yo’vyabhicarena bhakti-yogena sevate sa gunan samatityaitan brahma-bhūyaya kalpate 377 I Bhakti Is the Complete Abhidheya the Absolute, jñāna-janakatvam, which includes the immediate intuition of Brahman, the aim of jñāna-yoga. It is for these reasons that after concluding His instructions on jñāna-yoga, Śrī Kṛṣṇa begins to instruct Uddhava in bhakti-yoga, opening the discussion with SB 11.11.18. The implication of Śrī Krsna’s statement is that one should first study the sound form of Brahman (i.e., the sastra) and become profoundly versed in its philosophical conclusions (sabda-brahmani niṣnātah). This is meant to lead to the immediate intuition of the Transcendent Brah- man (para-brahmani nisnātah). Krsna asserts that if after studying the Sonic Brahman, one does not bring attention to bear on the Transcendent Brahman, his effort is in vain. This state of affairs is true for all varieties of practitioners, be they jñānis, yogis, or bhaktas. Śrī Jīva makes another critical observation that illustrates bhakti’s unique status and ease of practice. He boldly states that although Parabrahman is the subject delineated in the Upanisads, firm faith (nistha) in Parabrahman is not evoked in the practitioner even by deliberating on the Upanisads millions of times. Only by focusing attention on those parts of the sabda-brahma that delin- eate Bhagavan’s lila is niṣṭhā evoked in regard to Parabrahman self-disclosed as Bhagavan. It is indeed practically evidenced that jñānis and yogis often listen to or give discourses on Krsna’s stories while re-interpreting them in accordance with their respective points of view (siddhanta). It is rarely the case that jñānīs and yogis offer public discourses purely on the principles pertaining to their respective paths. In validation of his observation regarding the connection between nistha in Parabrahman and the lilă portions of the sabda- brahma, Śrī Jīva cites the concluding statement of Śrī Suka’s dis- course to King Parikṣit, in which he recommends exclusive absorp- tion in lila-katha-rasa. In the next anuccheda, Śrī Jiva continues to stress the importance of hearing those parts of the śăstra that contain the narrations of Krsna’s lilā. 378 Anuccheda 68 Kṛṣṇa Disregards Speech Devoid of His Līlā-kathā — I ६८ । अत एव मदीयलीलाशून्यां वैदिकीमपि वाचं नाभ्यसेदित्याह द्वाभ्याम् (भा० ११।११।१९ ) - IN CONSEQUENCE of His latter statement, Bhagavan Kṛṣṇa makes the point in the next two verses that even the words of the Vedas that are bereft of His divine līlās do not merit attention: गां दुग्धदोहामसतीं च भार्यां देहं पराधीनमसत्प्रजां च । वित्तं त्वतीर्थीकृतमङ्ग वाचं हीनां मया रक्षति दुःखदुःखी ॥ ११८ ॥ O dearest Uddhava, a person who maintains a cow that does not yield any milk, an unchaste wife, a body that is subservient to others, unworthy progeny, wealth not sanctified by offering it to a worthy recipient, and speech bereft of Me [i.e., of My lilas], suffers misery after misery. (SB 11.11.19)1 मया श्रीभगवता हीनां मम लीलादिशून्याम् ॥ The words maya hīnām, “bereft of Me,” mean, “bereft of Sri Bha- gavan,” or in other words, “[speech] bereft of My lilas and other divine attributes.” 1 gam dugdha-dohām asatim ca bharyam deham parādhinam asat-prajām ca vittam tv atirthi-kṛtam anga vācam hīnāṁ mayā rakṣati duḥkha-duḥkhi 379 Commentary I Bhakti Is the Complete Abhidheya IN THIS verse, Krsna clearly asserts that even Vedic study results only in misery if it is devoid of His līlās. He gives five examples to illustrate how this is so. The first is to maintain a barren cow with the hope that one day she will give birth to a calf and then provide milk. There is much labor in maintaining a cow and frustration when one realizes that it is barren. The second example is that of an unchaste wife. The husband supports her, but enjoys neither a congenial relationship with her, because she is in love with her paramour, nor the progeny to which she gives birth, due to doubts regarding the identity of the biolog- ical father. The third example is that of a slave. A slave suffers because he is denied freedom and also because his bodily needs are not satisfied. The fourth example is that of unworthy progeny. The parents are compelled by blood relationship to maintain even such chil- dren, but these children openly oppose their wishes and treat them with disdain. Such progeny are only a source of frustration for their parents. The last example is that of wealth that has not been sanctified by offering a portion of it in charity to an eligible person. Such wealth breeds only detrimental karma, which will result in misery. Later in the same dialogue (SB 11.23.17-19), Śrī Kṛṣṇa lists fifteen vices related to wealth. The bearing of these five types of fruitless burdens results in misery alone. Accordingly, study of the Vedas bereft of lila-katha-rasa is simply troublesome. In the next anuccheda, Kṛṣṇa expands on the meaning of the phrase “speech bereft of Me” (mayā hīnām vācam), mentioned in the verse cited in the present anuccheda. 380 Anuccheda 69 Kṛṣṇa Disregards Speech Devoid of His Lila-kathā – II ६९ । “मया हीनां वाचम्” इत्युक्तं विवृणोति ( भा० ११।११।२० ) - IN THE next verse, Śrī Kṛṣṇa elaborates on the meaning of the phrase “speech bereft of Me” ( mayā hīnām vācam) from His previous statement: यस्यां न मे पावनमङ्ग कर्म स्थित्युद्भवप्राणनिरोधमस्य । लीलावतारेप्सितजन्म वा स्याद् बन्ध्यां गिरं तां बिभृयान् न धीरः ।। ११९ ।। My dear Uddhava, a person of awakened intuition (dhirah) should not reflect upon barren speech in which there is no men- tion of My purifying acts either in regard to My cosmic play of evolving, sustaining, and dissolving the world, or in connection with My divine appearances in innumerable lila-avatāra forms, which are cherished by the people of the world. (SB 11.11.20 ) 1 यस्यां मे जगतः शोधकं चरितं न स्यात् । किं तत् ? अस्य विश्वस्य स्थित्यादिरूपम् । तद्धेतु- रित्यर्थः । ततोऽप्युत्कृष्टतमत्वेन विमृश्याह- लीलावतारेष्वीप्सितं जगतः प्रेमास्पदं श्री- कृष्णरामादिजन्म वा न स्यात् तां निष्फलां गिरं वेदलक्षणामपि धीरो धीमान् न धारयेत् । तदुक्तं श्रीनारदेन " इदं हि पुंसस्तपसः श्रुतस्य वा " ( भा० १।५।२२) इत्यादि । yasyam na me pāvanam anga karma sthity-udbhava-prana-nirodham asya lilavatārepsita-janma vā syad bandhyam giram tam bibhṛyan na dhiraḥ 3811 Bhakti Is the Complete Abhidheya “What is that speech in which there is no mention of My acts that purify the entire world?” Kṛṣṇa answers with the words asya sthity-udbhava-prāṇa-nirodham, “It is that speech in which there is no mention of My cosmic acts of evolving, sustaining, and dissolving the world, meaning that speech in which there is no mention of Me as the primordial cause of these functions.” Then, considering that there is other speech that far surpasses even this, Kṛṣṇa spoke the following words, līlāvatārepsita- janma, “It is that speech in which there is no mention of My advents as Śri Krsna, Śrī Rāma, and other lilä-avatāras, which are the objects of endearment for the people of the world (jagataḥ premaspadam).” The word dhirah means “a person of awakened intuition” (dhīmān). Such a person should not reflect upon fruitless speech of the above description, even if it belongs to the Vedas. [That the introspective seeker should reflect only upon Vedic speech imbued with lila-katha] is indicated by Sri Narada in the following statement: The realized mystic poets (kavis) have concluded that the description of the attributes of Bhagavan Śrī Kṛṣṇa, who is glorified in chosen verses, is indeed the unceasing [i.e., eternal] fruit of a human being’s austerities, study of the Vedas, sacrifice, recitation of mantras, knowledge, and charity. (SB 1.5.22)2 अत एव गीतं कलियुगपावनावतारेण श्रीभगवता (पद्या० ३९ ) - Accordingly, Bhagavan Śrī Kṛṣṇa-Caitanya Mahaprabhu, who advented to purify the populace in the age of Kali, made the following statement: श्रुतमप्यौपनिषदं दूरे हरिकथामृतात् । यन् न सन्ति द्रवच्चित्तकम्पाश्रुपुलकादयः || १२० ॥ 2 idam hi pumsas tapasaḥ śrutasya vâā svistasya sūktasya ca buddha-dattayoḥ avicyuto’rthaḥ kavibhir nirupito yad-uttamasloka-gunanuvarnanam 382 69 Kṛṣṇa Disregards Speech Devoid of His Līlā-katha - II Attentive hearing even of the truth disclosed in the Upanisads [i.e., Brahman], is a far cry from the nectar of the stories of Bha- gavan Hari, because hearing of Brahman does not induce symp- toms such as melting of the heart, trembling of the body, tears, and horripilation. (Padyavali 39)3 Commentary KṛṣṇA continues to stress the importance of hearing His līlās through the rationale of vyatireka, or negative assertion. In the last three verses (SB 11.11.18-20), Kṛṣṇa has been advising Uddhava to hear only that speech which is imbued with His lila-katha, which is of two kinds - that which pertains to His cosmic play of evolv- ing, sustaining, and dissolving the world, and that which pertains to His appearances in numerous lilävatāra forms, such as Rāma and Krsna. These instructions come at the end of Krsna’s teach- ings on jñāna-yoga. This implies that jñāna-yoga without bhakti is inefficacious in bringing forth its result, as confirmed by Krsna in Bhagavad Gitā: Through that supreme devotion, one fully realizes Me in truth, what the extent of My glories are and who I am in My essen- tial nature. Thereafter, on knowing Me in reality through such devotion, one enters into Me [i.e., attains sayujya liberation]. (GĪTĀ 18.55)5 In the next anuccheda, Śrī Jīva Gosvāmī cites Kṛṣṇa’s concluding statement on jñāna-yoga from the Eleventh Canto. śrutam apy aupaniṣadam düre hari-kathamṛtāt yan na santi dravac-citta-kampāśru-pulakādayaḥ There are five types of liberation, one of which is sayujya. This refers to the state of unqualified identity with the Absolute. bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ tato mām tattvato jñātvā visate tad-anantaram 383 Anuccheda 70 Jñāna Is Perfected Only through Bhakti ७० । तदेवं भक्त्यैव ज्ञानं सिध्यतीत्युक्त्वा तं च ज्ञानमार्गमुपसंहरति ( भा० ११।११।२१) - AFTER THUS Confirming that jñāna is perfected only through bhakti, Bhagavan Kṛṣṇa concludes His discussion on the jñāna- marga: एवं जिज्ञासयापोह्य नानात्वभ्रममात्मनि । उपारमेत विरजं मनो मय्यर्प्य सर्वगे ॥ १२१ ॥ In this manner, through deliberate inquiry, one should cast aside the illusion of plurality (nänätva) superimposed upon the self (atmani). Then by fixing the mind devoid of distrac- tion on Me, the omnipresent one, a person attains tranquility. (SB 11.11.21)1 जिज्ञासया " बद्धो मुक्त इति व्याख्या गुणतो मे न वस्तुतः” (भा० ११ । ११ । १) इत्यादिपूर्वो- क्तप्रकारकविचारेण । आत्मनि शुद्धजीवे । नानात्वं देवत्वमनुष्यत्वादिभेदमपोह्य । एवं मल्लीलादिश्रवणेन मनो मयि ब्रह्माकारे सर्वगे अर्प्य धारयित्वा उपारमेत ॥ The word jijñāsayā, “through deliberate inquiry,” means “by deliberating on the type of statements expressed earlier,” such as: “The description of the living being as bound or liber- ated is from the perspective of the material gunas, which are subordinate to Me, and not from the perspective of reality” (SB 11.11.1).2 L evam jijñāsayapohya nanätva-bhramam ātmani upărameta virajam mano mayy arpya sarva-ge 2 baddho mukta iti vyakhya gunato me na vastutah 384 70 Jñāna Is Perfected Only through Bhakti The word ātmani, “upon the self,” means, “upon the pure living being” (śuddha-jive). The word nānātvam, “plurality,” refers to the manifold instances of difference or duality (bheda), such as being a god (devatvam), a human being (manusyatvam), and so on. These are to be cast aside (apohya). Effectively Kṛṣṇa is say- ing, “By thus hearing My liläs and so on, one should fix one’s mind on Me, who am omnipresent in the form of Brahman, and thus attain tranquility.” Commentary THE BONDAGE of the ātmā is not real. It is not in the constitutional nature, or svarupa, of the atmă but involves only an external super- imposition. This apparent bondage is due to the influence of māyā, consisting of the three gunas. As such, it is possible to be dispensed with. On the path of jñāna, the practitioner strives to directly intuit the self as one in conscious identity with Brahman. To do so, one has to transcend all identification with the empirical self, which is tied to the mind and body. Meditation on Brahman, however, is exceedingly difficult, because Brahman is devoid of all manifest qualities and form (cf. GITA 12.5). For this reason, Kṛṣṇa recom- mends hearing about His divine sports along with meditation on Brahman. This meditation means to fix the mind on Brahman as the omnipresent effulgence of Śrī Kṛṣṇa. This instruction is con- cerned with bhakti mixed with jñāna. In the next anuccheda, Kṛṣṇa will instruct Uddhava in pure bhakti-yoga. 385 Anuccheda 71 Krsna Recommends Pure Bhakti Alone - I ७१ । तदेवं ज्ञानमिश्रां भक्तिमुपदिश्य तदनादरेणानुषङ्गसिद्धज्ञानगुणां शुद्धामेव भक्तिमु- पदिशति चतुर्भिः (भा० ११ । ११ । २२ ) - IN THIS manner, Bhagavan Śrī Kṛṣṇa instructed Uddhava in bhakti mixed with jñāna. Yet, because He did not have the high- est regard for such mixed devotion, He spoke four more verses elucidating pure bhakti, one of whose attributes is that it gives rise to perfect jñāna as a concomitant effect. He begins with this statement: यद्यनीशो धारयितुं मनो ब्रह्मणि निश्चलम् । मयि सर्वाणि कर्माणि निरपेक्षः समाचर ॥ १२२ ॥ If, however, you are unable to fix your mind unswervingly on Brahman, then offer all your prescribed actions unto Me without any motive. (SB 11.11.22)1 “यदीति निश्चये” टीकायाम् “धत्ते पदं त्वमविता यदि विघ्नमूर्ध्नि” ( भा० ११ । ४ । १०) इतिवत् । अत्र खलु ज्ञानेच्छुरेव प्रकृतः । श्रीमदुद्धवं प्रति च तादृशत्वमारोप्यैवेदमु- च्यते । ततश्च " श्रेयः सृतिं भक्तिमुदस्य ते विभो क्लिश्यन्ति ये केवलबोधलब्धये तेषामसौ” (भा० १०।१४।४) इत्यादिप्रमाणेन भक्तिं विना केवलज्ञानमार्गेण ब्रह्मणि मनो धारयितुं निश्चितमेवानीशो भवसि । ततोऽपि स्वतो ज्ञानादिसर्वगुणसेवितं भक्तिमार्गमेवाश्रयेति तत्सोपानमुपदिशति – मयीत्यादिना । yady aniso dharayitum mano brahmani niścalam mayi sarvāni karmani nirapekṣaḥ samacara 386 71 Krsna Recommends Pure Bhakti Alone - I The word yadi, “if,” in the conditional clause, “If you are unable to fix your mind unswervingly on Brahman” (yadi brahmani niścalam manaḥ dharayitum aniśaḥ), indicates cer- tainty [i.e., “Certainly you will not be able to fix your mind unswervingly on Brahman”]. This instance of a conditional con- struction used to express certainty is identical to that pointed out by Śrīdhara Svami in his gloss on the words yadi tvam avitā, “If, however, you are the protector of Your devotees” (SB 11.4.10) [see Anuccheda 64]. This assertion [of the certainty of being unable to fix the mind unswervingly on Brahman] is directed specifically toward those who aspire to pursue the jñāna-mārga. These words were thus spoken to Śrīmad Uddhava only by positing him as representative of those who aspire to jñāna. [The impossibility of fixing the mind unswervingly on Brahman is indicated in the following verse:] O almighty Lord, those who discard bhakti unto You, which is the means to supreme blessedness, and strive instead to attain realization of the radically unqualified Absolute, are left in the end with nothing more than their own labor, like those engaged in threshing coarse husks devoid of grain. (SB 10.14.4)2 Therefore, on the authority of verses like the one just cited, it is certain that one will not be able to fix the mind on Brahman merely by the path of kevala-jñāna devoid of bhakti. As a result, one should resort to the path of bhakti alone, which is attended by jñāna and all other such capacities that are intrinsic to its essential nature. Kṛṣṇa then delineates the steps involved in the recourse to bhakti by saying that one should offer all of one’s actions to Him without any motive. अथवा प्राक्तनभक्तिबलाभावाद् ब्रह्मज्ञानेच्छुर्यदि तत्र मनो धारयितुमनीशः स्यात् तदाधु- नाप्येवं कुर्विति योज्यम् । समाचर अर्पय। निरपेक्षो वाञ्छान्तररहितः ॥ 2 Sreyah-sṛtim bhaktim udasya te vibho klisyanti ye kevala-bodha-labdhaye teṣām asau klesala eva sisyate nanyad yatha sthula-tuṣāvaghātinām 387 I Bhakti Is the Complete Abhidheya An alternate meaning to the verse is as follows:3 If a person aspiring to brahma-jñāna is unable to fix his mind on Brahman, owing to the absence of any involvement with bhakti in a previ- ous life and the consequent absence in him of bhakti’s intrinsic power, he should now offer his actions to Bhagavan in the man- ner described. This is how the verse is to be meaningfully con- nected. The verb samacara is in the imperative voice, meaning, “you should offer” (arpaya), and nirapekṣaḥ, as an attribute of the performer, means, “devoid of any other desire.” Commentary IN THIS ANUCCHEDA, Śrī Jīva explains that it is not possible to fix the mind on Brahman without bhakti. He brings out this meaning by glossing the word yadi, “if,” as “certainly,” which he does on the authority of Śrīdhara Svami’s commentary on SB 11.4.10, discussed in Anuccheda 64. He further supports this conclusion, drawn from the principal verse of this anuccheda (SB 11.11.22), with Brahma’s famous statement that without bhakti a jñāna-yogi meets only with failure (SB 10.14.4). A similar statement is made by Śrīmati Devaki: 3 4 O Lotus-eyed Lord, those who consider themselves as liberated, having elevated themselves to an exalted status through great hardship but who then disregard Your lotus feet, fall down from that position. (SB 10.2.32)* Previously the verse was interpreted taking the conditional clause beginning with “if” (yadi) in the stylistic sense of “certainty.” This denied any possibility of fixing the mind unswervingly on Brahman by kevala-jñāna alone. In this alternate interpretation, the conditional yadi is taken in its normal sense of “if.” The conditional clause would then have to accommodate the possibility of fixing the mind unswervingly on Brahman. The necessary condition for being able to do so, however, is that the practitioner must have performed bhakti in a previous life and thus been endowed with bhakti’s own power. The point that Śrī Jiva is making in this alternate explanation is that the conditional clause can be upheld in the true sense of “factual possibility” only if accounted for in this manner. Short of this necessary criterion, the conditional amounts to certainty. ye’nye ravindakṣa vimukta-maninas tvayy asta-bhāvād avisuddha buddhayaḥ āruhya kṛcchreṇa param padam tatah patanty adho’nadṛta yuşmad anghrayaḥ 388 71 Krsna Recommends Pure Bhakti Alone - I Krsna also informs Arjuna: The misery of those whose minds are attached to the unmanifest is greater, because the goal of the unmanifest is attained with difficulty by embodied beings. (GĪTĀ 12.5)5 Śrī Jiva also provides an alternative interpretation to the verse by taking the standard meaning of yadi as “if.” In this case, the sense is that if a person is so inclined, it may be possible for him to fix the mind on Brahman only if he has already contacted bhakti in a past life and been endowed with bhakti’s power. But one who does not have the residual power of such bhakti from a past life would certainly not be able to focus his mind on Brahman. Such a person is advised to take to bhakti in the form of offering his actions to Kṛṣṇa without any material motive. This will purify the heart. Then by continuous engagement in bhakti, immediate insight (jñāna) will arise of its own accord, and by that one will be able to fix the mind on Brahman without deviation. This progression is, of course, relevant only to one who is attracted to Brahman realization due to associating with those on the path of jñāna. It is through the power of bhakti alone that the self’s conscious identity with Brahman is immediately self- disclosed. Being established in this state, the practitioner then experiences transcendental joy and eventually attains pure bhakti. By the power of this bhakti, he can enter the state of samādhi through meditation on Bhagavan. Then, on the strength of the perfect jñāna disclosed through bhakti, he attains sayujya. Thus, it is only by way of the potency that is intrinsic to bhakti that jñāna- yoga can bring forth its intended fruit, and not independently. This is the progression elaborated by Śrī Kṛṣṇa Himself to Arjuna in Bhagavad Gită: 5 O son of Kunti, learn from Me in brief how a person who has attained the perfection [of freedom from consequential action] realizes Brahman, which is the highest culmination of knowledge kleso’dhikataras teṣām avyaktāsakta-cetasām avyakta hi gatir duḥkham dehavadbhir avapyate 389 1 Bhakti Is the Complete Abhidheya (jñāna). Endowed with pure intellect; controlling the mind with fortitude; forsaking sense objects such as pleasing sound; giving up attachment and hatred completely; living in a solitary place and eating little; controlling the body, speech, and mind; being ever devoted to the yoga of meditation [on Bhagavan]; fully tak- ing refuge in dispassion; giving up egotism, the force of material desires, arrogance, desires for sense pleasures, anger, and posses- sions; and being free from the notion of ownership and serene at heart, one becomes eligible to realize Brahman. Having realized Brahman and being peaceful, one neither grieves nor hankers for anything. Being equal to all beings, one attains supreme devo- tion to Me. Through that supreme devotion, one fully realizes Me in truth, what the extent of My glories are, and who I am in My essential nature. Thereafter, on knowing Me in reality through such devotion, one enters into Me [achieves sayujya liberation]. (GĪTĀ 18.50-55)6 In the next anuccheda, Kṛṣṇa continues to instruct Uddhava in pure bhakti, dismissing the relevance of jñāna. 390 siddhim prapto yatha brahma tathāpnoti nibodha me samāsenaiva kaunteya nisthā jñānasya yā parā buddhyā visuddhaya yukto dhṛtyātmānam niyamya ca sabdadin viṣayāms tyaktvä räga-dveṣau vyudasya ca vivikta-sevi laghv-asi yata-vāk-kaya-manasaḥ dhyana-yoga-paro nityam vairagyaṁ samupäśritaḥ ahankaram balam darpam kamam krodham parigraham vimucya nirmamaḥ santo brahma-bhūyaya kalpate brahma-bhūtaḥ prasannātmā na socati na kārkṣati samaḥ sarveşu bhuteṣu mad-bhaktim labhate param bhaktyā mām abhijānāti yāvān yas cāsmi tattvataḥ tato māṁ tattvato jñātvā višate tad-anantaram Anuccheda 72 Kṛṣṇa Recommends Pure Bhakti Alone - II ७२ । ततश्च (भा० ११।११।२३-२४ ) - THEREAFTER, Śrī Krsna said: श्रद्धालुर्मत्कथाः शृण्वन् सुभद्रा लोकपावनीः । गायन्ननुस्मरन् कर्म जन्म चाभिनयन् मुहुः ॥ १२३ ॥ मदर्थे धर्मकामार्थानाचरन् मदपाश्रयः । लभते निश्चलां भक्तिं मय्युद्भव सनातने ॥ १२४ ॥ O Uddhava, a person endowed with faith who hears, sings, and continuously remembers narrations about Me, which are highly auspicious and which purify the world, who regularly enacts dramas depicting My advent and exploits, and who, having taken shelter of Me, carries out his responsibilities in the fields of dharma, artha, and kāma for My sake, attains unswerving devotion unto Me, the Eternal (SB 11.11.23-24 ) 1 टीकाच – “मदर्पणेन कर्मभिर्विशुद्धसत्त्वस्यान्तरङ्गां भक्तिमाह - श्रद्धालुरिति” इत्येषा । अभिनयन् जन्मकर्मलीलयोर्मध्ये येऽंशा निजाभीष्टभावभक्तगतास्तान् स्वयमनुकुर्वन् भगवद्गतान् भक्तान्तरगतांश्च तानन्यद्वारानुकुर्वन्नित्यर्थः । Śrīdhara Svāmī comments as follows: “In these two verses, Bhagavan describes antaranga-bhakti, devotion that is a func- tion of Bhagavan’s intrinsic potency, which is obtained by one 1 śraddhalur mat-kathah syvan subhadra loka-pavanih gāyann anusmaran karma janma cābhinayan muhuh mad-arthe dharma-kāmārthan acaran mad-apasrayaḥ labhate niscalam bhaktim mayy uddhava sanatane 391I Bhakti Is the Complete Abhidheya who is established in pure being (visuddha-sattva) by virtue of offering his actions to Bhagavan.” [Here ends Śrīdhara Svāmi’s comment.] The word abhinayan, “acting,” means that in regard to the lilās of Bhagavan’s advent and divine acts, one should personally enact those roles that depict the character of a loving associate of Bhagavan who is endowed with the devotional temperament (bhava) for which one aspires. Roles portraying Bhagavan and devotees imbued with other devotional moods should be enacted by others. किं च यो धर्मो गोदानादिलक्षणस्तमपि मदर्थे मदीयजन्मादिमहोत्सवाङ्गत्वेनैव । यश्च कामो महाप्रासादवासादिलक्षणस्तमपि मदर्थे मदीयसेवाद्यर्थं मन्मन्दिरवासादिलक्षण- त्वेनैव । यश्चार्थो धनसङ्ग्रहस्तमपि मदर्थे मत्सेवामात्रोपयोगित्वेनैवाचरन् सेवमानः । | Moreover, dharma, or “socio-religious duty,” referring to virtu- ous acts such as offering a cow in charity, should also be under- taken for the sake of Bhagavan. This means that even these vir- tuous acts should be executed only as subsidiary components of a festival related to Bhagavan’s birth or other lilās. Addi- tionally, even kama, or “the experiential appropriation of sense objects,” referring to pleasures such as residing in a palatial mansion, should also be engaged in only for the sake of Bha- gavān. Accordingly, the latter pleasure can be fulfilled specifi- cally by residing in a temple of Bhagavan for the sole purpose of serving Him. As regards artha, or “prosperity,” referring to the acquisition of wealth, that too should be taken up only for the sake of Bhagavan. This means that one should procure wealth only to an extent that is expedient for Bhagavan’s service. The word acaran, “performing,” means that one should carry out these responsibilities in the fields of dharma, artha, and kāma as a matter of sacred service (sevamanaḥ). मदपाश्रय आश्रयान्तरशून्यचेताश्च सन् तामेव कथाश्रवणादिलक्षणां भक्तिं मयि निश्चलां सर्वदाव्यभिचारिणीं लभते तत्सुखेन कैवल्यादावप्यनादरात् । न च भजनीयस्य चलतया वा सा चलिष्यतीति मन्तव्यमित्याह - सनातन इति ॥ 392 72 Kṛṣṇa Recommends Pure Bhakti Alone - II Mad-apāśrayaḥ, “having taken shelter of Me,” means, “being devoid of any other shelter in the core of one’s being (cetāḥ).” Kṛṣṇa concludes, “The person who has thus taken shelter of Me attains unswerving devotion (niscalām bhaktim) unto Me.” In this regard, the bhakti attained is the very same as that which was previously practiced (tām eva bhaktim labhate), consisting of hearing, singing, and remembering Bhagavan’s narrations. That it is now unswerving (niścalam) means that it is in a state of perpetually unbroken continuity (sarvadă avyabhicāriṇīm). [How it is that the end result (puruṣārtha) attained through the practice of bhakti is unswerving bhakti itself, and not the liber- ation of “absolute aloneness” (kaivalya)] is due to the fact that even liberation (kaivalya) is disregarded owing to the bliss that is intrinsic to such devotion. One should not entertain the doubt that the object of worship (bhajaniya) might be temporary, in which case the bhakti attained would also necessarily be tempo- rary. In order to dispel any possible doubt in this regard, the word sanātana, “eternal,” is used to specify the transtemporal nature of Bhagavan. Commentary IN ANUCCHEDA 67, Śrī Jiva Gosvāmī made the point that bhakti is easily executed, sukha-sadhyatvam. In the two verses cited here (SB 11.11.23-24), Krsna makes evident how this is so. Simply by hear- ing, singing, recollecting, and enacting Krsna’s stories, one can per- form bhakti. Hearing, speaking, and so on, are acts that we rou- tinely carry out in our day-to-day lives. If the same actions are undertaken in relation to Krsna, they lead to perfection. There cannot be any spiritual practice easier than this. On the path of unqualified jñāna, singing, dancing, play acting, or watching plays or movies, are all forbidden. 393 I Bhakti Is the Complete Abhidheya The foundation of jñana is detachment, vairagya. A sannyāsī is advised to remain alone to avoid the disputations of the many (SB 11.9.10); he is considered socially dead. But on the bhakti path, one can even perform plays based on Kṛṣṇa’s līlās. In India, dramas depicting Rāma-lila and Kṛṣṇa-līlā have been widely popular for millennia. Even in small villages, such plays are regularly enacted, particularly on special occasions, such as the Dasahara and Dīpā- vali festivals. In Vrindavan, there are many aśramas where there is regular kirtana, recitation of Srimad Bhagavata, or performance of kṛṣṇa-lila. Caitanya-lila as well is popular in Bengal, and some rāsa- lilā troupes in Vrindavan have also made it a feature of attraction for Hindi-speaking audiences. Śrī Jīva Gosvāmi comments that one can also participate in such plays, taking a role that accords with one’s aspired for devotional temperament (bhava)? But he advises against taking the role of Bhagavan or of an associate of Bhagavan whose temperament is different from one’s own. This instruction would seem to apply in particular to those who “regularly” (muhuḥ) enact plays, as men- tioned in the verse, and for whom such enactment becomes a form of sadhana. Since the ongoing discussion is in regard to the abhidheya, it log- ically follows that the reference to performing plays should also be within the context of the elaboration of sädhana. In this case espe- cially, the regular appropriation of an emotional complex that is contrary to one’s own would evidently impede the self-disclosure of the aspired for perfected feeling state (bhava). In the secular field, a professional actor is often required to play roles that do not accord with his or her temperament. For a bhakta, however, such contrary roles are not conducive to the unfolding of his or her devo- tional temperament. Unlike professional actors who perform for a living, a bhakta acts as part of his sadhana. Thus, it is important that the role he plays does not impede his devotional bhāva. 2 Besides the direct devotional acts of hearing, and so on, Śri Jiva Gosvāmī comments that even responsibilities related to dharma, The topic of the varieties of transcendental devotional temperaments, bhāvas, will be discussed in Priti Sandarbha. 394 72 Kṛṣṇa Recommends Pure Bhakti Alone - II artha, and kāma need not be abandoned. They should also be performed in relation to Kṛṣṇa. This means that one can func- tion within the varṇāśrama system and still execute bhakti. In the case of jñāna-yoga, one has to abandon all karma, family, and pos- sessions. In bhakti, however, one simply needs to transform the nature of the acts related to dharma, artha, and kama. On this basis, bhakti is understood as universal dharma. In this connection, kama was earlier defined by Śrīdhara Svāmī (in Anuccheda 6) as “the experiential appropriation of sense objects” (vişaya-bhoga). So, for example, the enjoyment of residing in a pala- tial building can be fulfilled by living in a grand temple for the sole purpose of serving Bhagavan. The point to be noted here is that the appropriation of sense objects is inevitable in embodied life. What can be transformed is the manner in which objects are appropri- ated and the intent that informs such involvement. For instance, the predilection to eat delicious food can be fulfilled by first offer- ing it to Bhagavan and then eating the sanctified remnants, called prasāda. Taking such prasada is also an important act of devotion to Bhagavan. Indeed, Uddhava describes himself as “one who lives on Krsna’s remnants,” ucchista-bhoji (SB 11.6.46). In regard to prosperity (artha), as long as a person is drawn to wealth, he can engage in business with the attitude that he is earn- ing money for the service of Bhagavan. The guiding principle in all such endeavors is that one should never consider oneself inde- pendent of Bhagavan. If one recognizes his constitutional belong- ingness to Bhagavan, he can engage all his talents in His service. There is no need to abandon society and seek out a life of utter seclu- sion. Rather, the state of having authentically offered oneself to Bhagavan is itself the state of withdrawal from all other involve- ment. This is the sense implied by the compound mad-apāśraya, “having taken shelter of Me.” Within the context of varṇāśrama, mad-apāśraya also conveys the notion that one should not resort to the worship of other gods. Respect is extended to all the devas and to all beings, each in accordance with their respective merit, but worship is intended only for the Supreme Entity, Bhagavan. 395 396 I Bhakti Is the Complete Abhidheya In the next anuccheda, Śrī Kṛṣṇa makes the point that the predilection for bhakti is transmitted specifically through sat- sanga. Anucchedas 73-74 Sat-sanga Is the Cause of the Predilection for Bhakti ७३-७४ । नन्वेवम्भूतभक्तिमार्गे प्रवृत्तिर्निष्ठा वा कथं स्यात् ? इत्याशङ्क्य तत्र हेतु - माह “सत्सङ्गलब्धया भक्त्या मयि मां स उपासिता” (भा० ११ । ११ । २५) इति । भक्त्या भक्तिरुच्या स भक्तो मामुपासिता भजमानो भवति । ONE MAY question how the predilection for (pravṛtti) and reso- lute faith (nişṭhā) in the path of this manner of bhakti can come into being. Anticipating such a question, Śrī Kṛṣṇa disclosed the underlying cause in this regard:” “By way of bhakti unto Me, imbibed through the association of realized devotees, he [the devotional practitioner] mindfully worships Me” (SB 11.11.25A)? The word bhaktyä, “by way of devotion,” means “by the predilec- tion (ruci)3 acquired for devotion.” The pronoun saḥ, “he,” refers 1 2 3 Normally each anuccheda contains one principal verse of the Bhagavata as its subject. Here, however, one verse has been split into two and thus counted as two anucchedas. The first half of the verse (marked as SB 11.11.25A) points out the cause giving rise to the predilection for bhakti, and the second half (marked as SB 11.11.25B) describes the outcome of bhakti. sat-sanga-labdhaya bhaktyä mayi mam sa upăsită The word ruci, commonly rendered as “taste,” is synonymous here with the word pravṛtti, “predilection,” used by Śrī Jiva in his opening statement. The word “predilection” implies a strong liking or preference derived from one’s temperament or experience. Hence, the words ruci and pravṛtti here signify one and the same thing. It is to be noted that the word ruci here does not refer to the stage of bhakti that follows after niṣṭhā in Rupa Gosvāmi’s famous progression given in Bhakti-rasamṛta-sindhu (1.4.15-16). Rather, it refers to the initial → 397 I Bhakti Is the Complete Abhidheya to the devotional practitioner (bhakta). That he mindfully wor- ships Me (mām upāsitā) means that he becomes one endowed with resolute bhakti (bhajamānaḥ) [meaning one in whom niṣṭhā in bhakti has been born]. तस्य च भक्तस्य मदीयं ब्रह्माकारं भगवदाकारं च सर्वमपि स्वरूपविज्ञानमनायासे- नैव भवतीत्याह " स वै मे दर्शितं सद्भिरञ्जसा विन्दते पदम् " ( भा० ११ | ११ | २५) इति । अञ्जसा भक्त्यनुषङ्गेनैव । पदं स्वरूपम् ॥ श्रीभगवान् ॥ “To such a devotee all realized knowledge of My essential nature, both as Brahman and as Bhagavan, is effortlessly revealed.” This is the point that Śrī Kṛṣṇa makes in the second half of the verse: “Such a devotee straightforwardly attains to My existen- tial status (padam), which is disclosed by those devotees who are established in and embody the truth (sadbhih)” (SB 11.11.25B).* The word anjasă, “straightforwardly,” indicates that this attain- ment occurs simply as a concomitant effect of bhakti. The word padam, or “existential status,” means “essential nature” (svarüpa). Commentary FROM THE ease of devotion pointed out in the preceding verses, it may be questioned that if bhakti is so simple, why doesn’t everyone take to it? The reason for this is that people generally have no inter- est in it. A person actively pursues only that in which he or she has an interest (ruci). The cause or impetus for such interest may be pleasure, wealth, position, power, name, fame, or other factors. Most people do not have any knowledge of bhakti at all, or at best awakening of attraction for bhakti, as discussed in Anucchedas 10-11 of this volume. This is perfectly evident from Sri Jiva’s statement in Anuccheda 11, which we cite here for the sake of clarity: “Considering this possibility, Suta Gosvāmi offers an easy method that leads to the appearance of taste. In five verses, he delineates the progression of bhakti, beginning from the taste (ruci) for such katha, up to naisthiki-bhakti, or fixity in devotion.” Śri Jiva’s discussion in the present anuccheda is in correspondence with this earlier explanation. sa vai me darsitam sadbhir anjasā vindate padam 398 73-74 Sat-sanga Is the Cause of the Predilection for Bhakti their understanding is very superficial. The true cause for their lack of interest in bhakti is that they have not been graced with the association of genuine devotees, sat-sanga, which is the only source from which the predilection for bhakti is born. Bhakti, being the intrinsic potency (svarupa-śakti) of Bhagavan, is not innate to the self (ātmā), which is constituted of a differ- ent category of being, namely, the intermediary potency (taṭasthā- śakti), referring to the class of conscious entities that must mediate between the prevailing influences of spirit and matter. This implies that for bhakti to become established in the ātmā, it must be trans- mitted by one in whom svarupa-sakti is active. As such, bhakti can be received only from Bhagavan Himself or His devotees. This is a crucial foundational principle established in Srimad Bhagavata and must be understood clearly. In this regard, Śrī Prahlada says: As long as these people [of materialistic regard] do not bathe in the dust of the feet of exalted devotees, who have abandoned all sense of possessiveness, their minds cannot touch the feet of Bha- gavan Urukrama [Śrī Kṛṣṇa] - the object of contacting which is the cessation of vitiated existence. (SB 7.5.32)5 The expression, “bathing in the dust of the feet of exalted devo- tees,” implies receiving their grace. Later in Anuccheda 179, Śrīla Jiva Gosvāmi will undertake an elaborate analysis of how bhakti makes its appearance within the ātmā. In the following anuccheda, Uddhava inquires as to the relative importance of the various paths that Kṛṣṇa had described to him. 5 naisām matis tavad urukramänghrim spršaty anarthāpagamo yad-arthaḥ mahiyasām pāda-rajo’bhisekam nişkincanānāṁ na vṛṇīta yāvat 399 Anuccheda 75 Uddhava Inquires about the Path to the Ultimate Good ७५ । अग्रे च भक्तियोगस्यैव प्राक्सिद्धता साक्षात् श्रीभगवत्प्रवर्तितता स्वयमेव मुख्यता । परेषां त्वर्वाचीनता यथारुचि नानाजनप्रवर्तितता तुच्छता चेति । यथा श्रीमदुद्भव उवाच ( भा० ११ । १४ । १-२ ) - LATER on, the fact that bhakti existed prior to any other pro- cess (prāk-siddhatā), that it was set forth directly by Sri Bhaga- vän Himself, that its preeminence is by virtue of its own con- stitutional nature, and that all other processes, by contrast, are recent and insignificant, having been introduced by vari- ous sages each according to their own predilection (ruci), are all made evident by Śrī Kṛṣṇa, as will be illustrated [in His response] to the following question of Śrī Uddhava: वदन्ति कृष्ण श्रेयांसि बहूनि ब्रह्मवादिनः । तेषां विकल्पप्राधान्यमुताहो एकमुख्यता ॥ १२५ ॥ भवतोदाहृतः स्वामिन् भक्तियोगोऽनपेक्षितः । निरस्य सर्वतः सङ्गं येन त्वय्याविशेन् मनः ॥ १२६ ॥ O Krsna, exponents of the Vedas promote many different meth- ods as the means to the ultimate good. Are these all optionally primary or is one of them preeminent among them? 400 75 Uddhava Inquires about the Path to the Ultimate Good O Master, bhakti-yoga has been determined by You as indepen- dent of all other paths. By following the path of bhakti, the mind becomes immersed in You, casting off all other attachments. (SB 11.14.1-2)1 टीका च - " श्रेयांसि श्रेयः साधनानि । किं विकल्पेन प्राधान्यमुताहो किं वा एकस्यैव मुख्यता ? एकमुख्यतापक्षोत्थापने कारणम् - भवतेति । नापेक्षितमपेक्षा यस्मिन् सोऽहैतुकः । अयमर्थः - भवता यो भक्तियोग उक्तः । अन्ये च यानि निःश्रेयसःसाधनानि वदन्ति तेषां किं फलसाधनत्वेन प्राधान्यमेव सर्वेषामुत अङ्गाङ्गित्वम् ? प्राधान्येऽपि किं विकल्पेन सर्वेषां तुल्यफलत्वम् ? यद्वा कश्चिद् विशेषः ?” इत्येषा ॥ Śrīdhara Svāmi comments: “The word śreyamsi means, ’the var- ious methods (sadhanas) to attain the ultimate good.’ Are these all optionally primary or is one of them preeminent among them? The reason why Uddhava inquires as to the possibility of one process being preeminent is pointed out in the second verse [SB 11.14.2]. Etymologically, the word anapekṣita [qualifying bhakti-yoga] means, ’that in which dependence (apeksa) finds no existence.’ This signifies that bhakti is causeless (ahaituka) [oth- erwise its existence would depend upon its cause, nullifying its independent constitution]. The essence of Uddhava’s question is as follows: ‘Is it that the bhakti-yoga elucidated by You and the various methods of ultimate attainment described by others are all primary in bestowing fruit, or is it that one method is the whole of which the others are but component parts? And even if all are primary, do they all separately yield the same result, or is any one of them distinguished from the others?”” Commentary THE TRADITIONAL INDIAN wisdom schools advocate different paths directed toward the ultimate good. Among them, four are vadanti kṛsna śreyamsi bahuni brahma-vādinaḥ teṣām vikalpa-pradhanyam utaho eka-mukhyata bhavatodahṛtaḥ svamin bhakti-yogo napeksitaḥ nirasya sarvataḥ sangam yena tvayy avisen manaḥ 401I Bhakti Is the Complete Abhidheya prominent, namely, karma-yoga, jñāna-yoga, raja-yoga or astanga- yoga, and bhakti-yoga. Besides these, there are many other minor paths, such as tantra-yoga, hatha-yoga, kriya-yoga, and so on. In the face of this multiplicity of paths, several questions naturally come to mind: If all of these paths supposedly lead to the same des- tination, are they all independent of each other and thus equally primary, or is one of them preeminent in disclosing the ultimate good, while the others are its subsidiaries? If they all lead to the same destination, then is one path more expedient than the others or are they all equally effective? If their destinations are different, and if a gradation exists among the ends attained, then which path leads to the highest destination? Uddhava heard from Krsna about the eminence of bhakti and the fact that it is independent of all other paths. If its existence is not dependent on any prior cause, then it is necessarily cause- less (ahaituka), which means that it is its own cause. Uddhava, however, was also aware that there are other sages who propound other paths. Do they also accept the eminence of bhakti as taught by Krsna? Uddhava was inquisitive to know how these paths compare to each other. Krsna’s reply is given in the next anuccheda. 402 Anuccheda 76 Bhakti Is Krsna’s Own Intrinsic Dharma ७६ | अत्रोत्तरं श्रीभगवानुवाच ( भा० ११।१४।३) - IN RESPONSE to Uddhava’s question, Bhagavan Sri Krsna said: कालेन नष्टा प्रलये वाणीयं वेदसञ्ज्ञिता । मयादौ ब्रह्मणे प्रोक्ता धर्मो यस्यां मदात्मकः ॥ १२७ || In due course of time, this speech of Mine, known as the Veda, remained undisclosed during the period of dissolution. In it, the dharma that is entailed is constituted of the very essence of My Being (mad-atmakaḥ)! It was spoken by Me once again to Brahmā, at the beginning of a new creational cycle. (SB 11.14.3)2 टीकाच - " तत्र भक्तिरेव महाफलत्वेन मुख्या । अन्यानि तु स्वस्वप्रकृत्यनुसारेण खपुष्प- स्थानीयस्वर्गादिफलबुद्धिभिः प्राणिभिः प्राधान्येन परिकल्पितानि क्षुल्लकफलानीति In his Krama-sandarbha commentary, Sri Jiva glosses the compound mad-atmakaḥ, qualifying the word dharmah, as mat-svarupa-bhūtaḥ hladini sara-svarupatvāt, “constituted of the very essence of My Being, owing to its being the essence of My intrinsic potency of delight.” Śrī Visvanatha Cakravarti offers an additional meaning of the compound, taking the word atmakaḥ to mean “consciousness” (cittah) and the word mat to mean “in Me alone” (mayi eva). He says that the phrase mad-atmakah dharmah would then mean “that dharma by which consciousness (cittaḥ) becomes absorbed exclusively in Me (mad-avistataḥ), a state of being that can be brought about only by My bhakti.” The two meanings of mad-atmakah given by the two commentators thus inform us what bhakti is by constitution and in what manner it inherently functions as the essence of Bhagavan’s intrinsic potency. kalena naṣṭā pralaye vaniyam veda-sañjnită mayadau brahmane prokta dharmo yasyam mad-atmakah 403 1 Bhakti Is the Complete Abhidheya विवेक्तुं प्रकृत्यनुसारेण बहुधा वेदार्थप्रतिपत्तिमाह- कालेनेति सप्तभिः । मदात्मको मय्येवात्मा चित्तं येन सः” इत्येषा । Śrīdhara Svāmi comments: “Among all the methods directed toward the ultimate good, bhakti alone is preeminent, because it alone bestows the supreme fruit. Other methods, by contrast, bring forth only petty results. These methods are imagined as primary, in accordance with individual nature, by those who are intent upon fruits such as heaven, which is phantasmagoric. To make this evident, Śri Bhagavan speaks seven verses begin- ning with this one, depicting how the import of the Veda is var- iously interpreted by different sages, each in accordance with their own nature. The compound mad-atmakaḥ [qualifying the word dharmaḥ] means, ’that dharma [i.e., bhakti] by which the root of attention (citta) is fixed exclusively upon Me.”” [Here ends Śrīdhara Svami’s comment.] यद्वा मदात्मको मत्स्वरूपभूतः । निर्गुणत्वेन प्रतिपादयिष्यमाणत्वात् ॥ Alternatively, the compound mad-atmakaḥ can mean, “[that dharma] which is priorly constituted of My own essential nature (mat-svarupa-bhūtaḥ),” because this dharma [i.e., bhakti] will be established as nirguna, or beyond the gunas of prakṛti. Commentary WITHIN THE context of Vedic culture, the Vedic scripture is accepted as the ultimate authority. Consequently, even though Kṛṣṇa is Bhagavan Himself, He too refers to the Veda. He declares that He personally taught the Veda to Brahma and that the essence of the Veda is bhakti. The fact that bhakti is the abhidheya implicit within the Veda was confirmed by no greater an authority than Śrī Brahma (SB 2.2.34, discussed in Anuccheda 29). Since the Veda is characterized as Krsna’s speech (vāņi), it and the dharma it entails are both eternal. It is only a question of their manifestation and unmanifestation. This is understood from the verse under discus- sion in this anuccheda (SB 11.14.3). When it is time for bhakti to be 404 76 Bhakti Is Kṛṣṇa’s Own Intrinsic Dharma disclosed, it is Bhagavan Himself who does so. On this basis, bhakti is understood as the primordial path and as preeminent among all other paths. Kṛṣṇa asserts that bhakti is mad-atmaka - “It is My very Self, My own heart.” This means that bhakti is nondifferent from Him, being priorly constituted of His own essential nature (mat-svarupa- bhūtaḥ). Such being the case, it is through bhakti alone that He is self-disclosed to the worshiper. Thus, bhakti is both the whole (angi) upon which other paths depend as well as that which bestows the supreme fruit. Other paths have been propagated by different sages each according to their personal realization and disposition. Being circumscribed by the latter criteria, these paths are limited to a corresponding class of seekers, but bhakti is the only universal path. In the next anuccheda, Śrī Kṛṣṇa explains the reason for the propagation of paths other than bhakti. 405 Anuccheda 77 The Reason for the Propagation of Other Paths ७७ । तदेवं सति तस्यामेवानेकविधश्रेयोवदने हेतुमाह ( भा० ११।१४ ।९ ) - SUCH BEING THE case [that bhakti is the priorly existent means disclosed by Bhagavan Himself], Śrī Kṛṣṇa explains later in the same section of verses the reason why various other methods are spoken of as productive of the highest good: मन्मायामोहितधियः पुरुषाः पुरुषर्षभ । श्रेयो वदन्त्यनेकान्तं यथाकर्म यथारुचि ॥ १२८ ॥ O best of men, human beings whose discernment is deluded by My extrinsic potency advocate many different methods to attain the ultimate good, in accordance with their past karmic impressions and individual predilection. (SB 11.14.9)’ तत्प्रकृतीनां मायागुणमूलत्वात् मन्मायामोहितधियः । अनेकान्तं नानाविधं श्रेयः पुरुषार्थं तत्साधनं च ॥ 1 Because their phenomenally embedded natures (prakṛti) are rooted in the gunas of the extrinsic potency (māyā), their dis- cernment (dhi) is bewildered by My maya. The word anekāntam [qualifying śreyah] means, “of various types” (nānā-vidham), and the word śreyaḥ, “the Good,” refers both to the ultimate end (puruşărtha) and the means to attain it (tat-sadhana). 1 man-maya-mohita-dhiyah purusah puruşarsabha śreyo vadanty anekantam yatha-karma yatha-ruci 406 77 The Reason for the Propagation of Other Paths Commentary IT IS in the very constitution of materially conditioned existence that human beings are subject to the influence of Bhagavan’s māyā. No conditioned being can have a single thought that is altogether free of maya’s influence. All embodied beings carry residual impressions (samskāras), embedded in the psyche, from past and present lives. These saṁskāras operate like default mecha- nisms, giving rise to likes and dislikes. Such personal preferences influence our decision-making. It is thus inevitable that whatever decision a person makes is colored by his or her samskāras. In the field of religion and morality as well, an individual is drawn to a particular path based on his or her samskāras. This was pointed out earlier by Sūta Gosvāmi, rajas tamaḥ prakṛtayaḥ sama-sila bhajanti vai, “Those whose nature is predominantly influ- enced by rajas and tamas certainly worship in accordance with such nature” (SB 1.2.27, discussed in Anuccheda 20). Whatever a person is attracted to is considered by him to be of the greatest value. Since he values it above all else, he will also advocate it to others for their well-being. Taking this into consideration, different sages have propagated distinct paths that are appropriate for people of different predilec- tions. Patanjali propagated yoga for people inclined toward the path of introversion through meditation, whereas Jaimini propa- gated karma for those who are drawn to the path of extroversion and material pleasure. The followers of Jaimini claim that the path of introversion is meant for those who are socially handicapped and thus incapable of functioning within the context of society. On the other hand, those who are disposed to the path of intro- version assert that the path of karma is for those lacking discern- ment. Each considers their own process to be superior on the basis of their acquired natures. This is the meaning of the phrase man- māyā-mohita-dhiyah, “their intellective capacities are deluded by My extrinsic potency.” 407 408 I Bhakti Is the Complete Abhidheya Bhagavan Śrī Kṛṣṇa, however, can never be subject to the influ- ence of māyā, which is subordinate to Him. As such, He is unmis- takably aware of the most highly efficacious means to “the Good” (śreyah) for conditioned human beings. In this regard, He advo- cates only bhakti, because only bhakti is free of the gunas and can thus enable one to transcend the gunas. On this basis, it is under- stood that because Śrī Krsna is the very embodiment and ground of the nirguņa state, only nirguṇa-bhakti can be the source of pleasure for Him. This is confirmed by Krsna Himself in the next verse. Anuccheda 78 Kṛṣṇa Is Controlled Only by Bhakti ७८ | यतः (भा० ११ ।१४।२० ) - [THE PATHS propagated by human beings of deluded discern- ment cannot yield the ultimate good bestowed by bhakti,] because [they lack the power to subdue Bhagavan], as expressed by Śrī Kṛṣṇa a few verses later: न साधयति मां योगो न साङ्ख्यं धर्म उद्धव । न स्वाध्यायस्तपस्त्यागो यथा भक्तिर्ममोर्जिता ॥ १२९ ॥ O Uddhava, neither the practice of yoga, nor sankhya, nor atten- tion to prescribed religious duties (dharma), nor the study of the Vedas, nor penance, nor renunciation can subdue Me as does all-powerful devotion rendered unto Me. (SB 11.14.20)1 न साधयति न वशीकरोति । तपो ज्ञानम् । त्यागः सन्न्यासः || The verb na sadhayati, “does not subdue [Me],” means, “does not bring [Me] under their control (na vasikaroti).” Tapah, “penance,” refers to the cultivation of knowledge (jñāna), and tyagaḥ, “renunciation,” to the formal acceptance of the renounced order (sannyāsa). 1 na sadhayati mam yogo na sarkhyam dharma uddhava na svadhyāyas tapas tyago yatha bhaktir mamorjitā 409 Commentary I Bhakti Is the Complete Abhidheya IN THIS verse, Śrī Krsna discloses the true reason for bhakti’s supremacy. There is nothing more pleasing and attractive to Him than bhakti. Other paths are also capable of bestowing their respective results if they are somehow combined with bhakti, but not independently. This is clearly stated in the prayers of Brahma (SB 10.14.4), cited earlier. Bhakti is Kṛṣṇa’s very heart- mad-atmakaḥ (SB 11.14.3), whereas sankhya, yoga, and jñāna are not directly related to Bhagavan. If someone undertakes the practice of yoga in the form of yama, niyama, āsana, and prāṇāyāma, what has that got to do with Kṛṣṇa personally? If your neighbor regularly works out at the gym, is that act directly pleasing to you, or even in any way related to you? The neighbor’s actions are intended only for his own benefit. If at all such actions are beneficial to others, they can be so only indirectly. If, however, the same neighbor greets you and offers you a gift or extends you some kindness, then his action is directly pleasing, and you also reciprocate by greeting and offering him a gift in return. The principle being discussed here concerns “relationship” (sambandha), which forms the very essence of personal or con- scious being. In this regard, Bhagavan is the Supreme Person and hence the very source of both personhood and relationship. Accordingly, He reciprocates with human beings in direct corre- spondence with their affective disposition. If a human being has no interest in Bhagavan and is concerned only with his or her own empowerment or liberation, as is the case with the majority of those who are engaged in paths other than bhakti, then Bhaga- vän does not intervene in his or her life. He extends such indi- viduals the liberty to act as per their nature and intent. If, how- ever, a person becomes interested in Him, then He also recipro- cates accordingly with affectionate regard. In such appropriately correspondent dealings, Bhagavan is shown to be free from bias. The modifier urjitā, “all-powerful,” qualifying bhakti, signifies that the intensity of bhakti’s power is due to its exclusivity or one- pointedness, being undiluted by karma, jñāna, and so on. This is the 410 78 Krsna Is Controlled Only by Bhakti gist of Śrī Viśvanatha Cakravarti’s gloss on the word urjitā. Such potent bhakti brings Bhagavan under the devotee’s control. The per- fected stage of bhakti is prema, or divine love. Love is all-powerful and one-pointedly directed toward its object. This is the signifi- cance of the word urjitā. In the next verse, Kṛṣṇa asserts that any process devoid of bhakti cannot purify its practitioner. 411Anuccheda 79 Dharma and Jñana Are Impotent without Bhakti ७९ | तथा ( भा० ११ । १४ । २२ ) - ADDITIONALLY, [these other paths are not independent in the bestowal of their respective benefits,] as confirmed by Śrī Kṛṣṇa two verses later: धर्मः सत्यदयोपेतो विद्या वा तपसान्विता । मद्भक्त्यापेतमात्मानं न सम्यक् प्रपुनाति हि ॥ १३० ॥ Socio-religious duty (dharma) endowed with truth and compas- sion, or even knowledge (vidya) accompanied by penance, cer- tainly do not completely purify the mind if devoid of devotion to Me. (SB 11.14.22)1 धर्मो निष्कामः । विद्या शास्त्रीयं ब्रह्मज्ञानम् । तपस्तदीक्षणम् ॥ The word dharma, or “socio-religious duty,” refers to niṣkāma- dharma, or “duty that is performed without any material motive.” The word vidya, “knowledge,” refers to the knowledge of Brahman, as disclosed in scripture, and tapas, “penance,” refers to the focused deliberation on that knowledge. 1 dharmah satya-dayopeto vidya vä tapasänvită mad-bhaktyāpetam ātmānam na samyak prapunāti hi 412 79 Dharma and Jñana Are Impotent without Bhakti Commentary IN THE previous anuccheda, Śrī Jīva Gosvāmi established bhakti’s preeminence by way of a positive assertion (anvaya), namely, that bhakti subdues Krsna in a manner that other methods cannot. Here he establishes the same conclusion through a negative assertion (vyatireka) that other methods cannot completely purify the heart if devoid of bhakti. — The real impurity or root deficiency (chidra) is the state of hav- ing one’s intentful regard beginninglessly diverted away from Bha- gavān (vaimukhyata). This was stated in the very beginning of this book (Anuccheda 1). Accordingly, purity means sammukhyatā, or the turning of one’s regard toward Bhagavan. Paths other than bhakti are fundamentally unconcerned with the directing of atten- tion toward Bhagavan, or if they do so at all, their focus is not as direct or as complete as in the case of bhakti. From this per- spective, although paths such as karma and jñāna involve a certain degree of sammukhyatā toward Reality in general terms, they do not fully purify the heart, because they do not completely eradicate the condition of vaimukhyata in regard to ultimate Reality as Svayam Bhagavan, Śrī Kṛṣṇa Himself. In the next anuccheda, Krsna describes how bhakti purifies the heart, thus enabling the capacity to directly intuit subtle truth. 413 Anuccheda 80 The Complete Purifying Power of Bhakti ८० । भक्तिलक्षणैस्तु (भा० ११ । १४ । २६) - IN CONTRAST, by the methods that constitute the very essence of bhakti, [purification is complete ]: यथा यथात्मा परिमृज्यतेऽसौ मत्पुण्यगाथाश्रवणाभिधानैः । तथा तथा पश्यति वस्तु सूक्ष्मं चक्षुर्यथैवाञ्जनसम्प्रयुक्तम् ॥ १३१ ॥ To whatever extent the mind is purified by hearing and recit- ing the narrations of My virtuous acts, to that same extent it can intuit the subtle reality, just as the eyes can detect minute objects when treated with therapeutic ointment. (sB 11.14.26) 1 टीका च - " ननु ‘ब्रह्मविदाप्नोति परम्’ ( तै०२।१।१) ‘तमेव विदित्वातिमृत्युमेति’ (श्वे० ३१८) इत्यादिश्रुतिभ्यो ज्ञानादेवाविद्यानिवृत्त्या तत्प्राप्तिरवगम्यते । कुतो भक्तियोगे- नेत्युच्यते ? तत्राह - यथा यथेति । आत्मा चित्तं परिमृज्यते शोध्यते मत्पुण्यगाथानां श्रवणैरभिधानैश्च । भक्तेरेवावान्तरव्यापारो ज्ञानं न पृथगित्यर्थः” इत्येषा ॥ श्रीभगवान् ॥ 1 Śrīdhara Svāmī comments: “A doubt may be raised in this regard. In the Upanisads, we find the following statements: brahma-vid äpnoti param, “The realized knower of Brahman attains the Supreme’ (TU 2.1.1), and tam eva viditvātimṛtyum eti, ‘One transcends death only upon knowing Him’ (SU 3.8 ). On the basis of these statements, it is understood that the attain- ment of the Absolute occurs through the removal of ignorance yathā yathātmā parimrjyate’sau mat-punya-gāthā śravanābhidhānaih tatha tatha pasyati vastu sukṣmam cakṣur yathaivānjana-samprayuktam 414 80 The Complete Purifying Power of Bhakti (avidyā), which is accomplished only by the onset of direct know- ing (jñāna). So how can it be said that the Absolute is attained by bhakti? To counter this argument, Bhagavan speaks the present verse. “The word ātmā here refers to cittam, ’the mind,’ which is puri- fied by hearing and relating the narrations of My virtuous acts. This signifies that immediate intuition (jñāna), [referred to in the above-cited Upanisadic statements,] is a subordinate func- tional capacity (avāntara-vyāpāra) of bhakti itself; it is not a separate or independent function.” [Here ends Śrīdhara Svāmi’s comment.] Commentary IN THE previous anuccheda, it was pointed out that other processes do not purify the heart without bhakti. In this verse, Krsna states that bhakti purifies in direct proportion to its intensity. The adher- ents of jñāna-yoga, however, believe that without jñāna there is no release from bondage, rte jñānāt na muktiḥ. Anticipating this objec- tion, Śrīdhara Svāmī responds that jñāna ensues as a concomitant effect of bhakti. This principle is the unique disclosure of Śrīmad Bhāgavata. Without bhakti, the mere culture of brahma-jñāna cannot grant liberation. The Upanisadika statements cited by Śrīdhara Svāmi assume that the practitioner is engaged in bhakti. By the grace of bhakti, one realizes Brahman and then attains Him, brahma-vid äpnoti param (TU 2.1.1). It may be noted that in the Upanisads the word brahma commonly stands for Bhagavan. It does not always mean the qual- ityless, formless aspect of Reality. If the word brahma in the Taitti- riya Upanisad verse referred to unqualified Brahman, then the verb apnoti, “attains,” would be meaningless, because to attain some- thing, the person who attains must be distinct from that which is attained. The statement from Svetāśvatara Upanisad, tam eva viditvāti- mrtyum eti, “One transcends death only upon knowing Him,” is 415 I Bhakti Is the Complete Abhidheya commonly cited by the adherents of Advaitavada as evidence of the superiority of their path. They interpret the word atimṛtyum as “lib- eration.” Svapneśvara, however, while commenting on Sandilya- bhakti-sutra (5), writes that the word atimṛtyu does not mean liber- ation. He says that it is that which enables one to go beyond death, and that is bhakti? A word can have either a conventional mean- ing or an etymological meaning. The Advaitavada followers take the conventional meaning of atimṛtyu as “liberation.” Svapneśvara argues, however, that liberation is not the conventional meaning of this word. The real contention here is whether to take the word atimṛtyu as a single word or as two separate words, ati and mṛtyu. In the first case, the accusative termination is governed by the karaka, or the grammatical case, implying that which is instrumental in bringing about the action, being determined by the verb eti. In the second case, the accusative is governed by the upapada, meaning the adjoining word ati, which is a karma-pravacaniya (PANINI 2.2.19, HNV 6.107). According to the meta-rule that a case ending that is determined by a grammatical case (kāraka) supersedes that which is determined by an adjoining word (upapada), the first of the above two possibilities carries greater weight and is thus to be accepted. The meaning of the word atimṛtyu assessed by Svapneśvara also fits well in the context of Svetasvatara Upanisad. The preced- ing seven verses of the third chapter describe Bhagavan, and not Brahman. The verse cited by Śrīdhara Svāmī (śu 3.8) clearly states that one can transcend death only upon knowing Him (tam). If Brahman was intended, the pronoun tat should have been used instead. The interpretation of atimṛtyu as that which enables one to go beyond death - meaning bhakti - is thus fully appropriate, because it is only by bhakti that Bhagavan is known. 2 atimṛtyu-padam na muktau rudhah kintu yasyam satyam mṛtyor atikrama iti vyutpattyä tad apeksaya bhakter mrtyur atikrama iti vyutpadya bhaktim evatimṛtyu-padenābhidhattam upapada-vibhakty arthāpekṣayā kāraka-vibhakty arthasya balavattvāt. 416 80 The Complete Purifying Power of Bhakti In the next five anucchedas, Śrī Jiva Gosvāmī cites Krsna’s teaching to Uddhava, in which He recommends bhakti. 417 Anuccheda 81 Jñana and Vairagya Are Concomitant Effects of Bhakti ८१ । अग्रे च कर्मज्ञानभक्तिलक्षणान् योगान् तत्तदधिकारितायां पृथक् हेतुंश्चोक्त्वा ज्ञान- कर्मानादरेण भक्तेरेवाभिधेयत्वमाह पञ्चभिः । तत्र ज्ञानाभ्यासानादरं वक्तुं तदधिकारहे- तुवैराग्याभ्यासानादरं विधत्ते ( भा०११ | २० | २९ ) - LATER on also, after delineating the paths (yogas) of karma, jñāna, and bhakti, as well as specifying the separate causes of eligibility for each of these, Śrī Kṛṣṇa, by way of disregarding jñāna and karma, establishes bhakti alone as the abhidheya in five verses. In this connection, to express His lack of estimation for the practice of jñāna, Kṛṣṇa dismisses the importance of the formal practice of renunciation (vairāgya), which is the cause of eligibility for jñāna, [by pointing out that detachment ensues automatically for one who is engaged in devotion]: 1 प्रोक्तेन भक्तियोगेन भजतो मासकृन् मुनेः । कामा हृदय्या नश्यन्ति सर्वे मयि हृदि स्थिते ॥ १३२ ॥ All the desires in the heart of a contemplative sage who con- stantly worships Me through the method of bhakti-yoga already described are destroyed, because I become situated in his heart. (SB 11.20.29)1 मा माम् ॥ proktena bhakti-yogena bhajato mäsakṛn muneḥ kāmā hṛdayya nasyanti sarve mayi hrdi sthite 418 81 Jñana and Vairagya Are Concomitant Effects of Bhakti The pronoun mã stands for “Me” (mam) [in this case the direct object of the verb “worships”]. Commentary THE BASIS of jñāna-yoga is renunciation (vairagya). According to Sankara Vedānta, the four criteria of a person eligible for jñāna- yoga are as follows:

1. Viveka, or the ability to discriminate between what is eternal and what is ephemeral. According to jñana-yoga, only Brahman is eternal. Everything else is ephemeral.
2. Vairagya, or detachment from the enjoyment of sense pleasures, whether they be objects sought in this life or in some heavenly realm after death.
3. Sat-sampatti, or six kinds of accomplishment: control of the mind, sense control, detachment from all material actions, tol- erance, fixity of mind, and faith in the sastra as well as in the teachings of one’s guru.
4. Mumuksută, or a strong will to liberation. The second of these four qualities (i.e., vairāgya) distinguishes jñāna-yoga from karma-yoga, as confirmed by Krsna Himself earlier in the same chapter: “Jñana-yoga is efficacious for those in whom detachment has been awakened and who have thus relinquished the path of karma” (SB 11.20.7). In the verse cited in this anuccheda (SB 11.20.29), Krsna asserts that true detachment ensues naturally through the practice of bhakti. When a person engages in loving service to Bhagavan, he becomes established in the bliss that is intrinsic to bhakti. The joy he derives from such bhakti is far beyond the happiness derived from any material act or object. As a consequence, a devotee naturally loses all interest in material pleasures. In this regard, in Bhakti-rasāmṛta-sindhu, Śrī Rūpa Gosvāmī mentions detachment (virakti) as one of the nine characteristics of a devotee who has attained to the state of bhāva, or the first dawn- ing of divine love (prema). He defines virakti as a natural distaste 419 I Bhakti Is the Complete Abhidheya for the objects of the senses (BRS 1.3.30)? A jñānī, however, who is devoid of bhakti, has to struggle independently to control his senses and often fails. In the next anuccheda, Krsna dismisses the relevance of jñāna. 2 viraktir indriyärthanam syad arocakta svayam 420 Anuccheda 82 Kṛṣṇa Is Directly Intuited Only through Bhakti ८२ । ज्ञानाभ्यासानादरं विधत्ते (भा० ११।२० १३०) - IN THIS next verse, Śrī Kṛṣṇa expresses His disregard for the practice of jñāna: भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि मयि दृष्टेऽखिलात्मनि ॥ १३३ ॥ Upon the immediate intuition (drste) of Me, the Immanent Self of all living beings, the knot [of ego] in the heart is pierced, all doubts are dispelled, and one’s karma is eradicated. (SB 11.20.30)1 भक्त्यैव दृष्टे साक्षात्कृते ॥ The word drste, lit., “seeing,” means sākṣāt-kṛte, “direct intuiting.” This occurs only via bhakti. Commentary THIS verse follows the description of bhakti. It is thus under- stood that the effects mentioned in this verse are those that ensue directly from bhakti. On this basis, Śrī Jīva Gosvāmī glosses the 1 bhidyate hṛdaya-granthis chidyante sarva-samsayaḥ kṣiyante casya karmani mayi drste khilātmani 421I Bhakti Is the Complete Abhidheya word drste, “seeing,” as bhaktyaiva sākṣāt-kṛte, “immediate intu- iting through bhakti alone.” It is only through bhakti that Bha- gavan is self-disclosed to a devotee - bhaktyāham ekayā grāhyaḥ (SB 11.14.21). This implies that there is no need of practicing jñāna for a bhakta. Additionally, as a consequence of the affect-laden direct witnessing of Bhagavan, the knot of ego is pierced and karma is eradicated, which is the aspired for aim of the jñana-märga. On this basis as well, jñāna is not required. By making this evident in the above statement, Kṛṣṇa demonstrates His lack of regard for the path of jñāna. 422 Anuccheda 83 Krsna Disaffirms Both Jñana and Vairagya ८३ | तथैवाह (भा० ११ ।२० |३१ ) – IN THE same manner, [Śrī Kṛṣṇa disaffirms both jñāna and vairagya] in the next verse: तस्मान् मद्भक्तियुक्तस्य योगिनो वै मदात्मनः । न ज्ञानं न च वैराग्यं प्रायः श्रेयो भवेदिह ॥ १३४ ॥ Therefore, for the yogi who is endowed with bhakti for Me and whose mind is fixed on Me, knowledge and renunciation are not generally conducive to the ultimate good here in this world. (SB 11.20.31)1 टीका च - " तदेवं व्यवस्थयाधिकारत्रयमुक्तम् । तत्र भक्तेरन्यनिरपेक्षत्वादन्यस्य च तत्सापेक्षत्वाद् भक्तियोग एव श्रेष्ठ इत्युपसंहरति – तस्मादिति त्रिभिः । मदात्मनो मयि आत्मा चित्तं यस्य तस्य । श्रेयः श्रेयःसाधनम्” इत्येषा । Śrīdhara Svāmi comments: “Three types of eligibility have thus been described in accordance with their circumscribed limits (vyavastha). Of these three processes, bhakti-yoga alone is said to be paramount, because it is independent of all other pro- cesses, whereas the other paths depend upon bhakti. Śrī Kṛṣṇa concludes this discussion in three verses beginning with the above verse. The compound mad-atmanaḥ means, ‘one whose mind (cittam) is fixed on Me.’ The word śreyah, ’the ultimate 1 tasman mad-bhakti-yuktasya yogino vai mad-atmanah na jñānaṁ na ca vairāgyam prayah sreyo bhaved tha 423 I Bhakti Is the Complete Abhidheya good,’ means, ’the prescribed method (sadhana) that conduces to the ultimate good.”” [Here ends Śrīdhara Svāmi’s comment.] अत्र प्रायोग्रहणस्यायं भावः - भजतां ज्ञानवैराग्याभ्यासेन प्रयोजनं नास्त्येव । तत्र यथास्थितेऽपि सद्योमुक्तिमार्गे केषाञ्चित् क्रममुक्तिमार्गे प्रवृत्तिर्जायते । तथा “ब्रह्मभूतः प्रसन्नात्मा” (गीता १८।५४) इत्यादिश्रीगीतानुसारेण यदि क्रमभक्तिमार्गे प्रवृत्तिः स्यात् तदा भवत्विति । तदेवं भक्तेः प्रेमलक्षणे सर्वफलराजे स्वफले नास्त्येव ज्ञानाद्यपेक्षा || [In Kṛṣṇa’s statement, it is said that for a devotee knowledge and renunciation are not “generally” (prayaḥ) conducive to the ulti- mate good, rather than saying that they are not at all beneficial in this regard.] The reason why the word prayaḥ, “generally,” is used is as follows: Those who are engaged in the worship of Bha- gavān have no need for the culture of jñāna and vairagya. This is known as the path of immediate liberation (sadyo-mukti). Yet, even among those who are situated on this path, some develop an inclination toward the path of gradual liberation (krama- mukti). The path of the gradual unfolding of bhakti through the development of knowledge and detachment is described in the following verse: Having realized Brahman, one becomes tranquil and nei- ther grieves nor hankers for anything. Being equally dis- posed toward all beings, he attains supreme devotion to Me. (GĪTĀ 18.54)2 According to this statement of the Gita, if someone develops an inclination toward the path of gradual bhakti, he may culti- vate jñāna and vairagya. In this manner, bhakti is certainly not dependent on the practices of jñāna and vairagya to deliver its own fruit in the form of divine love (prema) for Bhagavan, the emperor of all fruits. 2 brahma-bhūtaḥ prasannātmā na śocati na kārkṣati samaḥ sarveṣu bhūteşu mad-bhaktim labhate param 424 Commentary 83 Kṛṣṇa Disaffirms Both Jñana and Vairagya AT THE BEGINNING of the 20th chapter of the Eleventh Canto, Uddhava says that the distinction between virtue (guna) and defect (dosa) is learnt from the Veda. But he then goes on to say that this distinction is also negated by the Veda. How is this to be under- stood? In response to Uddhava’s observation, Krsna begins to out- line the three paths that are directed toward the ultimate good for human beings. The three paths are karma-yoga, jñāna-yoga, and bhakti-yoga (SB 11.20.6). First Krsna specifies the criteria of eligibility for each of these paths in three verses (7-9). Then in eight verses, He describes karma-yoga (10-17), and in nine verses, jñāna-yoga (18-26). In the next ten verses, He speaks on bhakti-yoga (27-36). It may be noted here that by responding to Uddhava’s inquiry in this manner, Krsna indicates that virtue and defect are relative terms. What is recognized as virtue at a lower stage of eligibility may be negated as a defect at a higher stage of eligibility. Conse- quently, by delineation of the three paths, the respective virtues and defects of karma and jñāna are made evident through the dis- closure of bhakti’s intrinsic preeminent status, which transcends all such categorical distinctions. The present verse (SB 11.20.31) belongs to the description of bhakti-yoga. The criterion of eligibility for bhakti is śraddha (SB 11.20.8). Bhakti is not dependent on jñāna or vairāgya. Jñāna here refers to the direct intuition of the distinction between prakṛti and purusa, or in other words, between inert matter and the con- scious self. Vairagya means detachment from the objects of sense pleasure. So, when it is said that bhakti is independent of jñāna and vairagya, it means that a devotee has no need to cultivate these capacities separately from bhakti. They are its natural emergent effects. According to Śrī Rūpa Gosvāmi, jñāna and vairāgya are some- what conducive to first enter the path of bhakti but should not be considered as actual limbs (angas) of bhakti (BRS 1.2.248). If one endeavors to practice them independent of bhakti, they will harden 425 I Bhakti Is the Complete Abhidheya the practitioner’s heart. In his commentary on SB 11.20.31, Śrī Viś- vanatha states that jñāna and vairagya practiced independent of bhakti are derivatives of, and hence impelled by, sattva-guna. Being thus rooted in materiality, they too are material and hence unsta- ble. If, however, they ensue as an outcome of nirguṇa-bhakti, they too will be nirguna. Being of such constitution, jñāna will manifest as the direct intuition of Bhagavan, and vairagya will be embod- ied as the natural distaste for all that does not concern the sevā of Bhagavan, which necessarily includes detachment from sense pleasures. It may be noted again in passing that when it is said that bhakti is not dependent on jñana, it does not mean that there is no need of studying sastra. Indeed, it is from the sastra itself that such fun- damental truths are learnt. The whole point of studying the sastra in bhakti is to allow for the authentic self-disclosure of Bhagavan through the sabda. This is the intrinsic relationship (sambandha) that exists between the sabda as the illuminator (vācaka) of the Reality and the Reality to be illuminated (väcya), or self-disclosed. Through sustained inquiry into this relation (sambandha), the object of the relation (sambandhi) - Bhagavan Śrī Kṛṣṇa-is made known. This was pointed out in the epistemology section of Tattva Sandarbha, which is the beginning point of Sri Jiva’s entire inves- tigation. The whole point of epistemology in bhakti is not merely to provide a valid foundation for the authentication of dialectical truth but to disclose a means of direct truth-seeing. Consequently, to dismiss sastrika study as mere “intellectuality” or excessive con- cern with knowledge is to miss the whole point of the undertaking and hence to deprive oneself of the direct visioning capacity it is meant to bestow. This is a common yet outright misunderstanding among bhakti practitioners. One must know the meaning of the word jñāna in its appropriate context. The present verse (SB 11.20.31) begins with the word tasmat, “therefore,” which implies both logical and syntactical connec- tion with the immediately preceding verse, discussed in the previ- ous anuccheda. The sense is that because the concomitant effects 426 83 Krsna Disaffirms Both Jñana and Vairagya of bhakti described in the previous verse are exactly those with which jñāna and vairagya are concerned, the practitioner of bhakti mentioned in the present verse has no need for the independent culture of jñāna or vairagya. This clearly establishes bhakti’s inde- pendent nature, since it bestows the fruit of jñana, i.e., freedom from bondage, without its assistance. The implied meaning of the five verses spoken by Śrī Kṛṣṇa (SB 11.20.29-33) is that among the three types of yoga described by Him, bhakti is preeminent. Thus, bhakti is shown to be the abhidheya, and not jñāna or karma. In this verse, the value of jñāna and vairagya is not categorically denied. Rather, it is said that they are not “generally” conducive to the ultimate good for a bhakta. Śrī Jīva comments that the word “generally” is used to account for those bhakti-yogis who, though engaged in the worship of Bhagavan, are yet inclined to the path of gradual liberation through jñāna and vairagya. On the path of pure, unmixed devotion, there is absolutely no other inclination but to engage in pleasing service to Bhagavan Śrī Kṛṣṇa. Devotees established in such devotion have no interest in any type of occult experiences whether of the material or spiritual spheres. Their sole interest is the pleasure of Śrī Kṛṣṇa. On the other hand, there are some devotees who are drawn to the immediate cognition of Brahman, which is nothing other than the unqualified self-disclosure (nirviseṣa-avirbhāva) of Bha- gavan in which He Himself remains concealed. Such devotees of mixed intent take to the path of bhakti combined with jñāna. It is to include them that Kṛṣṇa uses the word prayaḥ, “generally.” Those devotees, however, who adhere to the path of pure bhakti have absolutely no need of the practices of jñāna or vairāgya. In the concluding pair of verses from the group of five cited by Śrī Jiva (SB 11.20.29-33), Kṛṣṇa asserts that bhakti can grant any of the results aimed at by any other process. 427 Anuccheda 84 The Results of All Paths Are Attainable through Bhakti ८४ । पृथक् पृथग् ज्ञानादिफलेऽपि साध्ये नास्तीत्याह (भा० ११ | २० | ३२-३३ ) - THERE IS no need to cultivate jñāna or any other practice, even to attain the respective fruits of those processes. This is expressed by Śrī Kṛṣṇa in the next two verses: 1 यत् कर्मभिर्यत् तपसा ज्ञानवैराग्यतश्च यत् । योगेन दानधर्मेण श्रेयोभिरितरैरपि ॥ १३५ ॥ सर्वं मद्भक्तियोगेन मद्भक्तो लभतेऽञ्जसा । स्वर्गापवर्गं मद्धाम कथञ्चिद् यदि वाञ्छति ॥ १३६ ॥ Whatever may be attained by execution of prescribed duties (karma), penances, the cultivation of jñāna, renunciation, the practice of yoga, offering of charity in accordance with the prin- ciples of dharma, or even by any other means to the ultimate good, is easily attained by My devotee simply through engage- ment in bhakti-yoga unto Me. If My devotee should somehow aspire for heaven, liberation, or My own abode, he can also attain these. (SB 11.20.32-33)1 yat-karmabhir yat-tapasä jñāna-vairāgyataś ca yat yogena dana-dharmena sreyobhir itarair api sarvam mad-bhakti-yogena mad-bhakto labhate ’njasa svargāpavargam mad-dhama kathancid yadi vanchati 428 84 The Results of All Paths Are Attainable through Bhakti इतरैस्तीर्थयात्राव्रतादिभिरपि यद् भाव्यं तत् सर्वं मद्भक्तियोगेन मद्भक्तो लभते । तत्राप्य ञ्जसा अनायासेनैव । किं तत् सर्वम् ? तदाह-स्वर्गापवर्गमिति । स्वर्गः प्रापञ्चिक- सुखं सत्त्वशुद्धयादिक्रमेणापवर्गो मोक्षसुखं च । तदतिक्रमिसुखं च भवतीत्याह - मवाम वैकुण्ठं चेति । The words itarair api, “even by any other method,” mean, “even by practices such as undertaking a sacred pilgrimage (tirtha- yātrā) or observing vows (vrata).” Whatever [results] are to be brought forth into being (yad-bhavyam) by these practices are all attained by My devotee simply through engagement in bhakti- yoga unto Me. Furthermore, the word anjasă, “easily,” indicates that such results are attained without effort (anāyāsa). What are the results thus attained? These are mentioned in the phrase svargāpavargaṁ mad-dhama, “My devotee attains heaven, liber- ation, or My own abode.” The word svargah, “heaven,” is indica- tive of “worldly enjoyment” (prāpañcika-sukha). By the gradual progression of being, which entails purification of awareness (sattva-suddhi) and so on, one may also attain apavarga, or in other words “the bliss of liberation” (moksa-sukha). Surpassing even this is the intrinsic delight of attaining Bhagavan’s own abode, mad-dhāma, which refers to Vaikuntha. कथञ्चिद् भक्त्युपकरणत्वेनैव यदि वाञ्छति कश्चित् तत्र श्रीचित्रकेत्वादिवत् स्वर्गवा ञ्छा । तस्य भक्त्युपकरणत्वं चोक्तम् “स लक्षं वर्षलक्षाणामव्याहतबलेन्द्रियः” (भा० ६।१७।२) “रेमे विद्याधरस्त्रीभिर्गापयन् हरिमीश्वरम्” ( भा० ६ । १७ । ३) इति । [The verse states that a devotee can attain all these ends if he or she should “somehow” desire them. Yet a devotee is known as one who doesn’t aspire for any of these things.] In this regard, the word kathañcid, “somehow,” signifies that if at all a devotee should wish for any one of these attainments, it would only be to utilize it as an instrument (upakarana) for bhakti. Among devo- tees who demonstrated such ambition, Śrī Citraketu is given as an example of one who aspired for heaven (svarga). How he uti- lized this attainment as an instrument for bhakti is described in the following two verses: 429 1 Bhakti Is the Complete Abhidheya The great yogi, Citraketu, who was praised by the sages and celestial beings, known as the Siddhas and Caraņas, enjoyed uninterrupted strength of the body and senses for hundreds of thousands of years. He wandered blissfully through the chief of mountain ranges [Sumeru] and its valleys, in which all intentions are perfectly fulfilled. He was accompanied by the Vidyadhara women, whom he engaged in singing the glories of Bhagavan Hari. (SB 6.17.2-3)2 श्रीशुकादिवदपवर्गवाञ्छा । तत्प्रार्थनया श्रीकृष्णेन दूरीकृतायां मायायां मातृगर्भाद् बहिर्बभूवेति हि ब्रह्मवैवर्तीयकथा । तत्र च भक्त्युपकरणत्वम् “ब्रह्मभूतः प्रसन्नात्मा” (गीता १८ । ५४) इत्यादिश्रीगीतावचनात् । Śrī Sukadeva is the emblem of a devotee who demonstrated the will to liberation (apavarga). According to the story related in Brahma-vaivarta Purāṇa, Suka [while still in the womb of his mother] requested Bhagavan Sri Krsna to dispel His māyā potency, and only after Kṛṣṇa had done so did Suka agree to come out of his mother’s womb. In this matter, the fact that the ascension to the liberated state can be an expedient (upakaraṇa) to bhakti is validated by the principle expressed in the follow- ing Gītā verse: brahma-bhūtaḥ… mad-bhaktim labhate parām, “Having realized Brahman, he attains supreme bhakti unto Me” (GĪTĀ 18.54). तथा प्राप्तभगवत्पार्षदपदतदीयवृन्दविशेषवद् वैकुण्ठेच्छा । ते हि प्रेम्णा साक्षात् श्री- भगवच्चरणारविन्दसेवेच्छयैव तत्प्रार्थ्यं प्राप्तवन्तः “यच्च व्रजन्त्यनिमिषामृषभानुवृत्त्या” ( भा० ३ | १५ | २५) इत्यादिवत् ॥ श्रीभगवान् ॥ Accordingly, certain exceptional devotees of Bhagavan who attained the status of being His associates are given as the example of devotees who exhibited the yearning for Vaikuntha. Out of divine love (prema), they pray for this attainment solely with the aspiration to render direct service to the lotus feet of sa lakṣam varṣa-lakṣāṇām avyāhata-balendriyaḥ stuyamano maha-yogi munibhiḥ siddha-caranaih kulācalendra-dronīsu nana-sankalpa-siddhişu reme vidyadhara-stribhir gapayan harim isvaram 430 84 The Results of All Paths Are Attainable through Bhakti Śri Bhagavan. Such devotees do in fact attain this position, as confirmed in the following statement of Śri Brahmā: On the other hand, only those devotees, who, by their devotion to the Supreme One among the devas [Bhagavan Hari], have been liberated from Yama’s jurisdiction, whose character is to be highly sought after, and whose bodily hairs stand on end accompanied by streams of tears when they are overcome by love while discussing among themselves the pristine glories of their Lord, attain to that realm [Vaikuntha], which is situated above even our own abode [Satyaloka]. (SB 3.15.25)3 Commentary BHAKTI is the intrinsic potency of Bhagavan. Thus it is innate to His essential being. There is no difference between Bhagavan and His intrinsic potency. From this, it can be clearly understood that bhakti can award any aspired for end to a devotee if he should somehow desire it. In Bhagavat Sandarbha (Anuccheda 19), it was explained that the inert material creation is activated and enabled to function only by the pervasion of a portion of Bhagavan’s con- scious intrinsic potency. Hence, whatever boons are accessible within the realm of the material energy can be obtained by the grace of bhakti. Moreover, bhakti can bestow what lies beyond phenomenality, namely, either disembodied liberation (mokṣa) or the liberated state of being an eternal associate of Bhagavan in His transcen- dental abode (Vaikuntha). On this basis, it is understood that a devotee has no need to endeavor separately not only for jñana and vairagya but for anything else as well. Moreover, such benefits ensue “effortlessly” for a devotee. This is the significance of the word anjasă, lit., “without effort.” 3 The words itarair api, “even by any other [method],” includes all other processes that are not mentioned here. On other paths that yac ca vrajanty animiṣām rṣabhānuvṛttyä dure-yama hy upari nah sprhaniya-sīlāḥ bhartur mithaḥ suyasasaḥ kathananuraga-vaiklavya-väṣpa-kalaya pulaki-kṛtāngāḥ 431I Bhakti Is the Complete Abhidheya depend upon personal effort and not upon the grace of the intrin- sic potency in the form of bhakti, an individual has to strive labori- ously and still may not be successful. This point has already been discussed in several places. In broad terms, there are only three categories of desire, namely, the desire for material happiness, the desire for freedom from suffering, and the desire for eternal uninterrupted joy. The first of these is termed “worldly enjoyment” (prāpañcika-sukha), which is epitomized by the attainment of heaven (svarga), the sec- ond, “the bliss of liberation” (mokṣa-sukha), and the third, “the intrinsic delight of eternal residence in Bhagavan’s own spiritual abode” (vaikuntha-sukha). The desire for any of these attainments is motivated by a self- serving intent, however noble. An authentic devotee, however, has no aspiration for any of these boons independent of the loving ser- vice of Bhagavan, which becomes the constitutional ground of his being. The internal disposition toward this latter attainment is the fourth class of desire, which is categorically distinct from the other three and is termed as the state of “desirelessness,” because it is free from all self-serving propensity. This condition is idealized in the following prayer of Śrī Caitanya Mahaprabhu, who appeared in this world to disclose the path of unalloyed bhakti for humanity: O Supreme Master of the Cosmos (Jagadīśa), I do not aspire for wealth, followers, beautiful women, or eloquent poetic skill. My sole entreaty is that in every birth, causeless unmotivated bhakti unto You, the Supreme Immanence (Isvara), may be established in the core of my being. (Sikṣāṣṭakam 4)* In commenting on the significance of the word kathañcid, “somehow,” from SB 11.20.33, Śrī Jīva Gosvāmi clarifies that if at all a devotee should demonstrate any of the three categories of desire discussed above, it would only be to utilize the respective attainment as an instrument (upakarana) for the service of Bhaga- vän. He then provides three examples corresponding to the three 4 na dhanam na janam na sundarim kavitam vā jagad-īša kāmaye mama janmani janmaniśvare bhavatad bhaktir ahaituki tvayi 432 84 The Results of All Paths Are Attainable through Bhakti types of aspiration. The first is that of King Citraketu, who became a perfected devotee by the grace of Bhagavan Sankarṣaṇa. He was especially fond of kirtana and thus cherished a longing for a super- nal setting (i.e., svarga) in which to orchestrate and perform the most sublime kirtana for the pleasure of Bhagavan. The second example is that of Sukadeva. He was already pre- viously liberated even while in the womb of his mother. Being enlightened even then, he was determined not to come out from his perfectly isolated environment lest he be influenced by māyā. The story thus relates that he spent sixteen years in his mother’s womb. Only when Kṛṣṇa personally came before him and assured him that he would not fall prey to māyā did he agree to take birth. This indicates that he was possessed of a resolute will to liberation. If the question is raised how could Sukadeva’s attainment of lib- eration be an instrument (upakarana) for bhakti, Śrī Jiva Gosvāmi replies that the principle involved in such an occurrence is vali- dated by the celebrated statement of the Gita: brahma-bhūtaḥ… mad-bhaktim labhate param, “Having realized Brahman, he attains supreme bhakti unto Me” (GITĀ 18.54). Sukadeva is thus the archetypal image of this very principle. According to Sūta Gosvāmī, he later became a great devotee, vişnu-jana-priyah, being capti- vated by the qualities of Bhagavan Hari, harer guṇākṣipta-matiḥ (SB 1.7.11). The third example is that of certain (unnamed) exceptional devotees who desired to attain Bhagavan’s own abode, Vaikuntha, for the sole purpose of rendering service to Him and His devotees. Śrī Jiva asserts that the fact that such devotees actually attained the status of becoming eternal associates of Bhagavan is validated by statements such as that of Brahma (SB 3.15.25), in which the devo- tees’ extraordinary devotional state of being and their attainment of Vaikuntha are directly mentioned. In the next anuccheda, Śrī Jīva cites Krsna’s concluding remark about bhakti. 433 Anuccheda 85 Kṛṣṇa’s Concluding Instruction Is in Bhakti ८५ । अन्ते च ( भा० ११ ।२९।२२ ) - AT THE Conclusion of His instructions to Uddhava as well, [Krsna establishes bhakti alone as the abhidheya]: एषा बुद्धिमतां बुद्धिर्मनीषा च मनीषिणाम् । यत् सत्यमनृतेनेह मर्त्येनाप्नोति मामृतम् ॥ १३७ ॥ By means of this unreal and mortal body, one can attain Me, the real and immortal, in this very life. This, indeed, is the intelli- gence of the intelligent and the wisdom of the wise. (SB 11.29.22 ) 1 टीका च - " अतो मद्भजनमेव बुद्धेर्विवेकस्य मनीषायाश्चातुर्यस्य च फलमित्याह ‘एषा’ इति । तामेव दर्शयति सत्यममृतं च । मा माम् । अनृतेनासत्येन मत्र्त्स्न्येन विनाशिना मनुष्य- देहेन इह अस्मिन्नेव जन्मनि प्राप्नोतीति यत् सैव बुद्धिर्मनीषा चेति । बुद्धिर्विवेकः । मनीषा चातुर्यम्” इत्येषा | 1 Śrīdhara Svāmī comments: “Consequently, only the consum- mate worship (bhajana) of Me [Sri Krsna] is the fruit of discern- ment (buddhih) and ingenuity (manisa ). Bhagavān speaks the present verse to make evident this precise point. The word anṛtena, ‘by that which is devoid of essential truth,’ means by that which is unreal’ (asatyena); the word martyena, ‘by esa buddhimatam buddhir manisă ca manīsinām yat-satyam anṛteneha martyenapnoti mâmṛtam 434 85 Kṛṣṇa’s Concluding Instruction Is in Bhakti that which is mortal,’ means ‘by the perishable human body’ (vināšinā manuṣya-dehena); the word iha, ‘here,’ means ‘in this very life’ (asmin eva janmani); and the pronoun mã stands for ‘Me’ (mām). Kṛṣṇa points out that by the unreal and perish- able human body, one can attain Him, the ‘real’ (satyam) and ‘immortal’ (amṛtam), in this very life. This indeed is true intelli- gence (buddhiḥ) and wisdom (manīṣā). The word buddhih, ‘intel- lective capacity,’ refers to ‘discernment’ (viveka), and manīṣā, ‘wisdom,’ means, ‘ingenuity’ (caturyam).” [Here ends Śrīdhara Svāmi’s comment.] भा० १०।७२।२१- [In validation of Krsna’s statement, Śrī Jīva cites the following verse, specifying a number of devotees who did in fact attain the eternal by means of the temporary body]: हरिश्चन्द्रो रन्तिदेव उञ्छवृत्तिः शिबिर्बलिः । व्याधः कपोतो बहवो ह्यध्रुवेण ध्रुवं गताः ॥ १३८ ॥ King Hariścandra, King Rantideva, the sage Mudgala, who lived on leftover grains collected from the fields, King Sibi, King Bali, the hunter, the pigeon, and many others, attained the eternal destination by means of the transient body. (SB 10.72.21)2 पूर्वं भक्तिप्रकरणगतत्वात्” अतः” इति हेतूपन्यासः कृतः ॥ सः (श्रीभगवान ) ॥ In his commentary on SB 11.29.22, Śrīdhara Svāmi began with the word atah, “consequently,” to indicate the antecedent cause (hetu) for what is concluded in this verse, and this was done because the immediately preceding topic was bhakti. 2 hariścandro rantideva uñchavṛttiḥ sibir baliḥ Vivyadhaḥ kapoto bahavo hy adhruvena dhruvam gataḥ 435 Commentary I Bhakti Is the Complete Abhidheya KRSNA’S instructions to Uddhava begin in the seventh chapter of the Eleventh Canto and end in the 29th chapter. In this verse, Kṛṣṇa delivers His concluding message - that He alone, the one and only real and eternal, is to be attained by means of the temporary mate- rial body. The attainment of Him is possible only by bhakti and not by any other means. By this instruction to Uddhava, Krsna advocates the practice of bhakti for all human beings, since in this context Uddhava is representative of humanity in general. From Kṛṣṇa’s statement, it is understood that intelligence (buddhi) is not measured by the extent of a person’s wealth, power, status, worldly knowledge, or familial and social prominence. From the everyday point of view, if a person invests one dollar and earns a thousand, people will consider him to be smart. If another person is able to gain a pound of gold from a dollar’s investment, he will be thought of as smarter still. If, however, with the same investment, a person can procure a 1000 carat diamond, he will be known as the smartest of the lot. Beyond even this, if a person were to acquire the mythic philosopher’s stone (i.e., touchstone) by spending a single dollar, his intelligence would be estimated as limitless. This application of the intelligence in everyday affairs is, how- ever, far from being the hallmark of the intellective capacity (buddhi). The true function of buddhi is “discernment” (viveka), which refers to the ability to distinguish between the eternal and the perishable. In this respect, a person who is firmly resolved to the path of bhakti is the most highly discerning individual. How so? Because by engaging his essentially unreal (asat) and perish- able ears, tongue, and other senses in direct acts of devotion, he obtains in return the transcendental, eternal, supremely blissful Bhagavan. Unlike the investment of a dollar, the devotee’s engagement of the senses in such devotional acts does not even require him to part with his senses. He retains them and still obtains the most precious object possible. These senses are all material and temporary. They 436 85 Kṛṣṇa’s Concluding Instruction Is in Bhakti will fade away of their own accord in due course of time. There can- not be a more discriminating use of the material body and senses than to engage them in bhakti. But such discerning individuals are exceedingly rare on earth. This caliber of discernment is virtually unknown to most people, especially outside India. In the next anuccheda, Śrī Jiva Gosvāmī draws from the Twelfth Canto, citing the concluding instructions of Śrī Sukadeva, the prime speaker of Srimad Bhagavata. 437 17 Suka Instructs King Parikṣit Anuccheda 86 Anuccheda 86 Śuka’s Concluding Instruction Is in Hearing Lila-kathā ८६ । श्रीशुकोपदेशोपसंहारे च श्रवणमुपलक्ष्य (भा० १२ ।४।४० ) - AT THE Conclusion of his instructions as well, Śrī Suka recom- mended bhakti [as the abhidheya] by way of reference to the process of hearing ( śravana ) : संसारसिन्धुमतिदुस्तरमुत्तितीर्षोर्नान्यः प्लवो भगवतः पुरुषोत्तमस्य । लीलाकथारसनिषेवणमन्तरेण पुंसो भवेद् विविधदुःखदवार्दितस्य ॥ १३९ ॥ For a person tormented by the forest fire of manifold miseries and aspiring to cross the insurmountable ocean of material exis- tence (samsara), there is no vessel other than absorption in the aesthetic rapture (rasa) of the narrations of the divine play of Bhagavān Purusottama [ Sri Krsna ] . ( SB 12.4.40 ) 1 टीका च - " अन्यः प्लव उत्तरणसाधनं न भवेदुपायान्तरासम्भावात् । तत्कथाश्रवणमेव यथाशक्ति निषेव्यम्” इत्येषा । अन्यासामपि भक्तीनां तत्पूर्वकत्वेनैव प्रवृत्तेरुपायान्तरा- सम्भवत्वं युक्तम् । | Śrīdhara Svāmi comments: “The clause na anyaḥ plavaḥ, ’there is no other vessel,’ means, ’there is no other method (sadhana) to cross,’ because of the impossibility of doing so by any other 1 samsara-sindhum ati-dustaram uttitirsor nanyaḥ plavo bhagavataḥ purusottamasya lilā katha-rasa-nisevanam antarena pumso bhaved vividha-duḥkha-davārditasya 441I Bhakti Is the Complete Abhidheya means (upaya). Consequently, hearing the narrations (katha) of Bhagavan is alone that which is to be enacted, as per one’s capacity.” [Here ends Sridhara Svami’s comment.] Because the predilection (pravṛtti) for all other limbs of bhakti is necessarily preceded by hearing, it is rightly said [by Sridhara Svāmi] that it is impossible by any means other than this. एतदनन्तराध्यायश्च तादृशोपक्रमोपसंहारमय एव (भा० १२।५।१) - Śrī Suka’s beginning and concluding statements from the next chapter of Srimad Bhagavata are in correspondence with his latter remark. He opens with the following words: अत्रानुवर्ण्यतेऽभीक्ष्णं विश्वात्मा भगवान् हरिः । यस्य प्रसादजो ब्रह्मा रुद्रः क्रोधसमुद्भवः || १४० || Continuously being depicted here [in this Srimad Bhagavata Mahāpurana] is Śrī Hari, who is immanent as the Self of the cosmos and transcendent as Bhagavan. It is from His benevo- lence that Brahma is born and from His fury that Rudra [Śiva] is brought forth into being. (SB 12.5.1)2 इत्युपक्रमे (भा० १२।५।१३ ) - Śuka then ends the chapter with these words: 2 э एतत् ते कथितं तात यदात्मा पृष्टवान् नृप । हरेर्विश्वात्मनश्चेष्टां किं भूयः श्रोतुमिच्छसि ॥ १४१ ॥ I have narrated all this to you, dear child, in response to your inquiry regarding the divine acts of Bhagavan Hari, the Imma- nent Self of the cosmos. O King, what more do you wish to hear? (SB 12.5.13)3 इत्युपसंहारेऽपि तादृशमहिमत्वेन पूर्वोक्तलीलाकथाश्रवणस्यैव प्राधान्यात् । तत उपक्र- मोपसंहारनिर्दिष्टत्वात् श्रवणोपलक्षितभक्तेरेवात्रापि प्राधान्यम् । यस्तु तन्मध्ये “त्वं तु atrânuvarṇyate’bhikṣṇam viśvātmā bhagavan hariḥ yasya prasadajo brahma rudraḥ krodha-samudbhavah etat te kathitam tata yad ātmā prstavän nṛpa harer viśvātmanas cestam kim bhūyah srotum icchasi 442 86 Suka’s Concluding Instruction Is in Hearing Līlā-kathā राजन् मरिष्येति” (भा० १२ ।५।२) इत्यादिना ज्ञानोपदेशः स च तस्य या प्रागवगता भक्ति- निष्ठा तस्याः सम्प्रत्यपि स्थैर्यप्रकटनार्थ एव एकान्तिभक्तेषु भगवता मोक्षवरच्छन्दवत् पूर्वमपि तन्निष्ठया स्वतः एव मरणभयपरित्यागात् । अनन्तरं च श्रुत्वापि तं ज्ञानोपदेशं स्वस्य भक्तिनिष्ठाया एव स्वयं दर्शयिष्यमाणत्वात् । Because the previously mentioned process of hearing Bhagavan Śrī Kṛṣṇa’s līlā-kathā possesses the type of glory indicated in these two statements, it alone is established as preeminent. On this basis, because hearing is thus recommended [as the means to be undertaken] in both the opening and closing statements of this chapter, bhakti itself, characterized by hearing (śravana), is established as preeminent here as well. In between the opening and concluding statements, we find instructions on jñana, such as those found in this verse: “O King, cast aside the foolish notion that you will die” (SB 12.5.2).* This instruction was given just to bring forth at the crucial moment of death the fixity of the king’s faith (niṣṭhā) in bhakti, which Suka had observed in him earlier. Suka’s offering such an instruction is comparable to Bhagavan’s enticing His unalloyed devotees to accept the boon of liberation. This is understood because from the very outset, King Parikṣit had already aban- doned the fear of death of his own volition due to his resolute faith in bhakti. Additionally, even after hearing the instruc- tions on jñāna, he himself showed that his fixity was in bhakti alone. तत्र प्राचीना तन्निष्ठा यथा प्रथमे “कृष्णाङ्घ्रिसेवामधिमन्यमानः” (भा० १।१९।५) इति “दधौ मुकुन्दाङ्घ्रिमनन्यभावः” (भा० १।१९।७) इत्यादि च । In this regard, the king’s prior faith in bhakti is shown in the First Canto: “Recognizing the sacred service (seva) of the feet of Śrī Kṛṣṇa as the highest possible attainment, the king sat down on the bank of the ‘River of the Immortals’ [the Ganga], having calmly resolved to embrace his imminent death while fasting” (SB 1.19.5).5 4 tvam tu rajan marişyeti pasu-buddhim imām jahi 5 kṛṣṇanghri-sevam adhimanyamana upavisat prayam amartya-nadyam 443 I Bhakti Is the Complete Abhidheya And in this statement as well: “Being of one-pointed devo- tional regard (ananya-bhāvah), observing the vow of sage-like tranquility (muni- vratah), and having abandoned all attach- ments, this descendant of the Pandavas [Parīkṣit] fixed his mind meditatively on the lotus feet of Sri Mukunda [Krsna]” (SB 1.19.7). तन्निष्ठयैव तद्भयपरित्यागो यथा तद्वाक्ये “द्विजोपसृष्टः कुहकस्तक्षको वा दशत्वलं गायत विष्णुगाथा: " ( भा० १ | १९ / १५ ) इति । The king gave up the fear of death exclusively on the basis of his resolute faith (nistha) in bhakti, as shown by his own statement: “Let the treachery conjured by the brāhmaṇa consume me, or let the snake Takṣaka bite me, just go on singing the glories of Bhagavān Visnu” (SB 1.19.15 ) ? तज्ज्ञानोपदेशश्रवणानन्तरमपि तादृशस्वनिष्ठायाः स्थैर्यदर्शनं यथा तत्र तावत् पद्य - त्रयेण तज्ज्ञानोपदेशमबहुमत्वा श्रवणलक्षणया भक्त्यैव स्वकृतार्थत्वमुक्तम् (भा० १२।६।२-४ ) - Even after hearing Suka’s instructions on jñana, the king showed the firmness of his faith in bhakti, as in the follow- ing three verses. Without attributing much importance to the instructions he received on jñāna, he pointed out that the perfec- tion he had attained was due only to bhakti, consisting primarily of hearing: सिद्धोऽस्म्यनुगृहीतोऽस्मि भवता करुणात्मना । श्रावितो यच्च मे साक्षादनादिनिधनो हरिः ॥ १४२ ॥ नात्यद्भुतमहं मन्ये महतामच्युतात्मनाम् । अज्ञेषु तापतप्तेषु भूतेषु यदनुग्रहः ॥ १४३ ॥ पुराणसंहितामेतामश्रौष्म भवतो वयम् । यस्यां खलूत्तमः श्लोको भगवाननुवर्ण्यते ॥ १४४ ॥ इति । I stand perfected and blessed by you, the very embodiment of grace, because you have made it possible for me to hear about Sākṣāt Bhagavan Hari, who is without beginning or end. I am ● dadhau mukundänghrim ananya-bhavo muni-vrato mukta-samasta-sargah dvijopasṛstah kuhakas takṣako va dasatv alam gayata viṣnu-gāthāḥ 7 444 86 Suka’s Concluding Instruction Is in Hearing Lila-katha not at all surprised that magnanimous souls whose regard is exclusively intent upon Bhagavan Acyuta bestow their grace on the ignorant who are tormented by material miseries. It is from you that we have heard this Purana Samhita, in which the most glorious Bhagavan has been continuously described. (SB 12.6.2-4) पुनश्चैकेन पद्येन तद्वाक्यगौरवमात्रेणाङ्गीकृतस्य ब्रह्मज्ञानस्य तक्षकादिभयनिवृत्तिहेतु- त्वमुक्त्वाप्यन्येन तदूर्ध्वमधोक्षज एव वाक्चेतसोस्तन्नामकीर्तनध्यानावेशानुज्ञा प्रार्थिता ( भा० १२।६।५-६ ) - In the first of the next two verses, just to honor Suka’s words, the king affirmed the brahma-jñāna he received from Suka as the cause of his casting off the fear of the snake Takṣaka. In spite of this, in the ensuing verse he then prayed for the blessing that his speech and mind be absorbed in singing and meditating upon the names of Bhagavan Adhokṣaja [Śrī Kṛṣṇa], who is con- stitutionally beyond the direct intuition of Brahman (brahma- jñāna): भगवंस्तक्षकादिभ्यो मृत्युभ्यो न बिभेम्यहम् । प्रविष्टो ब्रह्मनिर्वाणमभयं दर्शितं त्वया ॥ १४५ ॥ अनुजानीहि मां ब्रह्मन् वाचं यच्छाम्यधोक्षजे । मुक्तकामाशयं चेतः प्रवेश्य विसृजाम्यसून् || १४६ ।। O Venerable Master, I fear neither Taksaka nor any other form of death since I have become established in the fearless liberated state of immediate Brahman-realization (brahma-nirvāṇam), revealed by you. Grant me your blessing, O sage, that while restraining my speech and fixing my mind, free from all predis- positions toward desire, on Bhagavan Adhokṣaja [Kṛṣṇa], I may give up my vital life force. (SB 12.6.5-6) siddho’smy anugrhito’smi bhavata karuṇātmanā śravito yac ca me säkṣad anadi-nidhano harih naty-adbhutam aham manye mahatam acyutätmanām ajñeṣu tāpa-tapteşu bhütesu yad anugrahah purāṇa-samhitam etam asrauşma bhavato vayam yasyam khaluttamaḥ-sloko bhagavan anuvarṇyate bhagavams takṣakadibhyo mṛtyubhyo na bibhemy aham→ 445 I Bhakti Is the Complete Abhidheya अथ पुनरन्येन पद्येनाज्ञाननिरासकज्ञानविज्ञानसिद्धिश्च भगवत्पदारविन्ददर्शनसुखान्तर्भू- तैव मम स्फुरतीति विज्ञापितम् । यथा (भा० १२।६।७ ) - Thereafter, in one verse, the king makes evident the truth directly self-disclosed to him, that the perfection of knowl- edge ( jñāna) and realization (vijñāna), which dispels all igno- rance, is indeed implicit in the bliss of beholding the lotus feet of Bhagavān: अज्ञानं च निरस्तं मे ज्ञानविज्ञाननिष्ठया । भवता दर्शितं क्षेमं परं भगवतः पदम् ॥ १४७ ॥ इति । Because you have revealed to me Bhagavan’s supreme feet, which are the source of all auspiciousness, my nescience has been completely eradicated through fixity in knowledge and immediate realization. ( SB 12.6.7) 10 अत्र पदशब्दस्य चरणारविन्दविधायकत्वे “ज्ञानेन वैयासकिशब्दितेन भेजे खगेन्द्रध्वज- पादमूलम्” (भा० १|१८ । १६) इत्येवास्ति प्रथमे साधकम् । In this verse, to tender the meaning of the word pada as “lotus feet” is validated by the following statement from the First Canto: “By virtue of the awareness ( jnāna) disclosed by Suka, the son of Vyasa, King Parīkṣit attained the feet of Bhagavan Krsna, whose flag bears the emblem of Garuda” (SB 1.18.16). तदेतत् प्रकरणार्थस्तत्र श्रीसूतेनैव स्पष्टीकृतः (भा० १।१८।२-४) – The import of the topic under discussion is clarified by Sri Suta’s following statements from that same chapter: ब्रह्मकोपोत्थिताद् यस्तु तक्षकात् प्राणविप्लवात् । न सम्ममोहोरुभयाद् भगवत्यर्पिताशयः ॥ १४८ ॥ नोत्तमश्लोकवार्त्तानां जुषतां तत्कथामृतम् । स्यात् सम्भ्रमोऽन्तकालेऽपि स्मरतां तत्पदाम्बुजम् ॥ १४९ ॥ इति । pravisto brahma-nirvanam abhayam darsitam tvaya anujanihi mam brahman vacam yacchamy adhoksaje mukta-kāmāśayam cetaḥ praveśya visṛjāmy asun 10 ajñānarn ca nirastar me jnana-vijnana-nisthaya 11 bhavata darsitam kṣemam param bhagavatah padam jñanena vaiyāsaki sabditena bheje khagendra dhvaja-pada-mulam 446 86 Suka’s Concluding Instruction Is in Hearing Lila-kathā O Saunaka, the king was not at all bewildered by the dread- ful fear of death from Takṣaka, occasioned by the wrath of the brāhmaṇa boy, because he had offered the very root of his attention (āśayah) to Bhagavan Kṛṣṇa. (SB 1.18.2)12 For those whose discussions are exclusively intent upon the most glorious Bhagavan, who thus drink the nectar of the nar- rations of His divine acts, and who are constantly absorbed in remembrance of His lotus feet, there is no delusion even at the time of death. (SB 1.18.4)13 तथा पूर्वं द्वादशस्यैव तृतीये प्रथमस्कन्धान्तःस्थस्य ( भा० १११९ । ३७ ) - Additionally, at the end of the First Canto, King Parikṣit had previously submitted the following inquiry: अतः पृच्छामि संसिद्धिं योगिनां परमं गुरुम् । पुरुषस्येह यत् कार्यं म्रियमाणस्य सर्वथा । १५० ।। Therefore, I request you, O supreme teacher of the yogis, to delin- eate that engagement which is imperative to be undertaken by a person about to die and by which one can attain complete perfection in this world. (SB 1.19.37)14 इत्यस्य राजप्रश्नस्योत्तरत्वेन भगवद्ध्यानकीर्तने एव स्वयं श्रीशुकदेवेनाप्युपदिष्टे (भा० १२ । ३ । ४९-५१ ) - The response to this earlier question of the king is given in the third chapter of the Twelfth Canto itself. By way of reply, Śrī Suka personally instructed him specifically to meditate upon and glorify Bhagavan: 13 तस्मात् सर्वात्मना राजन् हृदिस्थं कुरु केशवम् । म्रियमाणो ह्यवहितस्ततो यासि परां गतिम् ॥ १५१ ॥ म्रियमाणैरभिध्येयो भगवान् परमेश्वरः । 12 brahma-kopotthitad yas tu takṣakāt prāṇa-viplavat na sammumohorubhayad bhagavaty arpitāśayah nottamasloka-värttänam jusatām tat-kathamṛtam syat sambhramo’nta-kale’pi smaratam tat-padambujam 14 ataḥ prechami samsiddhim yoginam paramam gurum purusasyeha yat karyam mriyamaṇasya sarvatha 447 I Bhakti Is the Complete Abhidheya आत्मभावं नयत्यङ्ग सर्वात्मा सर्वसम्भवः ॥ १५२ ॥ कलेर्दोषनिधे राजन्नस्ति ह्येको महान् गुणः । कीर्तनादेव कृष्णस्य मुक्तबन्धः परं व्रजेत् ॥ १५३ ॥ इत्यादिना । Therefore, O King, with the totality of your being, install Bhaga- van Kesava [Kṛṣṇa] in your heart. By thus focusing your mind on Him with resolute attention while quitting the body, you will attain the supreme destination. Those on the verge of death should meditate upon Bhagavan, who is the Almighty Supreme Regulator (Parameśvara). By virtue of such meditation, my dear King, the Supreme Self of all living beings, who is the ground and refuge of everything, leads them to the state of divine love for Him (atma-bhavam) [which is identical to His own Self (parama-prematma-tulyatām)]. O King, Kaliyuga is indeed a storehouse of all vice, yet it has one great virtue. Merely by singing the names of Bhagavan Kṛṣṇa, one is freed from all bondage and attains the supreme destination. (SB 12.3.49-51)15 ततस्तत्र केशवे । अवहितः कृतावधानः । आत्मभावमात्मनो भक्तिम् । अस्तु तावदाया- ससाध्यं ध्यानम् । हि यस्मादनायाससाध्यात् कीर्तनादेवेत्यर्थः । In the first of these three verses, the word tataḥ, “thus,” means, “as a consequence of focusing the mind in this regard (tatra), i.e., on Bhagavan Kesava.” The word avahitaḥ means, “with res- olute attention” (kṛta-avadhānaḥ). In the second verse, the com- pound atma-bhāvam, “the state of divine love for Him,” means, “that bhakti which is intrinsic to His own Self” (atmano bhaktim). The meaning of these three verses as a whole may be summed- up as follows: “Forget about meditation, which is perfected with great endeavor, because one can attain the supreme destination simply by kirtana, which is easy to perform.” 15 tasmat sarvātmana rajan hrdi-stham kuru kesavam mriyamano hy avahitas tato yasi parāṁ gatim mriyamanair abhidhyeyo bhagavan parameśvaraḥ atma-bhavam nayaty anga sarvātmā sarva-sambhavaḥ kaler dosa-nidhe rajann asti hy eko mahan gunah kirtanād eva kṛṣṇasya mukta-bandhah param vrajet 448 86 Suka’s Concluding Instruction Is in Hearing Lila-kathā द्वितीयस्कन्धेऽपि " न ह्यतोऽन्यः शिवः पन्थाः ” ( भा० २ | २|३३ ) इत्यादिना " एवमेतन् निगदितम्” (भा० २।३।१) इत्यन्तेन ग्रन्थेन नानाङ्गवान् शुद्धभक्तियोग एव तत्रोत्तरत्वेन पर्यवसितः । तत्रापि “पिबन्ति ये भगवतः ” ( भा० २।२।३७) इत्यादिना लीलाकथाश्रवण एव परमपर्यवसानं दृश्यते । तस्मात् साधूक्तम् “त्वं तु राजन् मरिष्येति” (भा० १२।५।२) इत्यादिकं तद्भक्तिनिष्ठाप्रकटनार्थमेवेति । यतो भक्तावेव तदुपदेशस्य तात्पर्यम् । | In the Second Canto as well, Suka replied to King Parikṣit’s ques- tion about the duty of one about to die [SB 1.19.37, cited above], beginning with this verse: For human beings entangled in this world of repeated birth and death, there is no other path more auspicious than that by which bhakti-yoga for Bhagavan Vasudeva can come into being. (SB 2.2.33)16 Śuka’s explanation continued up to the first verse of the next chapter: “O King, I have given this reply to your question as to what a discerning human being should do, and especially for one on the verge of death” (SB 2.3.1). Thus from this group of verses, pure bhakti-yoga, consisting of various limbs, is understood to be the response to the king’s question. In the midst of this series, we find the following statement: Those who drink from the filled cups of their ears the ambrosia of the stories of Bhagavan, the beloved Self of the devotees, purify their hearts, which were adulterated with sense impressions, and attain the lotus feet of Bhagavan. (SB 2.2.37)18 By verses such as this, hearing the lilā-katha of Bhagavan is understood to be the supreme conclusion. Here we may again refer to the verse cited earlier in this anuccheda: “O King, cast aside the foolish notion that you will die” (SB 12.5.2). On the 16 na hy ato’nyah sivah pantha visataḥ samsṛtāv iha 17 18 vasudeve bhagavati bhakti-yogo yato bhavet evam etan nigaditam prstavan yad bhavan mama nṛṇām yan mriyamananam manusyesu manisinām pibanti ye bhagavata atmanaḥ satām kathamrtam sravana-putesu sambhṛtam punanti te visaya-vidusitāśayam vrajanti tac-carana-saroruhantikam 19 tvam tu rajan marişyeti pasu-buddhim imam jahi 449 1 Bhakti Is the Complete Abhidheya basis of the above analysis, it was thus rightly asserted that this statement was made just to make evident the king’s reso- lute faith (niṣṭha) in bhakti, because bhakti alone is the import (tātparya) of Suka’s teachings. अत एव द्वितीयस्याष्टमे राजप्रार्थना च नान्यथा स्यात् “कृष्णे निवेश्य निःसङ्गं मनस्त्य- क्ष्ये कलेवरम्” ( भा० २१८१३) इति । तदेवम् “अत्रानुवर्ण्यतेऽभीक्ष्णम्” (भा० १२|५|१) इत्याद्यनुसारेणापि साध्वेव स्थापितम् “संसारसिन्धुमतिदुस्तरम्” इत्यादि || श्रीशुकः ॥ Therefore, the intent of the king’s prayer in the eighth chapter of the Second Canto is also nothing other than bhakti: “Let my mind be fixed on Śrī Krsna, free of all attachments, as I cast away this mortal coil” (SB 2.8.3).20 In conclusion, it can be said that the point made in SB 12.4.40, cited at the very beginning of this anuccheda, that there is no means to cross the ocean of material existence other than absorption in hearing Bhagavan’s lila-katha has been rightly established by verses such as SB 12.5.1 [in which hearing līlā-kathā is understood as the preeminent process]. Commentary ŚRI SUKADEVA began his reply to King Parikṣit’s question about the essential engagement for a person about to die in the first chap- ter of the Second Canto. His very first recommendation was to immerse oneself directly in bhakti: Therefore, O descendant of Bharata, a person seeking ultimate release from all fear should hear about, glorify, and remember Bhagavan Hari [Kṛṣṇa], who is the Supreme Master (Isvara) and the Immanent Self of all beings. (SB 2.1.5)21 20 krsne nivesya niḥsangam manas tyaksye kalevaram 21 tasmad bharata sarvātmā bhagavan isvaro harih śrotavyah kirtitavyaś ca smartavyas cecchatabhayam 450 86 Suka’s Concluding Instruction Is in Hearing Lila-katha Later, at the conclusion of Suka’s instructions to the king, he again recommends bhakti in the form of hearing Śrī Kṛṣṇa’s līlā- katha (SB 12.4.40). From this analysis of Suka’s opening and con- cluding statements, it is unmistakably evident that he advocates bhakti alone as the answer to the king’s question. This is further supported by his numerous other statements about bhakti during his lengthy discourse. Some of these statements are spoken by him directly and some by other sages whom he quotes. These were illustrated beginning from Anuccheda 26 onward. An objection may be raised in this regard. The fifth chapter of the Twelfth Canto is the final chapter spoken by Sukadeva. There- after, he departs from the assembly of King Parikṣit and the sages, who had gathered on the bank of the Ganga River. In his conclud- ing words, he speaks on jñāna-yoga, or the teachings that pertain to Advaitavada, in statements such as the following: O King, cast aside the bestial notion that you will die. It is not the case that like the body, you did not exist previously and have now come into being, nor in the future will you ever cease to be. (SB 12.5.2) 22 Just as when a clay pot is broken, the space that was enclosed within the pot becomes simply open space, exactly as it was prior to delimitation, so too when the body perishes, the jiva again becomes Brahman. (SB 12.5.5)23 “I am Brahman, the supreme refuge. Indeed, Brahman I am, the supreme destination.” Directly intuiting the self in this manner and investing the individual self into the indivisible Absolute Self, you will perceive neither the Taksaka snake, who is biting and lick- ing your feet with its poisonous fangs, nor your own body, nor the universe, as separate from the Self. (SB 12.5.11-12)24 22 tvam tu rajan marişyeti pasu-buddhim imam jahi 23 na jätaḥ prag abhūtodya deha-vat tvam na narkṣyasi ghate bhinne ghaṭākāśa akasaḥ syad yatha pura evam dehe mṛte jivo brahma sampadyate punah 24 aham brahma param dhama brahmahaṁ paramam padam evam samiksya catmānam ātmany adhaya niskale dasantam takṣakam pade lelihānam visānanaiḥ na drakṣyasi śarīram ca visvaṁ ca prthag ätmanah 451I Bhakti Is the Complete Abhidheya These statements are in direct opposition to the fundamental principle of bhakti. So how can it be legitimately maintained that Śrī Suka’s intention lies in bhakti alone? Śri Jiva Gosvāmi provides a penetrating response to this ques- tion. His analysis proceeds along the following lines. First, he examines the faith of King Parīkṣit, whose niṣṭhā, or resolute fix- ity, was not in jñāna but in bhakti. This is perfectly clear from his own statements and from those of others spoken about him. His attainment of the state of fearlessness was specifically because his mind was fixed on Śri Krsna alone. Then, even after hearing the above-mentioned instructions on jñāna, Parikṣit demonstrated that his fixity was in bhakti alone. He did not transfer his internal allegiance to jñāna. This is clear from the king’s final words to his teacher Suka in which he expressed his profound gratitude for having been blessed with the opportunity to hear about Sākṣāt Bhagavan Hari (SB 12.6.2-4).25 With the exception of a few verses pertaining to jñāna that are submitted intermittently throughout Srimad Bhagavata, Śrī Śuka glorified and recommended bhakti alone to the king. A few of these statements are cited in this anuccheda. Yet, in response to the king’s question regarding the essential engagement for a person on the verge of death, Śrī Śuka recommended only bhakti (SB 2.1.11, 2.2.33- 2.3.1, and 12.3.49-51). rec- Although in the fifth chapter of the Twelfth Canto, Śrī Suka ommended jñāna to King Parīkṣit, his intention was rooted ulti- mately in bhakti. This is understood from the first and last verses of this chapter (SB 12.5.1 and SB 12.5.13), both cited in this anuccheda. In these two verses, the preeminence of bhakti characterized by hearing is clearly evident. In this regard, SB 12.5.13 is the final verse spoken by Śri Suka. 25 siddho’smy anugrhito’smi bhavata karunātmanā śravito yac ca me sākṣad anadi-nidhano hariḥ natyadbhutam aham manye mahatăm acyutātmanām ajñeṣu tāpa-tapteşu bhüteşu yad anugrahah purana-samhitam etam asrausma bhavato vayam yasyam khaluttama-sloko bhagavan anuvarṇyate 452 86 Suka’s Concluding Instruction Is in Hearing Lila-kathā It is to be noted that King Parikṣit was born in the family of great devotees of Krsna. He was the grandson of Arjuna, a friend and devotee of Kṛṣṇa, and the son of Abhimanyu, whose maternal uncle was Kṛṣṇa. Being born and brought up in such an illustrious family of Kṛṣṇa’s intimate associates, it was naturally expected that he himself would be a great devotee. Indeed, he was an extraordi- narily rare individual, who got the opportunity to see Krsna while still in his mother’s womb. He was named Parīkṣit (lit., “the exam- iner”), because after birth he was constantly searching for that all- attractive person, Śrī Kṛṣṇa, whom he first saw in the womb. As a consequence, it would have been completely out of character if later in life, he would have given up his attraction for Kṛṣṇa and adopted the path of jñāna. An additional consideration is that the speaker of the Bhāga- vata, Śrī Sukadeva, had previously set aside his fixity in jñāna sub- sequent to his transformation and the onset of his absorption in bhakti. As such, it would have been highly incongruent with his own experience to recommend jñāna-yoga to the king. Accordingly, Sūta Gosvāmī makes the following statement in regard to Śrī Suka in his concluding prayers: I offer my obeisances unto Śrīla Vyasadeva’s son, Śrī Śuka, who destroys all sins. Although his consciousness was completely filled with the bliss of the self, and though he had consequently cast off all other feelings and thoughts, his essence (sara) was irresistibly drawn by the enchanting liläs of Bhagavan Ajita, Kṛṣṇa. Out of compassion, he thus delineated this Purana, which illumines reality. (SB 12.12.69)26 From the above analysis, it is concluded that Sri Suka could not possibly have advocated the path of jñāna to Parikṣit as the answer to his question. Śrī Jīva Gosvāmī comments that these statements of Suka in regard to jñāna-yoga were made only to make evident the king’s resolute and steadfast commitment to bhakti. He wanted 26 sva-sukha-nibhṛta-cetas tad-vyudastanya-bhāvo ‘py ajita-rucira-lilakṛṣṭa-sāras tadīyam vyatanuta kṛpaya yas tattva-dipam puranam tam akhila-vṛjina-ghnaṁ vyāsa-sūnum nato’smi 453 I Bhakti Is the Complete Abhidheya to demonstrate to the great sages sitting in the assembly that even after hearing instructions on jñāna from his teacher, the king did not deviate from his nistha in devotion. In this way, he showed the king’s fixity as well as bhakti’s superiority over jñana, since the teachings on jñāna could not unsettle him. Bhagavan Himself occasionally behaves in a similar manner. When He appears to a devotee, He may first offer him mukti. A true devotee, however, rejects such a boon, because his interest is in bhakti alone and not in mukti. Bhagavan Nrsimha tried to seduce the great devotee Prahlada in this way but was unsuccessful, as expressed in the following statement: Although Prahlada, the best of the asuras, was enticed in this manner [as described in the previous verses] by boons that are extremely tempting to people in general, he did not desire any of them, because he was exclusively devoted to Bhagavan. (SB 7.9.55)27 Next, Śrī Jiva refers to the concluding words of Sūta Gosvāmi. 27 454 evam pralobhyamano’pi varair loka-pralobhanaiḥ ekāntitvad bhagavati naicchat tan asurottamaḥ 18 Suta Instructs Saunaka Anucchedas 87-91 Anuccheda 87 Sūta’s Concluding Instruction Is in Bhakti ८७ । श्रीसूतोपदेशान्तेऽपि पञ्चभिः (भा० १२।१२।५२ ) - AT THE END of Śrī Sūta’s instructions as well, [bhakti is estab- lished as the abhidheya] in five verses, beginning with the following statement: नैष्कर्म्यमप्यच्युतभाववर्जितं न शोभते ज्ञानमलं निरञ्जनम् । कुतः पुनः शश्वदभद्रमीश्वरे न ह्य अर्पितं कर्म यदप्यनुत्तमम् ॥ १५४ ॥ Even the awareness (jñāna) that is disclosive of Brahman (naişkarmyam), by virtue of its being free from all taints (nira- njanam), is inadequately illuminating (alam na sobhate)’ if devoid of devotional affect (bhava) for Bhagavan Acyuta [Śrī The predicate “is inadequately illuminating,” which is stated of naişkarmya-jñāna, is a translation of the words alam na sobhate, lit., “it does not illuminate or beautify adequately (alam).” Śrīdhara Svāmi glosses the phrase in question as naparoksa-paryantam bhavati, meaning that (if devoid of bhakti) even naiskarmya-jñana cannot directly disclose Brahman. This verse is almost identical to SB 1.5.12, discussed in Anuccheda 23. The translation here, which is in accordance with Sridhara Svami’s comment, differs only slightly from that of SB 1.5.12, which was also based on his comment in that regard. The essential meaning of both verses is, however, one and the same. 457 I Bhakti Is the Complete Abhidheya Kṛṣṇa]. What then can be said of motivated action [kamya- karma], which is always inauspicious, or even of the incompa- rable [unmotivated] action (anuttamam), when not offered to Bhagavan? (SB 12.12.52)2 टीका च - “इदानीं ज्ञानकर्मादरादपि भगवत्कीर्तनादिष्वेवादरः कर्तव्य इत्याह नैष्कर्म्यं ब्रह्म तत्प्रकाशकं यज्ज्ञानं यतो निरञ्जनमुपाधिनिवर्तकं तदपि अच्युतभक्तिवर्जितं चेन् न शोभते नापरोक्षपर्यन्तं भवतीत्यर्थः” इत्यादिका ॥ Śrīdhara Svāmi comments as follows: “Süta spoke this verse to indicate that the devotional acts, such as the glorification (kirtana) of Bhagavan, are to be esteemed even more greatly than the practices of jñāna and karma. The word naiskarmyam, ‘free from bondage to action,’ means, ‘Brahman,’ and the word jñānam, ‘awareness,’ means, ’that which is disclosive of Brah- man.’ The reason why such awareness is disclosive of Brahman, is indicated by the word niranjanam, meaning that it dispels all limiting adjuncts (upādhis). Yet, even awareness freed of upădhis, if devoid of bhakti to Bhagavan Acyuta, is inadequately illuminating (alam na śobhate), meaning that its disclosive power cannot culminate in unmediated cognition of the Truth that lies beyond all perception (näparokṣa-paryantam bhavati).” Commentary SŪTA GOSVĀMĪ is the first speaker in Srimad Bhagavata. In the very first chapter of the First Canto, Saunaka raised six questions, which Sūta Gosvāmī began to answer in the second chapter of the First Canto. From the very outset, he spoke of bhakti as the means of attainment (abhidheya). This topic was analyzed in the first 21 anucchedas of this book. Now, in the penultimate chapter of Śrimad Bhagavata, Suta concludes his teachings by again emphasiz- ing bhakti as the abhidheya. The verse cited here (SB 12.12.52) is of great importance, because it is one of the few verses in the Bhāga- vata that has been repeated. It was also spoken by Narada to Vyasa 2 458 naişkarmyam apy acyuta-bhava-varjitam na śobhate jñānam alam niranjanam kutah punah sasvad abhadram isvare na hy arpitam karma yad apy anuttamam 87 Suta’s Concluding Instruction Is in Bhakti (SB 1.5.12) and discussed earlier in Anuccheda 23. Śrīdhara Svāmī’s comment in this regard makes it clear that the independent cul- tivation of jñāna without the support of bhakti is inefficacious in granting the unmediated cognition of Brahman. 459 Anuccheda 88 Bhakti Bestows Unbroken Remembrance of Bhagavān ८८ । तथा ( भा० १२।१२ ।५३ ) - ŚRI SŪTA continues:1 यशः श्रियामेव परिश्रमः परो वर्णाश्रमाचारतपः श्रुतादिषु । अविस्मृतिः श्रीधरपादपद्मयोर्गुणानुवादश्रवणादिर्भिर्हरेः || १५५ || The immense labor expended in discharging prescribed duties pertaining to one’s varna and aśrama, and in undergoing penance, study of the Vedas, and other similar practices, cul- minates only in wealth accompanied by fame. But by hearing and repeating the glories of Śrī Hari, one attains unbroken remembrance of the lotus feet of Bhagavan, who is the support of the Goddess of Fortune. (SB 12.12.53)2 टीका च - " किं च वर्णाश्रमाचारादिषु यः परो महान् परिश्रमः स यशोयुक्तानां श्रियामेव कीर्तौ सम्पदि वा केवलं न परमपुरुषार्थ इत्यर्थः । गुणानुवादादिभिस्तु श्रीधरपादपद्मयो- रविस्मृतिर्भवति” इत्येषा ॥ Śrīdhara Svāmi comments: “Moreover, the immense labor expended in executing one’s prescribed duties in varṇāśrama and in other practices culminates only in wealth accompanied by fame, or in one of these two alone, but not in the supreme *This is the second of the five verses cited from Suta’s concluding instructions. 2 yaśaḥ-śriyām eva pariśramah paro varnasramacara-tapaḥ-śrutadisu avismrtiḥ śridhara-pada-padmayor gunanuvada-śravanadirbhir hareh 460 88 Bhakti Bestows Unbroken Remembrance of Bhagavan object of attainment (parama-puruşărtha). This is the intended sense. But by devotional acts, such as repeating the glories of Śri Hari, one attains continuous remembrance of the lotus feet of Bhagavan Śrīdhara, the husband of the Goddess of Fortune.” Commentary IN THIS verse, Śrī Sūta demonstrates that the parama-dharma of pure devotion is the abhidheya by contrasting it with varṇāśrama- dharma. The latter requires a tremendous expenditure of labor, but the result attained is merely temporary and insignificant. On the other hand, bhakti is executed joyfully and bestows the eter- nal blissful fruit of unbroken remembrance of Bhagavan Śrīdhara. From this, it is clear that bhakti is the abhidheya and not varṇāśrama- dharma. 461Anuccheda 89 Concomitant Effects of Remembrance ८९ । तथा ( भा० १२ । १२ ।५४ ) - ŚRI SŪTA said:1 अविस्मृतिः कृष्णपदारविन्दयोः क्षिणोत्यभद्राणि च शं तनोति । सत्त्वस्य शुद्धिं परमात्मभक्तिं ज्ञानं च विज्ञानविरागयुक्तम् ॥ १५६ ॥ Continuous remembrance of the lotus feet of Bhagavan Śrī Kṛṣṇa destroys all inauspiciousness, extends tranquility, purifies the heart, awards bhakti for the Supreme Self, and bestows knowledge accompanied by immediate realization and detachment. (SB 12.12.54)2 स्पष्टम् ॥ 1 The meaning is self-evident. Commentary THIS verse describes the effects that naturally ensue as a conse- quence of the uninterrupted remembrance of the feet of Bhagavan Śrī Kṛṣṇa. Certainly, the process that is ascertained as the abhi- dheya, or the means to the ultimate attainment, should establish one in an internal state of purity, all-auspiciousness, tranquility, This is the third of the five verses cited from Suta’s concluding instructions. avismṛtih kṛṣṇa-padaravindayoh kṣinoty abhadrani ca sam tanoti sattvasya suddhim paramātma-bhaktiṁ jñānaṁ ca vijñāna-virāga-yuktam 462 89 Concomitant Effects of Remembrance and immediate realization of the Truth accompanied by the total absence of material hankering. Here, Sūta confirms that bhakti is precisely just such a means. 463 Anuccheda 90 Bhakti Is the Supreme State of Blessedness ९० | तथा ( भा० १२ १२/५५ ) - ŚRI SŪTA Continues:1 यूयं द्विजाग्र्या बत भूरिभागा यच्छश्वदात्मन्यखिलात्मभूतम् । नारायणं देवमदेवमीशमजस्रभावा भजताविवेश्य ॥ १५७ ॥ O chief among the twice-born, all of you are indeed exceed- ingly fortunate, because, having permanently installed Bha- gavān Nārāyaṇa in the inner core of your being (ätmani), and being perpetually endowed with loving devotion to Him, you are engaged in worshiping Him, the Immanent Self of all liv- ing beings (akhilātma-bhūtam ), the supreme worshipful Deity (Devam), and the Omnipotent Regulator (Isam), who is without any other sovereign Lord or superior (adevam ). ( SB 12.12.55 ) 2 टीका च - " तदेवं श्रोतॄणात्मानं चाभिनन्दन्नाह ‘यूयम्’ इति द्वाभ्याम् । हे द्विजाग्र्याः ! यस्मादात्मन्यन्तःकरणे श्रीनारायणमाविवेश्य शश्वद् भजत । सम्भावनायां लोट् । अतो भूरिभागा बहुपुण्याः । कथम्भूतम् ? अखिलात्मभूतं सर्वान्तर्यामिणम् । अत एव देवं सर्वो- पास्यम् । अदेवं न देवोऽन्यो यस्य तम् । कुतः ? ईशम् । यद्वा यस्माद् यूयं भूरिभागास्त- पआदिना सम्पन्नास्ततो नारायणं भजतेति विधिः” इत्येषा । I 2 Śrīdhara Svāmī comments: “In this manner, delighting the hearts of his listeners as well as his own self, Śrī Sūta speaks This is the fourth of the five verses cited from Suta’s concluding instructions. yuyam dvijāgryā bata bhūri-bhāga yac chasvad ätmany akhilātma-bhūtam nārāyaṇam devam adevam isam ajasra-bhāvā bhajatāviveśya 464 90 Bhakti Is the Supreme State of Blessedness two verses, beginning with the present one. He says, ‘O chief among the twice-born, because all of you have installed Bha- gavān Śrī Nārāyaṇa in the inner core of your being (ātmani, i.e., antaḥ-karane), you may worship Him constantly, and hence you are exceedingly fortunate (bhūri-bhāgah), meaning that you are highly virtuous (bahu-punyaḥ).’ The verb bhajata, ‘all of you may worship,’ although belonging to the verbal classification known as loṭ-lakāra, the imperative mood, is used here to indi- cate possibility (sambhavana). What is Śrī Nārāyaṇa’s essential nature as depicted in the verse? He is ’the Immanent Self of all living beings’ (akhilātma-bhūtam, i.e., sarvāntaryāminam), and as such He is ’the supreme worshipful Deity of everyone’ (Devam, i.e., sarvopāsyam). He is ‘without any other sovereign Lord or superior’ (adevam). And why is that? Because He is ’the Omnipotent Supreme Regulator’ (Isam). “An alternate meaning to the verse is as follows: ‘Because all of you are exceedingly fortunate, being generously endowed with austerity and other virtues, you should worship Bhagavan Nārāyaṇa.’ In this alternate interpretation, the verb bhajata carries the sense of an injunction (vidhi) [rather than the idea of possibility, referred to above].” [Here ends Śrīdhara Svāmi’s comment.] अत्र तपआदिसम्पत्तेः सार्थकत्वं नारायणभजनेनैव भवतीति स्वाम्यभिप्रायः || The import of Sridhara Svāmi’s comment is that the perfection of wealth in the form of austerity and other virtues comes about only by the worshipful service of Bhagavan Nārāyaṇa. Commentary IN THE above verse, Sūta Gosvāmī points out that the highest for- tune is to engage in bhakti to Bhagavan, because that is the source of all auspiciousness. It is for this reason that even the celestial beings (devas) marvel at the fortune of those who have taken birth in the land of Bharata (India) because of the opportunity that it readily 465 I Bhakti Is the Complete Abhidheya affords to take to the path of bhakti. This is directly stated by them in the following verse: Oh, what virtuous acts must have been performed [in a past life] by these people, or it might be that Bhagavan Hari of His own accord became pleased with them, who have taken birth as human beings in the land of Bharata, a birth which is suitable for the service of Bhagavan Mukunda [Śrī Kṛṣṇa]. Such a birth is desired even by us but [not actually attained]. (SB 5.19.21) If, however, in spite of obtaining the fortune of being born in India, one neglects to take to bhakti, then such a person is the most unfortunate. This indeed is the case with the majority of Indians at present. On the other hand, even if one is not born in India but engages in bhakti, he or she is highly fortunate. 466 aho amiṣām kim akari sobhanam prasanna eşām svid uta svayam harih yair janma labdham nrsu bhāratājire mukunda-sevaupayikam sprhā hi nah Anuccheda 91 Bhakti in the Form of Remembrance Is the Abhidheya ९१ | तथा ( भा० १२ । १२ ।५६ ) - ŚRI SŪTA further said:1 अहं च संस्मारित आत्मतत्त्वं श्रुतं पुरा में परमर्षिवक्त्रात् । प्रायोपवेशे नृपतेः परीक्षितः सदस्यृषीणां महतां च शृण्वताम् ॥ १५८ ॥ I too have been reminded [by all of you] of the Supreme Imma- nent Self of all beings, whom I had heard of earlier from the mouth of the foremost seer, Śri Suka, in the assembly of sages and illustrious beings who were also attentively listening to the discussion while King Parikṣit sat with a vow to fast until death. (SB 12.12.56)2 एतत्प्रसङ्गेनाहं चात्मतत्त्वमखिलात्मभूतं नारायणं स्मारितः । सम्प्रति परमोत्कण्ठितीकृ- तोऽस्मीत्यर्थः । यदात्मतत्त्वं मे मया महर्षिमुखाच्छ्रुतम् ॥ श्रीसूतः ॥ 1 The sense of the verse is as follows: “By the context of this dis- cussion, I too have been reminded of ’the essential Self’ (ātma- tattvam), meaning ’the Supreme Immanent Self of all beings’ (akhilātma-bhūtam), Bhagavan Śrī Nārāyaṇa. At present, I have become supremely exhilarated in regard to that essential Self (atma-tattvam), whom I heard of from the mouth of the foremost sage [Śrī Śuka].” This is the fifth of the five verses cited from Suta’s concluding instructions. 2 aham ca saṁsmārita ātma-tattvam śrutam pura me paramarsi-vaktrat prayopavese nrpateh pariksitah sadasy rṣinam mahatam ca śṛnvatam 467 468 Commentary I Bhakti Is the Complete Abhidheya WHEN SŪTA GOSVĀMI appeared in the assembly of sages at Nai- miṣāranya, Śaunaka Ṛsi posed six questions to Śrī Sūta. By way of response, Sūta related what he had heard from his teacher, Śrī Śuka. This prompted him to become deeply absorbed in remem- brance of Bhagavan. From this, it is clearly understood that the essence of all the questions and replies reported throughout the text was focused exclusively on Bhagavan. This implies that the abhidheya described in Śrīmad Bhagavata is nothing other than bhakti, characterized by hearing, glorification, and remembrance of Bhagavan. 19 Other Dialogues Anucchedas 92-94 Anuccheda 92 Bhakti Is the Essential Teaching throughout Śrīmad Bhāgavata ९२ । तदेवमस्मिन् श्रीमति महापुराणे गुरुशिष्यभावेन प्रवृत्तानामुपदेशशिक्षावाक्येषु भक्तेरेवाभिधेयत्वं साधितम् । तथा ( भा० १।१६।६ ) - — THUS, in this beautiful Mahāpurāṇa, in the statements of both tutelage and apprenticeship that are exchanged in the rela- tion between teacher and student, bhakti alone has been estab- lished as the abhidheya, or the prescribed means of ultimate attainment. This is again indicated in the following verse: तत् कथ्यतां महाभाग यदि कृष्णकथाश्रयम् । अथवास्य पदाम्भोजमकरन्दलिहां सताम् ॥ १५९ ॥ O greatly fortunate one [Sūta Gosvāmi], please narrate these incidents if they pertain to Bhagavan Krsna or His devotees, who lick the honey from His lotus feet. (SB 1.16.6)1 इत्यनुसारेण सर्वेषामितिहासानामपि तन्मात्रतात्पर्यत्वं ज्ञेयम् । विस्तरभिया तु न विव्रि- यते । अथान्यत्र च तदेव दृश्यते । तत्रान्वयेन यथा ( भा० ६।३।२२) - According to this verse, the import of all the accounts found throughout Srimad Bhagavata is understood to be concerned with this subject alone [i.e., Bhagavan and His devotees, because all discussions are narrated in response to the above request]. 1 tat kathyatām mahabhaga yadi kṛṣṇa-kathāśrayam athavasya padambhoja-makaranda-lihām satam 471I Bhakti Is the Complete Abhidheya As this topic alone would extensively increase the size of this book, I will not elaborate on it. The point that bhakti alone is the abhidheya in Śrimad Bhāgavata is evidenced in other dialogues as well. In this regard, we will now examine a number of verses where this is pointed out by anvaya, or positive concomitance. Yama informed his servants: एतावानेव लोकेऽस्मिन् पुंसां धर्मः परः स्मृतः । भक्तियोगो भगवति तन्नामग्रहणादिभिः ।। १६० ॥ In this world, this alone is asserted to be the supreme essential duty (para-dharma) of humanity, namely, to engage in bhakti- yoga to Bhagavan by uttering His names and other such direct acts of devotion. (SB 6.3.22)2 पुंसां जीवमात्राणां परो धर्मः सार्वभौमो धर्म एतावानेव स्मृतः । नैतदधिकः । एताव- त्त्वमेवाह–तन्नामग्रहणादिभिर्यो भक्तियोगः साक्षाद् भक्तिरिति । एवकारेणान्यव्यावृ- त्तत्वं स्पष्टयति – भगवतीति । नामग्रहणादीन्यपि यदि कर्मादौ तत्सागुण्याद्यर्थं प्रयु- ज्यन्ते तदा तस्य परत्वं नास्ति । तुच्छफलार्थं प्रयुक्तत्वेन तदपराधादित्यर्थः । तथैव क्षयिष्णुफलदातृत्वं च भवतीति भावः ॥ श्रीयमः स्वभटान् ॥ The word puṁsām, “of humanity,” means, “of all living beings” (jīva-mātrāṇām), and para-dharmaḥ, “the supreme essential duty,” means, “the universal duty” (sarvabhauma-dharmaḥ). The clause, “this limit, or extent (etāvān), has been asserted (smrtah) as the supreme essential duty of humanity,” indicates that there is no higher dharma beyond this. The para-dharmaḥ being referred to by the words etävän eva, “this extent alone,” is direct (sākṣāt) bhakti-yoga, consisting of devotional acts such as uttering the names of Bhagavan. By the emphatic particle eva, “only,” used to qualify the pronoun etävän, “this extent,” Yama denies the possibility of any other dharma being admitted as supreme. He clarifies this by the word bhagavati, “to Bha- gavan.” [In other words, the supreme dharma involves those devotional acts that are meant exclusively for the pleasure of Bhagavan.] 2 etävän eva loke’smin pumsam dharmah parah smṛtah bhakti-yogo bhagavati tan-nama-grahaṇādibhiḥ 472 92 Bhakti Is the Essential Teaching throughout Srimad Bhagavata If the uttering of Bhagavan’s names and the other acts of devo- tion are applied in regard to karma, [jñāna,] or other practices, in order to bring them to fruition, they can no longer be con- sidered as supreme (para). Rather, when these acts are applied in this way, it is considered an offense to bhakti, because they are then utilized in pursuit of insignificant fruits. In such a case, these devotional practices are relegated to the bestowal of ephemeral fruits. This is the import. Commentary THE THREE principal topics of discussion in the Six Sandarbhas are sambandha, “a discursive analysis of the Reality denoted by the text of Srimad Bhāgavata,” abhidheya, “the means of attainment of that Reality,” and prayojana, “the end state to be attained in regard to that Reality.” The topic of sambandha was examined in great detail in the first four volumes. The present book, Bhakti Sandarbha, is concerned with an exposition of the means (abhidheya). In the first volume, Tattva Sandarbha, Śrī Jiva Gosvāmī first dealt with the topic of epistemology (pramāna), establishing Śrimad Bhagavata as the supreme authority for deriving valid conclusions regarding the three primary topics with which the anthology is concerned. On this foundation, Śrī Jiva began in this book to analyze the dialogues between the principal teachers and students described in Śrimad Bhāgavata in order to objectively ascertain the abhidheya. In doing so, he surveyed the entire book, canto by canto, begin- ning with the first. The unmistakable conclusion made evident through this investigation is that all the major teachers, who are renowned sages within the Puranic tradition, recommend bhakti as the abhidheya. Śrī Jiva undertook this elaborate study, which is continued in the upcoming anucchedas, because before his time most of the ear- lier scholars and philosophers across the spectrum of Indian reli- gion thought of bhakti only as a means to mukti. This view is still prevalent. Even among the Vaisnava Schools, there are many who consider bhakti primarily as a means to attain mukti in the form of 473 I Bhakti Is the Complete Abhidheya eternal residence in the transphenomenal abode of Vaikuntha. As a consequence of this predetermined bias in view, it was exceed- ingly rare for someone to recognize bhakti as an end unto itself. To uproot this misconception and to establish bhakti in its own right, Śrī Jiva initiated an extensive analysis of Srimad Bhagavata, the sup- reme pramāņa, or authority, in the matter of the self-disclosure of Ultimate Reality as Bhagavan. A list of the significant dialogues examined up to this point in the text is given below:
5. Suta Gosvāmi offers instruction to Sage Saunaka in Anucchedas 3-22.
6. Śrī Narada instructs Vyasa in Anuccheda 23.
7. Sri Suka instructs King Parīkṣit in Anucchedas 24-32.
8. Śrī Saunaka responds to Suta’s teachings in Anucchedas 33-40. 5. Brahma instructs Narada in Anucchedas 41-42.
9. Vidura inquires from Maitreya in Anuccheda 43-
10. Maitreya cites the prayers of the devas known as Aja and Anaja to Kāranodakaśayi Viṣṇu in Anuccheda 44.
11. Maitreya addresses Vidura in Anuccheda 45.
12. Bhagavan Kapila instructs Devahuti in Anucchedas 46-47. 10. Sanat-kumāra instructs King Prthu in Anuccheda 48.
13. Maitreya instructs Vidura in Anuccheda 49.
14. Rudra instructs the Pracetas in Anuccheda 50.
15. Narada instructs the Pracetas in Anucchedas 51-52.
16. Rṣabhadeva instructs His sons in Anuccheda 53.
17. Jada Bharata instructs King Rahugana in Anuccheda 53.
18. Rahugana responds to Jada Bharata in Anuccheda 54.
19. Bhagavan Sankarṣaṇa instructs King Citraketu in Anuccheda 55. 18. Prahlada instructs his classmates in Anucchedas 55-57.
20. Nārada instructs King Yudhisthira in Anuccheda 58.
21. The Nava-yogendras instruct King Nimi in Anucchedas 59-65. 21. Śrī Kṛṣṇa instructs Uddhava in Anucchedas 66-85.
22. Śrī Suka instructs King Parikṣit in Anuccheda 86. 23. Śrī Sūta instructs Saunaka in Anucchedas 87-91. In this analysis, Śrī Jīva Gosvāmī did not refer to the Eighth, Ninth, and Tenth Cantos of Srimad Bhagavata. In this regard, he did not want to further extend the scope of the book, as he mentions in 474 92 Bhakti Is the Essential Teaching throughout Srimad Bhagavata this anuccheda. In summing up this survey of the major dialogues between teacher and student, Śrī Jīva cites a verse spoken by Sau- naka in which the latter requests Sūta Gosvāmī to relate the story of Kali’s chastisement by King Parikṣit. In making this request, how- ever, he stipulates that he is interested to hear only if the narration is related to Krsna or His devotees. This suggests that not only this specific episode but all the other stories recounted by Suta Gosvāmī would be required to meet this same criterion; otherwise, his audi- ence would become indifferent to his speech. From this guiding principle, it is concluded that because the entire Bhāgavata is con- cerned with nothing other than the accounts pertaining to Kṛṣṇa and His devotees, its purpose is clearly devotion to Bhagavan Śrī Krsna. After concluding this extensive analysis of the message of the Bhāgavata’s preeminent teachers, Śrī Jīva refers to other dialogues, such as that of Yamarāja to his servants, in which bhakti is again identified as the abhidheya. In the verse cited here (SB 6.3.22), the indeclinable emphatic particle eva, “only,” is highly significant. Its function in Yamaraja’s statement is to exclude anything other than bhakti to Bhagavan as the supreme essential duty (para-dharma) for all human beings (pumsām). Śrī Jīva remarks that if bhakti in the form of uttering the names of Bhagavan is applied in regard to practices such as karma, then such bhakti cannot be classified as para-dharma, because in this case, bhakti would be relegated to an inferior purpose. Indeed, such a secondary application of bhakti is not pleasing to Bhakti Devi. As a consequence, she would award only the results of karma, which are temporary, but not the eternal fruit of prema for Bhagavan. 3 The indeclinable eva can have three different applications: (1) specifying the object itself, anya-yoga-vyavaccheda, in which case its function is to exclude any other object from the reference in question; (2) specifying the object’s qualifier, ayoga-vyavaccheda, in which case it excludes the non-application of the qualifier to the object in question; and (3) specifying the action of the verb as it applies to the object, atyanta-ayoga-vyavaccheda, in which case it excludes the possibility of the non-application of the verb’s action to the object in question (Kiranavali commentary on Nyāya-siddhānta-muktāvalī, p. 299). In the present verse (SB 6.3.22), Śrī Jiva Gosvāmi takes the first meaning of eva, specifying that nothing other than this limit (etävän eva) can be the para-dharma. 475 476 I Bhakti Is the Complete Abhidheya In the upcoming anucchedas, Śrī Jiva Gosvāmi continues to cite other positive affirmations (anvaya) of bhakti as the abhidheya. Anuccheda 93 Bhakti Is the Most Appropriate Path ९३ | तथा च ( भा० ६।१।१७ ) - ŚRĪ SUKA said: सध्रीचीनो ह्ययं लोके पन्थाः क्षेमोऽकुतोभयः । सुशीलाः साधवो यत्र नारायणपरायणाः ॥ १६१ ॥ In this world, this path [of bhakti] is certainly most appropri ate, because it is the source of all auspiciousness and altogether free of fear [from impediments of any kind]. Those who tread this path are of ideal character (susilah), established in virtue (sadhavaḥ), and exclusively devoted to Bhagavan Nārāyaṇa. (SB 6.1.17)1 अयं पन्थाः श्रीनारायणभक्तिमार्गः ॥ श्रीशुकः || The words ayam panthaḥ, “this path,” refer to the path of bhakti to Bhagavan Śrī Nārāyaṇa. Commentary BHAKTI is the most auspicious path, because it is altogether free of fear from obstacles. Moreover, Bhagavan personally helps His devotees, as confirmed by Śrī Kṛṣṇa Himself: 1 sadhricino hy ayam loke panthaḥ kṣemo’kuto-bhayaḥ susilah sadhavo yatra nārāyaṇa-parāyaṇaḥ 477 2 I Bhakti Is the Complete Abhidheya But those who have dedicated all actions to Me, who are attached to Me, and who worship Me, meditating on Me through the yoga of exclusive devotion alone - O Partha, I quickly uplift such individ- uals, whose minds are absorbed in Me, from the ocean of deathly material existence. (GĪTĀ 12.6-7)2 There is no such help on other paths. On the path of jñāna, which is based on isolationism, there is an absence of compassion, while on the path of karma, in which action is motivated by desire for the fruit, envy of others’ attainments is prominent. But on the path of bhakti, there is cooperation and love. This is indicated in the verse by the words susilaḥ, “those on this path are of ideal or gracious character,” and sadhavaḥ, “they are established in virtue.” 478 ye tu sarvāņi karmani mayi sannyasya mat-parah ananyenaiva yogena mam dhyāyanta upăsate teṣām aham samuddharta mṛtyu-samsara-sāgarāt bhavami nacirāt pārtha mayy ävesita-cetasām Anuccheda 94 Bhakti Is the Fruit of All Scriptural Study ९४ । तत्रैवान्वयेन सर्वशास्त्रश्रवणफलत्वं सकैमुत्यमाह (भा० ३ | १३ |४) - AGAIN, by positive concomitance, Śrī Vidura establishes bhakti as the fruit of hearing, or studying, all scriptures with reference to the a fortiori argument (kaimutya) [lit., the principle of “how much more”]:’ श्रुतस्य पुंसां सुचिरश्रमस्य नन्वञ्जसा सूरिभिरीडितोऽर्थः । तत्तद्गुणानुश्रवणं मुकुन्दपादारविन्दं हृदयेषु येषाम् || १६२ || To repeatedly hear the virtues of those in whose hearts the lotus feet of Mukunda perpetually reside has been rightly esteemed by the wise as the true aim of the extensive effort undertaken by human beings in studying the scriptures. (SB 3.13.4) 2 पुंसां श्रुतस्य वेदार्थावगतेरयमेवार्थः प्रयोजनमीडितः श्लाघितः । कोऽसौ ? मुकुन्द- स्य पादारविन्दं येषां हृदयेषु वर्तते तेषां तत्तगुणानां भगवद्भक्त्यात्मकानामनुश्रवणं यत् सोऽयमिति । ततः सुतरामेव श्रीमुकुन्दस्येत्यर्थः । एवमेवोक्तम् “वासुदेवपरा वेदाः " (भा० ११२।२८) इत्यादि । “भगवान् ब्रह्म कात्स्न्र्त्स्न्येन” (भा० २१२।३४) इत्यादि । 1 2 Kaimutya-nyaya is a type of logic used to establish a point of far-reaching significance by comparison with a truth of lesser significance, i.e., “If that is true, how much more true must this be?” In the verse quoted above, simply hearing about the virtues of those who keep Bhagavan Mukunda in their hearts is said to be the true aim of studying the scriptures. If this is the case, how much more beneficial must it be to directly hear about the virtues of Bhagavan Himself? Thus, bhakti to Bhagavan is established here as the genuine purpose of studying the scriptures through the kaimutya principle. śrutasya pumsam sucira-sramasya nany anjasa suribhir idito’rthah tat-tad-gunanusravanam mukunda-padaravindam hṛdayeşu yeşăm 479 1 Bhakti Is the Complete Abhidheya

This alone (ayam eva) has been esteemed (iditaḥ, i.e., slaghitaḥ) as the true aim (arthaḥ), meaning the genuine purpose (prayo- janam), of scriptural study (śrutasya), or in other words, of the effort to ascertain the meaning of the Vedas (veda-artha- avagateḥ), undertaken by human beings (pumsăm). What has been thus esteemed? To repeatedly hear about the distinct virtues - one in essential nature with bhakti to Bhagavan – of those in whose hearts the lotus feet of Mukunda perpetually reside. From this statement, it is all the more self-evident that hearing directly about the virtues of Śrī Mukunda is certainly esteemed as the genuine purpose of studying the Vedas. This indeed was stated earlier - vasudeva-parā vedāḥ, “The Vedas have as their exclusive aim Śrī Vasudeva” (SB 1.2.28). This is further confirmed in the following verse as well: After thrice studying and deliberating upon the entire corpus of the Vedas, the venerable Brahma, who was of one-pointed intel- lectual resolve, ascertained through his faculty of discernment that by which love for the Self [Śri Hari] is evoked. (SB 2.2.34)3 तथा च पाद्मबृहत्सहस्रनाम्नि - The same conclusion is expressed in the Bṛhat-sahasra-nāma- stotra found in the Padma Purāṇa: स्मर्तव्यः सततं विष्णुर्विस्मर्तव्यो न जातुचित् । सर्वे विधिनिषेधाः स्युरेतयोरेव किङ्कराः ॥ १६३ ॥ One should remember Bhagavan Viṣṇu always and never forget Him even for a moment. All the rules and prohibitions of scrip- ture are servants of these two principles alone. (Padma Purana, Uttara-khanda 71.100)* तथा च स्कान्दे प्रभासखण्डे लिङ्गपुराणे च- 3 bhagavan brahma kartsnyena trir anviksya maniṣayā tad-adhyavasyat kuṭastho ratir atman yato bhavet smartavyaḥ satatam visnur vismartavyo na jātucit sarve vidhi-niṣedhah syur etayor eva kinkarāḥ 480 94 Bhakti Is the Fruit of All Scriptural Study In the Prabhasa-khanda of the Skanda Purāņa and in the Linga Purana also, it is said: आलोड्य सर्वशास्त्राणि विचार्य च पुनः पुनः । इदमेव सुनिष्पन्नं ध्येयो नारायणः सदा ॥ १६४ ॥ After churning all the scriptures and deliberating on them again and again, this conclusion alone has clearly come to the fore-that one should continuously meditate on Bhagavan Nārāyaṇa. (Skanda Purana 4.25.35, Linga Purana 2.7.11)5 अत एव वेदार्पणमन्त्र - Therefore, in the mantra that is offered to undertake the study of the Vedas, it is said: इति विद्यातपोयोनिरयोनिविष्णुरीडितः । ब्रह्मज्ञस्तपते देवः प्रीयतां मे जनार्दनः || १६५ || श्रीविदुरः || Thus, Bhagavan Viṣṇu is praised as the sourceless ground of all knowledge and penance. May the worshipful Bhagavan Janar- dana, for whom the knowers of the Vedas undergo penance, be pleased with me.” Commentary IN THIS ANUCCHEDA, Śrī Jiva Gosvāmī demonstrates that it is not only Śrīmad Bhagavata that recommends bhakti as the abhi- dheya but that all scriptures do so. In establishing this conclusion, he first supplies evidence from Srimad Bhagavata and then from other Purāņas. The fact that all scriptures advocate bhakti certainly 2 aloḍya sarva-sastrani vicarya ca punaḥ punah idam eva sunispannam dhyeyo narayaṇaḥ sadā This verse is also found in Garuda Purana (229.1). iti vidya-tapo-yonir ayoni vişnur iditah brahma-jñas tapate devaḥ priyataṁ me janardanaḥ Source unknown 481482 I Bhakti Is the Complete Abhidheya stands to reason, because Bhagavan is the source of all scriptures, and He manifested them simply to disclose the means by which He Himself can be known to humanity. The root cause of the jivas’ suf- fering is their beginningless ignorance of Bhagavan. Consequently, the sole remedy for this condition is the knowledge and immediate awareness of Bhagavan. The scriptures are the authentic source of this knowledge, and so the means that they advocate - namely, bhakti - is the real purpose of all scriptures, of all paths, and of all rules and regulations. In the next anuccheda, Śrī Jīva Gosvāmi shows that even those scriptures or passages that propound varnasrama have bhakti alone as their ultimate purpose. Bhakti Is the Culmination of All Methods Anucchedas 95-98 Anuccheda 95 Bhakti Is the Fruit of All Dharma ९५ । यतो यश्च शास्त्रे वर्णाश्रमाचारो विधीयते तस्याप्यनुपमचरितं फलं भक्तिरेव । यथा ( भा० १० १४७।२४ ) - — THEREFORE, bhakti alone is the unparalleled authenticated fruit even of the conduct prescribed in scripture for the varnas and āśramas, as Śrī Uddhava informed the Vraja-devis: दानव्रततपोहोमजपस्वाध्यायसंयमैः । श्रेयोभिर्विविधैश्चान्यैः कृष्णे भक्तिर्हि साध्यते ॥ १६६ ॥ Bhakti to Bhagavan Śrī Kṛṣṇa is indeed to be aimed at through charity, vows, penances, fire sacrifices, uttering mantras, study of the Vedas, self-control, and various other auspicious practices. (sB 10.47.24 ) 1 दानादिभिः श्रीकृष्णसन्तोषार्थैरिति ज्ञेयम् । In this verse, it is to be understood that practices such as offer- ing charity are meant to be performed for the satisfaction of Bhagavan Śrī Kṛṣṇa. 1 तदुक्तम् “तज् जन्म तानि कर्माणि तदायुस्तन्मनो वचः” (भा० ४ । ३१ ।९) इत्यादि । The same idea was also expressed by Śrī Nārada: dana vrata-tapo-homa-japa-svadhyaya-saryamaih śreyobhir vividhais canyaih kṛṣṇe bhaktir hi sädhyate 485 1 Bhakti Is the Complete Abhidheya [In this world,] a human being’s birth, actions, lifespan, mind, and speech are successful only if applied in the service of Bhaga- van Hari, who is the Supreme Regulator and the Immanent Self of the cosmos. (SB 4.31.9)2 बृहन्नारदीये- And in the Bṛhan-nāradīya Purāṇa, it is said: जन्मकोटिसहस्रेषु पुण्यं यैः समुपार्जितम् । तेषां भक्तिर्भवेच्छुद्धा देवदेवे जनार्दने ॥ १६७ ॥ इति । Pure bhakti to Bhagavan Janardana, who is the worshipful God of all the gods, is attained by those who have accumulated piety over thousands of millions of births. (BNP 1.39.51)3 अगस्त्यसंहितायाम्- And in the Agastya-saṁhitā: व्रतोपवासनियमैर्जन्मकोट्याप्यनुष्ठितैः । यज्ञैश्च विविधैः सम्यग् भक्तिर्भवति माधवे ॥ १६८ ॥ इति । By perfectly executing vows, fasts, scriptural rules, and vari- ous types of sacrifices for millions of lives, one attains bhakti to Bhagavan Madhava. (Agastya-samhita)+ एतदेव व्यतिरेकेणोक्तम् “धर्मः स्वनुष्ठितः पुंसाम्” (भा० ११२१८) इत्यादौ । “यशःश्रिया- मेव” (भा० १२ | १२ | ५३ ) इत्यादौ च ॥ श्री उद्धवः श्रीव्रजदेवीः || The same point is made by negative concomitance in the following verses: 2 3 4 If the conventional dharma prescribed for human beings is meticulously carried out and yet does not induce attraction for taj-janma tani karmāņi tad-ayus tan-mano vacaḥ nṛṇām yena hi viśvātmā sevyate harir isvarah janma-koti-sahasresu punyam yaiḥ samupārjitam teşăm bhaktir bhavec chuddha deva-deve janardane vratopavasa-niyamair janma-kotyapy anusthitaih yajñais ca vividhaiḥ samyag bhaktir bhavati madhave 486 95 Bhakti Is the Fruit of All Dharma the narrations of Bhagavan Vasudeva, such dharma is decidedly only fruitless labor indeed. (SB 1.2.8)5 And: The immense labor expended in discharging prescribed duties pertaining to one’s varna and aśrama, and in undergoing penance, study of the Vedas, and other similar practices, cul- minates only in wealth accompanied by fame. But by hearing and repeating the glories of Sri Hari, one attains unbroken remembrance of the lotus feet of Bhagavan, who is the support of the Goddess of Fortune. (SB 12.12.53) Commentary THE purpose of varṇāśrama is devotion to Śrī Krsna. It is a social system designed specifically to lead all of its members to the path of bhakti. A doubt may be raised in this regard. It has been estab- lished earlier that bhakti ensues only from bhakti itself. Such being the case, how can conventional moral acts, such as charity, give rise to bhakti? Śri Jiva Gosvāmī explains that the varṇāśrama principles can be practiced in two ways. They may be undertaken indepen- dent of Bhagavan, or they may be performed for His satisfaction. In the first case, if the varṇāśrama duties are meticulously per- formed, they will yield the aspired for material benefit. This too ultimately occurs only through the grace of bhakti, since the per- former must adhere to the scriptural injunctions, which are the orders of Bhagavan. On this account, Bhakti Devi rewards the per- former for their obedience to the divine ordinance. If, however, one carries out these prescribed acts without faith, and thus with- out authentic adherence to the requisite process, he or she will not obtain even the material result, as attested to by Śrī Kṛṣṇa: 6 5 dharmaḥ svanusthitaḥ pumsām visvaksena-kathāsu yaḥ notpadayed yadi ratim srama eva hi kevalam yasaḥ-śriyām eva parisramah paro varnasramacara-tapah-śrutadiṣu avismrtiḥ śridhara-pada-padmayor guṇānuvada-śravaṇādirbhir hareḥ 487 I Bhakti Is the Complete Abhidheya O son of Prtha, whatever is offered in the sacrificial fire, whatever is given in charity, whatever austerity is undertaken, and what- ever other auspicious actions are performed without faith, are all termed asat, or worthless, because they bear no fruit, neither here nor after death. (GĪTĀ 17.28)’ The alternate and superior manner of carrying out varṇāśrama duties is to do so for the satisfaction of Bhagavan. If conducted with this intent, then by the grace of a devotee, these sanctified acts will give rise to a taste for hearing about Kṛṣṇa. This in turn will impel the performer to take to pure bhakti. Only this type of execution of varṇāśrama principles is truly praiseworthy. This is the intended meaning of Uddhava’s statement. In the next anuccheda, it will be demonstrated that true jñāna ensues only from bhakti. 7 asraddhaya hutam dattam tapas taptam krtam ca yat asad ity ucyate partha na ca tat pretya no iha 488 Anuccheda 96 Authentic Jñāna Ensues Only from Bhakti ९६ । यच्च तत्र ज्ञानमभिधीयते तदपि भक्त्यन्तर्भूततयैव लभ्यम् । यथा ( भा० १०।१४।५ ) - EVEN the jñāna that is prescribed in Śrīmad Bhagavata is to be understood as included within bhakti alone. An example of this is seen in the following prayer of Brahma to Bhagavan Śrī Kṛṣṇa: पुरेह भूमन् बहवोऽपि योगिनस्त्वदर्पितेहा निजकर्मलब्धया । विबुध्य भक्त्यैव कथोपनीतया प्रपेदिरेऽञ्जोऽच्युत ते गतिं पराम् ॥ १६९ ॥ O Unlimited, Infallible Lord, in the past, many yogis in this world offered their prescribed practices and even their worldly actions unto you. As a consequence of thus surrendering their actions unto You, they obtained bhakti in the form of hearing and recounting Your narrations. Then, having directly realized the self by such bhakti alone, they easily attained Your supreme destination. (sB 10.14.5) 1 हे भूमन् ! इह लोके पूर्वं बहवो योगिनोऽपि सन्तो योगैर्ज्ञानमप्राप्य पश्चात् त्वयि अर्पि- तेहा लौकिक्यपि चेष्टा । तथा अर्पितानि यानि निजानि कर्माणि तैर्लब्धया कथारुचि- रूपया पुनश्च कथोपनीतया कथया त्वत्समीपं प्रापितया कथनीयरुचिरूपया भक्त्यैव अञ्जः सुखेन विबुध्य आत्मतत्त्वमारभ्य श्रीभगवत्तत्त्वपर्यन्तमनुभूय तव परमान्तरङ्गां गतिं प्राप्ताः । 1 pureha bhuman bahavo’pi yoginas tvad-arpitehä nija-karma-labdhaya vibudhya bhaktyaiva kathopanitaya prapedire ‘fijo’cyuta te gatim param 489 I Bhakti Is the Complete Abhidheya The sense of the verse is as follows: “O Unlimited Lord (bhuman), previously there were indeed many yogis in this world. Hav- ing failed to attain realized knowledge (jñāna) through their practice of yoga, they later offered their prescribed practices and even their worldly actions unto You [the word ihā, ’effort or exertion,’ implies both types of action]. As a consequence of thus surrendering their actions unto You, they obtained bhakti in the form of the taste (ruci) for hearing Your narra- tions (katha). Furthermore, on account of the contact (sami- pam, lit., proximity’) with such katha, they were led to attain bhakti in the form of a liking (ruci) for You directly, the subject of such narrations (kathaniya).? By this bhakti alone [consisting of these two types of taste], they easily realized the Absolute, beginning from atma-tattva, ’the immediate intuition of the self,’ up to bhagavat-tattva, ’the immediate intuition of Bha- gavän.’ Having done so, they attained Your supreme intrinsic [i.e., supramundane] destination (paramantarangāṁ gatim).” श्रीगीतोपनिषत्सु च “अहं सर्वस्य प्रभवः " (गीता १०।८) इत्यादिभिः शुद्धां भक्तिमुपदि- श्याह (गीता १० | ११ ) - In Bhagavad Gitā as well, Kṛṣṇa imparted teachings on pure devotion, beginning with this verse: aham sarvasya prabha- vaḥ, “I am the source of everything” (GĪTĀ 10.8). Thereafter, Bhagavan Kṛṣṇa said: 2 The compound kathopanita can be broken down into two words: kathā, “narrations,” and upanita, “brought near.” The compound appears in the instrumental case and acts as an adjective qualifying bhakti. Thus, kathopanitaya bhaktya means, “by devotion brought about by hearing katha.” Jiva Gosvāmi has explained this in two ways. First, one obtains bhakti in the form of the taste (ruci) for hearing the narrations of Bhagavan, then as a consequence of this, one obtains bhakti in the form of attraction for Bhagavan Himself, the subject of such kathā. 490 96 Authentic Jñana Ensues Only from Bhakti तेषामेवानुकम्पार्थमहमज्ञानजं तमः । नाशयाम्यात्मभावस्थ ज्ञानदीपेन भास्वता ॥ १७० ॥ इति ॥ ब्रह्मा श्रीभगवन्तम् || Just to bless them, I, situated in their consciousness, destroy the darkness born of ignorance with the shining lamp of wisdom. (GĪTĀ 10.11)3 Commentary IN THE previous anuccheda, Śrī Jīva Gosvāmi made the point that the practices that constitute the path of dharma, or “sanctified action,” bear real fruit only if performed for the satisfaction of Bhagavan. Now he goes a step further to assert that any attempt to cultivate jñāna, or “immediate awareness of the self,” without bhakti will also end in failure. In the main verse of this anuccheda (SB 10.14.5), Brahmā himself admits that in the past many yogis were unsuccessful in their attempts to attain such realization through their practice of yoga. Being thus frustrated, they later offered all of their actions and aspirations to Bhagavan. This attestation serves as a lesson for modern-day practitioners. By offering one’s actions to Bhagavan, and by the association of a devotee, a person will obtain faith in the process of hearing about Kṛṣṇa. This will lead to constancy in hearing from realized devo- tees and engagement in sadhana-bhakti. This in turn will purify the heart of all unwanted predispositions and desires (vāsanās). Then, by the grace of bhakti, the practitioner will be blessed with direct experience of Bhagavan. Thus, true jñāna ensues only from bhakti. This is confirmed by Krsna in the verse cited here (GĪTĀ 10.11). Any practice devoid of bhakti is termed as ignorance (ajñānam) by Kṛṣṇa in the following pair of verses: 3 teṣām evānukampārtham aham ajñāna-jam tamaḥ nāśayāmy atma-bhava-stho jñāna-dipena bhāsvatā 491492 1 Bhakti Is the Complete Abhidheya Undeviating pure devotion unto Me with exclusive absorption, res- idence in a secluded place, nonattachment to the association of worldly people, constancy in the culture of knowledge pertaining to the Self, and deliberation on the goal of knowledge regarding the Absolute - all this is declared to be knowledge. Whatever is different from this is ignorance. (GĪTĀ 13.10-11)* mayi cananya-yogena bhaktir avyabhicāriņi vivikta-deśa-sevitvam aratir jana-samsadi adhyatma-jnana-nityatvam tattva-jñānārtha-darśanam etaj jñānam iti proktam ajñānam yad ato’nyatha Anuccheda 97 Bhakti Is the Source of All Perfection ९७ । यान्यन्यानि सर्वाणि तत्र पुरुषार्थसाधनान्युच्यन्ते तान्यपि तथैव भक्तिमूलान्येव । यथा ( भा० १० । ८१ ।१९ ) - ALL other practices (sādhanas) that are described in Śrīmad Bhāgavata as productive of the ultimate good (puruṣārtha) are similarly rooted only in bhakti, as expressed in these words of Śrīdāmā Vipra: स्वर्गापवर्गयोः पुंसां रसायां भुवि सम्पदाम् । सर्वासामपि सिद्धीनां मूलं तच्चरणार्चनम् || १७१ || Worship of Your lotus feet is the root of all perfections and opu- lences that human beings can attain in heaven, in liberation, on earth, or in the subterrestrial realms. (SB 10.81.19 ) 1 “मन्त्रतस्तन्त्रतश्छिद्रम्” (भा०८।२३।१६ ) इत्यादिन्यायेन “मुखबाहूरुपादेभ्यः " ( भा० ११।५।२) इत्याद्युक्तनित्यत्वेन च सर्वथा तद्बहिर्मुखानां तु तत्तदलाभ एव स्यादित्यर्थः । यथा स्कान्दे- 1 [In undertaking the ritual process associated with motivated action (kāmya-karma), many errors can arise in regard to mantra and sadhana.] In this respect, the following principle is enunciated [about bhakti]: svargāpavargayoḥ pumsām rasayam bhuvi sampadam sarvāsām api siddhīnām mūlam tac-caraṇārcanam 493 I Bhakti Is the Complete Abhidheya Defects pertaining to the pronunciation of mantras, the proce- dure to be followed, the time and location of the ritual, the eli- gibility of the persons involved, and the items employed are all made flawless by chanting Your names. (SB 8.23.16)2 Additionally, bhakti’s perpetuity (nityatva), meaning, its regular compulsory nature, is expressed in this pair of verses: From the mouth, arms, thighs, and feet of the Purusa appeared the four respective vocational classifications (varnas) along with the four stages of life (asramas). The varnas were distinc- tively divided into vipra, ksatriya, vaisya, and sūdra accord- ing to the corresponding gunas that determine their natures. Among human beings belonging to these divisions, those who [naively] neglect to worship the Purușa, who is directly the primordial ground of being of all individual beings (atma- prabhavam) and the Supreme Immanent Regulator of all being (Iśvara), or who [knowingly] show Him contempt, are deprived of their status and fall into degradation. (SB 11.5.2-3)3 Thus, by virtue of the principle that bhakti rectifies all defects as well as by its necessity (nityatva) - shown respectively in the above two verses - it is understood that those whose regard is directed away from Bhagavan (tad-bahirmukhānām), certainly cannot attain their respective aspired for goals, as stated in Skanda Purāṇa: 2 3 4 विष्णुभक्तिविहीनानां श्रौताः स्मार्ताश्च याः क्रियाः । कायक्लेशः फलं तासां स्वैरिणीव्यभिचारवत् ॥ १७२ ॥ इति । The actions performed according to Śruti and Smrti of those who are devoid of bhakti to Vişņu result only in bodily misery, like the illicit affairs of a prostitute. (Skanda Purāṇa)* mantratas tantratas chidram desa-kalarha-vastutaḥ sarvam karoti nischidram anusarkirtanam tava mukha-bāhuru-pādebhyah puruṣasyasramaiḥ saha catvāro jajnire varṇā gunair vipradayah prthak ya eşām puruṣam sākṣād atma-prabhavam isvaram na bhajanty avajānanti sthānād bhraṣṭaḥ patanty adhah visnu-bhakti-vihīnānām śrautāḥ smartāś ca yaḥ kriyāḥ kaya-kleśaḥ phalam tāsām svairiņi vyabhicāravat 494 97 Bhakti Is the Source of All Perfection तदुक्तं श्रीयुधिष्ठिरेण (भा० १० ।७२।४) - Accordingly, Śri Yudhisthira Mahārāja said: त्वत्पादुके अविरतं परि ये चरन्ति ध्यायन्त्यभद्रनशने शुचयो गृणन्ति । विन्दन्ति ते कमलनाभ भवापवर्गमाशासते यदि त आशिष ईश नान्ये ॥ १७३ ॥ इति । O lotus-navelled Lord, Your foot sandals destroy all inauspi- ciousness. Those who constantly render [bodily] service to them, who meditate upon them with pure minds, and who praise them [through speech], obtain freedom from bondage to the material world. And if they should so desire, they can attain even material boons. Others, however, cannot attain such things. (SB 10.72.4)5 अत उक्तं बृहन्नारदीये - Therefore, it is said in the Bṛhan-nāradīya Purāṇa: यथा समस्तलोकानां जीवनं सलिलं स्मृतम् । तथा समस्तसिद्धीनां जीवनं भक्तिरिष्यते ॥ १७४ ॥ इति ॥ श्रीदामविप्रः ॥ Just as water is said to be the life of all living beings, so too bhakti is acknowledged as the life of all perfections. (BNP 1.4.4) Commentary BHAKTI is the basis of success in all undertakings, be it karma- yoga, jñāna-yoga, or aṣṭanga-yoga. Even in worldly dealings, peo- ple attain success by polite and humble behavior, not by arrogance or indifference. Even politicians have to make a show of devotion and promise public service to win votes. People support a leader 0 tvat-paduke aviratam pari ye caranti dhyayanty abhadra-nasane sucayo grnanti vindanti te kamala-nābha bhavapavargam aśäsate yadi ta ăŝisa isa nänye yathā samasta-lokānāṁ jīvanaṁ salilaṁ smṛtam tatha samasta-siddhīnām jīvanaṁ bhaktir isyate 495 I Bhakti Is the Complete Abhidheya whom they think will provide services that will be of value to them and their community. If even material success is reliant on a devo- tional disposition, how much more must this be the case in regard to spiritual endeavors? Bhagavan is the Supreme Master and Regulator of everything. We have the capacity to act, but the result is not in our control. This is clearly expressed by Sri Krsna in the Gita: “Your eligibil- ity pertains exclusively to the fulfillment of action but never to the fruits thereof” (GITA 2.47)? There are many factors involved in the outcome of actions, such as time and place. Beyond all other material considerations, there is the overseership of the Supreme Immanent Self, Paramātmā. Everything functions under His supervision. Therefore, no result can come about without His consent. Sudama thus concludes that all perfections are rooted in the worship of Kṛṣṇa’s feet (SB 10.81.19). Śrī Jiva then cites three verses to show that bhakti is a compul- sory duty, without which all other prescribed duties are flawed. The first verse (SB 8.23.16) is spoken by Sukrācārya, the guru of Bali, who was the king of the asuras. Bali’s yajña was interrupted by Vamanadeva when He went there to beg land from Bali. Bha- gavan Vamanadeva had requested Sukracārya to complete any deficiency that might occur in the yajña. In response to this pro- posal, Šukrācārya spoke this verse. Sukrācārya declared that all perfection comes about merely by chanting the name of Bhaga- van. Those seeking material rewards alone can obtain the results of their respective undertakings by the grace of bhakti, but if one performs the same actions as an offering to Bhagavan, one will also attain bhakti in course of time. The next pair of verses cited by Śrī Jiva (SB 11.5.2-3) is spoken by the sage Camasa. He makes it emphatically clear that without devo- tion to the Supreme Self, who is the very source of all being, nobody can succeed in any endeavor. Indeed, even if one has attained a high position, he will lose it. This is further confirmed by King Yudhisthira (SB 10.72.4). In this manner, because bhakti is shown 7 karmany evādhikāras te ma phaleşu kadācana mā karma-phala-hetur bhur ma te sangostv akarmani 496 97 Bhakti Is the Source of All Perfection to be the root of all practices and compulsory for their success, it is thus concluded to be the abhidheya. Next, Śrī Jīva Gosvāmi makes the point that bhakti is the life of all other paths, and as such it is not dependent on anything. 497 Anuccheda 98 Bhakti Is Independent of All Methods ९८ । तदेवं तानि साधनानि भक्तिजीवनान्येवेति भक्तेरेव सर्वत्राभिधेयत्वम् । तानि विनापि च भक्तेरेव तत्र साधकत्वमपि दर्शितम् तत्र “ अकामः सर्वकामो वा ( भा० २।३।१०) इत्यादौ । 1 IT IS THUS evidenced that because bhakti is the life of all these different practices (sadhanas), bhakti alone has been proclaimed everywhere as the abhidheya. It is moreover observed that the aspired for ends of these various practices are brought to fruition by bhakti alone, even without recourse to these practices themselves. This is expressed in the following statement: A person of evolved discernment, whether desireless, desiring all, or seeking liberation, should worship the Supreme Puruşa with resolute bhakti-yoga. (SB 2.3.10)1 यथा श्रीविष्णुपुराणे पुलहवाक्यम् (वि० पु० १ । ११ । ४६ ) - As the sage Pulaha says in the Viṣṇu Purāṇa: यो यज्ञपुरुषो यज्ञे योगे यः परमः पुमान् । तस्मिंस्तुष्टे यदप्राप्यं किं तदस्ति जनार्दने ॥ १७५ ॥ If Bhagavan Janardana, who is known as “the Lord of Sacrifice” (yajña-puruşa) in the domain of sacrificial action and as “the akāmaḥ sarva-kāmo vā mokṣa-kāma udara-dhih tivrena bhakti-yogena yajeta puruşam param 498 98 Bhakti Is Independent of All Methods Supreme Immanent Self” (paramaḥ puman) in the practice of yoga, is pleased, what remains unattainable ? (VP 1.11.46 ) 2 अत एव मोक्षधर्मे- Therefore, it is said in the Mokşa-dharma of the Mahabharata: या वै साधनसम्पत्तिः पुरुषार्थचतुष्टये । तया विना तदाप्नोति नरो नारायणाश्रयः || १७६ ॥ इति । By taking shelter of Bhagavan Nārāyaṇa, a human being attains the four human goals even without recourse to any of the vari- ous practices that are meant for obtaining them. (Mahabharata, Moksa dharma ) " तस्मात् साधूक्तं सर्वशास्त्रश्रवणफलत्वेन तदभिधेयत्वम् । अत एव प्रथमं स्वयं भगवता सैव प्रवर्तितेत्युक्तम् “कालेन नष्टा प्रलये वाणीयम्” (भा० ११ | १४ | ३ ) इत्यादिना । Therefore, it was rightly said that bhakti is the abhidheya, because it is the fruit of studying all scriptures. For this rea- son, in the beginning of an evolutionary cycle, bhakti alone was brought forth into being by Bhagavan Himself, as was said: In due course of time, this speech of Mine, known as the Veda, remained undisclosed during the period of dissolution. In it, the dharma that is entailed is constituted of the very essence of My Being (mad-ātmakaḥ). It was spoken by Me once again to Brahmā, at the beginning of a new creational cycle. ( SB 11.14.3 ) + तदेवं सति ये तु नातिकोविदास्ते तत्तदर्थं कर्माद्यङ्गत्वेनैव श्रीविष्णूपासनं कुर्वते । ततस्त- दपराधेन निजकामनामात्रफलप्रदत्वं तत्रानियतत्वं च तस्याः । तत्तदर्थमपि स्वतन्त्रत्वेन क्रियमाणाया भक्तस्त्ववश्यं तत्तत्फलप्रदत्वम् । न च तत्तन्मात्रदानेन पर्याप्तिः किन्तु पर्यवसाने परमफलप्रदत्वमेवेति । 2 3 4 yo yajña-puruso yajne yoge yaḥ paramaḥ puman fasmims tuste yad-aprapyam kim tad asti janardane yā vai sadhana-sampattih purusārtha catustaye tayă vină tad-âpnoti naro narayanasrayah kälena naşta pralaye vaniyam veda-safijfită mayadau brahmane prokta dharmo yasyam mad-atmakaḥ 499 I Bhakti Is the Complete Abhidheya As bhakti is so much emphasized, even those who are not overly discerning worship Bhagavan Sri Visņu, yet they do so only as a part of karma, or as part of whatever path they are following, in order to achieve the results of their respective practice. This, however, is an offense to bhakti. As a result, bhakti awards them only with the fruit of their respective desires, and of that also there is no assurance. But, if bhakti is performed independent of those practices, even if only to attain the results proclaimed by those paths, bhakti certainly awards those results. Moreover, bhakti is not limited merely to offering those particular fruits, rather in the end it bestows the supreme fruit as well. ततस्तस्या एव परमहितत्वेनाभिधेयत्वमाह (भा० ५।१९।२७) - Therefore, bhakti alone is the abhidheya, because it grants the ultimate good. This is affirmed by the devas: सत्यं दिशत्यर्थितमर्थितो नृणां नैवार्थदो यत् पुनरर्थिता यतः । स्वयं विधत्ते भजतामनिच्छतामिच्छापिधानं निजपादपल्लवम् ॥ १७७ ॥ It is true that Bhagavan, when prayed to by human beings, awards the results that they seek. [Yet by doing so,] He does not offer anything of genuine value, because [after the petitioners have enjoyed their rewards,] they again pray for something new. [Recognizing this pattern,] Bhagavan personally offers His own lotus feet to those who worship Him, even though they don’t aspire for them, and this brings an end to their material desires. (SB 5.19.27) 5 अर्थितः प्रार्थितः सन् नृणामर्थितं सत्यमेव ददाति । न तत्र कदाचिदपि व्यभिचार इत्य- र्थः । किन्तु तथापि तन्मात्रेणार्थदो न भवति तन्मात्रं दत्त्वा निवृत्तो न भवतीत्यर्थः । यत उपासकस्तत्रापूर्णत्वाद् भोगक्षये सति तदेव पुनरर्थिता भवति न जातु कामः कामा- नाम्” (भा० ९ १९ १४) इत्यादेः । तदेवमभिप्रेत्य स तु परमकारुणिकस्तत्पादपल्लवमा- धुर्यज्ञानेन तदनिच्छतामपि भजतामिच्छापिधानं सर्वकामसमापक निजपादपल्लवमेव विधत्ते तेभ्यो ददातीत्यर्थः । यथा माता चर्व्यमाणां मृत्तिकां बालकमुखादपसार्य तत्र खण्डं ददाति तद्वदिति भावः । 5 satyam disaty arthitam arthito nṛnam naivarthado yat punar arthita yataḥ svayam vidhatte bhajatām anicchatam iccha-pidhānam nija-pāda-pallavam 500 98 Bhakti Is Independent of All Methods Being prayed to by human beings, Bhagavan truly indeed (satyam eva) awards the results that they seek. The word satyam, “it is true,” indicates that this cannot ever be otherwise. Yet, by doing so, He does not offer anything of genuine value, because even after awarding such boons, He is not relieved from their solicitations. The reason for this is that the worshiper remains unfulfilled by obtaining his desired object, and when his enjoy- ment is exhausted, he again prays to Bhagavan for some new object. This pattern is illustrated in the following statement: “The craving for sensual gratification is never extinguished by enjoyment of the sense objects” (SB 9.19.14). Recognizing this pattern, the most merciful Bhagavan awards His own lotus feet, which are here described as iccha-pidhānam, that which brings an end to all desires. This means that He offers His lotus feet to the worshiper even though the person doesn’t desire them due to ignorance of their sweetness. This is com- parable to a mother’s action of removing a chewed piece of clay from the mouth of her child and offering a sweet in its place. एवमप्युक्तम् “अकामः सर्वकामो वा ” ( भा० २।३।१०) इत्यादौ तीव्रत्वं भक्तेः । तथोक्तं गारुडे- For this reason also, the resoluteness (tivratvam) of bhakti was emphasized in SB 2.3.10, quoted at the beginning of this anuccheda. A similar statement [to that of the devas in SB 5.19.27], is found in the Garuda Purana: 6 7 यद् दुर्लभं यदप्राप्यं मनसो यन् न गोचरम् । तदप्यप्रार्थितं ध्यातो ददाति मधुसूदनः ॥ १७८ ॥ इति । When meditated upon, Bhagavan Madhusudana [Śri Krsna] awards even that which was not requested, which is exceed- ingly rare, unattainable, and beyond what the mind can conceive. (Garuda Purana 2.234.12) na jātu kamaḥ kamānam upabhogena samyati yad-durlabham yad aprāpyam manaso yan na gocaram tad apy aprarthitam dhyāto dadāti madhusudanaḥ 501I Bhakti Is the Complete Abhidheya एवं श्रीसनकादीनामपि ब्रह्मज्ञानिनां भक्त्यनुवृत्त्या तत्पादपल्लवप्राप्तिर्ज्ञेया ॥ देवाः परस्परम् ॥ Accordingly, it is to be understood that even Śrī Sanaka and the other Kumāra brothers, who were established in the imme- diate realization of Brahman (brahma-jñānīs), attained Bhaga- van’s lotus feet by their adherence to bhakti [even though they originally did so only to attain Brahman realization]. Commentary IN THIS ANUCCHEDA, Śrī Jiva clearly demonstrates that bhakti is supremely independent in awarding its results, whereas all other processes are impotent without bhakti. From this, it is under- stood that one should engage only in bhakti, no matter what one’s aspired for end might be. This is the import of the akāma verse (SB 2.3.10) spoken by Sukadeva and already discussed earlier (in Anuccheda 31). There are three ways to proceed in the attempt to fulfill one’s aspiration within the jurisdiction of sastra. The first is to follow some particular process, such as karma, without recourse to bhakti. This strategy will not be successful, because, of its own accord, karma lacks the power of Bhagavan’s intrinsic potency, of which bhakti is constituted, and which alone is capable of effecting the result. The second is to follow the process in question while also taking support from bhakti. In this case, the practitioner consid- ers bhakti as subordinate to his chosen path. This approach may, however, yield the desired result, because it draws support from the internal potency through the performer’s indirect participa- tion in bhakti. In the case of the karma-marga, bhakti awards the result of the prescribed action so that the performer does not lose faith in sastra. In this approach, however, making bhakti secondary to karma is disrespectful to bhakti. Since bhakti’s pleasure is not invoked by such an attitude, she offers only that which is desired by the performer and nothing more. 502 98 Bhakti Is Independent of All Methods The third and optimal method is to take to bhakti alone, even if one still has material desires. The person who does so does not undermine the value of bhakti, although his seeking of material boons reflects a lack of acumen. Kṛṣṇa not only awards such per- sons the fruit that they desire but He also gives them the experience of Himself. This engenders a sense of detachment from material pleasures, whereupon such a worshiper desists from petitioning for further material boons. This is the meaning of the statement that bhakti gives rise to vairagya as a concomitant effect (SB 1.2.7), cited in Anuccheda 4. In SB 5.19.27, the devas refer to Bhagavan’s feet as iccha-pidhā- nam - “that which shuts down or places a lid on desires.” If it were not so, the devotee would keep on petitioning for one boon after another; material desires are never satiated merely through indul- gence. Bhakti, however, does bring an end to desire, because the bliss derived from bhakti is superior to any material pleasure. This was seen in the case of Dhruva, who worshiped Visņu with the desire to obtain a kingdom greater than that of his father. When, however, Bhagavan Visņu personally appeared before him, Dhruva became fully satisfied and no longer wished for anything else. His testimony submitted at that time to Bhagavan Viṣṇu is reported in Hari-bhakti-sudhodaya: Being desirous of a position of great worldly importance, I took to the performance of penance. Though I was searching for broken glass, I have attained You, a divine jewel, who are unobtainable even by the gods and great sages. O Lord! I am now completely fulfilled and ask for no other boon. (Hari-bhakti-sudhodaya 7.28) Śrī Jiva Gosvāmi then points out an important connection between the devas’ statement in SB 5.19.27 and that of Śrī Suka- deva in SB 2.3.10, with which he began the anuccheda. He writes that the resoluteness (tīvratvam) of bhakti has been emphasized in SB 2.3.10 specifically because of the conclusion drawn by the devas that Bhagavan awards His own lotus feet even to the worshiper sthānabhilaşi tapasi sthito ham tvām präptavān deva-munindra-guhyam 8 kacam vicinvann api divya-ratnam svamin kṛtārtho’smi varam na yace 503 I Bhakti Is the Complete Abhidheya with desires. The word tivrena in SB 2.3.10 thus signifies that one should wholeheartedly engage in bhakti alone, without depending upon any other process. In other words, one should not think of bhakti as secondary to any other process. Making it secondary is comparable to the sun’s brilliance being covered with clouds. By doing so, one will not experience the true potency of bhakti. Dhruva is an example of a person with an extravagant material desire who performed resolute (tivra) bhakti. The Kumāra broth- ers are mentioned as an example of brahma-jñānīs who desired liberation. They too engaged in bhakti and by so doing attained not only mukti but also bhakti. Taking all of this into consideration, one should not engage in karma devoid of bhakti, nor in bhakti subordinated to karma, nor even in bhakti alone undertaken to fulfill material objectives. Rather, one should engage exclusively in bhakti and for the sake of the pleasure of Bhagavan alone. At present, the majority of peo- ple do not fit in any of these four categories. They are primarily interested in earning money and enjoying their senses without fol- lowing any sort of spiritual process. Śrī Jīva Gosvāmī does not even bother to speak about them. Next, Śri Jiva establishes bhakti as the abhidheya by vyatireka, or negative concomitance. 504 Bhakti Established through Negative Inference - Vyatireka Anucchedas 99-105 Anuccheda 99 Bhakti Contrasted with Karma ९९ । अथ व्यतिरेकेण कर्मानादरेणाह - तत्र कर्मणः फलप्राप्तावनिश्चयवत्त्वं दुःखरूपत्वं च भक्तेस्तु तस्यामावश्यकत्वं साधकदशायामपि सुखरूपत्वं चेत्याह ( भा० १११८ ११२ ) - NOW BHAKTI is established as the abhidheya through negative concomitance (vyatireka), by expressing disregard for the path of karma. There is both uncertainty and misery involved in attaining the results of karma. But in the case of bhakti, suc- cess is assured and the devotee experiences joy even in the stage of practice. These conclusions are summed up in the following statement of the sage Saunaka to Sūta Gosvāmi: कर्मण्यस्मिन्ननाश्वासे धूमधूम्रात्मनां भवान् । आपाययति गोविन्दपादपद्मासवं मधु || १७९ ।। We have been engaged in the performance of this sacrifice, the fruits of which are uncertain, until our bodies were blackened by smoke. Now you have come and revived us by causing us to drink the ambrosial nectar flowing from Śrī Govinda’s lotus feet. (SB 1.18.12)1 अस्मिन् कर्मणि सत्रेऽनाश्वासेऽविश्वसनीये वैगुण्यबाहुल्येन कृषिवत् फलनिश्चयाभा- वात् । अनेन भक्तेर्विश्वसनीयत्वं ध्वनितम् । धूमेन धूम्रो विरञ्जितौ विवर्णावात्मानौ शरीरचित्ते येषाम् । कर्मणि षष्ठी तानस्मानित्यर्थः । पादपद्मस्य यशोरूपमासर्व मकरन्द मधु मधुरम् । अत्र सत्रवत् कर्मान्तरं यशःश्रवणवद् भक्त्यन्तरं चेति ज्ञेयम् । तदेवं भक्तिविनाभूतानां कर्मादिभिरस्माकं दुःखमेवासीदिति व्यतिरेकत्वमत्र गम्यते । 1 | karmany asminn anāśväse dhuma-dhumratmanām bhavan apayayati govinda-pada-padmāsavam madhu 507 I Bhakti Is the Complete Abhidheya In this endeavor (asmin karmani), meaning “in this sacrifice” (asmin satre), the outcome is “unassured” (anāśvāse), or “unre- liable” (aviśvasaniya). Because of the possibility of many dis- crepancies (vaigunya-bahulyena) in the performance of sacri- fice, there is a want of certainty in regard to the result (phala- niścayābhāvāt), as is the case with farming. By this statement, the reliability (viśvasanīyatvam) of bhakti is indirectly implied. In the compound dhuma-dhumratmanām, the word ātmanām refers to “the body and mind” (sarira-citte), dhumra means “dispirited” (virañjita) and “discolored” (vivarna), and dhuma means “by the smoke” (dhūmena). Thus, the compound as a whole means “to us, who have become dispirited and discol- ored in mind and body due to the smoke.” Although ātmanām appears in the sixth case [the possessive case], it is used in the sense of the accusative, [indicating that the sages are the direct object of the verb āpāyayati, “You are causing us to drink”]. In the compound pada-padmāsavam, the word asavam means, “the intoxicating nectar of a flower” (makarandam), which flows from the lotus feet (pada-padma) of Śrī Govinda in the form of His fame (yaso-rupam). This nectar, or fame, is “honey-like” or “ambrosial” (madhu). In this statement, it is to be understood that the uncertainty and hardship that is specifically pointed out in regard to the satra sacrifice actually applies to all other forms of karma. Similarly, the certainty and pleasure attributed to hearing the glories of Bhagavan applies to all other types of bhakti. Thus, by negative concomitance (vyatireka), it is understood from Saunaka’s state- ment that by the execution of karma alone devoid of bhakti, the performers experienced only misery. तदुक्तम् “यशः श्रियामेव परिश्रमः परः " ( भा०१२ | १२ | ५३ ) इत्यादि “ अतो वै कवयो नित्यम् " ( भा० १।२।२२ ) इत्यादि च । This same idea was expressed by Sūta Gosvāmī: The immense labor expended in discharging prescribed duties pertaining to one’s varna and aśrama, and in undergoing 508 99 Bhakti Contrasted with Karma penance, study of the Vedas, and other similar practices, cul- minates only in wealth accompanied by fame. But by hearing and repeating the glories of Sri Hari, one attains unbroken remembrance of the lotus feet of Bhagavan, who is the support of the Goddess of Fortune. (SB 12.12.53)2 And: For this reason indeed, the enlightened sages, out of supreme delight, continuously engage in bhakti to Bhagavan Vasudeva, which is utterly fulfilling to the self. (SB 1.2.22)3 ब्रह्मवैवर्ते च शिवं प्रति श्रीविष्णुवाक्यम्- In the Brahma-vaivarta Purana as well, Bhagavan Śrī Viṣṇu makes a similar statement to Śiva: यदि मां प्राप्तुमिच्छन्ति प्राप्नुवन्त्येव नान्यथा । कलौ कलुषचित्तानां वृथायुः प्रभृतीनि च । भवन्ति वर्णाश्रमिणां न तु मच्छरणार्थिनाम् ॥ १८० ॥ इति ॥ वृषयः सूतम् ॥ If anyone seeks to attain Me, they certainly do attain Me. This cannot be otherwise. In the age of Kali, the life and other char- acteristics of the impure-hearted who adhere to varṇāśrama are all futile, but this is not the case for those who have taken shelter of Me. (Brahma-vaivarta Purana)* Commentary AFTER demonstrating through positive affirmations (anvaya) that bhakti is independent in awarding its result and that other paths 2 yaśaḥ-śriyam eva pariśramah paro varṇāśramācāra-tapaḥ-śrutādiṣu 3 4 avismṛtiḥ śridhara-pada-padmayor guṇanuvada-śravaṇādirbhir hareḥ ato vai kavayo nityam bhaktim paramaya muda vasudeve bhagavati kurvanty atma-prasādanim yadi mam präptum icchanti präpnuvanty eva nanyathā kalau kaluṣa-cittānām vṛthāyuh prabhṛtini ca bhavanti varnasraminam na tu mac-charaṇārthinam 509 I Bhakti Is the Complete Abhidheya depend upon it, Śrī Jīva now establishes the same conclusion through disaffirmation (vyatireka), by showing the inefficacy of other paths. In this anuccheda, he shows the futility of karma devoid of bhakti. Thousands of sages headed by Saunaka had assembled at Nai- miṣāranya to participate in a long-enduring yajña, specified by the name satra. According to Vyasa’s statement in the beginning of Srimad Bhāgavata, it was meant to last for a thousand years (SB 1.1.4). The sages, however, were unsure that they would obtain the desired result. On this account, they referred to the sacrifice by the word anāśvāse, or “uncertain.” They also found the whole endeavor to be quite troublesome, and thus they admitted that their minds and bodies had become covered in soot from the smoke of the sacrificial fire. It is understandable that their bodies became covered in soot, but how could such a thing be said of their minds? This indicates that they were feeling mental dissatisfaction and uncertainty in regard to the result. In this connection, Śrī Jīva glosses the word dhümra, lit., “smoke-colored,” with the two words. viranjita and vivarna. Although both of these words mean “dis- colored,” the first word in particular can also carry the sense of “dispirited” or “disheartened,” which is perhaps what Śrī Jiva had in mind in supplying two otherwise perfectly synonymous terms. The path of sacrificial action (karma-marga) is so precise that if the ritual is not executed exactly as prescribed down to the last detail, it will not yield the desired result. A slight deviation even in the intonation of a single phoneme in a mantra may even bring to bear the exact opposite of what was intended. The story of the demon Vṛtrāsura, who was generated from a dark tantrika ritual, and that of Diti, who contrived to conceive a son who would be able to kill Indra, are glaring examples of the fallibility of karma. In con- trast, bhakti is pleasurable even during the stage of practice, and its result is assured because of the supreme independent power with which it is intrinsically endowed. If there is any imperfection in the course of the performance of bhakti, Bhagavan personally brings about its completion, as confirmed by the sage Karabhājana: 510 99 Bhakti Contrasted with Karma If a beloved devotee of Bhagavan, who is engaged in rendering ser- vice to the soles of His feet, having given up all other objects of affection, somehow becomes involved in a forbidden act, then the Supreme Master Hari, situated in the devotee’s heart, destroys all reactions to such an act. (SB 11.5.42) 5 sva-pada-mulam bhajatah priyasya tyaktanya-bhavasya hariḥ paresah vikarma yac cotpatitam kathancid dhunoti sarvam hrdi sannivistah 511Anuccheda 100 The Worthlessness of Vedic Karma Devoid of Bhakti - I १०० । तथा “त्यक्त्वा स्वधर्मम्” (भा० १।५।१७ ) इत्यादिकमनुसन्धेयम् । एवं महावि- त्तमहायासादिसाध्येन कर्मादिना तुच्छं स्वर्गादिफलं स्वल्पायासस्वल्पवित्तादिसाध्यया भक्त्या तदाभासेन च परममहत्फलं तत्र तत्रानुसन्धाय भक्तावेव शास्त्रतात्पर्यं पर्यालो- चनीयम् । तस्मात् तत्तच्छास्त्राणामपि भक्तिविधेयकतत्तदनुवादेन प्रवृत्तत्वान् न वैफल्य- मित्यपि ज्ञेयम् । [IN REGARD to bhakti’s being established as the abhidheya through disregard for the path of karma,] here is another statement that should be examined: Has inauspiciousness (abhadram) ever befallen a person, in whatever circumstance he might find himself (yatra kva vā), who, having abandoned his prescribed socio-religious duty (sva-dharma), takes to the sacred service (bhajana) of the lotus feet of Bhagavan Hari, even if, thereafter, while still in an imma- ture state, he should meet with death or somehow fall away from such bhajana? On the other hand, what value (artha) is gained through adherence to prescribed duty by those who fail to worship Bhagavan? (SB 1.5.17)1 In this manner, it is understood from examining the various statements in scripture that by karma, which is both costly and 1 tyaktva sva-dharmam caraṇāmbujam harer bhajann apakvo’tha patet tato yadi yatra kva vabhadram abhūd amuṣya kim ko vartha apto bhajatām sva-dharmataḥ 512 100 The Worthlessness of Vedic Karma Devoid of Bhakti - I laborious to perform, one obtains only petty fruit, like pro- motion to the celestial planets, whereas by bhakti, which is accomplished with very little effort and expense, one attains the supreme transcendental fruit. In fact, such a result may be obtained even by a semblance (abhāsa) of bhakti. From this, it is to be concluded that the import of all scripture is in bhakti alone. Therefore, it should also be understood that because all other scriptures also advocate bhakti in a roundabout manner by promoting various other processes, they are not futile. किं च (भा० ७।९।१०) - Furthermore, Śri Prahlada said to Bhagavan Sri Nrsimha: विप्राद् द्विषङ्गणयुतादरविन्दनाभपादारविन्दविमुखात् श्वपचं वरिष्ठम् । मन्ये तदर्पितमनोवचनेहितार्थप्राणं पुनाति स कुलं न तु भूरिमानः ॥ १८१ ॥ In my opinion, a dog-eater, who has offered his mind, speech, actions, wealth, and life to Bhagavan, is superior to a brāhmaṇa who, although endowed with twelve exalted qualities, is not devoted to the lotus feet of Bhagavan, whose navel is shaped like a lotus. Such a dog-eater purifies his whole family and not the overly proud brāhmaṇa. (SB 7.9.10)2 टीका च - “भक्त्यैव केवलया हरेस्तोषः सम्भवतीत्युक्तम् । इदानीं भक्तिं विना नान्यत् किञ्चित् तोषहेतुरित्याह विप्रादिति । ‘मन्ये धनाभिजनरूपतपःश्रुतौजस्तेजःप्रभावबल- पौरुषबुद्धियोगाः’ (भा० ७/९/९) इत्यादौ पूर्वोक्ता ये धनादयो द्विषड् द्वादशगुणास्तैर्यु- क्ताद् विप्रादपि श्वपचं वरिष्ठं मन्ये । 2 Śrīdhara Svāmi comments as follows: “It was said that it is pos- sible to please Bhagavan Hari only by unalloyed (kevala) bhakti. Now in this verse, Prahlada asserts that there is nothing other than bhakti that can be a cause for Bhagavan’s satisfaction. The viprad dvi-sad-guṇa-yutad aravinda-nābha- pādāravinda-vimukhat svapacam varistham manye tad-arpita-mano-vacanehitartha- prānam punati sa kulam na tu bhūrimānaḥ 513 I Bhakti Is the Complete Abhidheya immediately preceding verse [SB 7.9.9]3 enumerated the twelve qualities referred to here as follows: wealth, birth in a cultured family, beauty, austerity, erudition, sensory prowess, physi- cal power, influence, bodily strength, industriousness, intelli- gence, and the culture of yoga. Prahlada says that he considers a dog-eater [who is fully devoted to Bhagavan] superior even to a vipra possessing these twelve qualities [but who is not devoted to Bhagavan]. यद्वा सनत्सुजातोक्ता द्वादश धर्मादयो गुणा द्रष्टव्याः (म० भा० ३।४३।२० ) - “Alternatively, the twelve qualities may refer to those mentioned by the sage Sanat Sujata in the Mahabharata: धर्मं च सत्यं च दमस्तपश्च अमात्सर्यं हीस्तितिक्षानसूयाः । यज्ञश्च दानं च धृतिः श्रुतं च व्रतानि वै द्वादश ब्राह्मणस्य ॥ १८२ ॥ इति । The twelve vows of a brahmana are moral integrity, truthful- ness, sensual regulation, austerity, nonenvy, modesty, toler- ance, freedom from jealousy, sacrifice, charity, fortitude, and erudition. (Mahabharata, Udyoga-parva 43.20) कथम्भूताद् विप्रात् ? अरविन्दनाभपादारविन्दविमुखात् । कथम्भूतं श्वपचम् ? तस्मिन्न- रविन्दनाभेऽर्पिता मन आदयो येन तम् । ईहितं कर्म । वरिष्ठत्वे हेतुः स एवम्भूतः श्वपचः सर्वं कुलं पुनाति । भूरिर्मानो गर्यो यस्य स तु विप्र आत्मानमपि न पुनाति कुतः कुलम् ? यतो भक्तिहीनस्यैते गुणा गर्वायैव भवन्ति न तु शुद्धये । अतो हीन इति भावः” इत्येषा । “What type of vipra does Prahlada consider to be inferior to a dog-eater? He replies that it is a brahmana who is not devoted to the lotus feet of the lotus-navelled Bhagavan. And what type of dog-eater does he speak of? One who has offered his mind, speech, and so on to the lotus-navelled Bhagavan. The word ihitam means ‘actions.’ What is the reason behind the dog- eater’s superiority? Such a dog-eater purifies his entire dynasty, 3 4 manye dhanabhijana-rupa-tapaḥ-śrutaujas- tejaḥ-prabhava-bala-paurusa-buddhi-yogaḥ närādhanaya hi bhavanti parasya puṁso bhaktyä tutoşa bhagavan gaja-yutha-pāya dharmam ca satyam ca damas-tapas ca amātsaryam hris titikṣānasuyāh yajnaś ca danam ca dhṛtiḥ śrutam ca vratani vai dvādasa brāhmaṇasya 514 100 The Worthlessness of Vedic Karma Devoid of Bhakti — I whereas the vipra, being excessively proud, cannot even purify himself, to say nothing of his family. The import is that for a person devoid of bhakti, all these qualities are simply a source of pride and not of purification. For this reason, such a person is inferior.” [Here ends Śrīdhara Svāmi’s comment.] मुक्ताफलटीकाच - “द्विषड् द्वादश गुणा धनाभिजनादयः । यद् वा- In his Mukta-phala commentary (16.26), Vopadeva also says: “The twelve qualities are those referred to in the previous verse [SB 7.9.9], such as wealth and birth in a cultured family. Alter- natively, they may refer to the qualities mentioned in this verse: शमो दमस्तपः शौचं क्षान्त्यार्जवविरक्तयः । ज्ञानविज्ञानसन्तोषाः सत्यास्तिक्ये द्विषङ्गणाः || १८३ ॥ The twelve qualities are control of the mind, control of the senses, austerity, cleanliness, tolerance, simplicity, detach- ment, knowledge, realization, satisfaction, truthfulness, and theism.5 इत्यप्युक्ता” इत्येषा | This is the end of Vopadeva’s comment. स्कान्दे श्रीनारदवाक्यम्- In the Skanda Purāṇa, Śrī Narada makes the following statement: 5 कुलाचारविहीनोऽपि दृढभक्तिजितेन्द्रियः । प्रशस्तः सर्वलोकानां न त्वष्टादशविद्यकः । भक्तिहीनो द्विजः शान्तः सज्जातिर्धार्मिकस्तथा ॥ १८४ ॥ Although bereft of noble birth and civility, a person endowed with resolute bhakti, who has subdued his senses, is praised by all people, but not a dvija who is devoid of bhakti, even if he has samo damas tapaḥ saucam kṣanty arjava-viraktayaḥ jñana-vijñana-santoṣaḥ satyastikye dvi-sad-gunah 515 I Bhakti Is the Complete Abhidheya studied all eighteen branches of Vedic knowledge and is peace- ful, highborn, and attentive to his prescribed duties. (Skanda Purana) काशीखण्डे च- In the Kaśi-khanda also, it is said: ब्राह्मणः क्षत्रियो वैश्यः शूद्रो वा यदि वेतरः । विष्णुभक्तिसमायुक्तो ज्ञेयः सर्वोत्तमोत्तमः || १८५ || Whether one is a brāhmana, a ksatriya, a vaiśya, a śūdra, or any- thing else, if he is fully endowed with Visnu-bhakti, he is to be understood as the best of all the best. ( Kasi khanda) 7 बृहन्नारदीये - And in the Brhad - naradiya Purāna: विष्णुभक्तिविहीना ये चण्डालाः परिकीर्तिताः । चाण्डाला अपि ते श्रेष्ठा हरिभक्तिपरायणाः ॥ १८६ ॥ Those who are devoid of Vişnu-bhakti, whoever they may be, are proclaimed as candālas, or outcastes, but those who are exclu- sively fixed in bhakti to Bhagavan Hari are the greatest, even if they are cāndālas (Brhad - naradiya Purana 1.37.12 ) s नारदीयेच- In the Narada Purana also: T श्वपचोऽपि महीपाल विष्णोर्भक्तो द्विजाधिकः । विष्णुभक्तिविहीनो यो द्विजातिः श्वपचाधिकः || १८७ || kulācāra-vihīno’pi drdha-bhakti-jitendriyah prasastaḥ sarva-lokānāṁ na tv aṣṭādasa-vidyakaḥ bhakti-hino dvijaḥ santaḥ saj-jatir dharmikas tatha brahmanaḥ ksatriyo vaisyah sudro va yadi vetaraḥ visņu-bhakti-samayukto jñeyaḥ sarvottamottamaḥ vişnu-bhakti-vihina ye candäläḥ parikīrtitāḥ candālā api te śrestha hari-bhakti-parāyaṇaḥ 516 100 The Worthlessness of Vedic Karma Devoid of Bhakti — I O King, a devotee of Visnu is better than a dvija, even if he is a dog-eater, but a dvija devoid of Visnu-bhakti is worse than a dog-eater. (Narada Purana 2.10.37b-38a)” अत्र मूलपद्ये “कुलं पुनाति” इत्युक्ते स्वं पुनातीति सुतरामेव सिद्धम् । यथोक्तम् (भा० २।४।१८) - In the original verse under discussion, it is said that a dog-eater who has offered his entire being to Bhagavan, purifies his entire dynasty. This of necessity means that he purifies himself as well, as it is said: किरातहूणान्ध्रपुलिन्दपुक्कशा आभीरकङ्का यवनाः खसादयः । येऽन्ये च पापा यदपाश्रयाश्रयाः शुध्यन्ति तस्मै प्रभविष्णवे नमः ॥ १८८ ॥ इति ॥ प्रह्लादः श्रीनृसिंहम् ॥ The Kiratas, Hūņas, Andhras, Pulindas, Pukkasas, Abhiras, Kankas, Yavanas, Khasas, and all other races of sinful peo- ple become purified simply by taking shelter of those who have taken shelter of that Omnipotent Lord unto whom I offer obeisance. (SB 2.4.18) 10 Commentary DIFFERENT paths have different criteria of eligibility for their respective practitioners. The path of ritual or sacrificial action (karma-marga) requires a psycho-physical standard of purity that depends upon birth as well as the character and conduct of the practitioner. A person not born in varṇāśrama is disqualified to participate in the path of karma. This is so because the path of karma is related to the mind and body, which are products of mat- ter. It aims at securing material boons by appeasing different deities in charge of universal material affairs. Its ultimate purpose, 9 svapaco’pi mahipala vişnor bhakto dvijādhikaḥ visnu-bhakti-vihino yo dvijatiḥ svapacādhikah 10 kirata-hūṇāndhra-pulinda-pukkašā ābhira-kankā yavanāḥ khasādayaḥ ye’nye ca papa yad-apaśrayasrayaḥ śudhyanti tasmai prabhavisnave namaḥ 517 I Bhakti Is the Complete Abhidheya however, is to purify the heart of the practitioners, so that they become gradually freed of their material attachments. Bhakti, on the other hand, is a purely spiritual path, directly related to Bhagavan, who is beyond all contact with matter. It is the way of the heart, the path of divine love. Birth and social sta- tus play no role on this path; transcendental devotion and love are the only things that are of any importance here. It is on this basis that an exalted being such as Brahma, the original teacher of the four Vedas, expressed his longing to be born in Vrindavana even if only as a creeper so that the dust from the feet of its resi- dents, who were primarily vaisyas, would be sprinkled on his head (SB 10.14.34).

Śrī Jiva Gosvāmī cites a statement of Prahlada to illustrate the unique power of bhakti. In the varṇāśrama system, a vipra is regarded as the purest or the most highly evolved human being, whereas a śvapaca, or a dog-eater, is considered to be the lowest, or the most impure. A person born from brahmana parents is classified in a general sense as a brahmana. After coming of age and undergoing the preparatory ritual known as the upanayana- samskāra, he is addressed as a dvija and becomes eligible to begin his study of the Veda. Then, after completing his studies, he becomes a vipra in earnest and is characterized as a śrotriya, or one who is learned in the three Vedas11 In Prahlada’s opinion, however, although such a vipra may be endowed with all good qualities, if he is not devoted to Bhagavan, he is inferior to an outcaste dog-eater (svapaca) who is a devotee. This means that by the intrinsic power of bhakti, the lowest per- son in the varṇāśrama system surpasses even the highest person, a vipra, who is devoid of bhakti. Such a vipra would be proud of his noble birth and education and thus would never be able to recog- nize the lower caste or outcaste devotee. He would think himself to be superior, which in an absolute, transcendental sense is a mis- take - the devotee is always dearer to God than the nondevotee, no “janmanā brāhmaṇaḥ jñeyaḥ samskaraih dvija ucyate vidyaya yati vipratvam tribhiḥ śrotriya-lakṣaṇam Padma Purana, Uttara-khanda 148.129 518 100 The Worthlessness of Vedic Karma Devoid of Bhakti - I matter how materially or spiritually qualified. One who harbors such pride in his material birth and achievements cannot purify even himself because of this disqualification. On the other hand, a śvapaca devotee will naturally be humble for two reasons. He has nothing to be proud of from the material or external point of view, and bhakti itself endows the devotee with humility, no matter how qualified. In fact, Śrī Suka, citing the prayers of Prahlada to Bhagavan Nrsimha on Hari-varsa, affirms that all good qualities become manifested in a devotee: The celestial beings along with all their virtues become firmly established in one who has unmotivated devotion for Bhagavan: On the other hand, where are noble qualities to be found in a per- son bereft of devotion for Sri Hari? Such a person rushes about in outward pursuit of impermanent sense objects led by the chariot of desire. (SB 5.18.12)12 The conclusion is that bhakti is the basis of all good qualities and that without bhakti even so-called good qualities are only a source of tribulation. There are examples of people like Rāvana, who was a brahmana and learned in the Vedas but antagonistic to Bhagavan. Although he even wrote commentaries on the Vedas and was exceptionally powerful, having acquired many metanor- mal powers through his mastery of yoga, he was recognized as an asura because of his animosity to Bhagavan Rama. On the other hand, there was a female devotee named Sabari, who was born in a very low caste family and was uneducated, yet Bhagavan Rāma personally visited her hut and happily ate the food offered by her. From the varṇāśrama point of view, food prepared by her would be unacceptable by a person of the upper castes. This incident clearly shows that Bhagavan is pleased only by bhakti and not by anything else. It is with this understanding that the Narada Purana declares that a śvapaca who is a devotee is superior to a dvija, and that a nondevotee dvija is inferior to a svapaca. 12 yasyasti bhaktir bhagavaty akiñcanā sarvair gunais tatra samāsate surah harav abhaktasya kuto mahad-guna manorathenasati dhāvato bahih 519 1 Bhakti Is the Complete Abhidheya A doubt may be raised here in regard to bhakti’s being estab- lished as the sole means of ultimate attainment. If bhakti, which is supremely potent by its own intrinsic nature, is the only abhi- dheya, and if all other paths are inefficacious without the support of bhakti, then why do different sastras recommend paths other than bhakti? The answer is that people in general do not develop śraddha in bhakti unless they obtain the association of a devotee, which is very rare. A person’s śraddha is naturally in accord with their psycho-physical constitution, as explained by Śrī Kṛṣṇa (GĪTĀ 17.3). Consequently, unless one comes into contact with a devotee, one’s natural orientation would be toward worldly ends or at best mukti. If such people are not engaged in some particular process by sastra, they would remain undisciplined and frivolous, as is the case at present. For this reason, sastra recommends various paths. While engaged in these practices, if a person happens to meet a devotee, they may take to bhakti. Otherwise, such a person at least remains faithful to sastra, follows a certain regimen, and gradually evolves in consciousness. 520 Anuccheda 101 The Worthlessness of Vedic Karma Devoid of Bhakti — II

१०१ । अत एवाहुः (भा० १० | २३ | ३९ ) - THEREFORE, the yājnika-brāhmaṇas repented: धिग् जन्म नस्त्रिवृद् यत्तद् धिग् व्रतं धिग् बहुज्ञताम् । धिक् कुलं धिक् क्रियादाक्ष्यं विमुखा ये त्वधोक्षजे ॥ १८९ ॥ Shame upon our three auspicious births, shame upon our vows, and shame upon our extensive learning! Shame upon our noble heritage, and shame upon our proficiency in performing ritu- als, for we have diverted our attention away from Bhagavan Adhokṣaja. (SB 10.23.39)1 टीका च - “त्रिवृत् शौक्रं सावित्रं दैक्षमिति त्रिगुणितं जन्म । व्रतं ब्रह्मचर्यम् । क्रियाः कर्माणि दाक्ष्यं च ” इत्यादिका । Śrīdhara Svāmi comments: “The words trivṛt janma mean ’three types of birth,’ namely, śaukra, ‘seminal,’ savitra, ‘initiation into the chanting of the sävitri-mantra and being invested with the sacred thread,’ and daikṣam [or yājnika], ‘initiation into the performance of Vedic sacrifice.’ The word vrata means ’the vow of celibacy’ (brahmacaryam), and kriyā-dākṣyam means ‘dexter- ity in the execution of ritual or sacrificial acts.”” [Here ends Śrīdhara Svāmi’s comment.] 1 dhig janma nas trivṛd yat tad dhig vratam dhig bahu-jñatām dhik kulam dhik kriya-daksyam vimukha ye tv adhoksaje 521I Bhakti Is the Complete Abhidheya तथोक्तम् “किं जन्मभिस्त्रिभिः” (भा० ४।३१।१०) इत्यादि ॥ याज्ञिकविप्राः ॥ A similar statement was made by Śrī Nārada:

What is the value of a human being’s three births in this world — śaukra (seminal), săvitra (initiation into the chanting of the săvitri-mantra and being invested with the sacred thread), and yajnika (initiation into the performance of Vedic sacrifice)? What is the use of the ritual acts prescribed by the three Vedas? Of what value even is a lifespan as long as that of the gods? What is the point of hearing the Vedas, of asceticism, eloquence of speech, focused mental attention, acute intelligence, power, sensual dexterity, yoga, sankhya, mendicancy, study of the Vedas, and other auspicious practices, if by these Bhagavan Hari is not self-disclosed as the revealer of the Self (atma-pradaḥ)? (SB 4.31.10-12)2 Commentary ŚRI JIVA GOSVĀMĪ continues to stress the singular importance of bhakti and the futility of all other practices if devoid of bhakti. Bhakti is comparable to the ātmā itself, and all other practices are akin to the physical body. Just as the physical body is worthless without the presence of the ātmā, so too all other processes and paths are impotent without bhakti. The principal verse of this anuccheda (SB 10.23.39) is spoken by the brahmanas of Mathura, who had assembled near Vṛndāvana to perform a yajña. Meanwhile, Kṛṣṇa was tending the cows nearby along with His friends. In the midst of their play, Kṛṣṇa’s friends suddenly became overwhelmed with hunger and requested Kṛṣṇa to arrange for some food. Krsna directed them to the brahmanas, who were engaged in their yajña nearby. When, however, the 2 kim janmabhis tribhir veha saukra-savitra-yajnikaiḥ karmabhir vă trayi-proktaiḥ pumso’pi vibudhayuṣā srutena tapasā vā kim vacobhiś citta-vrttibhih buddhyā vā kim nipunaya balenendriya-rādhasă kim va yogena sānkhyena nyasa-svädhyāyayor api kim va sreyobhir anyais ca na yatratma-prado harih 522 101 The Worthlessness of Vedic Karma Devoid of Bhakti - II brāhmaṇas were approached by the boys, they would not give them any food, not wanting to be diverted from their rituals. So the boys returned without success. Krsna then advised them to approach the wives of the very same brahmanas. When the boys went to the wives and asked for food, the wives were delighted. They person- ally carried sumptuous offerings of cooked preparations to Kṛṣṇa and fed everyone. At this point, the brahmanas realized their mis- take by the grace of their wives. They spoke the present verse while repenting for not having served Kṛṣṇa and His friends when they first had the chance. After demonstrating the futility of karma devoid of bhakti, Śrī Jīva Gosvāmi next explains that even karma offered to Bhagavan is inferior to pure bhakti. 523 Anuccheda 102 Disdain for the Practices of Karma and Yoga १०२ । श्रीभगवत्समर्पितकर्मणोऽप्यनादरेण तु दर्शितम् " तस्मादेकेन मनसा ” ( भा० १।२११४) इत्यादि । श्रीगीतोपनिषत्सु च भक्त्यसामर्थ्य एव तद् विहितम् (गीता १२१८-११ ) - EARLIER, by way of the disregard expressed even for the practice of offering one’s prescribed duties to Sri Bhagavān [in SB1.2.8- 10], bhakti was shown to be the abhidheya, as concluded in this verse: Consequently, with one-pointed mental attention, one should continuously hear about, glorify, meditate on, and worship Bhagavān Śrī Krsna, the guardian of His devotees. ( SB 1.2.14 ) 1 In Bhagavad Gitā also, offering one’s actions to Bhagavan is prescribed only if one is incapable of direct engagement in bhakti: 1 मय्येव मन आधत्स्व मयि बुद्धिं निवेशय । निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः ॥ १९० ॥ अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम् । अभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय ॥ १९१ ॥ अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव । मदर्थमपि कर्माणि कुर्वन् सिद्धिमवाप्स्यसि ॥ १९२ ॥ अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः । सर्वकर्मफलत्यागं ततः कुरु यतात्मवान् ॥ १९३ ॥ इति । tasmad ekena manasa bhagavan satvatāṁ patiḥ śrotavyaḥ kirtitavyaś ca dhyeyah pujyaś ca nityadā 524 102 Disdain for the Practices of Karma and Yoga Fix your mind exclusively on Me, and let your intelligence be absorbed in Me. Thereafter, you will reside only in Me. Of this there is no doubt. If, however, you are unable to fix your mind steadily on Me, O Dhananjaya, then seek to attain Me by repeated practice. If you are unable even to practice steadily in this manner, then be devoted to working for Me. Even by engagement in actions for My satisfaction, you will attain per- fection. But if you cannot do even this, then take shelter of My yoga, and being self-controlled, offer the fruits of all your actions to Me. (GĪTĀ 12.8-11)2 अत्र पाद्मे कार्तिकमाहात्म्येतिहासोऽनुसन्धेयः । In this regard, we may examine the following narrative from the Kārtika-māhātmya of the Padma Purāņa: यथा—“चोलदेशराजस्य कस्यचिद् विष्णुदासनाम्ना विप्रेण शुद्धमर्चनमेव कुर्वता सह कस्य पूर्वं भगवत्प्राप्तिः स्यादिति स्पर्धया बहून् यज्ञान् भगवदर्पितानपि सुष्ठु विदधतो न भगवत्प्राप्तिरभूत् । किन्तु विप्रस्य भगवत्प्राप्तौ दृष्टायां तान् परित्यज्य — “There was a brāhmaṇa named Viṣṇudāsa in the kingdom of Chola, who was purely engaged in the worship of Bhagavan. The king of Chola challenged him to a competition to see who would attain Bhagavan first. Although the king meticulously performed many sacrifices and offered them to Bhagavan, he could not attain Bhagavan. But, seeing that the brāhmaṇa had already attained Bhagavan, he gave up the sacrifices and spoke to Mudgala, his priest: 2 यत् स्पर्धया मया चैतद् यज्ञदानादिकं कृतम् । स विष्णुरूपधृग् विप्रो याति वैकुण्ठमन्दिरम् ॥ १९४ ॥ mayy eva mana adhatsva mayi buddhim nivesaya nivasisyasi mayy eva ata urdhvaṁ na samsayaḥ atha cittam samādhātum na śaknoṣi mayi sthiram abhyasa-yogena tato mam icchaptum dhananjaya abhyase’py asamartho’si mat-karma-paramo bhava mad-artham api karmani kurvan siddhim avapsyasi athaitad apy asakto’si kartum mad-yogam asritaḥ sarva-karma-phala-tyagam tatah kuru yatatmavän 525 I Bhakti Is the Complete Abhidheya तस्माद् दानैश्च यज्ञैश्च नैव विष्णुः प्रसीदति । भक्तिरेव पर तस्य निदानं तोषणे मतम् ॥ १९५ ॥ ‘It was I who performed all these acts of sacrifice, charity, and so on in competition with this brahmana, yet it is he who has obtained a form like Visņu and is ascending to the abode of Vaikuntha. Therefore, I have concluded that Bhagavan Viṣṇu is certainly not pleased merely by sacrifices and acts of char- ity. Bhakti alone is the supreme cause of His pleasure.’ (Padma Purana, Uttara-khanda 109.22, 25) इति मुद्गलं प्रत्युक्त्वा । विष्णौ भक्तिं स्थिरां देहि मनोवाक्कायकर्मणा । त्रिरुच्चैर्व्याजहारासौ होमकुण्डाग्रतः स्थितः ॥ १९६ ॥ इत्युक्त्वा शुद्धभक्तिशरणतामेव मुहुर्दैन्येनाङ्गीकृत्य होमकुण्डे देहं त्यजतः पश्चादेव तत्प्रा- प्तिः” इति । “After admitting this to Mudgala, he stood in front of the sac- rificial fire pit and resoundingly uttered the following words three times, ‘Kindly bestow resolute devotion to Visņu upon me through my actions of mind, speech, and body’ (Padma Purana, Uttara-khanda 109.29) Saying this and taking exclu- sive shelter of pure devotion, he at once gathered complete humility, gave up his body in the sacrificial pit, and immedi- ately thereupon attained bhakti.” [Here ends the narrative from the Kārtika-māhātmya of the Padma Purāṇa.] योगानादरेणाह (भा० १० ।५१।६१) — Next, [bhakti is established as the abhidheya], by the expression of disregard for the path of yoga, as in the following statement of Bhagavan Śrī Kṛṣṇa to King Mucukunda: 3 4 yat-spardhaya maya caitad yajña-dānādikam kṛtam sa vişnu-rupa-dhrg vipro yati vaikuntha-mandiram tasmad danais ca yajñais ca naiva vişnuḥ prasidati bhaktir eva paraṁ tasya nidanam tosane matam visnau bhaktim sthiram dehi mano-vāk kāya-karmaṇā trir uccair vyājahārāsau homa-kuṇḍāgrataḥ sthitaḥ 526 102 Disdain for the Practices of Karma and Yoga युञ्जानानामभक्तानां प्राणायामादिभिर्मनः । अक्षीणवासनं राजन् दृश्यते क्वचिदुत्थितम् ॥ १९७ || O King, the mind of those who are engaged in the formal prac- tices of mental discipline [i.e., the yogis], yet who are bereft of devotion, does not abandon its predisposition for sense plea- sure through the practice of breath restraint (pranayama) and other such methods. Consequently, it is sometimes seen to revert to its focus on the sense objects. (SB 10.51.61) उत्थितं विषयाभिमुखम् ॥ श्रीभगवान् मुचुकुन्दम् ॥ The word utthitam, [the mind is seen to have again] “risen up,” means, “to have become focused on the sense objects” (vişayabhimukham). Commentary AFTER showing that karma is ineffective without bhakti, Śrī Jīva now makes the point that even karma offered to Kṛṣṇa is not pure bhakti. It is for this reason that in the very beginning of Srimad Bhāgavata (SB 1.2.14), Śrī Sūta advocates pure bhakti alone, and not karma even when offered to Bhagavan. The recommendation to offer one’s prescribed and worldly actions is for people who are unable to take to pure bhakti. This inability occurs when the mind is overly preoccupied with material desires and when one is igno- rant of his true identity as a spiritual self distinct from the mind and body. It is therefore said that jñāna and vairāgya have some utility only in assisting a person’s entry into bhakti but can impede its progress later (BRS 1.2.248) The story of King of Chola mentioned here is found in chap- ters 108-109 of the Uttara-khanda of Padma Purana. There was a king named Chola who ruled in South India. He was very pious and 5 6 yuñjānānām abhaktānām prāṇāyāmādibhir manaḥ akṣina-vasanam rajan drsyate kvacid utthitam jnana-vairagyayor bhakti-pravesayapayogita isat prathamam eveti nangatvam ucitam tayoh 527 I Bhakti Is the Complete Abhidheya devoted to Bhagavan Viṣṇu. He performed an immense yajña on the banks of the Tamraparṇī River for the pleasure of Viṣņu. One day, he visited the temple of Bhagavan Ananta, where the deity is lying down in the yogic sleep of supraconscious absorption (yoga- nidrā). He worshiped this form of Bhagavan with great opulence, offering Him various gems, ornaments, and golden flowers. Just then, a brāhmaṇa named Visnudasa arrived there and wor- shiped the deity with tulasi leaves while chanting Vedic hymns. The king noticed that the tulasi leaves offered by the brāhmaṇa were covering the beautiful ornaments he had offered. This infuriated him, and he rebuked the brāhmaṇa for doing so. The brāhmaṇa, not caring for the king, replied tauntingly, pointing out the king’s igno- rance of devotion. The king was outraged at this, and he ridiculed the brahmana by asking, “What makes a poor fellow like you think you could serve Bhagavan?” The brahmana replied that Bhagavan is pleased only by bhakti and not by opulent offerings. The king laughed sarcastically and questioned how this pitiable fellow could possibly be a devotee. Then he proudly boasted of his many acts of charity, building of temples, and the elaborate and opulent yajñas he had performed for the satisfaction of Visnu. He claimed that the brahmana had nothing of value to offer that could please Bhagavan Vişņu. It is often the case that rich people, who are proud of their wealth, think that only they can serve Bhaga- van. They arrange for enormous celebrations, such as the recita- tion of Bhagavata Purana for seven days with much pomp and cir- cumstance, with 108 brahmanas engaged in recitation. At the con- clusion of the recitation, a tremendous yajña is performed followed by a huge feast. This type of undertaking is more about ostentation than devotion. Being of such a mindset, king of Chola threw down a challenge that whoever of the two could attain Bhagavan first would prove his supremacy. The brāhmaṇa Viṣṇudāsa accepted the challenge. The king then began an elaborate yajña, while the brāhmaṇa chanted Vedic hymns and worshiped the deity with tulasi leaves. A long time passed in this manner. One day, the brāhmaṇa pre- pared a dish of eatables, but before he could offer it to his deity, 528 102 Disdain for the Practices of Karma and Yoga someone stole the food. He did not cook again that day, because he had to complete his evening chanting and worship. The next day, the same thing happened again, and this episode was repeated for seven consecutive days. At this point, the brahmana had not eaten for seven days, because he would not eat without first offering the food to Bhagavan, and he had no time to cook again. Feeling some- what frustrated, he considered leaving the place altogether, since he was afraid that he would be unable to survive if this scenario continued. On the eighth day, he cooked again and then hid himself to see who was stealing the offerings. What he saw was that an extremely emaciated person of low birth was entering the kitchen and steal- ing the food. When the thief ran away, the brāhmaṇa came out from his hiding place and chased after him. The brāhmaṇa, who was carrying a pot of ghee in his hands, compassionately shouted after him, “Please stop and take some ghee. How can you eat this dry food?” When the brāhmaṇa was chasing him, the thief, who was severely emaciated due to starvation, tripped and fell uncon- scious on the ground. The brahmana attempted to revive him by sprinkling water on his face and fanning him with his upper gar- ment. Suddenly, he watched as the thief stood up and assumed the four-handed form of Visnu. The brahmana was overwhelmed by seeing his worshipable Bhagavan standing directly in front of him. Then, a celestial vehicle descended from the sky, and Bhaga- van Viṣṇu carried the brahmana to His abode. The brahmana also obtained a four-handed transcendental form just like that of Visņu. The king witnessed the brahmana ascending to Vaikuntha and spoke the verses cited in this anuccheda (109.22, 25) to his priest Mudgala. Thereupon, he installed his sister’s son on the throne and leaped into the sacrificial fire while praying for pure devo- tion. Without delay, he too attained Vaikuntha. The moral of the story is that Bhagavan is pleased only by bhakti and not by anything external. The king had been ceremoniously engaged in performing opulent yajñas, offering charity, and conducting other such acts as duties within varṇāśrama and then offering them to Visņu, but all this was not equal to the simple devotion of the brāhmaṇa. 529 1 Bhakti Is the Complete Abhidheya After establishing bhakti as the abhidheya by the comparative disregard shown for the path of karma, Śrī Jīva next begins to demonstrate bhakti’s preeminence in contrast to the path of yoga. In this connection, he cites a statement spoken by Śrī Kṛṣṇa to King Mucukunda. In this verse (SB 10.51.61), Krsna clearly states that the yogis who are engaged in various forms of mind training (yunjänānām), yet who are bereft of devotion, can be allured again by the sense objects. A classic example of this is seen in the life of the sage Saubhari, whose story is related in the sixth chapter of the Ninth Canto of the Bhagavata. He was a great yogi, who was meditating under water inside the Yamuna River for a long time. One day, he saw fish mating, and this revived his sublatent sexual impressions, inciting within him the desire for a marital relation. Subsequently, he abandoned his meditation, restored his body to a youthful state through yogic power, and married fifty princesses. In contrast to this, there is the story in Mahabharata of Arjuna, who journeyed to Indraloka to help Indra fight with the Kalakeya asuras. While residing there, he was approached at night in private by Urvasi, the most beautiful and famous apsară of heaven. Arjuna could easily have enjoyed her company, but he turned down her request. Being a devotee, he was not allured even by the most beau- tiful heavenly courtesan in the dead of night, whereas Saubhari became agitated merely by the sight of fish mating. In the next anuccheda, Śrī Jiva Gosvāmi offers further evidence of yoga’s inferiority in comparison to bhakti. 530 Anuccheda 103 Bhakti Contrasted with Yoga १०३ | तथा ( भा० १।६।३६ ) - IN THE same vein, Śrī Nārada instructed Śrī Vyāsa: यमादिभिर्योगपथैः कामलोभहतो मुहुः । मुकुन्दसेवया यद्वत् तथाद्धात्मा न शाम्यति ।। १९८ ।। The mind, which is repeatedly overwhelmed by lust and greed, is not as directly established in tranquility by the path of yoga, beginning with the practice of moral restraint (yama), as it is by the sacred service of Bhagavan Mukunda, “the very embodiment of liberation.” (SB 1.6.36)1 ततः सुतरामेव " न साधयति मां योगः " ( भा० ११ । १४ ।२०) इत्यादिकमिति भावः ॥ श्रीना- रदो श्रीव्यासम् ॥ 1 Consequently, the following assertion is all the more self- evident: 2 O Uddhava, neither the practice of yoga, nor Sankhya, nor atten- tion to prescribed religious duties (dharma), nor the study of the Vedas, nor penance, nor renunciation can subdue Me as does all-powerful devotion rendered unto Me. (SB 11.14.20)2 yamadibhir yoga-pathaiḥ kama-lobha-hato muhuḥ mukunda-sevaya yad vat tathaddhātmā na samyati na sadhayati mam yogo na sankhyam dharma uddhava na svadhyayas tapas tyago yatha bhaktir mamorjitā 531Commentary 1 Bhakti Is the Complete Abhidheya THE mind (manas) is a product of prakṛti, which is constituted of the three gunas. The three gunas exist and interact in a state of invariable entanglement. It is not possible to separate any one of them from the other two, as they are integrally present in every- thing material. It is only their ratios that are subject to variation. Some things contain a higher preponderance of sattva, others of rajas, and yet others of tamas. Since the mind is also a product of these three gunas, it can never be permanently established in sattva alone, free from any influence of rajas and tamas, by any method that is itself at best a product of sattva-guna. Consequently, the attempt to control the mind by the practice of yoga, which is born of sattva-guna, can be successful only up to a certain point. When rajas exerts its influence, the mind will again be thrown out of the equilibrated state. Bhakti, however, being the intrinsic potency of Bhagavan, is completely beyond the gunas. By engagement in bhakti, a devotee’s mind becomes imbued with this potency and functions directly under its influence. When this occurs, the mind is established in the state of unwavering tranquility, known as sama. Narada confirms to Vyasa that the mind is “directly tranquilized” (addhā śāmyati) by sevā to Śrī Mukunda, “the very embodiment of liber- ation.” As a consequence of this transmutation of its fundamental nature, the mind is no longer subject to the fluctuations of the mate- rial gunas, and hence there is no possibility of its straying away from Bhagavan. No sense object born of the gunas has the power to pull away the “nirguna-essentialized” (i.e., nirguna-ātmaka) mind of a devotee. In Narada’s statement (SB 1.6.36), the sense of saying that “the mind is not ‘as’ directly established in tranquility by the path of yoga” is that if one combines yoga with bhakti, then the mind can be partially equilibrated due to the slight infusion of the nirguna intrinsic potency. Even this partial tranquilization, however, is not accomplished as effectively as is the case when one engages in pure nirguna devotion. If, on the other hand, one practices yoga devoid of 532 103 Bhakti Contrasted with Yoga bhakti, then because the mind remains under the influence of the guņas, it can never transcend its own nature and become directly established in “unwavering peace” (sama). For this reason, even Patanjali in his Yoga-sutras has included “surrender to God” (isvara-pranidhana) in all three types of yoga outlined by him. In the first chapter, he describes rāja-yoga and advocates isvara-praṇidhāna in sutra 1.23. In the second chapter, he discusses kriya-yoga (2.1) and aṣṭārga-yoga (2.29). Surrender to God is compulsory for the latter two disciplines. Within the context of the Yoga-sutras, bhakti in the form of isvara-praṇidhāna is taken as secondary to yoga, and it is understood as assisting in bringing forth the results of yoga. Having established bhakti as the abhidheya by showing the infe- rior status of karma and yoga, Śrī Jīva Gosvāmī next applies the same strategy of disaffirmative inference (vyatireka) in regard to the path of jñāna. 533 Anuccheda 104 Bhakti Contrasted with Jñāna १०४ । अथ ज्ञानानादरेणाप्युदाहियते । तत्र तस्य कृच्छ्रसाध्यत्वेनानादरो दर्शित एव “पानेन ते देव कथासुधायाः " ( भा० ३।५।४५) इत्यादिभ्याम् । NOW, BHAKTI is illustrated as the abhidheya by virtue of the disregard expressed even for the path of jñāna. In this regard, numerous verses have already been cited that exhibit disdain for the path of jñāna because of the difficulty involved in effect- ing its completed state of realization. This is exemplified in the following pair of verses: O Bhagavan, those whose hearts have been purified by con- summate bhakti, drinking the nectar of Your stories, attain to immediate realization (bodham) permeated with the essence of detachment (vairagya-sāram) and easily attain Vaikuntha as a matter of course. Whereas others, the jñānis (dhīrāḥ), after surmounting the powerful material nature on the strength of their transcognitive absorption in the Self, enter in You only, the Supreme Immanent Being (Purusa). They undergo a great deal of hardship but not those who attain You through divine service (seva). (SB 3.5.45-46)1 तथोक्तं श्रीकुमारोपदेशे “कृच्छ्रो महान् ” ( भा०४।२२।४०) इत्यादि । pänena te deva katha-sudhayah pravṛddha-bhaktyā visadāsaya ye vairagya-saram pratilabhya bodham yathanjasānviyur akuntha-dhisnyam tathapare catma-samadhi-yoga-balena jitvā prakṛtim balisthām tvam eva dhirah purusam visanti teṣām śramah syan na tu sevaya te 534 104 Bhakti Contrasted with Jnana The same idea is reiterated in the Kumāra’s instructions to King Prthu: Those who desire to cross the ocean of birth and death, which is infested with the crocodiles of the mind and five senses, yet who are without a boat in the form of the shelter of Isvara, undergo great tribulation in this attempt by undertaking diffi- cult means, such as jnana. Consequently, you should adopt the worshipable feet of Bhagavan Hari as your boat and cross over this insurmountable ocean of misery. ( SB 4.22.40 ) 2 श्रीगीतासु च (गीता १२।१-५) - In Bhagavad Gita also, the same conclusion is affirmed in Krsna’s response to this question of Arjuna: 2 अर्जुन उवाच - एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते । ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः ॥ १९९ ॥ श्रीभगवानुवाच- मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते । श्रद्धया परयोपेतास्ते मे युक्ततमा मताः ॥ २०० ॥ ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते । सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम् ॥ २०१ ॥ सन्नियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः । ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः || २०२ || क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् । अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते ॥ २०३ ॥ इति । Arjuna inquired: Between those devotees who are ever united with you in the manner previously described and who worship You in the fullness of being, and those who worship the imper- ishable and unmanifest [Brahman], who have better realized the nature of yoga? Bhagavan replied: Those whose minds are absorbed in Me, who kṛcchro mahän iha bhavarṇavam aplaveśāṁ sad-varga-nakram asukhena titirsanti tat tvam harer bhagavato bhajaniyam anghrim krtvoḍupam vyasanam uttara dustaraṛṇam 535 1 Bhakti Is the Complete Abhidheya are ever united with Me, and who worship Me, being endowed with transcendental faith, I regard as the topmost realizers of yoga. But those who have regulated their senses, who are established in the vision of equality toward all phenomenal uprisings, who are engaged in the welfare of all living beings, and who worship the ineffable, unmanifest, all-pervading, inconceivable, immutable, immovable, eternal, and imper- ishable Reality [Brahman], attain Me alone. The hardship of those whose minds are attached to the unmanifest is greater, because the goal of the unmanifest is attained with difficulty by embodied beings. (GĪTĀ 12.1-5)3 भक्तिमार्गे तु श्रमो न स्यात् । तद्वशीकारितारूपं फलं चापूर्वमित्याह (भा० १० ११४।३) - On the path of bhakti, however, there is no hardship (śramah). Furthermore, bhakti yields an unprecedented fruit (apūrvam phalam), being that Bhagavan comes under the control of His devotee. This is affirmed in this statement of Brahma: ज्ञाने प्रयासमुदपास्य नमन्त एव जीवन्ति सन्मुखरितां भवदीयवार्ताम् । स्थाने स्थिताः श्रुतिगतां तनुवाङ्गनोभिर्ये प्रायशोऽजित जितोऽप्यसि तैस्त्रिलो- क्याम् || २०४ || O Bhagavan, although as a general rule You are invincible (ajitah) throughout the three worlds, even You become con- quered (jitah) by those who, having abandoned all striving for jñāna, live their lives solely by venerating through body, speech, and mind the sacred narrations of Your lilās. Such nar- rations enter their ears of their own accord, flowing from the . arjuna uvāca - evam satata-yukta ye bhaktas tvam paryupasate ye capy aksaram avyaktam teṣam ke yoga-vittamāḥ sri bhagavan uvāca — mayy avesya mano ye mam nitya-yukta upāsate sraddhaya parayopetas te me yuktatamā matāḥ ye tv aksaram anirdesyam avyaktam paryupasate sarvatra-gam acintyam ca kuta-stham acalam dhruvam sanniyamyendriya-gramam sarvatra sama-i a-buddhayaḥ te präpnuvanti mam eva sarva-bhūta-hite ratāḥ kleso’dhikataras teṣām avyaktasakta-cetasām avyakta hi gatir duḥkham dehavadbhir avapyate 536 104 Bhakti Contrasted with Jñana mouths of sages, while they remain situated in a fixed location. (SB 10.14.3)* उदपास्य ईषदप्यकृत्वा । स्थाने सतां निवास एव स्थिताः सन्मुखरितां सद्भिर्मुखरितां स्वत एव नित्यं प्रकटितां भवदीयवार्ता तत्सन्निधिमात्रेण स्वत एव श्रुतिंगतां श्रवणं प्रा- प्तां प्रायशो बाहुल्येन तनुवाङ्गनोभिर्नमन्तः सत्कुर्वन्तो ये जीवन्ति केवलं यद्यपि नान्यत् कुर्वन्ति तैः प्रायशस्त्रिलोक्यामन्यैरजितोऽपि त्वं जितोऽसि वशीकृतोऽसि । In this verse, the word udapasya, “having abandoned,” is an indeclinable past participle meaning, “not striving even a little bit [for jñāna].” The words sthane sthitaḥ, “situated in a fixed location or position,” mean, “while staying at the residence of those who have realized the truth (satām).” The narrations of Bhagavan’s līlās (bhavadīya-vārtām) perpetually issue forth of their own independent will (svataḥ eva) from the mouths of those sages (san-mukharitam). Such narrations enter the ears of their own accord (svatah eva), simply by proximity to those realized beings. The word prayaśaḥ means “for the most part.” So, although Bhagavan is generally (prayaśaḥ) invincible (ajitah) by all others throughout the three worlds, He becomes conquered (jitah) by those who live their lives solely by ven- erating through body, speech, and mind His sacred narrations, even though such people don’t undertake anything else [i.e., any other form of sadhana]. This means that He comes under their control. 4 अत एवोक्तं श्रीनृसिंहपुराणे - Therefore, it is stated in the Nrsimha Purāṇa: 5 jñāne prayāsam udapasya namanta eva jivanti san-mukharitam bhavadīya-vārtām sthāne sthitaḥ śruti-gatam tanu-van-manobhir ye prayaso jita jito’py asi tais tri-lokyām In his Vaisnava-toşani commentary, Śri Sanatana Gosvāmī glosses the words sthane sthitäh, “situated in a fixed location or position,” as follows: satam nivasa evavyagrataya sthitaḥ na tu tirtha-paryaṭanadi klešän kurvantaḥ, “while residing exclusively at the hermitage of sages and being thus steadily situated, rather than troubling themselves by wandering to many holy places.” Sridhara Svāmī glosses the same two words as, “while they remain situated in their own! respective positions” (sva-sthana eva sthitaḥ). 537 I Bhakti Is the Complete Abhidheya पत्रेषु पुष्पेषु फलेषु तोयेष्वक्रीतलभ्येषु सदैव सत्सु । भक्त्या सुलभ्ये पुरुषे पुराणे मुक्तौ किमर्थं क्रियते प्रयत्नः ॥ २०५ ॥ इति । When leaves, flowers, fruits, and water are readily available free of cost, and when the Primordial Being, Bhagavan, is eas- ily attainable by bhakti, why would anyone endeavor for mukti? (Nrsimha Purana 62.19) Commentary AS IS THE case with the practices of karma and yoga, the path of jñāna devoid of bhakti is also rooted in and functions under the influence of the gunas of prakṛti. On this path, one has to renounce all attachments to possessions and relations. Moreover, one has to apply one’s own intelligence (buddhi), or the mechanism of ascer- tainment, to control one’s mind and senses. But intelligence itself is materially constituted and operates under the influence of one’s previous saṁskāras. By means of such conditioned intelligence, one cannot transcend the limits of materiality. The senses are exceedingly powerful and can mislead even a person of knowledge (balavan indriya-grāmo vidvāṁsam api karṣati, SB 9.19.17). Kṛṣṇa also confirms the same thing: O son of Kunti, certainly the turbulent senses forcibly snatch away the mind even of a wise person who is striving for liberation. (GĪTĀ 2.60)” Unless one takes support from nirguṇā-bhakti and Bhagavan, any independent effort to liberate awareness is bound to be a failure. This is why Krsna concludes that those who are endeav- oring through the path of jñāna have to undergo much hardship (GĪTĀ 12.5). In the verse previous to this, Krsna states that the jñānis ultimately attain Him alone. By this, it is to be understood that they attain only Brahman, which is but the unqualified aspect 6 patresu puspesu phalesu toyeṣv akrita-labhyesu sadaiva satsu bhaktyä sulabhye puruse purane muktau kim artham kriyate prayatnah 7 yatato hy api kaunteya purusasya vipascitaḥ indriyani pramathini haranti prasabhaṁ manaḥ 538 104 Bhakti Contrasted with Jñāna of Him. They do not attain Him as He is in His own unconcealed or utterly complete fullness of being, as disclosed to the devotees. But even to attain Brahman, they have to become permanently estab- lished in the vision of equality toward all phenomenal uprisings (sarvatra sama-buddhayaḥ, GITA 12.4). This is not possible without the support of nirguṇa-bhakti, as emphatically stated by Śrī Kṛṣṇa Himself: A person who serves Me alone through unswerving bhakti- yoga, completely transcends these gunas of primordial nature and becomes eligible for the immediate realization of Brahman. (GĪTĀ 14.26)9 For those, however, who disregard bhakti and who are predis- posed toward the unmanifest, there is only hardship: avyaktā hi gatir duḥkham (GĪTĀ 12.5). Being bereft of contact with the trans- mutational power of the intrinsic potency, such people do not even attain Brahman. Devotees, on the other hand, do not have to make much effort, as confirmed by Brahma in the verse cited here (SB 10.14.3). Simply by hearing and venerating the narrations of Kṛṣṇa’s lilās that naturally flow from the mouths of pure devo- tees, a person pleases Kṛṣṇa, who then becomes conquered by him. Śrī Jiva comments that this occurs even without undertaking any other form of sadhana (yadyapi nanyat kurvanti). Accordingly, it is said in the very beginning of Srimad Bhagavata that Krsna becomes at once captured in the heart of the virtuous in the precise moment that they merely desire to hear the Bhagavata (SB 1.1.2). In reality, undertaking the practice of jñana devoid of bhakti results only in suffering. This is clearly stated in the following anuccheda. 8 mam ca yo vyabhicarena bhakti-yogena sevate sa gunan samatityaitan brahma-bhūyaya kalpate 539 Anuccheda 105 Jñāna Is Ineffective without Bhakti 1 १०५ | वस्तुतस्तु ( भा० १० | १४ |४) - THE TRUTH of the matter is stated by Brahmā: श्रेयःसृतिं भक्तिमुदस्य ते विभो क्लिश्यन्ति ये केवलबोधलब्धये । तेषामसौ क्लेशल एव शिष्यते नान्यद् यथा स्थूलतुषावघातिनाम् || २०६ || O Omnipotent, Omnipresent Lord (vibho), those who discard bhakti unto You, which is the means to supreme blessedness, and strive instead to attain realization of the radically unqual- ified Absolute, are left in the end with nothing more than their own labor, like those engaged in threshing coarse husks devoid of grain. (SB 10.14.4) 1 टीकाच - " भक्तिं विना च ज्ञानं नैव सिध्यतीत्याह ‘श्रेयः’ इति । श्रेयसामभ्युदयापवर्गल- क्षणानां सृतिः सरणं यस्याः सरस इव निर्झराणां तां ते तव भक्तिमुदस्य त्यक्त्वा श्रेयसां मार्गभूतामिति वा । तेषां क्लेशलः क्लेश एवावशिष्यते । अयं भावः - यथाल्पप्रमाणं धान्यं परित्यज्यान्तःकणहीनान् स्थूलधान्याभासांस्तुषानेव येऽवघ्नन्ति तेषां न किञ्चित् फलम् । एवं भक्तिं तुच्छीकृत्य ये केवलबोधाय प्रयतन्ते तेषामपि " इत्येषा । Śrīdhara Svāmi comments: “Brahma speaks this verse to affirm that jñāna cannot be accomplished without bhakti. The compound śreyah-sṛtim [qualifying the word bhakti] means that ‘bhakti is a dynamic fluid reservoir (srtih, i.e., saranam) from which flow spontaneously arising forms of well-being, Sreyah-sṛtim bhaktim udasya te vibho klisyanti ye kevala-bodha-labdhaye teṣām asau klesala eva sisyate nanyad yatha sthula-tuṣāvaghātinām 540 105 Jñana Is Ineffective without Bhakti epitomized by liberation (śreyasām, i.e., abhyudayāpavarga- lakṣaṇānām),’ like an immense mountain lake from which many cascading streams flow. Alternatively, śreyaḥ-sṛtim means ’the path (srtim, i.e., mārga-bhūtām) of all forms of well-being (śreya- sām).’ For those who discard bhakti unto You, which is the path of all blessedness, only misery remains. The import of the verse is as follows: Those who reject quantitatively small paddy and thresh bulky husks, which resemble paddy but are devoid of grain, derive absolutely no benefit from their labor. In the same manner, those who minimize bhakti and strive instead to attain realization of the radically unqualified Abso- lute (kevala-boddha) also gain nothing.” [Here ends Śrīdhara Svami’s comment.] I अत्र “विभो” इतिवत् केवल शुद्धेत्यपि सम्बोधनम् । असौ दृश्यमानः क्लेशलः सन्यासा- दीन्येवेति च ज्ञेयम् । In this verse, the word kevala, “the radically unqualified Abso- lute,” or “the Absolute as consciousness only,” can be used instead as an invocation for Bhagavan, like the word vibho, “O Omnipotent, Omnipresent Lord.” In that case, it would mean: “O pure One” (suddha) [i.e., “O You who are completely transcen- dental to, and hence absolutely untouched by, prakṛti”]. The pronoun asau, “this,”” is used here to qualify the word klesalaḥ, “misery.” From this, it is understood that in the practices that constitute the path of jñāna, such as sannyasa, the misery one experiences is directly before the eyes. श्रीगीतासु च “ श्रीभगवानुवाच - अमानित्वमदम्भित्वम्” (गीता १३ । ७) इत्यादिकं ज्ञान- योगमार्गमुपक्रम्य मध्ये “मयि चानन्ययोगेन भक्तिरव्यभिचारिणी” (गीता १३ । १०) इत्य- प्युक्त्वा प्राप्ते “तत्त्वज्ञानार्थदर्शनम् ” (गीता १३ । ११) इति समाप्याह “एतज् ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा” (गीता १३ । ११) इति । ततो भक्तियोगं विना ज्ञानं न भवतीत्य- ef: 1 2 The pronoun asau, “this,” is used in Sanskrit grammar to refer to objects that are both proximate and immediately visible to the subject. 541I Bhakti Is the Complete Abhidheya In Bhagavad Gitā as well, Bhagavan Śrī Kṛṣṇa imparted instruc- tions on what constitutes jñāna, “realized knowledge, imme- diate awareness, or wisdom,” in Chapter 13, verses 7-113 He begins this instruction related to the path of jñāna-yoga with the words, amānitvam adambhitvam, “Wisdom involves prideless- ness, absence of deceit, and so on.” In the middle of this group of verses (13.10), Kṛṣṇa says, mayi cănanya-yogena bhaktir avya- bhicăriṇī, “Wisdom entails unswerving bhakti unto Me unmixed with any other type of sadhana.” In the first line of the last verse in this group (13.11), He says, tattva-jñānārtha-darśanam, “wis- dom is to reflect on the ultimate aim of the immediate realiza- tion of the Absolute.” Then, in the final line of this verse, He concludes, etaj jñānam iti proktam ajñānaṁ yad ato’nyathā, “All this is declared to be wisdom, and whatever is apart from this is called ignorance.” From this analysis, it follows that realized knowledge (jñāna) does not come about without bhakti-yoga. ततोऽन्तेऽप्युक्तम् “मद्भक्त एतद् विज्ञाय मद्भावायोपपद्यते” (गीता १३ । १८) इति । 3 4 Consequently, at the end of this topic as well, Bhagavān Śrī Kṛṣṇa declared: “On realizing this, My devotee becomes eligible to attain divine love for Me” (GĪTĀ 13.18).* तत्रान्यत्र च (गीता ९ । ३ ) - Elsewhere in the Gītā, Bhagavan said: अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप । अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ॥ २०७ ॥ इति । amanitvam adambhitvam ahimsa kṣantir ārjavam ācāryopāsanaṁ saucam sthairyam atma-vinigrahaḥ indriyārtheşu vairagyam anahankara eva ca janma-mṛtyu-jarā-vyādhi-duḥkha-dosanudarsanam asaktir anabhişvangah putra-dara-grhādiṣu nityam ca sama-cittatvam istanistopapattisu mayi cânanya-yogena bhaktir avyabhicāriņī vivikta-desa-sevitvam aratir jana-samsadi adhyatma-jñāna-nityatvam tattva-jñānartha-darsanam etaj jñānam iti proktam ajñānam yad ato’nyatha mad-bhakta etad-vijñāya mad-bhāvāyopapadyate 542 105 Jnana Is Ineffective without Bhakti Those who do not have faith in this dharma [of supremely confi- dential devotion intrinsically endowed with jñāna], O scorcher of enemies, being unable to attain Me, return to the path of cyclic existence rooted in death. (GĪTĀ 9.3)5 अस्य “सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः” (गीता ९११४) इत्यादिपूर्वोक्तलक्षणस्ये- त्यर्थः । In the above verse, the pronoun asya, “this,” qualifying the word dharma, refers to that constitutional manner of being whose characteristics are defined in the following verse of the same chapter: Such devotees of firm vows, who are always engaged in glo- rifying Me, who are perseverant in their practice, and who bow down to Me - they, being ever united with Me [through meditative absorption], worship Me with devotion. (GĪTĀ 9.14) अत एवास्फुटभक्तीनां मुद्गलादीनामपि कृतचरी साधनभक्तिरनुसन्धेया || ब्रह्मा श्रीभग- वन्तम् ॥ Therefore, even in the case of those whose devotion was not explicitly evident, such as the sage Mudgala, it is to be understood that they performed sädhana-bhakti previously. Commentary THE influence of the teachings of jñana-yoga is exceedingly widespread. Spiritual aspirants of all description consider it to be the ultimate teaching of the Vedas. In particular, the core ideas of Sankara Vedanta are so pervasive that they have filtered down into virtually all modern paths of spirituality, such that the majority of spiritual practitioners embrace these ideas as pre- given truths even without any formal acquaintance with Vedanta. 5 asraddadhanaḥ puruṣa dharmasyasya parantapa aprăpya mam nivartante mṛtyu-samsāra-vartmani satatam kirtayanto mam yatantas ca drdha-vratah namasyantaś ca mam bhaktyä nitya-yukta upasate 543 I Bhakti Is the Complete Abhidheya Except among Vedantic scholars, it is virtually unknown that there are at least five other major schools of Vedanta apart from Sankara Vedanta. One reason for the emphasis on jñāna-yoga and the prevalence of Sankara Vedanta is that the Upanisads primarily speak of Brah- man. Rarely do they use words like Isvara, Paramātmā, or Bhaga- vän, or the personal names of Bhagavan. Thus the students of the Upanisads conclude that these scriptures propound unqualified Brahman as the highest Reality and the ultimate goal. But the truth is far from this idea, as can be understood by anyone who studies the Upanisads objectively without being predisposed to favor the impersonal interpretation. The wider view of Vedanta, which entails a synthesis of the Upanisads as a whole and which is the consensus outlook of the five Vedantic schools other than that of Sankara, is that the Absolute qualified with Its own intrinsic potencies is the most complete self- disclosure of Reality and the substratum of unqualified Brahman. This perspective accommodates distinction within unity (bheda- abheda), while upholding the core doctrine of nonduality that is so fundamental to the Vedic revelation of truth. This view is fur- ther confirmed by an impartial study of the Vedanta-sutra, which provides the essence of all the Upanisads in codified form. The same understanding is all the more self-evidently disclosed in Srimad Bhagavata, which is referred to as the divinely descended mature fruit of the wish-fulfilling tree of all the Vedas, nigama- kalpa-taror galitam phalam (SB 1.1.3). The unique status of Śrīmad Bhagavata as being the highest authority in the matter of Vedantic truth is further understood from its being described as “equal to the Vedas,” brahma-sammitam (SB 1.3.40 and SB 2.8.28), “the con- densed essence extracted from all the Vedas and Itihasas,” sarva- vedetihāsānāṁ sāram saram samuddhṛtam (SB 1.3.42), “the Śruti or Veda of the supremely liberated devotees,” satvati śrutiḥ (SB 1.4.7), and “the very essence of all Vedanta,” sarva-vedanta-saram hi (SB 12.13.15). 544 105 Jnana Is Ineffective without Bhakti Returning to our original point of discussion, there is an even more telling reason for the prevalence of jñana-yoga in the mod- ern “Me Generation,” which is dominated by rational doubt and scientific materialism. Since jñāna-yoga doesn’t depend on belief in a personal God, it evades the question of surrender to a higher authority - a prospect that is abhorrent to the materially condi- tioned ego. The fundamental characteristic of the material ego is that it functions so as to hold in place its artificial supremacy and autonomy. As such, it is resistant to bhakti, which involves the recognition of one’s dependence on God. This egoic defiance is a symptom of ignorance, avidya or maya, which is the root of suffering. Related to this idea is the fact that the ego thrives upon chal- lenges so that it can face opposition, emerge victorious, and assert its feeling of supremacy. In bhakti, there is no such challenge for the ego to overcome. Bhakti is the path of cooperation, surrender, and love. In this respect, bhakti is very easy. One does not have to undertake severe penance or hardship, after accomplishing which, the ego is surreptitiously reinforced all the more. Consequently, bhakti does not appeal to the ego. The fact remains, however, that it is bhakti that dissolves the empirical ego altogether, allowing the authentic liberated “I”- consciousness to emerge. On all other paths that depend upon individual striving, the ego persists, at least in a subtle form. This is evident from the story of the Kumāras, who held to the subtle ego of being great jñānis, as discussed in Bhagavat Sanda- rbha (Anuccheda 79). In his famous ten verses known as Daśasloki, Śrī Nimbārkācārya makes the point that Bhagavan Śrī Kṛṣṇa’s mercy manifests in a person endowed with humility, as a conse- quence of which he attains unalloyed bhakti in the form of prema, kṛpasya dainyādi-yuji prajayate yaya bhavet prema-višeṣa-lakṣaṇā bhaktir hy ananya (Daśaslokī 9). Śrī Caitanya Mahaprabhu there- fore firmly emphasizes the importance of humility for a sincere devotee (Sikṣāṣṭakam 3). Because people are unable to invest their faith in bhakti, they endeavor on other paths instead, including jñāna. In the Gita verse 545 I Bhakti Is the Complete Abhidheya cited by Śrī Jiva, Krsna states that those who do not have faith in the dharma of supremely confidential devotion continue to remain in bondage (GĪTĀ 9.3). In this regard, it may be objected that there are many examples of people who attained mukti without any appar- ent involvement in bhakti. Śrī Jīva replies that in such cases, it is to be understood that they must have executed bhakti in their past life but were somehow compelled to take another birth due to an offense or some misgiving. When the reaction to the offense comes to an end, they are transported to the abode of Bhagavan. As an example of this, Śrī Jiva refers to the story of the sage Mudgala, found in the Mahabharata, Vana-parva, chapters 260-261. Although Mudgala was a highly religious man, it is not explicitly mentioned that he was engaged in direct bhakti. Yet, when the time of his death arrived, he rejected the offer to go to heaven or even to the topmost planet of Brahma but chose instead to go to Vaikun- tha, the abode of Bhagavan, which is attained only by bhakti. Jiva Gosvāmī therefore concludes that he must have performed bhakti in the past to have attained such perfection. The same should be understood for others like him. In this manner, Śrī Jiva has shown that the paths of karma, yoga, and jñāna are impotent without bhakti, and that bhakti is therefore the only true abhidheya. In this regard, it should be understood that bhakti can be performed in three different attitudes, namely, pure or unmixed (kevala-bhakti), predominant (pradhana-bhakti), or secondary (guṇībhūta-bhakti). Kevala-bhakti is the most power- ful of all, because it results in divine love (prema) for Bhagavan. In pradhana-bhakti, although bhakti is predominant, it is mixed with some other influence, such as karma, jñāna, or yoga, and its result is primarily mukti. If, however, a devotee who is engaged in this cate- gory of devotion obtains the association of a pure devotee, then he too may be promoted to the level of kevala-bhakti. When bhakti is undertaken as secondary to karma, jñāna, or yoga, it bestows only the result that is specific to those respective paths. This type of enactment is not really bhakti in the legitimate sense but karma, jñāna, or yoga mixed with bhakti. So truly speaking, bhakti is only of two types, kevala and pradhana. Of these, it is kevala-bhakti 546 105 Jñāna Is Ineffective without Bhakti alone that is the abhidheya. This pure unadulterated bhakti, along with its two major divisions known as vaidhi and rāgānugā, will be examined in great detail from Anuccheda 234 onward. In the next anuccheda, Śrī Jīva reasons that just as there is no need to resort to any path other than bhakti, so too there is no need to seek the shelter of any deva other than Bhagavan. 547 Bhakti Is for Bhagavan Alone Anucchedas 106-107 Anuccheda 106 Respect All, but Worship Only Bhagavān 106.1 Bhagavan Alone Is Worthy of Shelter १०६ । आश्रयान्तरस्वातन्त्र्यानादरेणाह ( भा० ६।९।२२ ) - THE DEVAS stress the necessity of bhakti to Bhagavan by express- ing disregard for independently taking shelter of any other entity: 1 अविस्मितं तं परिपूर्णकामं स्वेनैव लाभेन समं प्रशान्तम् । विनोपसर्पत्यपरं हि बालिशः श्वलाङ्गलेनातितितर्ति सिन्धुम् || २०८ || That person who takes shelter of someone other than Him [Bha- gavan] - for whom there is nothing that could be the cause of His astonishment (avismitam), whose will is utterly fulfilled by virtue of the self-actualizing power that is intrinsic to His own being (svenaiva läbhena paripūrṇa-kāmam), who is established in perfect equanimity (samam), and whose consciousness is unerringly stable (praśāntam ) – is surely as foolish as some- one who wishes to cross the ocean by holding the tail of a dog. (SB 6.9.22 ) 1

अविस्मितं ततोऽन्यस्यापूर्ववस्तुनोऽसद्भावाद् विस्मयरहितम् । यद्वा सदा सस्मितमतः स्वेनैव स्वीयेनैव स्वस्यैव कर्मभूतस्य क्रियाभूतेन लाभेन परिपूर्णकामं नान्यस्येत्यर्थः । अतः सर्वत्र समं ततः प्रशान्तं चित्तदोषरहितम् । बालिश ईशस्याप्रियः सोऽतितितर्ति अतितर्तुमिच्छतीत्यर्थः । avismitam tam paripurna-kamam svenaiva labhena samam prašantam vinopasarpaty aparam hi balisaḥ śva-längulenätititarti sindhum 551I Bhakti Is the Complete Abhidheya The word avismitam, lit., “unastonished,” signifies that because of the nonexistence (asad-bhava) of any other object or entity (vastu) that is “without precedent” (apurva) in relation to Bha- gavān, He is therefore devoid of the possibility of astonishment (vismaya-rahitam)? Alternatively, if the word smitam is taken to mean “a smile,” then a-vi-smitam would mean that, “Bhaga- van is never without a smile.” Consequently, He is that entity whose will is utterly fulfilled (paripurṇa-kāmam) by virtue of the self-actualizing power that is intrinsic to His own being (svenaiva läbhena, i.e., svīyenaiva kriyābhūtena), and not due to anyone else’s efforts. As a result, He is “perfectly equipoised” (samam) in regard to all possible circumstances (sarvatra). It therefore follows that He is “of unerringly stable conscious- ness” (praśāntam), meaning that His consciousness (citta) is absolutely free from all misgivings (dosa-rahitam). The word baliśaḥ, “foolish,” means “one whose disposition is disagreeable to Isa” (iśasya apriyah). Although the verse uses the verb atitita- rti, which literally means, “he crosses over,” the actual meaning is “he wishes to cross. “3 तथोक्तम् " रजस्तमःप्रकृतयः ” ( भा० १।२।२७) इत्यादि । Accordingly, it is said [in reference to those who take shelter of anyone other than Bhagavan]: 2 In the fields of Indian philosophy and aesthetics, astonishment (vismaya, or more technically, camatkara) is defined as an internal state of being that is brought about through the sudden contact with something never previously experienced (apurvatā). According to this theory, without the inducement of an unprecedented event, astonishment is an impossibility. Since there is nothing unprecedented (apurva) in relation to Bhagavan - meaning that there is nothing that could precede His experience and cognition either temporally or in terms of the order of being - He is therefore devoid of the possibility of astonishment (avismitam). All of this is to say that “astonishment” (vismaya) is the effect, whereas “unprecedentedness” (apurvata) is its cause. In his gloss, Śrī Jiva is explaining that because Bhagavan is devoid of the cause of astonishment — namely, apurvată - He is therefore devoid of astonishment (avismitam). 3 The correct form of the verb would be atititirsati. Since it is impossible for anyone to cross the ocean by holding the tail of a dog, the use of the present tense here is understood as figurative and not literal. 552 106 Respect All, but Worship Only Bhagavan Those whose natures are of the qualitative essence of rajas and tamas and whose character is thus accordant [with those whom they regard] worship only the forefathers, the spirit entities, the progenitors, and so on, being covetous of wealth, power, and progeny. (SB 1.2.27 ) 4 स्कान्दे श्रीब्रह्मनारदसंवादे च- There is a similar reference in the Skanda Purana, in a dialogue between Śri Brahma and Sri Narada: वासुदेवं परित्यज्य योऽन्यदेवमुपासते । स्वमातरं परित्यज्य श्वपचीं वन्दते हि सः ॥ २०९ ॥ One who discards Bhagavan Vasudeva and worships some other deva instead is indeed comparable to a person who abandons his own mother and venerates an outcaste woman who cooks dog meat. (Skanda Purāna ) s तथैवान्यत्र च - Elsewhere in the same Purana, it is said: वासुदेवं परित्यज्य योऽन्यदेवमुपासते । त्यक्त्वामृतं स मूढात्मा भुङ्क्ते हलाहलं विषम् || २१० || One who discards Bhagavan Vasudeva and worships some other deva instead is deranged, like a person who rejects immortal nectar and drinks the deadly halahala poison. (Skanda Purāṇa) महाभारते - In the Mahabharata it is said: 4 5 6 यस्तु विष्णुं परित्यज्य मोहादन्यमुपासते । स हेमराशिमुत्सृज्य पांशुराशिं जिघृक्षति ॥ २११ ॥ rajas-tamah-prakṛtayaḥ sama-sila bhajanti vai pitr-bhuta-prajesadtn sriyaiśvarya-prajepsavah vasudevam parityajya yonya-devam upāsate sva-mataram parityajya sva-pacīm vandate hi sah vasudevam parityajya yo’nya-devam upăsate tyaktvämṛtam sa mudhatma bhunkte halāhalam visam 553 I Bhakti Is the Complete Abhidheya One who out of delusion gives up Bhagavan Viṣņu and worships some other entity is comparable to a person who forsakes a stock of gold to acquire a heap of dust. (Mahabharata)’ अत एवोक्तं श्रीसत्यव्रतेन ( भा० ८।२४ । ४९ ) - Therefore, Śri Satyavrata said: न यत्प्रसादायुतभागलेशमन्ये न देवा गुरवो जनाः स्वयम् । कर्तुं समेताः प्रभवन्ति पुंसस्तमीश्वरं त्वां शरणं प्रपद्ये ॥ २१२ ॥ I take shelter of You, the Supreme Immanent Regulator (Iśvara), even a fraction of one ten-thousandth’s part of whose divine grace, all other devas, spiritual preceptors, and people in general, are unable to extend, whether they strive to do so individually or collectively. (SB 8.24.49) Commentary

ONCE BHAKTI alone has been established as the true abhidheya, the question naturally arises as to whom such bhakti is meant to be directed. This is a highly controversial subject within Indian culture and religion. People of widely diverse religious denom- inations uphold many different deities as worshipable. Promi- nent among them are Visnu and His numerous avataras, Siva, Hanuman, Gaṇeśa, Durga in her various manifestations such as Kāli - Kartikeya, Sarasvati, Hari-hara-putra or Svāmi Ayappa, the Navagrahas, and the Sun. Besides these, there are numerous minor deities, such as Manasa Devī, Šītalā Mātā, Khātu Śyāma, vil- lage deities, family deities, the forefathers (pitr-devas), rivers such as the Ganga, Gayatri, ghosts (bhūtas), snakes (nagas), forest spirits (yaksas), and so on. B Why do people worship different deities? This question was answered earlier by Suta Gosvāmi (SB 1.2.27, Anuccheda 20), and his yas tu visnum parityajya mohad anyam upasate sa hema-rāsim utsṛjya pamśu-rāsim jighrkṣati na yat-prasadayuta-bhaga-lesam anye ca deva guravo janaḥ svayam kartum sametaḥ prabhavanti pumsas tam isvaram tvām saranam prapadye 554 106 Respect All, but Worship Only Bhagavan reply is cited here again by Śrī Jiva Gosvāmī. Those whose discrim- ination is not refined and illuminated through the study of scrip- ture from an authentic guru are attracted to deities that accord with their own nature. Or it may simply be the case that people worship a particular deity because of social convention or long- standing local tradition. In the past, some illustrious person ini- tiated the worship of a particular deity, and after him the trend is continued. In Sūta Gosvāmi’s teachings to the sages of Naimiṣā- ranya, however, he points out that the true benefits for humanity ensue from the worship of Visnu alone, because He is the direct embodiment of unalloyed being (visuddha-sattva, SB 1.2.23). There- fore, on the authority of scripture, Śrī Jiva Prabhu shows that it is only Bhagavan who is the intended object of bhakti or worship. The original form of Bhagavan is Śrī Kṛṣṇa. He has innumerable manifestations, or avataras, such as Rama, Narasimha, Visnu, and Nārāyaṇa. Other supernal entities, such as Šiva, Gaṇeśa, Durgā, and the Sun are called devas, or gods. They are all very power- ful beings and devotees of Visnu. They are entrusted with spe- cific responsibilities in regard to the management of universal affairs and are endowed with corresponding powers to perform their duties. None of them, however, are independently powerful. Visnu or Krsna is the source of their power; hence, whatever boons they are able to grant can also be bestowed directly by Him. On this basis, it was asserted earlier that a devotee can obtain any blessing that may be desired through bhakti to Krsna. Furthermore, the devas can award only material boons. They do not have the power to grant liberation or immediate apprehension of the Absolute. In the principal verse of this anuccheda (SB 6.9.22), they themselves declare that anyone seeking life’s ultimate goal who takes shelter of the devas, disregarding Bhagavan, is like a per- son who attempts to cross the ocean by catching hold of the tail of a dog. Such a foolish person is bound to drown. In India, there is a popular notion that the devas respond quickly to prayers. This is a misconception. The devas have no power to offer boons inde- pendent of Bhagavan Kṛṣṇa. Even the boons they award ultimately proceed from Him alone, labhate ca tataḥ kāmān mayaiva vihitan hi 555 1 Bhakti Is the Complete Abhidheya tān (GĪTĀ 7.22). Moreover, what the devas can offer is inconsequen- tial in comparison with Sri Kṛṣṇa’s all-exceeding divine grace. This is the sense of Satyavrata’s prayer (SB 8.24.49) cited here. There is another unforeseen advantage of worshiping Kṛṣṇa. Kṛṣṇa may not grant the wishes of a devotee if He recognizes that the desired boon will be detrimental to the devotee’s ultimate well- being. The devas, on the other hand, do not take into considera- tion what sort of impact the boons they offer will have on the wor- shiper. Sometimes they can even endanger themselves by grant- ing devastating powers to those with ill intent, as occurred in the case of Śiva. He consented to award a boon to Bakāsura that if the latter placed his hand on someone’s head that person would imme- diately drop dead. As soon as the cunning Bakasura secured the boon, he attempted to test it on Śiva himself, much to the god’s consternation. On the basis of all this reasoning, scripture recommends the worship of Kṛṣṇa alone. Kṛṣṇa Himself also expressed this conclusion to Arjuna: Hear again My supreme instruction, the foremost of all secrets. Because you are extremely dear to Me, I shall disclose this bene- ficial teaching to you. Fix your mind on Me, become My devotee, worship Me, and bow down to Me. By doing so, you will come to Me. I promise this to you truly, because you are dear to Me. (GĪTĀ 18.64-65)9 This is a perfectly unambiguous and explicit instruction given by Bhagavan Himself. Thus, there should be no doubt about it. 556 sarva-guhyatamam bhūyah śrnu me paramam vacaḥ isto’si me drdham iti tato vaksyāmi te hitam man-mana bhava mad-bhakto mad-yaji mām namaskuru mām evaisyasi satyam te pratijñāne priyo’si me 106 Respect All, but Worship Only Bhagavan 106.2 The Devas Can Be Worshiped As Vaisnavas श्रीब्रह्मशिवावपि वैष्णवत्वेनैव भजेत “स आदिदेवो जगतां परो गुरुः” (भा०२/९/५) “वैष्णवानां यथा शम्भुः” (भा० १२।१३।१६) इत्याद्यङ्गीकारात् । Even Śri Brahmā and Śrī Śiva are to be worshiped exclusively as Vaiṣṇavas, as confirmed in the following two statements: While seated on his lotus pedestal, Brahma, the first of the gods (ādi-devaḥ) and the supreme preceptor of the world (jagatām paro guruh), reflected with the intent to bring forth the creation. Yet, in this regard, he was unable to arrive at a consistent vision of the process by which the world’s unfolding could take place. (SB 2.9.5)10 And: “As Śiva is supreme among the Vaiṣṇavas” (SB 12.13.16).11 अत एव द्वादशे श्रीशिवं प्रति श्रीमार्कण्डेयवचनम् (भा० १२।१० १३४ ) - Therefore, in the Twelfth Canto, Śrī Mārkaṇḍeya spoke the following words to Śrī Śiva: 10 11 वरमेकं वृणेऽथापि पूर्णात् कामाभिवर्षणात् । भगवत्यच्युतां भक्तिं तत्परेषु तथा त्वयि || २१३ ॥ I do, however, request one boon from you, who are complete in yourself and who shower benedictions upon your devotees - that I may have unfailing devotion unto Bhagavan Hari, unto those who are exclusively devoted to Him, and unto you as well. (SB 12.10.34)12 sa adi-devo jagatām paro guruh svadhişnyam asthaya sisṛkṣayaikṣata tam nadhyagacchad dṛśam atra sammatām prapanca-nirmana-vidhir yaya bhavet Here, Śrīdhara Svami glosses the words paro guruh, “the supreme preceptor,” referring to Brahma, as bhakti-rahasyopadeṣṭa, “the teacher of the mystery of devotion.” From this and the fact that Brahma, being subordinate to Bhagavan, desired to bring forth the creation in service to Him, it is evident that he is to be venerated not as an independent god but as a great Vaisnava. vaiṣṇavānāṁ yatha sambhuḥ 12 varam ekam vṛṇe’thapi pūrnāt kāmabhivarṣaṇāt bhagavaty acyutām bhaktim tat-pareşu tatha tvayi 557 I Bhakti Is the Complete Abhidheya तथा त्वय्यपि तत्पर इत्यर्थः । अत एवाष्टमे प्रजापतिकृतशिवस्तुतौ “ये त्वात्मरामगुरुभि- र्हृदि चिन्तिताङ्घ्रिद्वन्द्वम्” (भा० ८।७।३३) इति । The words tathā tvayi, “ and unto you as well,” should be under- stood to mean, “and unto you, who are also exclusively devoted to Him (tat-para). ” Thus, in the Eighth Canto, Prajapati offered this eulogy to Śiva: “Your feet are meditated upon within the heart by the gurus of those who delight in the self alone (ātmā- rāmas), and you wander about engaged in severe penances along with Uma” (SB 8.7.33).13 चतुर्थे श्रीमदष्टभुजं प्रति श्रीप्रचेतोभिरपि “वयं तु साक्षाद् भगवन् भवस्य प्रियस्य सख्युः क्षणसङ्गमेन” (भा०४ । ३० ।३८) इति । In the Fourth Canto, the Pracetas also referred to Śiva in a similar manner while speaking to the eight-handed form of Bhagavān: O Bhagavan, by a moment’s association with Your dear friend Śiva, we have directly attained You as our ultimate destination and as the topmost physician for treating the virtually incur- able disease of repeated birth and death in material existence. (SB 4.30.38)14 वैष्णवस्य सतः समदर्शिनस्तु न भक्तिलाभः प्रत्यवायश्च । यथा वैष्णवतन्त्रे-

Siva is a Vaisnava. Those, however, who regard him as abso- lutely equal to Visņu, cannot obtain bhakti; rather, such an attitude is offensive, as stated in Vaisnava Tantra: 13 14 न लभेयुः पुनर्भक्तिं हरेरैकान्तिकीं जडाः । एकाग्रमनसश्चापि विष्णुसामान्यदर्शिनः || २१४ || यस्तु नारायणं देवं ब्रह्मरुद्रादिदैवतैः । समत्वेनैव वीक्षेत स पाषण्डी भवेद् ध्रुवम् ॥ २१५ ॥ इति । ye tv ātma-rama-gurubhir hrdi cintitänghri- dvandvam carantam umaya tapasābhitaptam vayam tu sākṣad bhagavan bhavasya priyasya sakhyuh kṣana-sangamena suduścikitsyasya bhavasya mṛtyor bhiṣaktamaṁ tvadya gatim gataḥ sma 558 106 Respect All, but Worship Only Bhagavan Those bereft of all sense, who equate Śiva with Viṣṇu, cannot obtain unalloyed devotion to Bhagavan Hari, even if they wor- ship Him with one-pointed attention. One who regards the devas, such as Brahma and Śiva, as equal to Bhagavan Nārāyaṇa certainly becomes a heretic. (Vaisnava Tantra)15 अत एवाभेददृष्टिवचनं समभक्तज्ञान्यादिपरमेव । यथा श्रीमार्कण्डेयोपाख्याने द्वादश एव श्रीशिववाक्यम् (भा० १२।१० २०-२२ ) - Therefore, scriptural statements that advocate the vision of non- difference (abheda-drsti) [between Viṣṇu and Śiva or Brahma] are meant specifically for devotees who are established in the vision of equality (sama-bhaktas, i.e., santa-bhaktas), or those whose bhakti is predominated by jñāna, as referred to in this statement of Śrī Śiva from the story of Śrī Mārkaṇḍeya in the Twelfth Canto: 15 16 ब्राह्मणाः साधवः शान्ता निःसङ्गा भूतवत्सलाः । एकान्तभक्ता अस्मासु निर्वैराः समदर्शिनः ॥ २१६ ॥ सलोका लोकपालास्तान् वन्दन्त्यर्चन्त्युपासते । अहं च भगवान् ब्रह्मा स्वयं च हरिरीश्वरः ॥ २१७ ॥ न ते मय्यच्युतेऽजे च भिदामण्वपि चक्षते । नात्मनश्च परस्यापि तद् युष्मान् वयमीमहि ॥ २१८ ॥ इति । The guardians of the planets along with their residents, and even I [Śiva], the venerable Brahmā, and Śrī Hari, who is directly God Himself (Svayam Isvara), all venerate, worship, and wait upon those brahmanas who are saintly, tranquil, detached, affectionate toward all beings, one-pointedly devoted to us, free from animosity, and established in the vision of equality (sama-darsinah). Those brāhmaṇas do not perceive even an iota of difference between me, Bhagavan Acyuta [Śrī Hari], and the birthless Brahma, nor indeed between themselves and other living beings. Consequently, we honor brāhmaṇas like you. (SB 12.10.20-22)16 na labheyuh punar-bhaktim harer aikāntikim jadah ekāgra-manasas capi visņu-samanya-darsinaḥ yas tu nārāyanam devam brahma-rudradi-daivataih samatvenaiva vikṣeta sa pāṣandi bhaved-dhruvan brahmanah sadhavaḥ säntä niḥsargā bhūta-vatsalaḥ → 559 I Bhakti Is the Complete Abhidheya तत् ततोऽपि तानतिक्रम्य युष्मान् मार्कण्डेयादीन् शुद्धवैष्णवान् वयमीमहि भजेम इत्य- 2f: 1 The word tad [in the third verse of this group] stands for the pronoun tato’pi, meaning, “even more than them.””” When tad is taken in this sense, the meaning of the final quarter of the verse is as follows: “We honor you, Mārkaṇḍeya and other pure Vaiṣṇavas, even more than them” [i.e., “even more than the brāhmaṇas who are established in the vision of nondifference”]. यदुक्तं श्रीशिवेनैव प्रचेतसः प्रति ( भा० ४।२४।३० ) - As Śrī Śiva himself informed the Pracetas: अथ भागवता यूयं प्रियाः स्थ भगवान् यथा । न मद्भागवतानां च प्रेयानन्योऽस्ति कर्हिचित् ॥ २१९ ॥ इति । Therefore, great devotees (bhāgavatas) like you are just as dear to me as Bhagavan Himself. And for the devotees as well, there is never anyone dearer than me. (SB 4.24.30)18 अन्यत्र च “प्रीते हरौ भगवति प्रीयेऽहं सचराचरः” (भा० ८।७।४०) इति च । Elsewhere Śiva said: “When Bhagavan Hari is pleased, I also become pleased along with all mobile and stationary beings” (SB 8.7.40).19 ekanta-bhakta asmāsu nirvairāḥ sama-darsinaḥ sa-lokā loka-päläs tän vandanty arcanty upăsate aham ca bhagavan brahma svayam ca harir isvarah na te mayy acyute’je ca bhidam anv api cakṣate nātmanaś ca parasyāpi tad yusman vayam imahi “The word tad, appearing in the final quarter of SB 12.10.22, can be interpreted either as an adverb of reason, conveying the sense of “consequently,” or as a pronoun, standing for “them,” i.e., “the brahmanas who are established in the vision of nondifference.” The former interpretation, as given by Śrīdhara Svāmi, is the standard way of rendering the word tad in the final quarter of the verse. Sri Jiva, however, brings out a unique meaning by interpreting tad as a pronoun in the ablative case taking the form of tatas, meaning, “[even more] than them.” 15 atha bhagavata yuyam priyaḥ stha bhagavan yathā 19 na mad-bhāgavatānāṁ ca preyān anyo’sti karhicit prite harau bhagavati priye’ham sacarācaraḥ 560 106 Respect All, but Worship Only Bhagavan तस्य मार्कण्डेयस्य शुद्धवैष्णवत्वं चोक्तमेतत्पूर्वम् (भा० १२ । १० । ६) – And just prior to the group of three verses from the Twelfth Canto quoted above, Märkandeya was described as a pure (suddha) Vaisnava: नैवेच्छत्याशिषः क्वापि ब्रह्मर्षिर्मोक्षमप्युत । भक्तिं परां भगवति लब्धवान् पुरुषेऽव्यये ॥ २२० ॥ इति । This brāhmaṇa sage [Märkandeya] certainly does not desire any benedictions even up to the point of liberation, because he has attained paramount devotion to Bhagavan, the imperishable Supreme Being. (SB 12.10.6)20 मार्कण्डेयमुद्दिश्य श्रीशिवेन । तथा श्रीशिवस्य तच्चेतस्याविर्भावात् समाधिविरामेण च तदेव व्यञ्जितम् । यथा " किमिदं कुत एवेति समाधेर्विरतो मुनिः ” ( भा० १२ । १० । १३) इति । Śrī Śiva made this statement in reference to the sage Mārkaṇ- deya. Additionally, [the fact that Märkandeya was a suddha Vaisnava and not a sama-bhakta, here meaning that he recog- nized a distinction between Śiva and Bhagavan Hari] is verily indicated by the fact that Märkandeya’s state of transcogni- tive absorption (samadhi) on Bhagavan Hari was broken when Śiva suddenly appeared within his consciousness (cetas),21 as attested to by Markaṇḍeya himself in the following words: “The sage, whose samadhi had been broken, thought to himself, ‘Who is this? And from where has he come?” (SB 12.10.13)22 20 naivecchaty asiṣaḥ kvapi brahmarṣir mokṣam apy uta 21 bhaktim parāṁ bhagavati labdhavan puruşe’vyaye Märkandeya was absorbed in samadhi on Bhagavan Hari. If Hari and Siva were one in all respects, Siva’s appearing in the place of Hari in Markandeya’s samadhi would not have broken his trance. The fact that Märkandeya recognized such a distinction is further evidence of his being a suddha Vaiṣṇava meaning one exclusively devoted to Bhagavan Hari - and not a sama-bhakta, or one whose devotion is depersonalized and hence diluted by the attitude of indiscriminate equality. This is what Śrī Jiva is pointing out here. 22 kim idam kuta eveti samādher virato munih 561I Bhakti Is the Complete Abhidheya किं च “ब्राह्मणाः साधवः” (भा० १२ १० १२०) इत्यादावभेददृष्टिवचनेऽपि “स्वयं च हरिरी- श्वरः” (भा० १२।१०।२१) इत्यनेन तस्यैव प्राधान्यमुक्तम् । तस्यैव स्वयमीश्वरत्वम् चोक्तम् “पार्थिवाद् दारुणः” (भा० १।२।२४) इत्यादिना । Moreover, although in Śrimad Bhagavata (12.10.20, quoted above), there is a reference to the [brahmanas’] vision of non- difference (abheda-drsti) [by describing them as sama-darśinaḥ, or “established in the vision of equality”], the supremacy of Śrī Hari alone is expressed in the very next verse (SB 12.10.21) in the words svayam ca harir isvaraḥ, “and even Śrī Hari, who is directly God Himself (Svayam Isvara).” That Bhagavan Hari alone is Svayam Isvara is implied in the following statement: Just as smoke is superior to firewood, which is a product of the earth, and as fire, which is intimately connected with the rit- ual acts of the three Vedas, is superior to smoke, so too, the universal qualitative principle of dynamism (rajas) is superior to stasis (tamas), yet superior even to dynamism is luminosity (sattva), because it conduces to the immediate realization of the Absolute. (SB 1.2.24)23 ब्रह्मपुराणे श्रीशिववाक्यमपि तथैव- In the Brahma Purāṇa, Śrī Śiva also makes a similar statement: 23 24 यो हि मां द्रष्टुमिच्छेत ब्रह्माणं वा पितामहम् । द्रष्टव्यस्तेन भगवान् वासुदेवः प्रतापवान् ॥ २२१ ॥ इति । The omnipotent Bhagavan Vasudeva is certainly to be seen by anyone who aspires to see me or Brahma, the grandsire of all beings. (Brahma Purana 226.46)24 parthivad daruno dhumas tasmad agnis trayīmayaḥ tamasas tu rajas tasmat sattvam yad brahma-darśanam Śri Jiva’s point in quoting this verse here is that because Śrī Visņu is the direct embodiment of pure sattva, He is Bhagavan Himself (Svayam Isvara), whereas Brahma and Siva, who predominate over the gunas of rajas and tamas respectively, are somewhat removed from the status of direct Godhood (svayam-isvaratvam). yo hi mām drastum iccheta brahmanam vā pitamaham drastavyas tena bhagavan vasudevaḥ pratāpavān 562 106 Respect All, but Worship Only Bhagavan तद्विज्ञानेन सर्वविज्ञानादिति भावः । अत एवमप्युक्तं सार्वभौमैः श्रीचिन्तामणिदीक्षितैः- The import is that by the immediate realization of Him, every- thing else becomes directly known. Therefore, Sarvabhauma Śrī Cintamani Dikṣita also said: वनमालिनि यादृशाशयो मम तादृङ् न कपालमालिनि । असिते मुदिरे यथा शिखी मुदमभ्येति तथा न पाण्डुरे ॥ २२२ ॥ देव्यस्तटिन्यस्त्रिदशास्तडागा विश्वेश्वरोऽयं सरितामधीशः । तृष्णाहरः कोऽपि न कृष्णमेघं विहाय चिन्तामणिचातकस्य ॥ २२३ ॥ इत्यादि । My heart is not captivated in the same manner on seeing Śiva decorated with a garland of skulls as it is on beholding Kṛṣṇa, who sports a garland of forest flowers. A peacock does not expe- rience the same delight on seeing a bank of white clouds as it does on glimpsing a mass of dark clouds. The goddesses are like rivers, the gods like ponds, and Visvesvara Śiva is like the ocean, the husband of the rivers. But for Cintamani Dikṣita, who is like the cataka bird that lives by the pure water falling from the clouds, nothing can quench his thirst other than the monsoon cloud known as Bhagavan Sri Krsna.25 तदेवं वैष्णवत्वेनैव शिवभजनं युक्तम् । Thus, it is rightly concluded that Śiva should be worshiped only as a Vaiṣṇava. Commentary Since it has been established that bhakti is meant to be directed exclusively toward Bhagavan, it may then be asked how a devotee of Visnu or Krsna should regard devas, such as Śiva. There are some Vaiṣṇavas who will not even enter a temple of Siva. Śrī Jīva rec- ommends, however, that the devas should be respected as devotees 25 vana-malini yādṛśasayo mama tadṛni na kapāla-malini asite mudire yatha sikhi mudam abhyeti tatha na pandure devyas taṭinyas tri-dasās tadagā visvesvaro’yam saritam adhiśaḥ trsna-harah ko’pi na krsna-megham vihaya cintamani-cātakasya 563 1 Bhakti Is the Complete Abhidheya of Visņu. They should never be disrespected; otherwise, one will become implicated in an offense. Śrī Śiva in particular occupies a place of unique prominence among the devas. This was stated by Sūta Gosvāmi (SB 12.13.16) and the Pracetas (SB 4.30.38), as cited here. The same intention was also expressed by Śrī Märkandeya (in SB 12.10.34), when he prayed to Śiva that he may be blessed with undeviating devotion unto Bhagavan Śrī Krsna, unto the Vaisnavas who are exclusively devoted to Him, and unto Śrī Śiva as well. If Mārkaṇḍeya had thought of Śiva as identical to Bhagavan, there would have been no sense in making a separate request for devo- tion to Śiva, since this would imply a difference between the two. This clearly indicates that he considered Siva to be a Vaisnava and not Bhagavan Himself. Even though by the entreaty for devotion to the Vaisnavas, devotion to Śiva would thus be included, Markan- deya still made a separate request to show special respect to Śiva, who was standing right in front of him, and to convey to others that Śiva is particularly distinguished among the Vaisnavas. In this context, the following question may be raised: It is learned from scripture that bhakti is to be directed to Bhagavan Viṣṇu alone, so why then did Märkandeya pray for devotion to the Vaiṣṇavas? The answer is that the Vaisnavas are as worshipable as Visnu Himself. Śrī Śiva personally informed his wife of this confidential truth: O Devi, among all varieties of worship of different deities, the wor- ship of Visnu is supreme. Superior even to that, however, is the worship of His devotees. (Padma Purana, Uttara-khanda 253.176)26 The English saying, “Love me, love my dog,” is relevant in this regard. Bhagavan dearly loves His devotees, and thus respect shown to them is especially pleasing to Him. But they are not to be worshiped independently. The devas may also be worshiped as Vaiṣṇavas but not directly as Bhagavan. To do so would please nei- ther Bhagavan nor the devas, since the latter are naturally endowed 26 ärādhanānām sarveṣām vişnor ärädhanam param tasmat parataram devi tadiyānāṁ samarcanam 564 106 Respect All, but Worship Only Bhagavan with the mood of servitorship to Bhagavan. Taking this into consid- eration, Śrī Jiva comments that to worship Siva as the Supreme God will not award bhakti to the practitioner but will instead amount to an offense that will block his progress on the path. The devotee who worships Śiva independently is called a Saiva and is different from a Vaisnava. A further doubt may be raised in regard to the above discus- sion. There are statements in the sastra that suggest that there is no difference between Visnu and Śiva, and that anyone who regards them as different is implicated in an offense. For example, Śiva tells Märkandeya, “The brāhmaṇas who are established in the vision of equality (sama-darsinah) do not perceive even an iota of difference between me, Bhagavan Viṣṇu, and Brahma” (SB 12.10.22). Śrī Jīva Gosvāmi points out that such statements are meant specifically for devotees who cherish the vision of equality toward all beings, sama-bhaktas or sama-darsīs. The fact that the above statement was made in express reference to devotees of this dispo- sition is clear from the verses preceding this one, which are cited along with it in the anuccheda (i.e., SB 12.10.20-21). The import of such statements is that Śiva, or any other deva, is not independent of Viṣṇu. Alternatively, the oneness that exists between Visņu and Śiva is understood to be out of love. Otherwise, if Siva is accepted as equal to Visņu, then the other verses that describe Śiva as a Vaisnava would need to be reconciled in some other manner. If there were no difference whatsoever between Siva and Visnu, then Märkandeya’s meditation would not have been interrupted when Śiva entered his heart. When Märkandeya was meditat- ing on Bhagavan Visnu, Śiva appeared in his heart just to bless him. When, however, Märkandeya’s internal vision of Visnu was suddenly lost, he became perturbed and his meditation broke (SB 12.10.13). In this connection, Śrī Śiva personally referred to Visņu as “God Himself” (Svayam Isvara, SB 12.10.21); so the conclu- sion is that Śiva should be worshiped as a great Vaisnava and not as the Supreme God. Śrī Jiva Gosvāmi refers to SB 1.2.24 to illustrate Visņu’s suprem- acy over Brahma and Śiva. This verse was discussed in Anuccheda 18. 565 I Bhakti Is the Complete Abhidheya The sense of this verse is that just as fire is superior to smoke and wood, so too sattva is superior to rajas and tamas. By extension of meaning, Visņu, who oversees the qualitative state of sattva, is superior to Brahma and Śiva, who oversee the qualitative states of rajas and tamas, respectively. 106.3 The Devas Can Be Worshiped As Existential Seats of Visnu केचित् तु वैष्णवास्तत्पूजनमावश्यकत्वेनोपस्थितं चेत् तर्हि तस्मिन्नधिष्ठाने श्रीभगवन्त- मेव पूजयन्ति । यथा श्रीविष्णुधर्मोत्तरान्तिमोऽयमितिहासः- Some Vaisnavas, however, on being faced with an emergency sit- uation in which the worship of Śiva is unavoidable, will then worship Śrī Bhagavan alone as present within His existential seat (adhiṣṭhāna) in the form of the deity of Śiva. In this regard, we may refer to the following historical anecdote found in the concluding portion of the Vişnu-dharmottara Purāṇa: विष्वक्सेननामा कश्चिद् विप्र एकान्तिभागवतः पृथिवीं विचरन्नासीत् । स कदाचिदेक एव वनान्त उपविष्टः । तत्राथ ग्रामाध्यक्षसुतः कश्चिदागतस्तमुवाच “कोऽसि ?” इति । ततः कृतस्वाख्यानं पुनस्तमुवाच “मम शिरः पीडाद्य जातेति निजेष्टं देवं शिवं पूजयितुं न शक्नोमीत्यतो मम प्रतिनिधित्वेन त्वमेव तं पूजय” इति । । “There was a brāhmaṇa named Visvaksena, who was exclusively devoted to Bhagavan and who traveled throughout the land. Once, he was sitting alone in a secluded forest. Soon after, the son of the village chief of that place came there and asked the brāhmaṇa, ‘Who are you?’ The brāhmaṇa introduced himself, after which the son of the chieftain again spoke, ‘Today, I have a headache, and I am unable to worship my deity, Śrī Śiva. So kindly worship him on my behalf.”” एतदनन्तरं च तत्रत्यं सार्धं पद्यम्- After this, the following one and a half verses are cited from the above Purāņa: 566 106 Respect All, but Worship Only Bhagavan एतदुक्तः प्रत्युवाच वयमेकान्तिनः श्रुताः ॥ २२४ ॥ चतुरात्मा हरिः पूज्यः प्रादुर्भावगतोऽथवा । पूजयामश्च नैवान्य तस्मात् त्वं गच्छ माचिरम् ॥ २२५ ॥ Hearing this request, the brāhmana replied, “Young man, we are known to be unalloyed devotees of Bhagavan. For us, only Bhagavan Hari, who manifests in the four forms of Vasudeva, Sankarsana, Pradyumna and Aniruddha, or in the forms of His avatāras, is worshipable, and we worship no one else. Therefore, be on your way without delay.” (Visnu-dharmottara Purāna 3.354.12-13 ) 27 ततस्तस्मिंस्तदनङ्गीकृतवति स खड्गमुन्नमितवान् शिरश्छेत्तुम् । ततश्चासौ विप्रः स्तब्ध- स्तेन मृत्युमनभीप्सन् विचार्योक्तवान् " भद्रं तत्रैव गच्छामः” इति । “When the brāhmaṇa thus refused his proposal, the son of the village chief raised his sword to behead the brahmana. The brāhmaṇa was stunned by this threat, and not willing to meet with death at the hand of the boy, he deliberated and said, ‘Very well, I shall go and perform the worship. ’ I गत्वा चेदं मनसि चिन्तितम् " अयं रुद्रः प्रलयहेतुतया तमोवर्धनत्वात् तमोभावः । श्री- नृसिंहदेवश्च तामसदैत्यगणविदारकतया तमोभञ्जनकर्तृत्वात् तद्भञ्जनार्थमेव तत्रोद येत सूर्य इव तमोराशेः । अतो रुद्राकाराधिष्ठानेऽपि तदुपासकानामेषां तमोभञ्जनकृते श्रीनृसिंहपूजामेवास्मिन् करिष्यामि " इति । | “While on his way to the temple, he reflected as follows, ‘Being instrumental in the dissolution of the cosmos, Rudra is respon- sible for increasing darkness (tamas), and thus he embodies the qualitative state of tamas. On the other hand, Bhagavan Śrī Nrsimhadeva is the dispeller of tamas, because He tears apart the tāmasika demons. On this account, I pray that He may mani- fest there to destroy the darkness of ignorance, just as the sun dispels darkness. Therefore, I will worship only Bhagavan Śrī Nrsimhadeva even in this deity of Rudra so that He may destroy the ignorance of these worshipers of Śiva.’ 27 etad uktaḥ praty uvāca vayam ekantinaḥ śrutāḥ caturatma hariḥ pujyaḥ pradurbhava-gato’thava pujayāmaś ca naivānya tasmat tvam gaccha māciram 567 I Bhakti Is the Complete Abhidheya अथ“श्रीनृसिंहाय नमः” इति गृहीतपुष्पाञ्जलौ तस्मिन् पुनः क्रोधाविष्टेन ग्रामाध्यक्षपुत्रेण खङ्गः समुद्यमितः । ततश्चाकस्मात् तदेव लिङ्गं स्फोटयित्वा श्रीनृसिंहदेवः स्वयमाविर्भूय तं ग्रामाध्यक्षपुत्रं सपरिकरं जघान । दक्षिणस्यां दिश्यतिप्रसिद्धो लिङ्गस्फोटनामा तत्र स्वयं स्थितवानिति । “As the brāhmana uttered the mantra, ‘Obeisance to Śrī Nrsimha- deva,’ holding flowers in his cupped palms, the son of the chief- tain became enraged and again lifted his sword. Just then, Bha- gavan Nrsimhadeva suddenly appeared in person, bursting out from that very Śiva-linga, and killed the son of the village chief along with his retinue. In South India, Bhagavan Nrsimha is personally situated in a deity form, which is celebrated by the name Linga-sphoța, ‘He who appeared by bursting forth from the cylindrical (linga) form of Śiva.”” [Here ends the anecdote.] अतोऽनन्यभक्ताः श्रीशिवमपि वैष्णवत्वेनैव मानयन्ति । Therefore, unalloyed devotees regard even Śrī Śiva as a Vaiṣṇava. केचित् कदाचित् तदधिष्ठानत्वेनैव वा । अत एवोक्तमादिवाराहे- Alternatively, some devotees may at times regard Śiva as the existential seat (adhisthāna) of Bhagavān Vispu. Therefore, it is stated in the Adi varāha Purāna: जन्मान्तरसहस्रेषु समाराध्य वृषध्वजम् । वैष्णवत्वं लभेद् धीमान् सर्वपापक्षये सति ॥ २२६ ॥ इति । After conscientiously worshiping Śiva for thousands of life- times, a person of awakened discernment becomes a Vaisnava, when all of his sins have been dissolved. (Adi-varāha Purana) 28 अत एव श्रीनृसिंहशिवभक्त्योरन्तरं बृहदेव श्रीनृसिंहतापन्यां श्रुतौ “अनुपनीतशतमेकमे- केनोपनीतेन तत्समम् । उपनीतशतमेकमेकेन गृहस्थेन तत्समम् । गृहस्थशतमेकमेकेन वानप्रस्थेन तत्समम् । वानप्रस्थशतमेकमेकेन यतिना तत्समम् । यतीनां तु शतं पूर्णमेकेन रुद्रजापकेन तत्समम् । रुद्रजापकशतमेकमेकेनाथर्वाङ्गीरसशिखाध्यापकेन तत्समम् । अथर्वाङ्गीरसशिखाध्यापकशतमेकमेकेन मन्त्रराजाध्यापकेन तत्समम्” (नृ० ता०५/१०) इति । 28 janmäntara-sahasreşu samaradhya vṛṣa-dhvajam vaisnavatvam labhed dhimān sarva-pāpa-ksaye sati 568 106 Respect All, but Worship Only Bhagavan So there is indeed a vast difference between the devotees of Bhagavan Nrsimhadeva and those of Śiva. In this regard, the following statement is made in the Śri Nrsimha-tapani Śruti: One brahmacāri who has undergone the sacred thread cere- mony is equal to a hundred of those who have not done so. One householder (grhastha) is equal to a hundred brahmacārīs who have undergone the sacred thread ceremony. One vanaprastha is equal to a hundred householders. One sannyasi is equal to a hundred vănaprasthas. One person who chants the Rudra- mantra is equal to a hundred sannyāsīs. One teacher of the Atha- rvängīrasa branch of the Vedas is equal to a hundred chanters of the Rudra-mantra. And one teacher of the king of mantras is equal to a hundred such teachers of the Atharvāngīrasa Vedic branch. (Nrsimha-tapani Śruti, Purva 5.10)29 मन्त्रराजश्च तत्र श्रीनृसिंहमन्त्र एवेति । स्वतन्त्रत्वेन भजने तु भृगुशापो दुरत्ययः । यथा चतुर्थे (भा०४।२।२७-२८) - — What is referred to in this verse as mantra-räja, or “the king of mantras,” is the Sri Nrsimha-mantra. If, however, one worships Śiva independently as Bhagavan, he cannot surmount the influ- ence of Bhrgu Muni’s curse, which is described in the Fourth Canto: 29 वै तस्यैवं वदतः शापं श्रुत्वा द्विजकुलाय वै । भृगुः प्रत्यसृजच्छापं ब्रह्मदण्डं दुरत्ययम् ॥ २२७ ॥ भवव्रतधरा ये च ये च तान् समनुव्रताः । पाषण्डिनस्ते भवन्तु सच्छास्त्रपरिपन्थिनः ॥ २२८ ॥ इत्यादि । [Hearing the curse that Nandi invoked upon the brāhmaṇas,] Bhrgu pronounced the following insurmountable curse in retal- iation, as a form of brahminical punishment: “Those who take anupanita satam ekam ekenopanitena tat-samam. upanita-satam ekam ekena grhasthena tat-samam. grhastha-satam ekam ekena vānaprasthena tat-samam. vänaprastha-satam ekam ekena yatina tat-samam. yatinan tu satam pūrṇam ekena rudra-jäpakena tat-samam. rudra-jāpaka-satam ekam ekenatharvärgīrasa-sikhadhyapakena tat-samam. atharvängirasa-sikhadhyapaka-satam ekam ekena mantra-räjädhyāpakena tat-samam. 569 I Bhakti Is the Complete Abhidheya a vow to worship Śiva as well as those who follow them shall become heretics and antagonistic to the principles of authentic scripture.” (SB 4.2.27-28)30 वेदविहितमेवात्र भवव्रतमनूद्यते । अन्यविहितत्वे पाषण्डित्वविधानायोगः स्यात् । पूर्वत एव पाषण्डित्वसिद्धेः । अथ तत्परिपन्थकानां श्रीभागवतादीनां सच्छास्त्रत्वमायातम् । तत्पुरस्कृतानां सूतसंहितानामसच्छास्त्रत्वं स्पष्टमेव । तस्मात् स्वतन्त्रत्वेनैवोपासनाया- मयं दोषः । यतश्च तत्रैव तेन श्रीजनार्दनस्यैव वेदमूलत्वमुक्तम् (भा०४।२।३१) - In this verse, “the vow to worship Śiva” (bhava-vrata) refers only to those vows that are prescribed in the Vedas. Otherwise, if the vows in question were prescribed elsewhere instead, the curse to become a păşandi, or “a heretic,” would be irrelevant, because the state of heresy would then be an already previously established fact [i.e., by virtue of the Vedic authority’s having been rejected from the outset]. It is therefore concluded that scriptures such as the Bhāgavata Purāṇa, which stand in oppo- sition to those that promote the independent worship of Śiva, are authentic (sat-śastra). Those that propagate the indepen- dent worship of Śiva, such as the Sūta Samhita, are clearly spu- rious (asat-śāstra). Consequently, the defect being pointed out here lies only in the worship of Śiva as an independent divin- ity, because in the same passage, Bhrgu himself has established Bhagavan Sri Janardana as the foundation of the Vedas: एष एव हि लोकानां शिवः पन्थाः सनातनः । यं पूर्वे चानुसन्तस्थुर्यत्प्रमाणं जनार्दनः || २२९ ॥ इति । Indeed, this is the only eternal, auspicious path for humanity, which saintly people followed in the past and whose authority is Bhagavan Janardana. (SB 4.2.31)31 एष वेदलक्षणो यत्प्रमाणं यत्र मूलमित्यर्थः । अत एवान्वयेनापि श्रीविष्णुभक्तिर्दृढीकृता “सत्त्वं रजस्तमः” (भा० १।२ । २३) इत्यादिना । 30 31 tasyaivam vadataḥ sapam śrutva dvija-kulāya vai bhrguḥ pratyasrjac chapam brahma-dandam duratyayam bhava-vrata-dhara ye ca ye ca tan samanuvratāḥ pāṣaṇḍinas te bhavantu sac-chastra-paripanthinah esa eva hi lokānām sivaḥ panthah sanatanaḥ yam purve canusantasthur yat-pramaņam janardanaḥ 570 106 Respect All, but Worship Only Bhagavan In this verse, the pronoun eșa, “this,” refers to the path pre- scribed by the Vedas. The phrase yat-pramāṇam janardanaḥ, “whose authority is Janardana,” means, “whose root (mula) is Janardana.” Therefore, bhakti to Śrī Visnu is firmly estab- lished in this episode [of Dakṣa’s yajña] by positive concomi- tance as well.32 This is also confirmed by statements such as the following: In this regard, luminosity (sattva), dynamism (rajas), and sta- sis (tamas) are the three universal qualitative constituents (gunas) of primordial nature (prakṛti). Endowed with these, the one Supreme Immanent Being assumes three names - Hari [Visnu], Virinci [Brahma], and Hara [Siva], respectively - for the sustenance, creation, and dissolution of this material world. Among them, however, the ultimate benefits for human- ity ensue from Visņu alone, who is the direct embodiment of unalloyed being (visuddha-sattva). (SB 1.2.23)33 तथा श्रीहरिवंशे शिववाक्यम् (हरिवंशे ३१८९१८) - And in the Harivamsa, there is a statement by Siva himself: हरिरेव सदा ध्येयो भवद्भिः सत्त्वसंस्थितैः । विष्णुमन्त्रं सदा विप्राः पठध्वं ध्यात केशवम् ॥ २३० ॥ इति । O brāhmaṇas, Bhagavan Hari alone is to be meditated upon constantly by you, who are firmly established in the state of perpetual being (sattva-samsthitaiḥ). You should always intone Vişnu-mantras and meditate on Keśava. (Harivamsa, Bhavisya-parva 89.8)34 32 The two verses quoted above (SB 4.2.27-28) established the same conclusion through negative concomitance by demonstrating the negative result (i.e., heresy) ensuing from the non-worship of Visnu (i.e., from the independent worship of Siva). Thus, the words anvayenäpi, “by positive concomitance as well,” used here, refer to this prior application of negative concomitance. 33 sattvam rajas tama iti prakṛter gunās tair yuktaḥ paraḥ puruşa eka ihasya dhatte sthity-adaye hari-virinci-hareti sanjñāḥ śreyamsi tatra khalu sativa-tanor nrnām syuh 34 harir eva sadā dhyeyo bhavadbhiḥ sattva-samsthitaih visņu-mantram sada viprāḥ pathadhvam dhyāta kesavam 571Commentary I Bhakti Is the Complete Abhidheya Here, Śrī Jiva Gosvāmī continues to examine the topic of how an unalloyed devotee of Bhagavan Viṣṇu or Krsna should regard the devas, and in particular Śrī Śiva, who is preeminent among them. Previously, he made the point that devas, such as Śiva and Brahma, are to be honored as great Vaisnavas. As an alternative to this, he now proposes that Siva or other devas can be worshiped as the existential seats (adhisthāna) wherein Bhagavan Viṣņu appears. To illustrate this principle, Śrī Jīva relates the story of a Vaiṣṇava brāhmaṇa and the son of a village chief. This story is found in the 354th chapter of the third book of Visnu-dharmottara Purāna. In an emergency wherein no other course of action is possible, a devo- tee of Viṣṇu can worship Śiva as the seat of Bhagavan, inwardly reflecting that Bhagavan has manifested in that form. This was the situation faced by the brahmana named Visvaksena. The brahmana envisioned that he was worshiping Siva as Nara- simhadeva, who destroyed the tamasika demon Hiranyakasipu. Śiva oversees the material principle of tamas and thus attracts people under the influence of tamas. To destroy the tamas of his followers, the brahmana inwardly resolved to invoke and worship Narasimha in the cylindrical (linga) form of Śiva. When Visvak- sena began the worship by uttering the Narasimha-mantra, the son of the local village chief took it as an affront to Śiva. Being unable to tolerate this behavior, he became enraged and raised his sword to kill the brahmana. To protect His devotee, Bhagavan Narasimha at once burst forth from the Siva-linga and killed the chieftain’s son along with his associates, just as He had previously appeared from a pillar to protect the great devotee Prahlada. In doing so, He also fulfilled the wish of His devotee that the tamas of the followers of Śiva may be destroyed. From this, it is concluded that Śiva or other devas can be worshiped either as Vaiṣṇavas or as existential seats (adhiṣṭhānas) wherein Bhagavan Visņu appears. If, on the other hand, one worships Siva independently as the Supreme God, then he will turn into a heretic by the curse of the sage Bhrgu. Once, Dakṣa, a powerful progenitor (prajapati) and 572 106 Respect All, but Worship Only Bhagavan son of Brahma, organized an elaborate yajña in the foothills of the Himalayas, attended by all the devas, including Brahma and Śiva. There was a large and eminent assembly in the sacrificial arena that included the devas, celebrated sages, and numerous scholars. When the host, Daksa, arrived, everybody stood up to honor him except for the two chief gods. Since Brahma was the father of Daksa, it was not wrong for him to remain seated. Śiva, however, was Daksa’s son-in-law, and hence for him not to demonstrate outward respect for his father-in-law by standing to greet him was consid- ered highly improper. To stand up out of respect for seniors in age or relation is a norm in Vedic society. Daksa became so enraged by this transgression of protocol that he launched into a public condemnation of Siva’s character. The followers of Śiva in turn were infuriated by Daksa’s blatant disre- spect of the great god, and they cursed him and his followers. In retaliation, Bhrgu counter-cursed the worshipers of Siva. There- fore, the moral of the story is that one should neither disrespect Śiva nor worship him as an independent god. Additionally, the deeper implied meaning of the story is that one should follow nei- ther the karma-marga, represented by Dakṣa, nor that of the Saivas but should take to the Vaisnava-marga. 106.4 The Devas Can Be Worshiped As Vibhutis of Kṛṣṇa तस्मात् श्रीशिवभक्तेरप्येवम्भूतत्वे स्थिते परासामपि देवतानां वैष्णवागमादौ तद्बहिरङ्गा- वरणसेवकत्वेनाप्राकृतानामेव पूजाविधानम् । श्रीभगवद्वल्लोकसङ्ग्रहपराणां तल्लीला- पायिकनरलीलापार्षदानां वा भगवत्प्रीणनयज्ञादौ तु श्रीयुधिष्ठिरराजसूयवदन्यासामपि तद्विभूतित्वेनैवेति ज्ञेयम् । यथानुष्ठितं श्रीप्रह्लादेन (भा० ७ १० १३२) - If the above-stated conclusions are applicable even in the case of bhakti to Śrī Śiva, then the injunction to worship even other devatās found in scriptures like the Vaiṣṇava Agamas refers specifically to those transcendental entities who are beyond the phenomenal world (aprākṛtānām), being servants situated 573 1 Bhakti Is the Complete Abhidheya in the outer circle (bahiranga-avarana) of Bhagavan’s spiritual domain.35 Worship of other devas is seen in the case of those who are devoted to Bhagavan and are setting an ideal for people in general that leads them toward devotion. It is also seen in the case of Bhagavan’s eternal associates (pārṣadas) who partic- ipate in His human-like līlā and thus behave in a manner that conforms to the nature of such human-like play. In either of these cases, however, it should be understood that in the yajñas that are performed solely for the pleasure of Bhagavān, as with the Rajasuya sacrifice of King Yudhisthira, the devas are wor- shiped only as vibhūtis of Bhagavan, that is, as manifestations of His opulence. An example of the devas being worshiped in this manner is seen in the case of Śrī Prahlada: ततः सम्पूज्य शिरसा ववन्दे परमेष्ठिनम् । भवं प्रजापतीन् देवान् प्रह्लादो भगवत्कलाः ॥ २३१ ॥ इति । Thereafter, Prahlada, having worshiped Brahma, Śiva, the prajapatis, and the devas, who are all minute portions (kalās)36 of Bhagavan, bowed before them, touching his head to the ground. (SB 7.10.32)37 तदुक्तं श्रीयुधिष्ठिरेणैव (भा० १० /७२।३) - Śri Yudhisthira himself said: 35 The compound bahiranga-avarana, “the outer circle,” here refers to the outer circumference of the yoga-pitha, the transcendental seat of Bhagavan’s divine lilā. Some of Bhagavan’s eternal associates in the outer circle of the yoga-pitha have the same names as the devas in the material world. Thus, when the Vaisnava Agamas recommend the worship of Indra, Candra, and other divine beings, they refer to these eternal associates of Bhagavan and not to the gods in the material world bearing the same names. For more information on this topic, refer to Anuccheda 285 in this same volume. 36 In Sri Jiva Gosvāmi’s commentary on Srimad Bhagavata (1.3.27), he glosses the word kalā, “a minute portion,” as vibhuti, or “a manifestation of lesser power” (vibhutayah, alpa-sakteḥ prakāśatvät). Here as well, the word kalāḥ, used in reference to the devas, clearly specifies them as vibhūtis. "” tatah sampujya sirasa vavande parameṣthinam bhavam prajapatin devan prahlado bhagavat-kalah 574 106 Respect All, but Worship Only Bhagavan क्रतुराजेन गोविन्द राजसूयेन पावनीः । यक्ष्ये विभूतीर्भवतस्तत् सम्पादय नः प्रभो ॥ २३२ ॥ इति । O Govinda, by the performance of this Rajasuya, the chief of all sacrifices, I will worship Your purifying” vibhūtis, or partial manifestations. O Lord, kindly bring this sacrifice to fruition for us. (SB 10.72.3)39 विभूतित्वेनैवेत्थमुक्तम् । In this manner, Śri Yudhisthira expressed his intent to worship the devas as Bhagavan’s vibhutis, or partial manifestations. पाद्मे कार्तिकमाहात्म्ये श्रीसत्यभामां प्रति श्रीभगवता - In the Kārtika-māhātmya section of the Padma Purana, Bhagavān Śri Krsna informed Śrīmati Satyabhāmā: 38 सौराश्च शैवा गाणेशा वैष्णवाः शक्तिपूजकाः । मामेव प्राप्नुवन्तीह वर्षापः सागरं यथा ॥ २३३ ॥ एकोऽहं पञ्चधा जातः क्रीडया नामभिः किल । देवदत्तो यथा कश्चित् पुत्रादिजननामभिः || २३४ ॥ इति । Just as rain water reaches the ocean [via the rivers], so too the worshipers of the Sun, Śiva, Gaṇeśa, Visņu, and Śakti attain Me alone here in this world. Just as one man named Devadatta is referred to by different appellations, such as son, brother, and father, likewise I, Kṛṣṇa, am indeed one, but I manifest in a five- fold manner according to My different acts and names. (Padma Purāṇa, Uttara-khanda 88.43-44)40 In his Vaisnava-toşani commentary on this verse, Sri Sanatana Gosvāmi interprets the adjective pāvaniḥ, “purifying,” qualifying the vibhutis (i.e., the devas), as meaning that through their worship, “they wipe away the defects in the form of the obstacles to bhakti to You [Govinda],” tvad-bhakti-vighnādi-dosa nirasanıḥ. Śrī Viśvanatha Cakravarti interprets the same word as meaning that “the devas purify others by virtue of having seen You, meaning that by the vision of You [in the yajna sphere], they too become instruments for others to attain the state of accomplishment,” tvām alokyätmanaḥ pāvayantir iti tvad-darśanayā tā api kṛtārthi kartum iti bhavah. 39 kratu-räjena govinda rajasuyena pāvaniḥ yakṣye vibhutir bhavatas tat sampadaya naḥ prabho 40 sauraś ca saivā gānesā vaiṣṇavāḥ śakti-pujakaḥ→→ 575 1 Bhakti Is the Complete Abhidheya वस्तुतस्तु सर्वापक्षया श्रीवैष्णवा एव श्रेष्ठाः । तदुक्तं स्कान्दे ब्रह्मनारदसंवादे तथैवान्यत्र प्रह्लादसंहितायामेकादशीजागरणप्रसङ्गेच- In reality, however, the Vaiṣṇavas alone are preeminent among all these various types of worshipers. This is expressed in a dia- logue between Brahma and Narada in the Skanda Purāna. Else- where in the same Purana, in the section known as the Prahlada- samhită, we find the following statement in the context of observing the all-night vigil (jägaraṇa) on Ekādaśī: न सौरो न च शैवो वा न ब्राह्मो न च शाक्तिकः । न चान्यदेवताभक्तो भवेद् भागवतोपमः ॥ २३५ ॥ इति । Neither a worshiper of the Sun, nor of Śiva, nor of Brahma, nor of Sakti, nor a devotee of any other devată can compare to a devotee of Bhagavan Kṛṣṇa. (Skanda Purāṇa)“1 तादृशसौरादीनां तत्प्राप्तिश्च न केवलं तद्धेतुकैव किन्तु भगवत्प्रीत्यर्थकृततज्जातशुद्धभ- क्तिद्वारा वा श्रीविष्णु क्षेत्रमरणादिप्रभावेण वा । यथा तत्रैव वर्णितयोर्देवशर्मचन्द्रशर्मना- नोः सूर्यमाराधयतोः । तदुक्तं तत्रैव श्रीभगवता - The attainment of Bhagavan Kṛṣṇa by the worshipers of the Sun or of other devas [referred to above in PP 6.88.43-44] is not exclu- sively [or independently] due to the worship of those various deities. Rather, such attainment is by virtue of pure devotion (śuddha-bhakti), which comes into being when the worship of these devas is undertaken solely for the pleasure of Bhagavan. Alternatively, the attainment of Bhagavan may come about due to the influence of dying in a holy place related to Śrī Viṣņu. An illustration of this is seen in the Padma Purana in the fol- lowing statement of Bhagavan Śri Krsna, which He made while narrating the story of Devasarma and Candraśarma, who were worshipers of the Sun: mām eva präpnuvantiha varsapaḥ sagaram yatha eko ham pañcadhā jātaḥ krīḍayā nämabhiḥ kila deva-datto yatha kascit putrādi-jana-namabhiḥ 41 na sauro na ca saivo vă na brahmo na ca sāktikah na canya-devata-bhakto bhaved bhagavatopamah 576 106 Respect All, but Worship Only Bhagavān तत्क्षेत्रस्य प्रभावेण धर्मशीलतया पुनः । वैकुण्ठभवनं नीतौ मत्परौ मत्समीपगैः ॥ २३६ ॥ यावज् जीवन्तु यत् ताभ्यां सूर्यपूजादिकं कृतम् । तेनाहं कर्मणा ताभ्यां सुप्रीतो ह्यभावं किल ॥ २३७ ॥ इति । By the influence of that holy place (tat-kṣetra) and also by virtue of their embodying the principles of dharma, these two men, who were devoted to Me, were led to My abode, Vaikuntha, by My associates. I was indeed perfectly satis- fied with them because of their worship of the Sun, which they carried out throughout their lives. ( Padma Purāna, Uttara-khanda 88.41-42)42 तत्क्षेत्रं मायापुरी । तौ च श्रीकृष्णावतारे सत्राजिदक्रूराख्यौ जाताविति च तत्र प्रसिद्धिः । एवं पुण्डरीकस्यापि पितृसेवया तत्प्राप्तिश्च योजनीया । The compound tat-kṣetra, “that holy place,” refers to Māyāpurī [present day Haridwar]. It is well known from the Padma Purāna that these two were born as Satrājita and Akrūra dur- ing the avataric descent of Bhagavan Kṛṣṇa. Accordingly, Pundarika’s** attainment of Bhagavan Viṣṇu through service to his parents should be understood in the same manner. स्वतन्त्रोपासनायां तत्प्राप्तिः श्रीगीतोपनिषत्स्वेव निषिद्धा (गीता ९।२३-२५ ) - The attainment of Bhagavan Kṛṣṇa by independent worship of the devas is emphatically denied in the Gitā: 42 43 येऽप्यन्यदेवताभक्ता यजन्ते श्रद्धयान्विताः । तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् || २३८ ॥ अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च । tat-kṣetrasya prabhavena dharma-silataya punaḥ vaikuntha-bhavanam nitau mat-parau mat-samipa-gaiḥ yāvaj-jivan tu yat tābhyām sūrya-pujadikarn krtam tenahaṁ karmaṇā tābhyam suprīto hy abhavam kila It is not clear where this story is described or which Pundarika in particular is being referred to here by Sri Jiva. In Chapter 224 of the Anuśāsana-parva of Mahabharata, there is a story of a brahmana named Pundarika, who attained Nārāyana by worshiping Him in accordance with the instructions of the sage Narada. This is perhaps the example that Sri Jīva had in mind. 577 I Bhakti Is the Complete Abhidheya न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ॥ २३९ ॥ यान्ति देवव्रता देवान् पितॄन् यान्ति पितृव्रताः । भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥ २४० ॥ इति । O son of Kunti, even those devotees of other devas who worship them, being endowed with faith, actually worship Me alone, although in an improper manner. Indeed, I alone am the one for whom all yajñas are intended and the one who bestows their results. But they do not know Me in truth, and thus they fall down. The worshipers of the devas go to the devas, the wor- shipers of the departed ancestors go to their ancestors, the wor- shipers of the spirit entities go to the abode of the spirits, while My worshipers attain even to Me. (GĪTĀ 9.23-25)44 तस्मात् तदीयत्वेनोपासनायां कश्चिद् गुणोऽपि भवति । Thus, worshiping the devas as “belonging or related to Bhagavan” (tadiyatvena)” may also prove beneficial at times. Commentary The other devas can also be worshiped as Vaisnavas. Śrī Jīva refers to the worship of the associates of Krsna or Visņu found in the Vaisnava Agama literature, such as the Gautamiya-tantra and Haya- sīrṣa Pañcarātra. These books provide a description of the yoga- pitha in which Radha and Kṛṣṇa, or Lakṣmi-Nārāyaṇa, are sitting on a throne or under a tree surrounded by their eternal associates 44 ye’py anya-devata-bhakta yajante śraddhayanvitäh te’pi mam eva kaunteya yajanty avidhi-pūrvakam aham hi sarva-yajñānāṁ bhokta ca prabhur eva ca na tu mām abhijānanti tattvenātas cyavanti te yanti deva-vrata devan pitṛn yanti pitr-vrataḥ bhutani yanti bhūtejya yanti mad-yajino’pi mām 45 The word tadiya, lit., “His,” here signifies that the devas “belong to” or are “inseparably related to” Bhagavan. So far, Jiva Gosvāmī has demonstrated that the devas may be worshiped either as devotees of Bhagavan, as existential seats of His manifestation (adhisthānas), or as His vibhutis. The word tadiya applies to all three of these possibilities, because all three exist in the state of “belongingness” to Him. So, if at all the devas are to be worshiped, they should be regarded as “His” (tadiyatvena), in any of these three ways. 578 106 Respect All, but Worship Only Bhagavan (parikaras). In this context, one also finds an injunction to worship Bhagavan’s associates. Sometimes these associates include tran- scendental (aprākṛta) devas, such as Gaṇeśa. It is to be understood that the devas mentioned in these descriptions are not the same as the phenomenal (prākṛta) devas of this world. They are pure devo- tees and eternal associates of Bhagavan in His spiritual abode. The worship of these devas, which is called avaraṇa-pujā, is to take place before one worships Bhagavan. In varṇāśrama-dharma, performing yajñas is ordained. This includes offering oblations to the devas, such as Indra and Can- dra. While offering oblations to them, a Vaisnava should inwardly regard them as Kṛṣṇa’s vibhūtis and not as independent gods. Although a Vaiṣṇava has no need to adhere to the principles of varṇāśrama-dharma, he may do so within the cultural context of such a society simply to set an example for others. Otherwise, people in general may be prone to abandon their conventional dharma, citing the examples of those devotees. Alternatively, they may criticize the devotees for neglecting their dharmic duties and thus harbor an offensive attitude in regard to them. Devotees con- duct themselves in such a manner that they do not impel ordinary people to commit offenses. For this reason, even a great devo- tee like King Yudhisthira performed the Rajasuya yajña and thus worshiped the devas as vibhutis of Krsna. He worshiped them exclu- sively for the satisfaction of Krsna and not for the sake of the devas themselves. An objection may be raised in this regard. It is observed that some people have attained Vaikuntha by worshiping a deva, as learned from the story of Devasarma and Candraśarmā (Padma Purana, Uttara-khanda, chapter 88). Devaśarma was a learned brāhmaṇa and had a very beautiful daughter, named Guņavati. He married his daughter to one of his students, named Candraśarmā. Since he had no son of his own, he treated Candraśarma like a son. They were both great worshipers of the Sun god. Throughout their entire lives they worshiped the Sun with great devotion. One day, they went to the forest near the Himalayas to collect some 579 I Bhakti Is the Complete Abhidheya kusa grass and wood for worship. There they encountered a ter- rifying raksasa (man-eater), and being unable to run away, they were killed by him. After death, however, they ascended at once to Vaikuntha. How was it possible that by worshiping the Sun god they were able to reach the abode of Bhagavan Kṛṣṇa? Śrī Jīva Gosvāmī replies that they worshiped the Sun god solely for the satisfaction of Sri Krsna. This is understood from Krsna’s own words, cited in the anuccheda (PP 6.88.42). If they had wor- shiped the Sun god independently, they would have gone to the sun planet instead, in accordance with Kṛṣṇa’s declaration: The worshipers of the devas go to the devas, the worshipers of the departed ancestors go to their ancestors, the worshipers of the spirit entities go to the spirits, while My worshipers attain even to Me. (GĪTĀ 9.25)46 Thus, the conclusion is that the independent worship of the devas is forbidden. 106.5 The Devas Should Never Be Disrespected अवज्ञादौ तु दोषः “ श्रद्धां भागवते शास्त्रेऽनिन्दामन्यत्र चापि हि” ( भा० ११ । ३ । २६) इतिवत् । But to disrespect the devas is a transgression of propriety (dosa), just as it would be wrong to disparage other scriptures, as affirmed in this verse: “One should have faith in scriptures that disclose Bhagavan and should not deride other scriptures” (SB 11.3.26).47 यथा पाद्मे- That one should not disrespect the devas is stated in the Padma Purāṇa: 46 yanti deva-vrata devan pitṛn yanti pitṛ-vrataḥ bhūtāni yanti bhūtejya yanti mad-yajino’pi mam 47 śraddham bhagavate sastre’nindām anyatra căpi hi 580 106 Respect All, but Worship Only Bhagavan हरिरेव सदाराध्यः सर्वदेवेश्वरेश्वरः । इतरे ब्रह्मरुद्राद्या नावज्ञेयाः कदाचन ॥ २४१ ।। इति । 48 Only Bhagavan Hari, the Supreme Isvara even of the Isvaras** of all the devas, is to be reverenced always. The other devas, headed by Brahma and Rudra, should never be disrespected. (Padma Purāna) 49 गौतमीयेच- The Gautamiya Tantra also says: गोपालं पूजयेद् यस्तु निन्दयेदन्यदेवताम् । अस्तु तावत् परो धर्मः पूर्वधर्मोऽपि नश्यति ॥ २४२ ॥ इति । If one worships Śrī Gopala [Kṛṣṇa] but disparages other deva- tās, not only is there no question of his attaining transcendental dharma but even the positive effects of his previous pious acts are annulled. ( Gautamiya Tantra 33.84 ) 50 अत एव " हयशीर्षा मां पथि देवहेलनात्” (भा० ६।८।१७) इति श्रीनारायणवर्मणि तदागः प्रायश्चित्तम् । Therefore, in the incantation for the “Śrī Nārāyaṇa Armor,” atonement is accounted for in the event of such a transgression (āgah, ie, dosa ) : “ May Bhagavān Hayaśīrsa protect me from treading the path of offending the devas” (SB 6.8.17 ) .51 विष्णुधर्मे चायमितिहासः - पूर्वं श्रीमदम्बरीषो बहुदिनं भगवदाराधनं तपोऽनुष्ठितवान् । तदन्ते च भगवानेवेन्द्ररूपेणैरावतीकृतं गरुडमारुह्य तं वरेण छन्दयामास । स चेन्द्ररूपं दृष्ट्वा तं नमस्कारादिभिरादृत्यापि तस्माद् वरं नेष्टवान् । 48 Here, sarva-deveśvara, “the isvaras of all the devas, ” refers to Brahma and Siva, who are supreme among the devas. Bhagavan Hari is the Isvara even of them. Hence, He is referred to as sarva-devesvaresvaraḥ, “the Isvara of the isvaras of all the devas.” 49 harir eva sadāradhyaḥ sarva-devesvaresvarah 50 51 itare brahma-rudradyā nāvajñeyāḥ kadacana gopalam pujayed yas tu nindayed anya-devatām astu tavat paro dharmah purva-dharmo’pi nasyati hayasirṣā mām pathi deva-helanat 581I Bhakti Is the Complete Abhidheya [Regarding the topic of how the devas are ideally to be regarded,] the following history is cited in the Visnu-dharma Purāṇa: “Once upon a time, Śrī Ambarīṣa underwent penances for many days in worship of Bhagavan. When his worship was concluded, Bhagavan Himself, taking the form of Indra, mounted His car- rier, Garuda, who had assumed the form of Indra’s carrier, the elephant Airāvata. Bhagavan approached Ambarīṣa and attempted to seduce him with a boon. Ambarīşa, seeing the form of Indra, honored Him by bowing down but did not wish to receive any boon from Him. उक्तवांश्च“ममाराध्याकारो यः स एव मम वरदाता भवेन् नान्यः " इति । “अथ तद्देयं वरमह मेव दास्यामि” इति पुनरुक्तवत्यपीन्द्रे तं नेष्टवन्तं तं प्रति स वज्रं समुद्यतवान् । तथापि तं वरं नाङ्गीकृतवति तस्मिन् सुप्रसन्नो भूत्वा तद्रूपमन्तर्धाप्य स्वरूपमाविर्भावयन्ननुजग्रा- हेति । “Ambarīṣa said: ‘Only He whose form is that of my worshipful deity can be the one to grant me boons, and no one else.’ Bha- gavan in the form of Indra replied: ‘I myself will offer what- ever boon is to be given by Him.’ In spite of His insistence, how- ever, Ambariṣa was unwilling to accept any boon from Indra. At this, Indra took up his thunderbolt and was prepared to strike Ambarīṣa, yet Ambarīṣa still would not accept a boon. Being highly pleased with Ambarīṣa, Bhagavan withdrew His Indra form, revealed His original true form, and blessed Ambarīṣa.” [Here ends the story from Visnu-dharma Purana.] तत्र च शिवावज्ञादौ महानेव दोषः । यथा चतुर्थ एव नन्दीश्वरशापः “संसरन्त्विह ये चामुमनु शर्वावमानिनम् ” ( भा०४।२।२४) इति । As far as affront to the devas is concerned, the disrespect of Siva is a particularly severe offense, as shown in the Fourth Canto in the curse uttered by Nandiśvara: “May those who follow this prajapati [Dakṣa], an offender to Śiva, rotate here in the cycle of birth and death” (SB 4.2.24).52 इदमपि यत् किञ्चिदेव - श्रीशिवस्य महाभागवतत्वेन दोषस्य स्वयमेव सिद्धत्वात् । 52 samsaranty iha ye camum anu sarvāvamāninam 582 106 Respect All, but Worship Only Bhagavān “हेलनं गिरिशभ्रातुर्धनदस्य त्वया कृतम्” (भा०४।११।३३) इति स्वायम्भुवोक्तरीत्या नूनं तत्सख्यमनुस्मृत्यैव कुबेरादपि श्रीध्रुवेण भगवद्भक्तिस्वभावकृत सर्वविषयकविनयपुनःपु- नर्भक्त्यभिलाषाभ्यां युक्तेन सता कृतं भगवद्भक्तिवरप्रार्थनमिति चतुर्थाभिप्रायः । This admonition itself hardly needs mentioning, meaning that because Śiva is a great devotee of Bhagavan, it is self-evident that disrespecting him is an offense. This was pointed out by Svayambhuva Manu [when he instructed Dhruva to desist from killing the yakṣas, the servants of Kubera]: “You have disrespected the god of wealth, Kubera, the brother of Śiva” (SB 4.11.33).53 In accordance with Syayambhuva Manu’s advice, Śrī Dhruva at once approached Kubera, acutely aware of the latter’s friendship with Śiva. Aspiring for the all-encompassing humility that springs from the essential nature of bhagavad- bhakti, and being repeatedly overwhelmed with a yearning for bhakti, Śri Dhruva prayed for the boon of devotion to Bhagavan, even from Kubera. This is the import of this narration from the Fourth Canto. अत एवोक्तम् (कौर्मे) – Therefore, it is said in the Kurma Purāṇa: यो मां समर्चयेन् नित्यमेकान्तं भावमाश्रितः । विनिन्दन् देवमीशानं स याति नरकं ध्रुवम् ॥ २४३ ॥ इति । One who worships Me constantly with one-pointed devotion but disparages Mahadeva Śiva certainly goes to hell. (Kurma Purana)54 दृष्टं च तथा चित्रकेतुचरिते । This was evident in the life of King Citraketu. 53 helanam girisa-bhrātur dhanadasya tvaya kṛtam 54 Manu implied that Dhruva was also implicated in an offense to Bhagavan Siva by disrespecting his brother. The reference to Kubera as Siva’s brother is to show their intimacy. yo mam samarcayen nityam ekantam bhavam asritaḥ vinindan devam iśānam sa yati narakam dhruvam 583 Commentary I Bhakti Is the Complete Abhidheya In this subsection of Anuccheda 106, Śrī Jīva Gosvāmī emphasizes the point that the devas should never be disrespected. Just as it is pleasing to Bhagavan when the devas are respected as Vaisnavas, so too any disrespect shown to them is displeasing. The devas are always supported by Visnu. Whenever they are tormented by the asuras, Vişņu sides with them. Whether the devas are regarded as devotees of Visņu, as parts of His body - such as demonstrated in the Universal Form described in Chapter Eleven of Bhagavad Gitā - as vibhūtis, described in Chapter Ten, or as adhiṣṭhānas, meaning the existential seats of Visņu’s manifestation, any disrespect shown to them is opposed to bhakti. For this reason, there are numerous scriptural statements prohibiting such behavior. Śrī Jīva Gosvāmī also cites the incantation for the “Śrī Nārāyaṇa Armor, ,“55 in which is included a prayer to Bhagavan Hayaśīrṣa appealing for protection from any potential disrespect toward the devas. This shows that such disrespect is both undesirable and dangerous. Although disrespect shown to any of the devas is an offense, an affront to Śiva is of the greatest severity. This is because among all the devas, Śiva is most dear to Visnu - vaisnavānāṁ yatha sambhuḥ (SB 12.13.16). Nandiśvara, the chief associate and carrier of Śiva, has pro- nounced a curse on those who offend Siva that they may continue to rotate in the cycle of birth and death. The seriousness of an offense to Siva, who is a great devotee of Bhagavan, is understood from the story of King Dhruva. His half-brother was killed by a servant of Kubera. Enraged at this, Dhruva attacked Alaka-puri, Kubera’s capital. A fierce battle broke out between Dhruva and Kubera’s followers, and Dhruva killed many of his adversaries. Dhruva’s grandfather, Manu, then intervened and informed him that he had committed an offense to Kubera by killing his followers. 55 The Sanskrit word kavaca means “a warrior’s protective armor,” but it can also refer to a class of occult mantras or incantations that are meant to protect the utterer from danger. These are often written down and worn in an amulet for protection from an array of malefic forces. 584 106 Respect All, but Worship Only Bhagavan Manu referred to Kubera as girisa-bhrātuḥ, “Siva’s brother.” Kubera is not actually Siva’s brother but only a friend. In fact, he is only a neighbor. But by way of this allusion, Manu emphasized the gravity of Dhruva’s offense. Any insult to Kubera is an insult to Śiva owing to their friendship. Nobody is pleased when their friend is insulted, and certainly not a great deva such as Śiva. Śiva is a great devotee of Viṣṇu, and thus to displease him would not be pleasing to Visņu, who is Dhruva’s ista-deva. Dhruva understood the sig- nificance of Manu’s words, and as such, he pleaded for Kubera’s blessings and prayed that he may be graced with devotion to Bha- gavan Hari. Dhruva recognized that if Kubera was displeased, it would become an obstacle to his bhakti. The only way to be released from an offense to a Vaisnava is by appeasing him or her. Citraketu stands as a glaring example of one who, although a perfected devotee, had to become an asura because of an offense to Šiva. This episode is described in the 17th chapter of the Sixth Canto. 106.6 A Devotee Should Not Disrespect Any Living Being श्रीकपिलदेवेन साधारणानामपि प्राणिनामवमानादिकं निन्दितं किमुत तद्विधानाम् । तथा हि (भा० ३।२९।२१ ) - To say nothing of disrespecting a great devotee such as Śiva, Bha- gavān Śrī Kapiladeva has condemned even the disrespect of ordi- nary living beings. This is clearly expressed in the following statement: अहं सर्वेषु भूतेषु भूतात्मावस्थितः सदा । तमवज्ञाय मां मर्त्यः कुरुतेऽर्चाविडम्बनम् || २४४ ॥ I am ever existent as the Supreme Immanent Self in all living entities. If a mortal being disregards any one of them (tam) and hence Me (mām), yet worships My deity form, he makes a mockery of such worship. (SB 3.29.21)56 56 aham sarveṣu bhuteṣu bhutātmāvasthitaḥ sadā tam avajñāya māṁ martyaḥ kurute’rca-viḍambanam 585 I Bhakti Is the Complete Abhidheya भूतेषु वक्ष्यमाणरीत्या अप्राणभृज्जीवमारभ्य भगवदर्पितात्मजीवपर्यन्तेषु । भूतात्मा तदन्तर्यामी । तं मामवज्ञाय तेषामवज्ञया तदधिष्ठानकस्य ममैवावज्ञां कृत्वेत्यर्थः । ततस्तां कृत्वा योऽर्चां मत्प्रतिमां कुरुते स तद्विडम्बनं तस्या अवज्ञामेव कुरुत इत्यर्थः । As will be elaborated further on [in SB 3.29.28-33], the word bhūteṣu in the present verse refers to all grades of living entities (jīvas), beginning from those bereft of life air (prana) up to those who have surrendered the self to Bhagavan. The word bhūtātmā means the Supreme Immanent Self ( antaryāmī) within all liv- ing beings. The clause tam mam avajñāya, “by disregarding any one of them and hence Me,” means that “by disregarding other living beings, one in fact disrespects Me, who am the Indweller within the existential seats of their own bodies (adhiṣṭhānaka). Consequently, one who behaves in this manner and then wor- ships My deity form makes a mockery (viḍambanam) of such worship, meaning that he exhibits only disrespect (avajñām) for that deity.” यतः (भा० ३।२९।२२ ) - Bhagavan Kapila affirms this conclusion in the immediately succeeding verse: यो मां सर्वेषु भूतेषु सन्तमात्मानमीश्वरम् । हित्वार्चां भजते मौढ्याद् भस्मन्येव जुहोति सः ॥ २४५ ॥ One who disregards Me, the Immanent Self (Atmā ) and Sup- reme Regulator (Iśvara) within all living beings, and worships the deity from an attitude of ignorance, pours his oblations into ashes alone. (SB 3.29.22) 57 मौढ्यात् शैली दारुमयी वा काचित् प्रतिमेयमिति मूढबुद्धित्वाद् यः सर्वेषु भूतेषु वर्त- मानं परमात्मानमीश्वरं मां हित्वा तस्या मयैक्यं अविभाव्य अर्जां मदीयां प्रतिमां भजते केवललोकरीतिदृष्ट्या तस्यै जलादिकमर्पयति । The word maudhyat, “from an attitude of ignorance,” means from the deluded notion that the deity in question is an idol 57 yo mam sarvesu bhūteşu santam ātmānam isvaram hitvärcam bhajate maudhyad bhasmany eva juhoti sah 586 106 Respect All, but Worship Only Bhagavan made of stone or wood. “The person who worships My deity form while holding to this deluded notion disregards Me, the Immanent Self (Paramatma ) and Supreme Regulator (Isvara), who am present within all living things, being unable to per- ceive My oneness with the deity form. Such a person offers water and other items to the deity only as a matter of social custom.” यथाग्निपुराणे दशरथमारितपुत्रस्य तपस्विनो विलापे- A reference to this type of mentality is made in the Agni Purana, regarding the lamentation of the ascetic sage [Andha Muni], whose son was [accidentally] killed by Daśaratha: शिलाबुद्धिः कृता किं वा प्रतिमायां हरेर्मया । किं मया पथि दृष्टस्य विष्णुभक्तस्य कर्हिचित् ॥ २४६ ॥ तन्मुद्राङ्कितदेहस्य चेतसा नादरः कृतः । येन कर्मविपाकेन पुत्रशोको ममेदृशः ॥ २४७ ॥ इति । Did I ever consider the deity of Bhagavan Hari to be a stone idol? Did I ever see a devotee of Bhagavan Viṣṇu on the road, his body marked with the symbols of Vişņu, and fail to honor him within my mind? What calamitous deed have I committed as a result of which I am to suffer such grief for my son? (Agni Purana)58 यथा चोक्तं पाद्मे- The Padma Purana reiterates the same idea: अर्चे विष्णौ शिलाधीर्गुरुषु नरमतिर्वैष्णवे जातिबुद्धिर् विष्णोर्वा वैष्णवानां कलिमलमथने पादतीर्थेऽम्बुबुद्धिः । शुद्धे तन्नाम्नि मन्त्रे सकलकलुषहे शब्दसामान्यबुद्धिर् विष्णौ सर्वेश्वरेशे तदितरसमधीर्यस्य वै नारकी सः ॥ २४८ ॥ Anyone who considers the deity of Visņu to be a stone idol; the guru, an ordinary human being; a Vaisnava, to belong to a par ticular caste; the water that has washed the feet of Bhagavan 58 sila-buddhiḥ kṛtā kim va pratimāyām harer mayā kim mayā pathi drstasya visnu-bhaktasya karhicit tan-mudrankita-dehasya cetasa nadarah kṛtah yena karma-vipäkena putra-soko mamedṛśaḥ 587 I Bhakti Is the Complete Abhidheya Visnu or the Vaisnavas, which purifies the sins of the age of Kali, as ordinary water; the mantra of the pure name of Bhagavan, which dispels all impurities, as ordinary words; and Bhagavān Visņu, who is the Supreme Controller of all other controllers, as equal to other gods, certainly dwells in hell. (Padma Purāṇa)59 तस्य च मूढस्य मद्दृष्ट्यभावात् सर्वभूतावज्ञापि भवति । ततस्तद्दोषेण भस्मनि यथा जुहोति कश्चित् तथा तस्याश्रद्दधानस्य फलाभाव इत्यर्थः । “ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः” (गीता १७।१) इत्याद्युक्तरीत्या लोकपरम्परामात्रजाते यत्किञ्चिच्छ्रद्धास- द्भावे तु कनिष्ठभागवतत्वमेव ( भा० ११।२।४७ ) - [Returning again to the discussion of SB 3.29.22, quoted above, Jiva Gosvāmi continues to paraphrase Kapila’s words:] “Because such an ignorant person is unable to recognize My presence within the deity, he ends up disrespecting all living beings as well [who are also the seats of My indwelling]. Consequently, because of this defect, the worship of such a faithless person is bereft of fruit (phala-abhāva), as if he were to cast his oblations into a heap of ashes. In Bhagavad Gitā, Arjuna raises the following relevant question: O Krsna, what is the conviction (niṣṭhā) of those who, although endowed with faith, engage in worship while disregarding scriptural injunctions? Is it of the nature of sattva, rajas, or tamas? (GĪTĀ 17.1)60 According to what is stated in this question, there are some who worship with a degree of faith born only from social custom. They, however, are known as kaniṣṭha-bhāgavatas, or “devotees of the lowest rung.” They are described by the sage Hari, one of the Nava-yogendras, in this statement: 59 arcye vişnau sila-dhir guruşu nara-matir vaisnave jäti-buddhir viṣṇor vā vaiṣṇavānām kali-mala-mathane pada-tirthe mbu-buddhih suddhe tan-nāmni mantre sakala-kalusa-he sabda-samanya-buddhir vişņau sarveśvarese tad-itara-sama-dhir yasya vai nāraki sah 60 ye śästra-vidhim utsṛjya yajante śraddhayānvitaḥ teṣām nisthā tu kā kṛsna sattvam aho rajas tamah 588 106 Respect All, but Worship Only Bhagavan अर्चायामेव हरये पूजां यः श्रद्धयेहते । न तद्भक्तेषु चान्येषु स भक्तः प्राकृतः स्मृतः ॥ २४९ ॥ One who offers worship to Hari with faith in the deity form alone but who fails to honor Him as present in His devotees or in other living beings is recognized as a beginning devo- tee (präkṛta-bhakta, lit., “a devotee rooted in gross material vision”). (SB 11.2.47)61 इत्युक्तेः । यद्यपि यथाकथञ्चिद् भजनस्यैवावश्यं फलावसानतास्त्येव तथापि झटिति न भवतीत्येव । तथोक्तं वक्ष्यते च साफल्यम् " अर्चादावर्चयेत् तावत् ” ( भा० ३ । २९।२५ ) इत्यादिना । I The latter statement implies that although any sort of worship at all will eventually yield fruit, this will not occur immediately [as long as one disregards other beings]. It is thus affirmed that [the neophyte’s] worship does eventually bear fruit, and this is also indicated a few verses ahead by Kapiladeva: As long as one does not directly perceive Me within his heart as the Interior Regulator (Iśvara) present within all living beings, he should worship Me in the deity form while carrying out his prescribed duties. (SB 3.29.25)62 अवज्ञामात्रस्य तादृशत्वे सुतरां तु (भा० ३।२९।२३ ) - If such is the case for the mere lack of regard for other liv- ing beings, what then can be said of outright maliciousness? Bhagavan Kapila sums up this condition in the next verse: 61 द्विषतः परकाये मां मानिनो भिन्नदर्शिनः । भूतेषु बद्धवैरस्य न मनः शान्तिमृच्छति || २५० || A person who bears hostility toward Me situated in all other bodies, who perceives only duality (bhinna-darsinah), who is thus “ego-identified and proud” (maninah), and who is thereby arcayam eva haraye pujam yaḥ śraddhayehate na tad-bhakteşu canyeṣu sa bhaktaḥ präkṛtah smrtah 62 arcādāv arcayet tavad isvaram mam sva-karma-kṛt yavan na veda sva-hrdi sarva-bhūteşv avasthitam 589 1 Bhakti Is the Complete Abhidheya bound by enmity to other beings, can never attain the state of utter mental tranquility (mana-santim). (SB 3.29.23)63 भिन्नदर्शिनः सर्वत्रान्तर्याम्येकत्वदृष्टिरहितस्य सर्वतोऽत्यन्तमेव विलक्षणः श्रीमान् व्रज- सार्वभौमनन्दनस्तं न पश्यत्यभिन्नदर्शी तस्येत्यर्थः । अत एव मानिन अत एव बद्धवैरस्य च । तथा च महाभारते- The compound bhinna-darsinah, “the perceiver of duality,” means “one who is devoid of the vision of unity that is rooted in the Immanent Self’s (antaryami’s) omnipresence.” Alterna- tively, the same compound can be read as a-bhinna-darsī,64 “one who is unable to discern distinction,” in which case it would mean that such a person is incapable of perceiving that Bhaga- vän Śrī Kṛṣṇa, the son of the king of Vraja, is absolutely distinct from all other beings. On account of either of these two flawed ways of seeing, he is “ego-identified and hence proud” (mani- nah). As a further consequence, he is also bound by enmity to other beings. The exact opposite of this mentality is described in the Mahabharata: पितेव पुत्रं करुणो नोद्वेजयति यो जनम् । विशुद्धस्य हृषीकेशस्तस्य तूर्णं प्रसीदति ॥ २५१ ॥ इति । Bhagavan Hrṣikesa [Krsna] is quickly pleased with a person of pure disposition, who is never the cause of anxiety for others and who treats them in the same manner that a kindhearted father treats his child. (Mahabharata) 65 किं च ( भा० ३।२९१२४ ) - Kapiladeva continues: 63 dviṣatah para-kaye mam manino bhinna-darsinah bhūteşu baddha-vairasya na manaḥ santim ṛcchati 64 The compound bhinna-darsinah can also be read as a-bhinna-darsinah, with elision of the initial vowel because of a sandhi rule. Taking this alternate reading, Śri Jiva interprets the compound in the sense of bhinna-a-darsinah, meaning “one who is unable to discern (a-darsinah) the absolute distinction (bhinna) between Krsna and all other living beings.” 65 piteva putram karuno nodvejayati yo janam visuddhasya hrṣikesas tasya turnam prasidati Verse not found in the printed edition. 590 106 Respect All, but Worship Only Bhagavan अहमुच्चावचैर्द्रव्यैः क्रिययोत्पन्नयानघे । नैव तुष्येऽर्चितोऽर्चायां भूतग्रामावमानिनः || २५२ ।। O sinless one (Devahuti), I am certainly not pleased with a per- son who disrespects other living beings, even if he worships Me in the deity form by enacting elaborate rituals conducted with all manner of articles. (SB 3.29.24)66 अवमानिनो निन्दाकर्तुः । निन्दापि द्वेषसमा । किं वा (भा० ११ | २३ | ३) - The word avamaninaḥ, “one who disrespects others,” means “a person who defames or criticizes others” (nindā-kartuḥ). The word ninda, “defamation,” is equivalent to dveșa, “enmity or hostility.” In some instances, defamation can prove to be even more hurtful than outright hostility, as indicated in the following statement by Bhagavan Kṛṣṇa: न तथा तप्यते विद्धः पुमान् बाणैर्हि मर्मगैः । यथा तुदन्ति मर्मस्था ह्यसतां परुषेषवः ॥ २५३ ॥ A man who is pierced by arrows that have struck his vital organs is not so deeply wounded as when stung by the deadly shaft- like words of an ill-tempered person that pierce his heart and torment him. (SB 11.23.3)67 इत्याद्युक्तरीत्या ततोऽधिका इति । नायं व्युत्क्रम इत्यभिप्रेत्य न द्वेषात् पूर्वमसौ पठिता । Since according to Kṛṣṇa’s statement, nindā is more grievous than dvesa, the sequence of topics discussed by Bhagavan Kapila is not improper. It is with this in mind that he did not describe criticism (ninda) prior to hostility (dveṣa).68 66 aham uccavacair dravyaih kriyayotpannayanaghe 67 68 naiva tusye’rcito’rcayam bhūta-g a-grāmavamaninah na tatha tapyate viddhaḥ puman banair hi marma-gaih yatha tudanti marmastha hy asatām paruṣesavah Bhagavan Kapila spoke about dvesa, “hostility,” in SB 3.29.23 and then about avamāna (i.e., ninda), “criticism,” in SB 3.29.24. According to the rules of sequential order, in a list of negative items the worst attribute should come last. Although hostility may generally be thought of as worse than criticism, here the opposite is shown to be true. Thus, there is no transgression of order in Bhagavan Kapila’s presentation of these two items. This is Jiva Gosvāmi’s point. 591I Bhakti Is the Complete Abhidheya तदेवं ईश्वरज्ञानाभावाद् भक्ताव श्रद्दधानस्य दोष उक्तः । अथ तच्छ्रद्वाहेतुतज्ज्ञानस्य स्वधर्मसंयुक्तं तदर्चनमेव कारणमुपदिशंस्तादृशार्चनस्याप्यव्यर्थतामङ्गीकरोति (भा० ३।२९।२५) -

In this manner, we first described the deficiency of a person who, [although worshiping the deity form,] lacks faith in bhakti due to the absence of awareness (jñāna-abhāva) of the Imma nent Self’s (Iśvara’s) presence within all beings [SB 3.29.21-22] After this, worship of the deity itself combined with the perfor mance of one’s prescribed duties was shown to engender this awareness of the Immanent Self (tat-jñāna), which is instru mental in establishing faith in bhakti to Bhagavan [SB 3.29.25] For this reason, in the latter statement [repeated here again] Kapiladeva accepts that even such worship [which lacks the realization of Iśvara’s presence within all living beings] is not without utility: अर्चादावर्चयेत् तावदीश्वरं मां स्वकर्मकृत् । यावन् न वेद स्वहृदि सर्वभूतेष्ववस्थितम् ॥ २५४ ॥ As long as one does not directly perceive Me within his heart as the Interior Regulator (Isvara) present within all living beings, he should worship Me in the deity form while carrying out his prescribed duties. (SB 3.29.25)69 तावदेव स्वकर्मकृत् सन्नर्चादावर्चयेद् यावत् सर्वभूतेष्ववस्थितमीश्वरं मां न वेद जानाति । अत्र स्वकर्मसहायत्वमजातश्रद्धस्य शुद्धभक्तावनधिकारात् । तत् प्रति दयिष्यते “जातश्रद्धो मत्कथासु” (भा०११ ।२०।२७) इत्यादिना । Kapiladeva makes the point that as long as one has not realize Him, the Interior Regulator (Iśvara), who is present within al beings, he should worship Bhagavan’s deity form while carry ing out his prescribed duties. The prescription here to take sup port from one’s prescribed duties is given because the perso in whom faith is not yet established is ineligible for pure devi tion. This idea will be elaborated later with reference to stat ments such as the following: “A person who has developed fait 69 arcadav arcayet tavad isvaram mam sva-karma-kṛt yavan na veda sva-hṛdi sarva-bhūteşv avasthitam 592 106 Respect All, but Worship Only Bhagavan in the narrations of My divine acts should worship Me with love” (SB 11.20.27-28).70 अतो भगवज्ज्ञानादूर्ध्वं जातश्रद्धस्तु स्वकर्मकृत् सन् नार्चयेत् किन्तु शुद्धमर्चादिकमेव कुर्वीतित्यायातम् । तच्च प्रतिपादयिष्यते “ तावत् कर्माणि कुर्वीत” (भा०११ | २० | ९) इत्या- दिना न त्वर्चां परित्यजेदित्यर्थः । प्रतिष्ठितार्चा न त्याज्या यावज्जीवं समर्चयेत् । वरं प्राणपरित्यागः शिरसो वापि कर्तनम् ॥ २५५ ॥ इति हयशीर्षपञ्चरात्रविरोधात् । Thus, a person in whom faith has been born out of the awareness of Bhagavan’s presence in all beings should undertake worship without any further recourse to prescribed duties. Rather, he should engage only in pure worship and other such acts directly related to Bhagavan. This is the conclusion. This will also be established later by statements such as the following: As long as detachment has not been aroused, or as long as one has not awakened faith in hearing narrations about Me, a person should continue to engage in his prescribed duties. (SB 11.20.9)” By this, however, it is to be understood that the worship of Bhagavan’s deity form is not to be given up under any circum- stances, because this is opposed to the following statement of the Hayasirṣa Pañcarātra: One should never abandon the worship of an installed deity and should worship the deity fittingly as long as one lives. It would be better to give up one’s life or to cut off one’s head than to forsake such worship. (Hayasirṣa Pañcarātra)“2 70 jäta-sraddho mat-kathāsu… bhajeta mam pritaḥ " tavat karmāņi kurvita na nirvidyeta yāvatā mat-katha-śravaṇādau vā śraddha yavan na jayate pratisthitarcă na tyäjyä yāvaj-jīvaṁ samarcayet varam prāṇa-parityagaḥ siraso vapi kartanam 72 593 Commentary I Bhakti Is the Complete Abhidheya After discussing three primary ways in which devotees of Bhaga- vän are to regard the devas (either as Vaisnavas, as adhisthānas, or as vibhūtis), Śrī Jīva Gosvāmi then stressed the importance of avoid- ing any disrespect to the devas, because this is a major obstacle to devotion. Among all the devas, Śiva is preeminent, and hence dis- respect shown to him is particularly damaging. Now, in this sub- section of Anuccheda 106, Śrī Jiva Gosvāmi extends the discussion to include all living beings. In this regard, he cites Kapiladeva, who informs Devahūti that He, Bhagavan, is present in all beings (SB 3.29.21). To disrespect any living being is also to disrespect Him. Dislike for a country amounts to dislike for its residents. The principle being examined here is that every living being is an integrated part of Paramatma’s intermediary potency (taṭastha- śakti) in the form of the jivas. There is an inseparable relation of oneness and difference that exists between the Energetic Source (śaktimän) and its energies (saktis). Consequently, an offense to a living being is also an offense to the source of that living being, who is the Indweller present within him. For this reason, Śrī Caitanya Mahaprabhu advised sincere practitioners of bhakti to offer respect to all beings (māna-dena). This is a very simple but essential prin- ciple of sadhana-bhakti. Progress on the path of bhakti is impeded solely due to offenses. One of the primary reasons for committing offenses is pride, which stems from the misidentification with the body. Śri Kapila advises the sadhaka to carefully avoid this pitfall. Śrī Jiva comments (on SB 3.29.21) that Paramātmā is present even in insentient beings like mountains and rivers (aprāṇa-bhṛt- bhūteṣu). They too should be respected as existential seats of His indwelling. An ignorant devotee offers respect to the deity form of Bhagavan in the temple but disrespects other living beings. Kapila declares that such ceremonious respect or worship is only a show (vidambanam). The reason for this assessment is that the same Paramātmā who is present in the deity form is also present in all living beings. This truth, however, is not perceived by the materialistic devotee. 594 106 Respect All, but Worship Only Bhagavan The behavior of such a devotee can be compared to that of an employee who respects his boss while at work but who disparages him when meeting him in the street. Obviously, the boss will feel affronted. Then, however much respect the employee had previ- ously shown in the office, it will not make an impact on his boss, who will take the disrespect more seriously than the respect. The same is true of a devotee who worships the deity in the temple but offends his fellow beings. He is unable to recognize that the same Bhagavan is present everywhere and in all things. Bhagavan does not accept the worship of such a person, because ultimately, his concept of the deity is also material. He thinks that the deity is made of stone or wood or some other product of matter. The fact is that the deity is Bhagavan Himself. Śrī Jīva cites various statements to show that it is a serious offense to consider the deity of Bhagavan as a mere idol made of stone or wood. He refers to the story of Śravana Kumāra. This young man was very devoted to his parents, both of whom were blind. When they expressed their desire to visit the holy places in India, Śravana carried them to these different places in baskets held on his shoulders. One day, he arrived in the kingdom of Ayo- dhya, which was ruled by King Dasaratha. Dasaratha had gone out hunting but had been unable to find any wild animal to kill. He con- sidered it shameful to return to his palace without having killed at least one animal. Evening was approaching and the sun was about to set. Dasaratha went to the bank of the Sarayu River, hoping that some wild animal would come there to drink water at night and he would be able to shoot it. He hid in the branches of a tree and began to wait, but no animal came. Just then, Śravana, who was camping nearby, came to fetch water for his parents. When he dipped his pot in the river to fill it, it made a gurgling sound. As it was already dark, Dasaratha shot an arrow toward the sound, mistaking it for the sound of an animal drinking water. The arrow pierced the heart of Śravana, who cried out and dropped to the ground writhing in pain. Hear- ing the human cry, Dasaratha realized his mistake. He rushed 595 I Bhakti Is the Complete Abhidheya to the spot feeling deeply aggrieved. He begged Sravana to for- give him. Śravana was gasping for breath, and before dying, he requested Dasaratha to take the water to his thirsty parents. When his parents received the terrible news, they broke out crying. The verses cited here were spoken by Śravana’s father, Andha Muni. Instead of blaming the king, Andha Muni began to reflect on his own past karma. He conjectured that in the past, he had perhaps disregarded the deity of Hari as a mere block of stone, and that as a consequence he was condemned to have to face the death of his son. The verse from Padma Purana also conveys the same idea. It states that to consider the deity of Visnu as a stone idol, the guru as an ordinary human, and so on, is to dwell in hell. The story of Andha Muni as well as the statement of Kapila imply that if one wor- ships and respects the deity of Bhagavan while at the same time dis- regarding other living beings, it is tantamount to disrespect. The worship conducted by such a person yields no spiritual benefit. Rather, it is comparable to pouring oblations into ashes. Oblations are to be poured into fire, which conducts it to the corresponding deva. But any spiritual act performed without faith bears no fruit (GĪTĀ 17.28). If one has faith in the deity and in the process of worship but does not regard the devotees with respect, his progress will be very slow. Worship of this nature, however, is not entirely with- out value. Bhagavan Kapila recommends that such neophyte wor- shipers should continue to worship the deity while executing their prescribed duties until they can sense the presence of God in all beings. Once this occurs, they should continue the worship with- out any further obligation to perform prescribed duties. If at all they continue to execute prescribed duties at this point, it would only be to set an ideal example for others and so as to not disrupt the social norm. The above instruction, however, does not mean that after directly intuiting God’s omnipresence, one should give up the wor- ship of the deity, as some people mistakenly think. Deity worship should never be given up. Some people misunderstand Kapila’s 596 106 Respect All, but Worship Only Bhagavan words and think that deity worship is meant only for neophytes. They surmise that it is a sign of advancement to eventually abandon such worship. In reality, worship of the deity is meant to be con- tinued but from a higher, direct realization of Bhagavan’s oneness with the deity and with all living beings. 106.7 Worship Devoid of Compassion Does Not Yield Perfection अथ स्वधर्मपूर्वकमर्चनं कुर्वंश्च भूतदयां विना न सिद्ध्यतीत्याह (भा० ३।२९।२६ ) - Worship of the deity accompanied by the execution of one’s prescribed duties does not become successful without extend- ing kindness to other living beings, as expressed by Bhagavan Kapila: आत्मनश्च परस्यापि यः करोत्यन्तरोदरम् । तस्य भिन्नदृशो मृत्युर्विदधे भयमुल्बणम् ॥ २५६ ॥ To the perceiver of duality (bhinna-darsinah), who upholds a distinction between his own interiority and that of other living beings,” I, as death personified, allot overwhelming fear [in the form of cyclic existence (samsaram)]. (SB 3.29.26)74 अन्तरोदरमुदरभेदेन भेदं करोति न तु मदधिष्ठानत्वेनात्मसमं पश्यति । ततश्च क्षुधितादि- कमपि दृष्ट्वा स्वोदरादिकमेव केवलं बिभर्तीत्यर्थः । तस्य भिन्नदृशो मृत्युरूपोऽहमुल्बणं भयं संसारम् । 73 Śridhara Svāmī analyzes the compound antarodaram as follows: The word antara means “difference” (bhedam), the word ut means “even” (api), and aram means “a little” (alpam). If antarodaram is taken in this sense, the clause yaḥ karoty antarodaram would mean, “one who upholds even the slightest distinction [between himself and other living beings].” If, however, udara is taken in its conventional application as a single word, it means “the stomach” or “the interiority” [of any particular thing]. In this interpretation, which is favored by Śrī Jiva Gosvāmi, the clause yah karoty antarodaram means “one who upholds a distinction between his own ‘stomach’ and that of others.” 74 atmanaś ca parasyāpi yah karoty antarodaram tasya bhinna-drso mṛtyur vidadhe bhayam ulbaṇam 597 I Bhakti Is the Complete Abhidheya [Śrī Jīva paraphrases Kapila’s statement:] “One who upholds duality (bhedam) by differentiating between his own ‘interior- ity’ or ‘stomach’ (udara) and that of others does not perceive others as essentially identical to his own self, inasmuch as they too are the existential seats of My indwelling. The sense is that even after seeing others hungry or in need, he fills only his own belly and attends only to his own needs. To this perceiver of duality (bhinna-darsinah), I, in the shape of death personified (mṛtyu-rupaḥ), ordain overwhelming fear, in the form of cyclic existence (samsaram).” निगमयति (भा०३।२९।२७) - Bhagavan Kapila concludes: अथ मां सर्वभूतेषु भूतात्मानं कृतालयम् । अर्चयेद् दानमानाभ्यां मैत्र्याभिन्नेन चक्षुषा ॥ २५७ ॥ Therefore, by means of charity and offering respect to others, through friendship and by viewing others as nondifferent from oneself, one should worship Me, the Supreme Immanent Self, who have established My residence within all living beings. (SB 3.29.27)75 अथ अतो हेतोः । यथायुक्तं यथाशक्ति दानेन तदभावे मानेन च “अभिन्नेन चक्षुषा” इति पूर्ववत् । The word atha, “therefore,” means, “for the reason [outlined in the preceding verse].” One should worship the Supreme Imma- nent Self by offering charity according to one’s capacity and others’ eligibility. If one is unable to give charity, then he can at least offer respect to others. The words abhinnena cakṣuṣā, “by viewing others as nondifferent from oneself,” are to be understood as explained above.? 75 atha mām sarva-bhuteṣu bhūtātmānam kṛtālayam arcayed dana-manabhyam maitryäbhinnena cakṣuşă 76 In commenting on the previous verse (SB 3.29.26), Śrī Jiva explained that oneness of vision is based on seeing others as equal to oneself in that all beings are equally the existential seats (adhisthanas) of Bhagavan’s indwelling 598 106 Respect All, but Worship Only Bhagavan तथोक्तं सनकादीन् प्रति श्रीवैकुण्ठदेवेन “ये मे तनूर्द्विजवरान् दुहतीर्मदीया भूतान्यलब्ध- शरणानि च भेदबुद्ध्या” (भा० ३ | १६ |१०) इत्यादि । Bhagavan Śrī Vaikunthadeva made a similar statement to the four Kumāras [regarding the importance of respecting all beings based on the vision of nondifference]: Those whose vision has been impaired by sin perceive as differ- ent from Me the brahmanas, My milk-yielding cows, and unshel- tered living beings, all of whom are My bodies [being the exis- tential seats of My indwelling (adhiṣṭhāna)]” Consequently, the vulture-like servants of My chief administrator of justice [Yamaraja], who are as ferocious as snakes, angrily tear them apart with their beaks. (SB 3.16.10)78 यद्वा भिन्नेन चक्षुषान्यत्र या दृष्टिस्ततोऽतिविलक्षणया दृष्ट्या सर्वोत्कृष्टदृष्ट्येत्यर्थः । Alternatively,” the compound maitryābhinnena [in SB 3.29.27] can be broken down into maitrya and bhinnena. In that case, the words bhinnena cakṣuşă would mean [that one should wor- ship Me] “by viewing others with an attitude of respect entirely distinct from that which is ordinarily found elsewhere,” or in other words, “by regarding them with superlative vision.” तत्र सर्वेषां साधारण्येनैवार्हणे प्राप्ते विशेषयति ( भा० ३।२९।२८-३३ ) - Up to this point, respect has been ordained for all living beings in a general manner. After this, Bhagavan Kapila distinguishes between different grades of living beings: 77 78 79 (mad-adhiṣṭhānatvenatma-samaṁ pasyati). Here also, nondifference of vision (abhinnena cakṣusa) is based on the same principle. Here, Śrīdhara Svāmī glosses the word tanuḥ, “bodies,” as adhiṣṭhānāni, “existential seats.” ye me tanur dvija-varan duhatir madiya bhūtāny alabdha-saranani ca bheda-buddhyā draksyanty agha-kṣata-dṛśo hy ahi-manyavas tän grdhra rusă mama kusanty adhidanda-netuh In SB 3.29.27, the phrase maitryabhinnena cakṣuṣā was first broken down into the words maitrya, “by friendship,” and abhinnena cakṣuşa, “by viewing others as nondifferent from oneself.” Now, by breaking the sandhi differently after maitryā, Śrī Jiva Gosvāmi reads the following words as bhinnena cakṣusa, “by regarding others with an entirely distinct attitude.” 599 600 I Bhakti Is the Complete Abhidheya जीवाः श्रेष्ठा ह्यजीवानां ततः प्राणभृतः शुभे । ततः सचित्ताः प्रवरास्ततश्चेन्द्रियवृत्तयः ॥ २५८ ॥ तत्रापि स्पर्शवेदिभ्यः प्रवरा रसवेदिनः । तेभ्यो गन्धविदः श्रेष्ठास्ततः शब्दविदो वराः || २५९ || रूपभेदविदस्तत्र ततश्चोभयतोदतः । तेषां बहुपदः श्रेष्ठाश्चतुष्पादस्ततो द्विपात् ॥ २६० ॥ ततो वर्णाश्च चत्वारस्तेषां ब्राह्मण उत्तमः । ब्राह्मणेष्वपि वेदज्ञो ह्यर्थज्ञोऽभ्यधिकस्ततः ॥ २६१ ॥ अर्थज्ञात् संशयच्छेत्ता ततः श्रेयान् स्वधर्मकृत् । मुक्तसङ्गस्ततो भूयानदोग्धा धर्ममात्मनः || २६२ ॥ तस्मान् मय्यर्पिताशेषक्रियार्थात्मा निरन्तरः । मय्यर्पितात्मनः पुंसो मयि सन्न्यस्तकर्मणः । न पश्यामि परं भूतमकर्तुः समदर्शनात् ॥ २६३ ॥ इति । O virtuous Mother, sentient beings are superior to inanimate objects, and among them, those who breathe are better. Living beings that display consciousness are better than them, and bet- ter still are those endowed with sense perception. Those who have developed the sense of taste are superior to those who have only the tactile sense, and superior to them are those equipped with the sense of smell. Better yet are those who have developed the sense of hearing. Better than the latter are those who can perceive the distinction between forms. Superior to them are those who have teeth in the upper and lower jaws. Superior to them are those who have many legs, and better still are the quadrupeds. Better than them are the bipeds [human beings]. Among the latter, those who adhere to the dharmic system of the four varnas are the best. Among the four varnas, the brahmanas are the best. Those who have studied the Vedas are the best among the brāhmaṇas, and better than them are those who know the purport of the Vedas. Better than the brahmanas who know the meaning of the Vedas are those who can dispel all doubts, and superior to them is one who carries out his prescribed duty. Better than that person is one who is free from attachment, because he does not seek any sort of reward from his prescribed duties. Better than him is a person who has dedicated all of his actions, the fruits thereof, and his entire being unto Me without interruption. I know of no being superior to one whose very self is offered unto Me, whose 106 Respect All, but Worship Only Bhagavan actions are performed exclusively for My sake, who is free from the ego of doership, and who looks upon all beings with equal vision. (SB 3.29.28-33)80 पूर्वपूर्वस्मादुत्तरोत्तरस्मिनेकैकगुणाधिक्येनाधिक्यम् । धर्ममदोग्धा निष्कामकर्मा । In this description, each succeeding class of entities is progres- sively superior because each possesses one quality more than the one that precedes it. [In the penultimate verse from this group, SB 3.29.32] the words dharmam adogdhā, lit., “one who does not ‘milk’ dharma for its fruit,” are a reference to niskāma- karmā, or “one who performs his prescribed duty without any expectation of reward.” निरन्तरो ज्ञानाद्यव्यवहितभक्तिः । अकर्तुरर्पितात्मत्वेन स्वभरणादि कर्मानपेक्षमाणाद् यद् भगवति भक्तिः क्रियते तत्रापि स्वस्य भगवदधीनत्वं ज्ञात्वा तदभिमानशून्याच्च । [In SB 3.29.33] the word nir-antaraḥ, “without interruption or intervention” [modifying the clause “who has dedicated all of his actions, the fruits thereof, and his entire being unto Me”], refers to bhakti unobstructed by jñāna or any other process. The word akartuḥ, “one who is free from the ego of doership,” signi- fies that because his very self is offered unto Bhagavan, he is no longer concerned with endeavors related to his own sustenance. Additionally, whatever actions he performs as bhakti to Bhaga- vān, he does without any sense of doership, because he is fully aware of his subordination to, and abidance within, Bhagavan. 80 jiväḥ śrestha hy ajīvānāṁ tataḥ prana-bhrtah subhe tataḥ sa-cittaḥ pravarās tatas cendriya-vṛttayaḥ tatrapi sparsa-vedibhyah pravara rasa-vedinah tebhyo gandha-vidaḥ śresthas tatah sabda-vido varah rupa-bheda-vidas tatra tatas cobhayato-datah tesam bahu-padaḥ śresthaś catus-pādas tato dvi-pat tato varnaś ca catvāras teṣām brāhmaṇa uttamaḥ brāhmaṇeşv api veda-jño hy artha-jño’bhyadhikas tataḥ artha-jñāt samsaya-cchetta tataḥ śreyān sva-dharma-krt mukta-sangas tato bhūyan adogdha dharmam ātmanaḥ tasman mayy arpitaseṣa-kriyārthātmā nirantaraḥ mayy arpitätmanah pumso mayi sannyasta-karmanah na pasyāmi param bhutam akartuḥ sama-darśanat 601I Bhakti Is the Complete Abhidheya समदर्शनाद् भगवदधिष्ठानतासाम्येनात्मवत् परेष्वपि हितमाशंसमानात् । “जीवाः श्रेष्ठा ह्यजीवानाम्” (भा० ३।२९।२८) इत्यादिना भेदो हि विवक्षितः । ततो मद्भक्तेष्वेवादरबाहु- ल्यादिकं कर्तव्यम् । अन्यत्र च यथाप्राप्तं यथाशक्ति चेति भावः । The compound sama-darśanāt, “one who looks upon all beings with equal vision,” means one who intends the well-being of all others as much as he would his own, because he regards all others as equal, inasmuch as all of them are the existential seats of Bhagavan’s indwelling. By pointing out the superior- ity of one class of beings over another, such as by saying that “sentient beings are superior to inanimate objects” (SB 3.29.28), discernment alone is intended. Thus, the import of this whole description is that special honor should be shown particularly to Bhagavan’s devotees. Respect should be extended to all others according to one’s capacity and their respective eligibility. तथैवोक्तम् (भा० ३ |२९|३४ ) - This is indicated in Bhagavan Kapila’s next statement: मनसैतानि भूतानि प्रणमेद् बहु मानयन् । ईश्वरो जीवकल्या प्रविष्टो भगवानिति ॥ २६४ ॥ इति । Recognizing that Bhagavan Himself, the Supreme Regulator (Isvara), has entered as a partial expansion within all jivas, one should internally bow down to all these various beings with great honor. (SB 3.29.34)81 जीवकलया तत्कलनया तदन्तर्यामितयेत्यर्थः । अत्र “समोऽहम् " (गीता ९ । २९) इत्यादि- गीतापद्यमपि स्मर्तव्यम् । The compound jīva-kalaya, “as a partial expansion within all jivas,” means, “as Bhagavan’s expansion in the form of the Imma- nent Self (antaryami), who impels all living beings.” Here, we may also recall Krsna’s words in the Gitā: 81 manasaitani bhūtāni pranamed bahu-manayan išvaro jiva-kalaya pravisto bhagavan iti 602 106 Respect All, but Worship Only Bhagavan I am equal to all living beings. There is no one agreeable or dis- agreeable to Me. But those who worship Me with devotion are in Me and I am also in them. (GĪTĀ 9.29)82 तदेवं प्रथमोपासकानां सर्वभूतादरो विहितः । सश्रद्धसाधकानां तु भगवद्वैभवसार्वत्रिक- तास्फूर्त्या भवत्येवासौ । यथोक्तं स्कान्दे- In the manner thus shown, respect for all living beings has been prescribed for neophyte worshipers. But for practitioners (sadhakas) endowed with faith, respect for all beings occurs nat- urally, because Bhagavan’s divine majesty is immediately dis- closed to them as present within everything. This is indicated in the Skanda Purāṇa: एते न ह्यद्भुता व्याध तवाहिंसादयो गुणाः । हरिभक्तौ प्रवृत्ता ये न ते स्युः परतापिनः || २६५ || O hunter, these qualities of yours, such as nonviolence, are not at all surprising. Those who are engaged in bhakti to Bhagavān Hari do not cause anguish for others. (Skanda Purāṇa)83 इति वक्ष्यमाणरीत्या शुद्धबन्धुत्वादिभावसाधकानामपि बन्धुभावसिद्ध श्रीगोकुलवा- स्यादि शीलानुसरणेन तादृशभगवद्गुणानुसरणेन चासौ जायते । जातभावानां त्वहिंसा चोपरमश्च स्वीय एव स्वभावः । यथा ( भा० १।१८।२२ ) - According to the principle that will be described later, the qual- ity of respect for all living beings naturally arises even in sadha- kas who worship Bhagavan in the mood of pure friendship (śuddha-bandhu-bhava), or one of the other devotional moods [i.e., even without consciously cultivating the awareness of Isvara’s presence in all things as previously described]. This feeling is born within such sädhakas by following the nature and disposition of Bhagavan’s eternal associates in Śrī Gokula, who are permanently established in the perfected state of pure friendship toward Bhagavan, and by following the qualities 82 83 samo’ham sarva-bhūtesu na me dvesyo’sti na priyaḥ ye bhajanti tu mam bhaktyä mayi te tesu capy aham ete na hy adbhuta vyadha tavāhimsadayo guṇaḥ hari-bhaktau pravṛtta ye na te syuh para-tapinaḥ 603 I Bhakti Is the Complete Abhidheya of Bhagavan that correspond to such nature. But for those devotees who have already attained to the completion stage of bhāva [i.e., the first dawning of divine love], nonviolence and detachment become their very nature, as Śrī Sūta said: यत्रानुरक्ताः सहसैव धीरा व्यपोह्य देहादिषु सङ्गमूढम् । व्रजन्ति तत् पारमहंस्यमन्त्यं यस्मिन्नहिंसोपरमः स्वधर्मः || २६६ || The wise who have developed love for Bhagavan immediately abandon their deep-rooted attachment to the body and attain to the highest order of life, the state of perfect self-realization (paramahamsya), in which nonviolence and detachment are characteristics that are natural to the self (sva-dharmaḥ). (SB 1.18.22)84 इत्यनुसारेण परमसिद्धानां च “सर्वभूतेषु यः पश्येद् भगवद्भावमात्मनः” (भा० ११ । २ । ४५ ) इत्याद्यनुसारेण सिद्ध एव सः । According to the latter statement, the feeling of honor for all beings is authentically established (siddhah) in devotees who are supremely perfected (parama-siddhah) as well, as is also evident from the following verse: 84 85 One who directly perceives the presence of his [worshipful] Bhagavan within all living beings, and who sees all living beings as existing in Bhagavan, exactly as He is disclosed within one’s own self, is the foremost devotee of Bhagavan. (SB 11.2.45)85 yatranuraktāḥ sahasaiva dhira vyapohya dehadiṣu sangam uḍham vrajanti tat pārama-hamsyam antyam yasminn ahimsoparamaḥ sva-dharmah sarva-bhūtesu yaḥ pasyed bhagavad-bhāvam ātmanaḥ bhūtāni bhagavaty atmany eṣa bhagavatottamaḥ This verse is subject to multiple interpretations. In the above translation, the syntax is as follows: “One who (yah) directly perceives (pasyet) the presence (bhavam) of his own (atmanah) Bhagavan (bhagavat) within all living beings (sarva-bhūtesu), and [who sees (yah pasyet)] all living beings (bhūtāni) in Bhagavan (bhagavati) [exactly as He is disclosed (tatha sphurati)] within one’s own self (atmani, i.e., sva-citte) - he (esah) is the foremost devotee of Bhagavan (bhāgavata-uttamah).” Alternatively, the first line could be rendered in the following manner: “One who (yah) directly perceives (pasyet) his own (atmanah) particular mood of love (bhavam) for Bhagavan (bhagavat) as present in all living beings (sarva-bhutesu)…” Similarly, the second line could also be rendered as: 604 106 Respect All, but Worship Only Bhagavan तत्र साधकानां यत् तु “यथा तरोर्मूलनिषेचनेन ” ( भा० ४ । ३१ । १४) इत्यादौ तदन्योपासना- नां पुनरुक्तत्वमुपलभ्यते तत् पुनः केवलस्वतन्त्रतत्तद्दृष्टोपासनानामेव । अत्र तु तत्तदधि- ष्ठानकभगवदुपासनमेव विधीयते । For sadhakas, however, we find the following relevant instruction related to the topic at hand: Just as by pouring water on the root of a tree, its trunk, branches, and twigs become nourished, and just as by supplying food to the vital life current (prāna), the senses gain strength, so too by worshiping Bhagavan Acyuta [Kṛṣṇa], the worship of all entities is effected. (SB 4.31.14)86 By the principle enunciated in this verse, the prescription to worship any gods other than Bhagavan Viṣṇu is subject to the defect of redundancy, [because such worship is automatically accomplished through the worship of Visņu alone]. Still, the direction to worship other gods found in various scriptures is only for those who consider other gods as independently sup- reme. In the above verse, however, the injunction is only to wor- ship Bhagavan, who is the Indweller within the existential seats of all beings. तदादरावश्यकत्वं च तत्सम्बन्धेनैव सम्पद्यते । तच् चान्यत्र झटिति रागद्वेषनिवृत्त्यर्थ- मिति ज्ञेयम् । अत एव केवलभूतानुकम्पया श्रीभगवदर्चनं त्यक्तवतो भरतस्यान्तरायः । तस्माद् भूतदयैव भगवद्भक्तिर्मुख्या नार्चनमिति निरस्तम् । The necessity of honoring all beings is specifically due to their relation with Bhagavan. Additionally, it is to be understood that such honor is prescribed to immediately dispel feelings of attachment and aversion for other beings. Therefore, Bharata had to face obstacles because he abandoned the worship of Bha- gavān out of routine sympathy for an ordinary living creature. Thus, the idea that compassion for other living beings in and 86 “… and who sees all living beings (bhūtāni) as existing in the Self (atmani) who is Bhagavan (bhagavati)…” In all of these various interpretations, honor for all beings, rooted in distinct forms of direct seeing, is the common condition. yatha taror mula-nisecanena trpyanti tat-skandha-bhujopasakhaḥ pranopahārac ca yathendriyanam tathaiva sarvarhanam acyutejya 605 I Bhakti Is the Complete Abhidheya of itself is the principal form of devotion to Bhagavān, and not direct worship, is refuted. तथैव तदव्यवहितपूर्वं निर्गुणभक्त्युपायत्वेन “क्रियायोगेन शस्तेन नातिहिंस्रेण नित्यशः " (भा० ३।२९।१५) इत्यत्र अतिशब्देन पाञ्चरात्रिकार्चनलक्षणक्रियायोगार्था पत्रपुष्पावच- यादिलक्षणा किञ्चिद्धिंसापि विहिता । Similarly, just prior to the above discussion from chapter 29 of the Third Canto, Bhagavan Kapila made the following state- ment pertaining to the means for obtaining nirguṇā-bhakti,” or devotion beyond the gunas of primordial nature: By attentively carrying out one’s prescribed duties with faith and without attachment to the fruit, and by regularly engag- ing in the prescribed process of worship free from desire for gain and without excessive violence…, the heart of the per- son engaged in bhagavad-dharma is completely purified, and he assuredly attains Me without effort simply by hearing of My divine qualities. (SB 3.29.15, 19)88 In this verse, the word ati, “excessive,” in the compound na- ati-himsrena, “without excessive violence,” indicates that an allowance is made in scripture even for some degree of vio- lence. This relates to acts such as picking leaves and flowers to be used in kriya-yoga, which here refers to worship of the deity conducted according to the pañcarātrika process. 87 83 In the verse just prior to this (SB 3.29.14), Kapiladeva explicitly stated that bhakti-yoga is the method by which a person can transcend the three gunas and attain love (bhava) for Him. Thus, the attainment of bhava is the symptom that the nirguna state has already been attained. In Sri Jiva’s statement, nirguṇa-bhakti is synonymous with bhava. After making this point, Kapila speaks five verses outlining the various types of sadhana practices of which this bhakti-yoga consists. Śri Jiva quotes only the first of these five verses here. We have included the translation of the final verse from this series (SB 3.29.19) to complete the sense of the statement. nişevitenänimittena sva-dharmeņa mahiyasā kriya-yogena śastena nätihimsrena nityasah… mad-dharmano gunair etaiḥ parisamsuddha āśayaḥ puruṣasyänjasābhyeti śruta-matra-gunam hi mām 606 106 Respect All, but Worship Only Bhagavan तस्मादन्येषामनादरो न कर्तव्यस्तत्सम्बन्धेनादरादिकं च कर्तव्यम् । स्वातन्त्र्येणोपासनं तु धिक्कृतमिति साध्वेवोक्तम् “अविस्मितं तं परिपूर्णकामम् ” ( भा० ६।९।२२ ) इत्यादि ॥ देवाः श्रीमदादिपुरुषम् ॥ Therefore, the conclusion is that one should not disrespect any other being; moreover, one should honor them, because they are constitutionally related to Bhagavan. But worshiping others as independent gods is deprecated. Consequently, the statement that was quoted at the very beginning of this anuccheda is quite appropriate: That person who takes shelter of someone other than Him [Bha- gavan] - for whom there is nothing that could be the cause of His astonishment (avismitam), whose will is utterly fulfilled by virtue of the self-actualizing power that is intrinsic to His own being (svenaiva läbhena paripūrṇa-kāmam), who is established in perfect equanimity (samam), and whose consciousness is unerringly stable (praśāntam) - is surely as foolish as some- one who wishes to cross the ocean by holding the tail of a dog. (SB 6.9.22)89 Commentary The principal topic of discussion in this anuccheda is that bhakti and worship are meant exclusively for Bhagavan Visnu. In the elabora- tion of this point, it was necessary to clarify that while the devas are not to be worshiped as independent gods, they are never to be disre- spected. Rather, they are to be regarded as Vaisnavas, as existential seats of Bhagavan’s indwelling (adhiṣṭhānas), or as manifestations of His opulence (vibhutis). As an extension of the topic of univer- sal regard, Śrī Jiva Gosvāmi incidentally discussed the importance of extending honor to all living beings on the basis of their also being adhiṣṭhānas of Bhagavan. In this connection, he also brought 89 avismitam tam paripurna-kamam svenaiva labhena samam prasantam vinopasarpaty aparaṁ hi baliśaḥ śva-längulenätititarti sindhum 607 1 Bhakti Is the Complete Abhidheya out some valuable insights into deity worship that are based on the same unity of vision. The latter two topics may appear to be a digression from the principal subject of this anuccheda, but such is not the case. This is called prasanga-sangati, or “contextual correlation.” When a par- ticular subject is being discussed, then related topics must also be considered to provide a complete understanding. The subjects of deity worship and respect for living beings in general are very inti- mately related, as made evident from the teachings of Kapiladeva. Therefore, Śrī Jiva Gosvāmī begins this subsection by making the point that without exhibiting compassion for other living beings, one’s worship of the deity will not bear fruit. In this regard, it is to be noted that attraction and repulsion, rāga and dveșa, are the two primary emotions experienced by human beings. They are the offspring of avidya, or primordial igno- rance of one’s true self and of Bhagavan. This is the root disease of all living entities. The only remedy for this condition is the infu- sion of the conscious intrinsic potency (cit-sakti or svarupa-śakti) in the form of bhakti, which directly dispels ignorance. Without contact with the intrinsic potency of bhakti, avidya cannot be over- come. On the other hand, bhakti remains inaccessible as long as a person is overpowered by feelings of raga and dvesa. What is the solution to this dilemma? The solution that is recommended is to first cultivate an aware- ness of Bhagavan through worship of the deity. When faith is born by the association of a devotee and one formally accepts a guru to undertake the path of bhakti, then the worship of Krsna’s deity form may commence. In the beginning, the devotee who is still tied to gross outward vision (i.e., the prakṛta-bhakta) cannot intuit Krsna’s presence in the deity, but because he is endowed with faith, he takes to the path of worship. Gradually, through the influence of the self-revealing power of the intrinsic potency, Kṛṣṇa Him- self is disclosed as identical with the deity, and simultaneously one becomes free of raga and dvesa rooted in avidyā. As a consequence, one is then able to recognize Krsna’s presence in every living being. This is the unique greatness of Vaisnava dharma, which is the path 608 106 Respect All, but Worship Only Bhagavan of love and cooperation. There is no place for egotism, hatred, envy, and jealousy on this path. This mode of love is what Śrī Kṛṣṇa displayed in His lila in Vṛndāvana. As an example of this principle, Śrī Jiva Gosvāmi refers to the story of the hunter, Mrgāri, who took pleasure in wounding ani- mals and leaving them half dead, writhing in pain. Through the association and blessings of Śrī Narada Rṣi, Mrgāri gave up hunt- ing and took to the path of bhakti. After some time, the great sage Narada returned to visit him. When Mṛgāri saw the sage approaching from a distance, he got up in great reverence and ran to receive him. After taking a few steps, however, he suddenly stopped. Nārada then asked him why he stood still. The hunter replied that there were ants along the path, and he did not want to trample them. Hearing this, Narada spoke the verse cited in this anuccheda, in which he declares that qualities such as nonviolence are not at all astonishing even for a former hunter who has taken to the path of bhakti. Indeed, this is the intrinsic power of bhakti. Ordinarily, it would be truly amazing for a hunter, who took pleasure in tortur- ing animals, to exhibit this degree of nonviolence. Of all varieties of human beings, a hunter is especially cruel. Yet bhakti can purify even such a callous person, because a bhakta intuits the presence of his or her ista-devată in every living being. Although respect is due to all beings, it should be extended according to the level of consciousness manifest in a particular body. It is not that a dog and a Vaiṣṇava are to be treated in an identical manner. In our modern “politically correct” social milieu, there is a prevalent view that discrimination of any kind is repre- hensible and that everyone should be treated as equal in an unques- tioning and unconditional manner. This, however, is not a sign of true intelligence. To abstain from the use of discrimination is overly facile and does not require any great acumen. An insane per- son treats everyone equally because he has lost his intelligence. The function of intelligence is to distinguish truth from untruth, right from wrong, and to discern what is higher and lower. In our prac- tical dealings as well, we do not treat everyone in exactly the same 609 I Bhakti Is the Complete Abhidheya way. If the head of state comes for a visit, he will be accorded spe- cial treatment by his host. This is normal reasonable conduct that is commonly subscribed to. In SB 3.29.28-33, Bhagavan Kapila elaborates a hierarchy of being and consciousness to serve as the basis for a correspond- ing scale of respect. Since Bhagavan is both the source of all being as well as the highest order of being, those who have real- ized Him directly are understood to be the most evolved along the hierarchy of being described by Kapiladeva. Consequently, such realized devotees of Bhagavan are worthy of the highest regard. While every living entity should be accorded respect in correspon- dence with their actual status, Vaisnavas are always worthy of worship. One must be attentive not to displease them in any way. In SB 3.29.34, Śrī Kapila concludes this discussion by saying that one should internally honor all entities, knowing that Bhagavan is present within all of them in His partial expansion both as the jiva and as the controller of the jiva, Paramātmā. The foundational principle of Srimad Bhagavata is that there is only one nondual Absolute Reality that is self-disclosed in manifold ways. When that Reality is revealed as intrinsically self-endowed with Its own potencies in completion, It is known as Bhagavan, the Nondual Personal Absolute. He is the ultimate object of respect and worship. Nothing exists independent of Him. On this basis, all things are worthy of respect due to their being constitutionally related to Him. The more a being is devoted to Him, the more he or she is deserving of honor. For a beginner, this respect should be applied with the theoret- ical acknowledgment of Bhagavan’s presence in everything. This attitude will free the practitioner from attachment and aversion (rāga and dveṣa). As one advances on the path, he will naturally come to realize the manifestations of Bhagavan’s majesty within everything and will offer the appropriate respect. In contrast, how- ever, respect or sympathy that is extended independent of Bhaga- vān will become a cause of bondage. This is evident from the story 610 106 Respect All, but Worship Only Bhagavan of King Bharata, found in chapter 8 of the Fifth Canto. He was com- pelled to take birth as a deer in his next life because of his infatua- tion with a fawn. It was not wrong on his part to rescue the fawn from drowning in the Gandaki River and then to nourish it. His mis- take was that in the process, he abandoned the worship of his Śāla- grāma and became exclusively devoted to the deer cub. It is there- fore recommended that compassion should be extended to living beings by considering them as conscious parts of Paramātmā and as existential seats of His indwelling. The following points may be summarized from this anuccheda:

1. The supreme worshipable object is Bhagavan Śrī Kṛṣṇa alone along with His various avatāras.
2. The devas should be respected by the Vaisnavas.

Śrī Śiva is preeminent among the devas and must be accorded special honor. 4. The devas can be worshiped in three primary forms: a) as Vaisnavas; b) as manifestations of Krsna’s opulence (vibhutis); c) or as existential seats of Krsna’s indwelling (adhisthānas). 5. Honor should be extended to all living beings because of Bhagavan’s presence within all of them. 6. One should worship the deity form of Bhagavan. The recogni- tion of Bhagavan’s identity with the deity will free the worshiper from raga and dveṣa. 7. Deity forms should not be considered as material objects or idols. 8. Deity worship once begun should never be discontinued. 9. Worshiping the deity while disrespecting Bhagavan’s presence in all beings is displeasing to Bhagavan. 10. Sympathy for living beings in which the worship of Bhagavan is entirely excluded is also not a source of pleasure for Bhagavan. 11. Compassion or regard for living beings devoid of the awareness of Bhagavan’s presence within them is the cause of material bondage. 611I Bhakti Is the Complete Abhidheya 12. The injunction to worship without “excessive” violence implies that some degree of violence is inevitable. Thus, an allowance is given in scripture for violence in the form of plucking leaves, fruits, and flowers to be employed in the worship of the deity. 13. The allowance for minimal violence indicates that worship or love for Bhagavan is the highest principle and not nonviolence. On this basis, the Bhagavata begins with the exhortation, “Let us meditate on the Supreme Absolute Truth,” satyam param dhimahi (SB 1.1.1). 612 Anuccheda 107 Kṛṣṇa Alone Is Worthy To Be Taken Shelter Of १०७ । तथा (भा० १० ।४८।२६ ) - AKRŪRA prayed to Bhagavan Śrī Kṛṣṇa in a similar fashion [i.e., similar to the devas’ prayer in sB 6.9.22, cited in the last anuccheda]: कः पण्डितस्त्वदपरं शरणं समीयाद् भक्तप्रियादृतगिरः सुहृदः कृतज्ञात् । सर्वान् ददाति सुहृदो भजतोऽभिकामानात्मनमप्युपचयापचयौ न यस्य ॥ २६७ ॥ What person of awakened discernment would approach any- one for shelter other than You, who are filled with love for Your devotees, whose words are truthful, who are a kindhearted friend, and grateful? [For] not only do You fulfill all the aspira- tions of those who worship You and who are affectionate toward You, but You also award them even Your own Self. Yet in doing so, there is no increase or diminution for You. (SB 10.48.26 ) 1 सुहृदो हितकारिस्वभावात् तत्रापि कृतज्ञादुपकाराभासेऽपि बहुमन्वानाद् यो भजतो भजमानाय सर्वान् कामानभीष्टानभि सर्वतोभावेन ददाति । तत्रापि सुहृदः सुहृदे सप्रीतये त्वात्मानमपि ददाति । न च सर्वतोभावेन दाने तादृशेभ्यो बहुभ्यो दाने वा समावेशाभावः स्यादित्याह – उपचयेति ॥ अक्रूरः श्रीभगवन्तम् ॥

1 kah panditas tvad aparam saranam samiyād bhakta-priyād yta girah suhrdah krta-jnat sarvăn dadāti suhṛdo bhajato ‘bhikaman ātmānam apy upacayāpacayau na yasya 613 I Bhakti Is the Complete Abhidheya [In the second line of the verse,] the word suhṛdaḥ, “a kind- hearted friend,” [qualifying Bhagavan,] means “He whose nature is to be of benefit to others” (hita-kāri-svabhavaḥ). More- over, in the matter of being such a benefactor (tatrapi), He is “grateful,” or “appreciatively aware of whatever is done” (kṛta- jñaḥ), meaning that He considers even a mere semblance of benevolence (upakāra-ābhāsa) as being of great significance. So, because He is both a kindhearted friend and grateful, He fully grants all the aspirations of those who worship Him (bhajataḥ). The prefix abhi expresses superiority or intensity; when applied to the verb dadāti, “He gives,” it means that He grants all aspi- rations to the highest order of completion (sarvato-bhāvena). In this respect, He awards even His own Self to those in particular who are His friends (suhṛdah), meaning to those who are filled with love for Him (saprītaye). Yet, in granting all yearnings to the highest completion, or in bestowing them [simultaneously] upon innumerable such recipients, there is no absence (abhāva) of the totality of His intentness (samāveṣa) [to each and every devotee at one and the same moment]. This is the significance of the phrase, “Yet in doing so, there is no increase or diminution for You” (yasya upacayapacayau na). Commentary THIS verse was spoken by Akrūra when Krṣṇa visited his home. When Akrūra brought Krsna and Balarama to Mathura on Kamsa’s order, he invited Them to visit his home. Krsna promised that He would come after killing Kamsa (SB 10.41.17). When He did so, Akrūra was overwhelmed with joy to see Kṛṣṇa and praised Him for keeping His promise. It is commonly observed that people occu- pying high-ranking positions in society are often unable to keep their word, because they have too many pressing matters to attend to. People with political power are especially notorious for break- ing their promises to the common people. But although Kṛṣṇa had many royal and familial responsibilities, He still kept His word. 614 107 Kṛṣṇa Alone Is Worthy To Be Taken Shelter Of The intention behind Akrura’s statement is that Kṛṣṇa alone is worthy to be taken shelter of. In drawing this conclusion, Akrūra reasons from his own direct experience. Kṛṣṇa is truthful, a well- wishing friend without any expectation of return, and grateful. He fulfills the aspirations of His devotees beyond all imagination and even awards them His own Self. In the act of being simul- taneously present to innumerable devotees to grant their wishes and even offer Himself, He is not in the least diminished, because He is unlimited and intrinsically self-endowed with transrational power. In the third line of the cited verse, the word suhṛdah is used for a second time, here qualifying the devotee. Although the word is either an ablative or a genitive case singular declension, the gram- matical sense of both of these cases does not fit the context. The word suhṛdaḥ has already been used in the ablative case singular in the second line (referring to Śrī Kṛṣṇa), and it would be redun- dant here to refer to Him again. The word does not fit the sense of the genitive case either. Therefore, Śrī Jiva Gosvāmī takes it in the sense of the dative case, being a modifier of the indirect object of the verb. It is commonly observed that when a donor offers charity to someone, he has a sense of superiority and expects the recipient to be grateful to him. Kṛṣṇa, however, feels grateful to His devotee and acknowledges even the devotee’s slightest act of devotion as a great favor done to Him. For this reason, Akrūra refers to Kṛṣṇa as kṛtajña, or grateful. He is so grateful that He extends His full attention to all of His devotees. This quality hints at His unlimited capacity to reciprocate with any number of devotees. In the next anuccheda, Śrī Jīva establishes bhakti as the abhi- dheya through disaffirmation (vyatireka), by the disregard expressed for those who are bereft of devotion. 615 Bhakti Established through Disregard for Nondevotion Anucchedas 108-110 Anuccheda 108 The Defect of Nondevotion १०८ | तदभक्तमात्रानादरेणाह (भा० ३।१५।२४ ) - BHAKTI is now established as the abhidheya by citing references in which disregard is shown for those who are bereft of devotion for Bhagavan, as Śrī Brahma expressed to the devas: येsभ्यर्थितामपि च नो नृगतिं प्रपन्ना ज्ञानं च तत्त्वविषयं सहधर्म यत्र । नाराधनं भगवतो वितरन्त्यमुष्य सम्मोहिता विततया बत मायया ते ॥ २६८ ।। Even we gods aspire to attain this human form of life wherein immediate awareness of the Absolute along with the corre- sponding dhärmic path is readily available. Alas! Those who, in spite of obtaining this human form, do not worship Bhagavan are bewildered by His all-pervading māyā. (SB 3.15.24)1 यत्र यस्यां भगवद्धर्मपर्यन्तो धर्मो भवति भगवत्पर्यन्तस्य तत्त्वस्य ज्ञानं च भवतीत्यर्थः । तां प्राप्ता अपि सर्वेषां धर्माणां ज्ञानानां च मूलं ये भगवत आराधनं न वितरन्ति न कुर्वन्ति ते सम्मोहिताः । तदुक्तम् “बिले बतोरुक्रमविक्रमान् ये” (भा० २।३।२०) इत्यादि । The pronoun yatra means " in which ” (yasyām). [ The human form of life is that] in which (yatra) the path of dharma, extend- ing all the way up to [its highest expression as] bhagavad- dharma, or devotion to Bhagavān, is readily available. Addition- ally, it is that in which immediate awareness of the Absolute, ye bhyarthitām api ca no nr-gatim prapannā jñānam ca tattva-viṣayam saha-dharma yatra närādhanam bhagavato vitaranty amusya sammohita vitataya bata mayaya te 619 1 Bhakti Is the Complete Abhidbeya extending up to [its highest realization as] awareness of Bha- gavan is also available. Those who, in spite of obtaining this human form, do not participate in the worship of Bhagavan, which is the root of all dharma and immediate knowing, are bewildered. This was stated earlier [in Anuccheda 36]: Alas, the ears of a person who does not hear the heroic deeds of Bhagavan [Śri Krsna] are but two [useless] holes. And, O Sūta, the tongue of one who does not sing the glories of Bhagavan is corrupted like that of a frog. (SB 2.3.20)2 तथा च ब्रह्मवैवर्ते- A similar statement is made in the Brahma-vaivarta Purana: प्राप्यापि दुर्लभतरं मानुष्यं विबुधेप्सितम् । यैराश्रितो न गोविन्दस्तैरात्मा वञ्चितश्चिरम् ॥ २६९ ॥ अशीतिं चतुरश्चैव लक्षांस्तान् जीवजातिषु । भ्रमद्भिः पुरुषैः प्राप्य मानुष्यं जन्मपर्ययात् ॥ २७० ॥ तदप्यफलतां जातं तेषामात्माभिमानिनाम् । वराकानामनाश्रित्य गोविन्दचरणद्वयम् ॥ २७१ ॥ इति । श्रीब्रह्मा देवान् ॥ Those who have not taken shelter of Bhagavan Govinda, even after obtaining this human birth, which is exceedingly rare and aspired for by the devas, have effectively cheated their true selves over a vast sequence of time. After evolving successively through eight million, four hundred thousand species of life, a person finally attains a human birth. But that too is rendered futile by the self-conceited, wretched souls who do not take shelter of Govinda’s lotus feet. (Brahma-vaivarta Purāna)3 2 bile batorukrama-vikraman ye na svataḥ karna-pute narasya jihvāsati dārdurikeva sūta na copagāyaty urugaya-gāthāḥ 3 präpyāpi durlabhataram manusyam vibudhepsitam yair āśrito na govindas tair ātmā vañcitas ciram asītim caturas caiva lakṣāms tānjīva-jātiṣu bhramadbhiḥ purusaiḥ präpya manusyam janma-paryayat tad apy aphalatām jātam teṣām ātmābhimaninām varākāṇām anāsritya govinda-caraṇa-dvayam 620 108 The Defect of Nondevotion Commentary UP TO ANUCCHEDA 105, Śrī Jiva Gosvāmī established bhakti as the abhidheya with reference to the major dialogues between teacher and student throughout the Bhagavata and by showing it to be inde- pendent of karma, yoga, and jñāna. Then, in Anucchedas 106-107, he demonstrated that this bhakti is meant to be directed exclusively toward Bhagavan Śrī Kṛṣṇa or His avataras and not to any other entity. Śrī Jiva now establishes bhakti as the abhidheya through dis- affirmation, by pointing out the futility of a human birth devoid of bhakti. According to the Puranas, there are eight million, four hundred thousand species of life in this universe. From this perspective, a human birth is exceedingly rare and precious. Its rarity is due to the fact that a living being (jiva) may have to evolve through mil- lions of nonhuman births before coming to the human form. A jīva may even become a tree and have to stand still for hundreds of years. In the principal verse of this anuccheda (SB 3.15.24), Śrī Brahma specifies that the human form of life is precious because in it the immediate realization of one’s true identity and of the self’s relationship with Bhagavan is readily available. Additionally, the human form facilitates the enactment of dharma, which, as we have seen, reaches its culmination in the parama-dharma of bhakti. One who has attained such a rare opportunity should not waste it, as affirmed by a nameless brāhmaṇa to King Yadu: Although temporary, this rare human body is capable of facilitat- ing the ultimate benefit (arthadam). Thus, having attained it after many births in this world, a wise person should at once endeavor for the highest attainment (niḥśreyasa), before the body, which proceeds inevitably toward death, meets its end. Sense pleasure is, ye’bhyarthitām api ca no nr-gatim prapannā jñānam ca tattva-visayam saha-dharma yatra närādhanam bhagavato vitaranty amusya sammohita vitatayā bata māyayā te 621I Bhakti Is the Complete Abhidheya of course, available in every species of life [but the ultimate benefit is possible only in the human form]. (SB 11.9.29)5 $ labdhva sudurlabham idam bahu-sambhavante mănuşyam arthadam anityam apiha dhirah turnam yateta na pated anumṛtyu yāvan niḥsreyasaya viṣayah khalu sarvatah syat 622 Anuccheda 109 Nondevotees Are Bereft of Divine Qualities १०९ | तथा (भा० ५ ।१८।१२) -

PRAHLADA spoke in the same terms to Bhagavan Nrsimhadeva: यस्यास्ति भक्तिर्भगवत्यकिञ्चना सर्वैर्गुणैस्तत्र समासते सुराः । हरावभक्तस्य कुतो महद्गुणा मनोरथेनासति धावतो बहिः ॥ २७२ ॥ The celestial beings (suras) along with all their qualities become firmly established in one who has unmotivated devotion for Bhagavan. On the other hand, where are divine qualities to be found in a person bereft of devotion for Sri Hari? Such a person rushes about in outward pursuit of impermanent sense objects led by the chariot of desire. (SB 5.18.12)1 अकिञ्चना निष्कामा । गुणैर्ज्ञानवैराग्यादिभिः सह सर्वे शिवब्रह्मादयो देवाः सम्यगा- सते ॥ प्रह्लादः श्रीनृसिंहम् ॥ The word akiñcană [qualifying bhakti] means, “without any motive” (niṣkāmā). All the devas headed by Śiva and Brahmā along with their corresponding qualities, such as knowledge (jñāna) and detachment (vairāgya), are firmly established (samāsate, i.e., samyag-asate) [in a person endowed with akiñcanā bhakti]. 1 yasyasti bhaktir bhagavaty akiñcana sarvair gunais tatra samāsate surāḥ harāv abhaktasya kuto mahad-guṇā manorathenāsati dhāvato bahiḥ 623 Commentary I Bhakti Is the Complete Abhidheya THE DEVAS reside in the body of a devotee. Thus, by honoring a devotee, one honors all the devas as well. The word suras (i.e., devas), used in the verse, could also refer to the various presiding deities of the senses, who facilitate the connection between the sense capac- ities and their objects. These entities also support the devotees by animating their senses optimally for the service of Bhagavan. The devotees in whom the devas and their qualities are said to reside are those in whom akiñcana bhakti for Bhagavan has become mani- fested. The word akiñcana, lit., “not having anything,” as a qualifier of bhakti, refers to bhakti that is unmotivated (niskāmā) and free from egoism (nivṛtta-abhimānā)? The devotees who are endowed with such devotion, who act solely for the pleasure of Bhagavan and His devotees, are devoid of qualities that are born of the mate- rial gunas (prakrta-guna). Rather, their qualities are transcenden- tal in nature (aprākṛta-guna), beyond all concept of virtue and vice. Krsna affirms this truth in the following words: Those who are established in authentic being (sādhūnām), who are thus equally disposed to all phenomenal uprisings (sama- cittānām), who have attained the transcendence [Iśvara] beyond the scope of intellection (buddheḥ param upeyuṣām), and who are exclusively devoted to Me, have no attributes (gunas) arising out of virtue and vice (guna-dosa). (SB 11.20.36)* Negative qualities arise out of selfishness. Those who are bereft of devotion are naturally attached to the material body and the things related to it. Out of this misidentification with the body, the duality of attachment and aversion (raga-dveṣa) comes about. These are two sides of the same coin, namely, selfishness or ego- ism. Consequently, even the nondevotees’ virtuous acts, such as charity, are also tainted by the defilement of self-interest. Their 2 This is according to Sridhara Svami’s gloss on the word akincana in SB 10.51.56.

• Śrīdhara Svāmi glosses the word sadhūnām, lit., “the saintly,” as “those who are devoid of all attachment” (nirasta-rāgādinām). 4 na mayy ekanta-bhaktānām guna-dosodbhava gunah sādhūnām sama-cittānāṁ buddheḥ param upeyuṣām 624 109 Nondevotees Are Bereft of Divine Qualities positive qualities are conditioned by and limited to the empirical ego or materiality. For this reason, Prahlada states that such mate- rialistic people are bereft of divine qualities (mahad-guṇāḥ), mean- ing those that pertain to the nature of the magnanimous souls who are established in authentic being. He did not claim, however, that they have no virtues whatsoever. 625 Anuccheda 110 Munis Devoid of Bhakti Are Bound in Samsāra ११० । अत एव तत्तन्मार्गसिद्धानां मुनीनामप्यनादरः ( भा० ३।९।१०) - THEREFORE, in his prayer to Śri Garbhodakasayi Viṣṇu, Brahmā expresses disregard even for the sages (munis) who are adepts (siddhas) in their respective paths [but who are indifferent to devotion]: अन्यापृतार्तकरणा निशि निःशयाना नानामनोरथधिया क्षणभग्रनिद्राः । दैवाहतार्थरचना मुनयोऽपि देव युष्मत्प्रसङ्गविमुखा इह संसरन्ति ॥ २७३ ॥ O Lord (Deva), those who have no interest in hearing Your nar- rations, even if they happen to be great sages (munis), wander in the cycle of birth and death in this world. In the daytime, their senses are oppressed, being preoccupied with various engage- ments, and while lying down at night, their sleep is disrupted repeatedly by innumerable yearnings arising in the dream state. By the will of providence, all their endeavors to achieve their goals are foiled. (SB 3.9.10 ) 1 अह्नि व्यापृतेत्यादि युष्मद्भजनविमुखाः संसारिणो भवन्ति । किं बहुना ? तत्तन्मार्गसि- द्वा मुनयोऽपि युष्मत्प्रसङ्गविमुखाश्चेदिह जगति तद्वदेव संसरन्ति । अथवा मुनयोऽपि तद्विमुखाश्चेत् तर्हि संसरन्त्येव । कथम्भूताः सन्तः संसरन्ति ? तत्राह - अन्यापृतेत्यादि “आरुह्य कृच्छ्रेण परं पदम् (भा० १० । २ । ३२ ) इत्यादेः । । ahny āprtarta-karanā nisi nihsayānā nānā manoratha-dhiya ksana - bhagna-nidrah daivahatartha-racanã munayo’pi deva yusmat-prasanga-vimukha iha samsaranti 626 110 Munis Devoid of Bhakti Are Bound in Samsara Those whose senses are oppressed by various engagements dur- ing the day, and so on, whose regard is directed away from devo- tion to You, wander in the cycle of birth and death. What more need be said? Even the munis who are adepts (siddhas) in their respective paths also rotate in the cycle of birth and death in this world just like people in general, if they are indifferent to Your narrations. Alternatively, even the munis, if indiffer- ent to Your narrations, certainly undergo repeated birth and death. What is the nature of their entanglement in cyclic exis- tence? In response to this question, it is said that their senses are oppressed by various engagements during the day, and so on. A similar statement is made by the devas headed by Brahmā and Śiva: “O lotus-eyed Lord, those who consider themselves as liberated, having elevated themselves to an exalted status through great hardship, but who then disregard Your lotus feet, 2 3 It is to be noted here that the word ityādi, “and so on,” stands for ārta-karaṇā, “whose senses are oppressed by …” and, nisi niḥśayānā nānā-manoratha-dhiyā kṣaṇa-bhagna-nidrāḥ, “and while lying down at night, their sleep is disrupted repeatedly by innumerable yearnings arising in the dream state.” In other words, ahny apṛtetyādi is shorthand for the entire first two lines of SB 3.9.10. Śrī Jiva repeats this shorthand again further ahead in the same paragraph of explanation. Syamalala Gosvāmī gives a slightly different reading of this statement as follows: ahny apṛtetyādi-svabhāvāt yusmad-bhajana-vimukhāḥ cet samsāriņo bhavanti, “If their regard is directed away from devotion to You, because in daytime their senses are by nature preoccupied with various engagements, they must wander in the cycle of birth and death.” Here, Śri Jiva Gosvāmī is considering a subtly different syntactical arrangement to the verse. Previously, the subject of the verb samsaranti was interpreted as those people in general who are indifferent to Bhagavan’s narrations, whose senses are oppressed by various engagements during the day, and so on. Even if some among them happen to be great sages, they too wander in the cycle of birth and death in this world. This is the sense according to the latter syntax. Now, in this alternative arrangement, the sages themselves who are indifferent to Bhagavan’s narrations are taken directly as the subject of the verb samsaranti, “they wander in the cycle of birth and death.” The three adjectival phrases appearing in the first three lines of the verse would then serve to describe their condition in the midst of samsara. Though the two sentence arrangements differ only slightly, the latter syntax directly affirms the munis’ entanglement in samsara by making them the subject of the verb, whereas the former does so secondarily by including them with those of ordinary disaffected regard. 627 I Bhakti Is the Complete Abhidheya fall down from that position” (SB 10.2.32).* अत उक्तं श्रीधर्मेण (भा० ६ । ३ । १९-२२ ) - Accordingly, Śri Dharmarāja said: धर्मं तु साक्षाद् भगवत्प्रणीतं न वै विदुर् ऋषयो नापि देवाः । न सिद्धमुख्या असुरा मनुष्याः कुतो नु विद्याधरचारणादयः ॥ २७४ ॥ स्वयम्भूर्नारदः शम्भुः कुमारः कपिलो मनुः । प्रह्लादो जनको भीष्मो बलिर्वैयासकिर्वयम् ॥ २७५ ॥ द्वादशैते विजानीमो धर्मं भागवतं भटाः । गुह्यं विशुद्धं दुर्बोधं यं ज्ञात्वामृतमश्नुते ॥ २७६ ॥ एतावानेव लोकेऽस्मिन् पुंसां धर्मः परः स्मृतः । भक्तियोगो भगवति तन्नामग्रहणादिभिः || २७७ ॥ इति । Even the great sages, the devas, and the preeminent among the perfected beings (siddhas) certainly do not know the import of dharma, which has been directly disclosed by Bhagavan Himself. What then can be said of the human beings, the Vidyadharas, the Caranas, and the asuras? My dear servants, only Brahma, Narada, Sambhu [Śiva], the four Kumāras, Kapila, Manu, Prahlada, Janaka, Bhīṣma, Bali, Vaiyāsaki [Sukadeva], and I- we twelve- are in full aware- ness of the dharma that pertains to Bhagavan. By assimilat- ing this dharma, which is highly confidential (guhyam), of the nature of unalloyed being (viśuddham), and difficult to fathom (durbhodam), one tastes the nectar of immortality. In this world, this alone is asserted to be the supreme essential duty (para-dharma) of humanity, namely, to engage in bhakti- yoga to Bhagavan by uttering His names and other such direct acts of devotion. (SB 6.3.19-22)5 4 äruhya kṛcchrena param padam tataḥ patanty adho’nadṛta-yusmad-anghrayah 5 dharmam tu sākṣad bhagavat-pranītam na vai vidur ṛsayo napi devāḥ na siddha-mukhyā asura manusyaḥ kuto nu vidyadhara-caraṇādayaḥ svayambhur näradaḥ sambhuḥ kumāraḥ kapilo manuḥ prahlado janako bhismo balir vaiyāsakir vayam dvadasaite vijanimo dharmam bhāgavatam bhaṭaḥ guhyam visuddham durbodham yam jnätvämṛtam aśnute etävän eva loke’smin pumsam dharmah parah smṛtah bhakti-yogo bhagavati tan-nama-grahaṇādibhiḥ 628 110 Munis Devoid of Bhakti Are Bound in Samsara एते धर्मप्रवर्तका विजानीम एव न तु स्वस्मृत्यादिषु प्रायेणोपदिशाम इत्यर्थः । यतो गुह्य- मप्रकाश्यं दुर्बोधमन्यैस्तथा ग्रहीतुमशक्यं च । गुह्यत्वे हेतुः - यं ज्ञात्वेति । अमृतं परमं फलम् । We-these [twelve] - who are the propounders of dharma, “only know” (vijänima eva) bhāgavata-dharma, or the religion that pertains directly to Bhagavan, meaning that we know it but generally do not instruct it in our respective lawbooks (smrtis) and other writings. There are two reasons for this: First of all, it is “highly confidential” (guhyam), which means that it is not to be revealed to others (aprakasyam), and it is also “difficult to fathom” (durbodham), which means that others are unable to grasp it even if it is made available to them. The reason for its confidentiality is summed up in the words jñātvāmṛtam aśnute: “Upon assimilating this dharma, one tastes the nectar of immor- tality (amṛtam).” The nectar of immortality is the supreme fruit [of this dharma]. भ० २० सि० ११११३८- ब्रह्मानन्दो भवेदेष चेत् परार्द्धगुणीकृतः । नैति भक्तिसुखाम्भोधेः परमाणुतुलामपि ॥ २७८ ॥ इत्यादौ सूचितं परमत्वम् । The supremacy of bhagavata-dharma [i.e., of bhakti] is indicated [in Bhakti-rasāmṛta-sindhu]: The bliss of Brahman that is immediately self-disclosed through transcognitive absorption (samadhi) extended for half of Brahma’s lifetime (pararddha-guni-kṛtah) cannot compare even with a single drop of the ocean of the bliss of bhakti. (BRS 1.1.38) ⚫ brahmanando bhaved esa cet pararddha-guni-kṛtaḥ naiti bhakti-sukhambhodheḥ paramāņu tulām api This translation is according to Jiva Gosvāmi’s own commentary on this verse, given in Bhakti-rasāmṛta-sindhu (i.e., pararddheti - pararddha-kala-samadhinā samuditam tat-sukham apity arthah). The compound pararddha-guni-kṛtahḥ literally means “multiplied by a pararddha, or 1.6 trillion years.” 629 I Bhakti Is the Complete Abhidheya “विक्रीडितं व्रजवधूभिरिदं च विष्णोः” (भा० १० । ३३ । ४०) इत्यादौ । “भक्तिं पराम्” इत्या- दिनोक्तम् । The supremacy of devotion is also indicated by the words bhaktim parām, “supreme devotion,” in the following verse: A person who is resolutely fixed (dhirah)’ and endowed with faith (śraddhanvitaḥ) who repeatedly hears or relates these and other amorous sports of Sri Visnu [Krsna] with the gopis of Vraja soon (acirena) attains supreme devotion (bhaktim param) to Bhagavan and is quickly (āsu) freed from lust, the disease of the heart. (SB 10.33.40) “कृष्णाधरामृतास्वादसिद्धिरत्र” इत्यादौ किञ्चिद् विशदितमश्रुते । The tasting of immortal nectar (amṛtam aśnute) is all the more evident in statements such as the following: “The per- fection of tasting the nectar of Kṛṣṇa’s lips is present in this” (kṛṣṇādharāmṛtāsvāda-siddhir atra).10 7 The overall sentence syntax is according to the commentary of Sukadeva (Siddhanta-pradipa), who connects the word dhirah to śraddhanvitaḥ as the subject, and the word acirena, “soon,” to the predicate param bhaktim pratilabhya, “attains supreme devotion.” He also interprets the word dhirah as “one who has conquered the obstacles to hearing and narrating” (sravane varnane vâ ye vighnās taj-jaya-silah). Sri Sanatana Gosvami glosses the same word as “one who knows the essential truth of all objects” (sarvartha-tattva-vetta) and Śrī Giridhara glosses it as “one who has conquered the senses” (jitendriyah). ⚫ Sri Sanatana Gosvāmi comments that the name Visnu, “the Omnipresent One,” is used in this verse to indicate Krsna’s all-pervasiveness (vyapakatvam), since in the rāsa-līlā, He was simultaneously present in between each two gopis in the circle dance. 9 vikriditam vraja-vadhubhir idam ca visnoh śraddhanvito’nuśṛṇuyad atha varṇayed yah bhaktim parāṁ bhagavati pratilabhya kamaṁ hrd-rogam asv apahinoty acirena dhirah 10 In Srimad Bhagavata (6.3.21), from the group of verses cited above, we find the words amṛtam aśnute, “he tastes the nectar of immortality.” The word amṛtam means both “nectar” and “immortality.” In this verse, the attainment of immortality is stated to be the result of assimilating bhagavata-dharma. The most confidential part of bhagavata-dharma was then referred to in the verse quoted from the Tenth Canto (58 10.33.40). Now, in the phrase cited here by Śrī Jiva, the tasting of nectar (amrtam aśnute) is all the more explicit, as it refers to tasting the nectar (amṛtam) of Krsna’s lips. 630 110 Munis Devoid of Bhakti Are Bound in Samsara अत एव वक्ष्यते “प्रायेण वेद तदिदं न महाजनोऽयम्” (भा० ६ । ३ । २५) इत्यादि । महाजनो द्वादशभ्यस्तदनुगृहीतसम्प्रदायिभ्यश्चान्यो महागुणयुक्तोऽपीत्यर्थः । तस्मात् साधूक्तम् “ अन्यापृतार्त” इत्यादि ॥ ब्रह्मा श्रीगर्भोदकशायिनम् ॥ Therefore, Dharmaraja makes the following assertion just a few verses later: “Generally, even great souls (mahājanas) are unaware of this [bhāgavata-dharma]” (SB 6.3.25).” In this statement, the word mahajana, “great souls,” does not refer to the twelve mahajanas mentioned above [in SB 6.3.20], nor to those coming in disciplic lines descended from them, but to other great souls who possess exalted qualities. Consequently, Brahma’s statement at the beginning of this anuccheda is quite appropriate [i.e., that even great sages who are indifferent to hearing Bhagavan’s narrations wander in the cycle of birth and death]. Commentary IN THE principal verse of this anuccheda (SB 3.9.10), Brahma says that even contemplative sages (munis) cannot cross the ocean of samsara without bhakti. The reason for this is that the cause of bondage is ajñāna, or avidya, but avidya cannot be uprooted merely by theoretical knowledge, because such knowledge is external to the living being. Just as, if a pot is absent from the table, then its non-existence (abhava) on the table can be brought to an end only by placing a pot on the table. The pot and its non-existence can- not coexist in the same substratum. If the pot is kept next to the table, its non-existence still continues on the table. So too, the non- existence of the direct awareness of the Absolute (jñāna-samsarga- abhāva) is a state of being that pertains to the interiority of the jiva, or the pure self. Consequently, for this ignorance to be removed, direct awareness of the Absolute must become established in the self. 11 prayeņa veda tad idam na mahajano’yam 631I Bhakti Is the Complete Abhidheya Theoretical knowledge of the śästra is known as vṛtti-jñāna, meaning that it exists only within the mind, which is external to the jīva. Thus, it cannot remove the jiva’s absence of jñāna. True jñāna comes into being through bhakti alone, as confirmed by Sūta Gosvāmī in Śrīmad Bhagavata, janayaty aśu vairagyaṁ jñānaṁ ca yad ahaitukam (SB 1.2.7, cited in Anuccheda 4). For this reason, Brahmă declares that even the munis who ascend to the liberated state and become jivan-muktas will end up taking birth again. This is the sense of his statement in SB 10.2.32, cited in this anuccheda. In the latter verse, the words param padam, lit., “the supreme destination,” refer to the state of liberation while still living in the material world, jīvan-mukti. Those who have attained to this state do not engage in any sort of conditional action, be it daily pre- scribed duties (nitya-karma), occasional duties (naimittika-karma), or actions undertaken for desirable results (kamya-karma). If at all they become involved in action, they do so having entirely relin- quished all sense of doership. Consequently, no reaction accrues to their actions. Yet even such adepts (siddhas) still cannot attain ultimate liberation, atyantika-mukti. According to Jiva Gosvāmi, the word munayah in SB 3.9.10 refers to the adepts (siddhas) on paths other than bhakti. He offers two interpretations of this verse derived from two possible subjects. In the first instance, he takes the subject as those people in general who are indifferent to devotion. All such people remain bound in samsara, even if they happen to be munis or siddhas. In the sec- ond case, Śri Jiva takes the subject as the munis themselves, apart from people in general. They too are certainly bound in samsara. Whether indirectly (as in the first interpretation) or directly (as in the second), the munis who are indifferent to devotion are said to be bound to cyclic existence. If such is the case, then it is certainly incumbent on all human beings to embrace bhakti. So the question must be asked, why is it that people in general and especially the adepts of various paths do not take to bhakti? Śrī Jiva answers this question by referring to Yamaraja’s instruction to his servants. 632 110 Munis Devoid of Bhakti Are Bound in Samsara Yamarāja says that even great sages (rsis) are unacquainted with the true import of bhagavata-dharma, or bhakti. He then enu- merates twelve exalted beings (mahajanas) who are in full aware ness of bhāgavata-dharma, but even they do not ordinarily reveal it to others. The reason for this is that bhakti is highly confiden- tial (guhyam). It is the heart of Bhagavan. Just as a person does not openly reveal their wealth, the mahajanas have not revealed bhakti in their works such as Manu-smrti. Their intention is that it should not be disclosed to those who are ineligible to receive it. This dharma leads to the most intimate association with Krsna in the mood of amorous love. For this reason, it is kept confidential. The mahajanas kept bhāgavata-dharma concealed, because peo- ple in general are prone to follow dharma only to fulfill material desires. Taking this into consideration, the mahajanas outlined the procedures of karma-yoga for the fulfillment of temporal ends. They were mindful that bhakti should not be misused for material purposes. The second reason why the sages from other paths are unac- quainted with bhāgavata-dharma is that it is difficult to fathom (durbodham), meaning that even when it is presented to them, they cannot grasp its subtlety. Bhakti is the dharma of the heart, and so speculative philosophers have no ability to comprehend it. The third reason why such sages do not take to bhakti is that they have no attraction for it. It appears too simple to them. They are accustomed to executing elaborate sacrifices or undertaking severe austerities. They think that no great spiritual merit can accrue through simple devotional acts such as hearing and chanting. In the next anuccheda, Śrī Jiva Gosvāmi affirms the abhidheyatva of bhakti, citing the words of Śri Krsna from Bhagavad Gitā as well as various Purānas. 633 Bhakti Is Universal Dharma Anucchedas 111-113 Anuccheda 111 Bhakti Is the Intrinsic Duty of Everyone १११ | तदेवं श्रीभगवदुक्तेरेव सर्वोर्ध्वमभिधेयत्वं स्थितम् । तथाच श्रीगीतासु (गीता ६।४६-४७)– 1 FROM the above discussion, bhagavad-bhakti alone has been established as the topmost abhidheya. The same conclusion is drawn in Bhagavad Gitā: तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः । कर्मिभ्यश्चाधिको योगी तस्माद् योगी भवार्जुन ॥ २७९ ॥ योगिनामपि सर्वेषां मतेनान्तरात्मना । श्रद्धावान् भजते यो मां स मे युक्ततमो मतः ॥ २८० ॥ इति । The yogi [who meditates on Paramātmā] is superior to the ascetics, superior even to the jñānis [who realize Brahman], and superior to those engaged in the ritualistic performance of karma. This indeed is My opinion. Therefore, Arjuna, be a yogi. And even among all yogis whatsoever, the one who is fully endowed with faith and who worships Me [Bhagavan] with his internal regard resolutely fixed on Me, I consider to be the greatest of those who are united through yoga. ( GITA 6.46-47 ) 1 अत्र " योगिनामपि सर्वेषाम्” इति च पञ्चम्यर्थ एव षष्ठी । “तपस्विभ्यः” इत्यादिना तथैवोपक्रमात् । भजतः सर्वाधिक्यमेव विवक्षितं च । सर्वशब्दोऽत्र “दैवमेवापरे यज्ञ 1 tapasvibhyo’dhiko yogi jäänibhyo’pi mato’dhikaḥ karmibhyas cadhiko yogi tasmad yogi bhavarjuna yoginām api sarveṣām mad-gatenäntar-atmanā sraddhavan bhajate yo mam sa me yuktatamo mataḥ 637 I Bhakti Is the Complete Abhidheya योगिनः पर्युपासते” (गीता ४।२५) इत्यादिना पूर्वपूर्वोक्तान् सर्वानुपायिनो गृह्णातीति ज्ञे- यम् । In the second of these two verses, the words yoginām api sarve- şām appear in the genitive case, which would normally be taken to mean, “and among all yogis.“2 In this instance, however, the genitive is used in the sense of the ablative, meaning, “and [superior] to all other yogis.” The ablative is to be understood here because this indeed is the convention applied throughout the preceding verse, which makes repeated use of the ablative, beginning with tapasvibhyah, “superior to the ascetics.” Thus, by the stated progression, what Kṛṣṇa intends to point out is the supremacy of one who is absorbed in His worship [in the manner described]. Here, the pronoun sarva, “all,” should be understood to refer to all those yogis who adopt various other spiritual paths or meth- ods of practice (upaya). These were spoken of earlier [by Krsna, GĪTĀ 4.25-30], beginning with this statement: “Other yogis wor- ship through sacrificial rites intended exclusively for the devas” (GĪTĀ 4.25)3 तदेवमभक्तनिन्दाश्रवणात् श्रीमद्भगवद्भक्तेः सर्वेषु नित्यत्वमपि सिद्धम् । उक्तं च श्रीभग- वतोद्धवं प्रति “भिक्षोर्धर्मः शमोऽहिंसा तप ईक्षा वनौकसः” (भा० ११।१८।४२ ) इत्यादौ “सर्वेषां मदुपासनम् ” ( भा० ११ । १८ । ४३ ) इति । तथा श्रीनारदेन च सार्ववर्णिकस्वधर्म- कथने “ श्रवणं कीर्तनं चास्य " ( भा० ७ | ११ | ११ ) इत्यादि । अकरणे दोषश्रवणं चान्यत्र “मुखबाहूरुपादेभ्यः” (भा० ११।५।२) इत्यादि । In this manner, because scriptures decry those who are devoid of devotion, bhakti to Bhagavan is thereby established as the per- petual and invariable dharma for all people. This same point was also made by Bhagavan Krsna in His instructions to Uddhava on the respective dharmas of the four asramas, beginning with these words: “The dharma of a mendicant [i.e., a sannyāsī] is mental equilibrium and nonviolence, while that of a forest 2 The genitive case is used in this type of phrasing to indicate the superlative within any particular group, for example, “the best of men.” 3 daivam evăpare yajñam yoginah paryupasate 638 111 Bhakti Is the Intrinsic Duty of Everyone dweller [i.e., a vānaprastha] is penance and discrimination of spirit from matter [īkṣā, i.e., ātma-anātma-viveka]” (SB 11.18.42).* [After describing the dharmas of the two remaining asramas,] Kṛṣṇa concludes by saying: “Worship of Me is the dharma of all human beings” (sarveṣām mad-upāsanam, SB 11.18.43). Śri Narada draws the same conclusion after describing the respective dharmas of the four varṇas: Hearing about Him [Bhagavan], who is the destination and refuge of the most highly evolved beings (mahatam gateḥ), singing His glories, remembering Him, rendering sacred ser- vice to Him, worshiping Him, offering obeisances to Him, adopt- ing the mood of being His servant, becoming His friend, and surrendering one’s self unto Him - these practices have been explicitly mentioned [by the sages] as the supreme dharma for all human beings. (SB 7.11.11-12)5 Additionally, [bhakti is established as the dharma for all,] because it is learnt from scripture that a defect accrues from the non-execution of bhakti, as stated by the sage Camasa, one of the Nava-yogendras: 5 From the mouth, arms, thighs, and feet of the Puruşa appeared the four respective vocational classifications (varnas) along with the four stages of life (āśramas). The varnas were distinc- tively divided into vipra, kṣatriya, vaisya, and sūdra accord- ing to the corresponding gunas that determine their natures. Among human beings belonging to these divisions, those who [naively] neglect to worship the Purusa, who is directly the primordial ground of being of all individual beings (ātma- prabhavam) and the Supreme Immanent Regulator of all being (Isvara), or who [knowingly] show Him contempt, are deprived of their status and fall into degradation. (SB 11.5.2-3) bhikşor dharmah samo’himsa tapa ikṣā vanaukasah śravaṇam kirtanam casya smaranam mahatam gateḥ sevejyāvanatir dasyam sakhyam atma-samarpanam nṛṇām ayam paro dharmah sarveṣām samudahṛtaḥ mukha-bāhuru-padebhyah purusasyasramaiḥ saha→→ 639 तथा च महाभारते - I Bhakti Is the Complete Abhidheya The Mahabharata also says: मातृवत् परिरक्षन्तं सृष्टिसंहारकारकम् । यो नार्चयति देवेशं तं विद्याद् ब्रह्मघातकम् ॥ २८१ ॥ इत्यादि । One who does not worship the worshipful Lord of all the devas [deveśam, i.e., Bhagavan], who is the agent behind the evolution and dissolution [of the cosmos], and who completely protects all living beings just like a mother, should be considered as the killer of a brahmana. (Mahabharata)’ श्रीगीतोपनिषत्सु च (गीता ७/१५) - In Bhagavad Gītā also, Bhagavan Kṛṣṇa says: न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः । माययापहृतज्ञाना आसुरं भावमाश्रिताः ॥ २८२ ॥ इति । Those who are utterly bereft of discrimination, those who are the lowest of men, those whose intellective capacity has been stolen away by illusion (maya), and those who have embraced the secularist-materialistic nature - all such performers of unmeritorious acts do not take refuge in Me. (GITA 7.15)* आग्नेये विष्णुधर्मे च - In the Agni Purana and in the Visnu-dharma Purana as well it is said: 7 8 catvāro jajnire varṇā guṇair vipradayaḥ prthak ya eşam puruşam sakṣad atma-prabhavam isvaram na bhajanty avajänanti sthänād bhraṣṭaḥ patanty adhaḥ mātrvat parirakṣantam srsti-samhära-kärakam yo närcayati deveśam tam vidyad brahma ghatakam According to sastra, killing a brahmana is one of the most heinous crimes that a person could commit. Thus, to equate the nonworship of Bhagavan with such an act shows the severity of the defect of nondevotion. na mām duşkṛtino mudhaḥ prapadyante narādhamāḥ māyayapahṛta-jñānā āsuram bhāvam āśritāḥ 640 111 Bhakti Is the Intrinsic Duty of Everyone द्विविधो भूतसर्गोऽयं दैव आसुर एव च । विष्णुभक्तिपरो दैव आसुरस्तद्विपर्ययः ॥ २८३ ॥ There are two categories of living beings in the creation — the godly and the ungodly. Those intently engaged in bhakti to Bha- gavan Viṣṇu are godly, whereas, those who do just the opposite are ungodly. (Agni Purana, Visnu-dharma Purana)” अन्यदप्युदाहृतम् “विप्राद् द्विषगुणयुतादरविन्दनाभपादारविन्दविमुखात्” (भा० ७ /९/१०) इति । Another example was quoted earlier [in Anuccheda 100]: In my opinion, a dog-eater who has offered his mind, speech, actions, wealth, and life to Bhagavan is superior to a brāhmaṇa who, although endowed with twelve exalted qualities, is not devoted to the lotus feet of Bhagavan, whose navel is shaped like a lotus. Such a dog-eater purifies his whole family, whereas the overly proud brāhmaṇa is unable to do so. (SB 7.9.10)1o “श्वपचोऽपि महीपाल ” ( नारदीये) इत्यादि । The same idea is expressed in this verse from Nārada Purāṇa: O King, a devotee of Visnu is better than a dvija, even if he is a dog-eater, but a dvija devoid of Visnu-bhakti is worse than a dog-eater. (Narada Purana 2.10.37b-38a)” तथा गारुडे- 9 In the Garuda Purāṇa, it is said: अन्तं गतोऽपि वेदानां सर्वशास्त्रार्थवेद्यपि । यो न सर्वेश्वरे भक्तस्तं विद्यात् पुरुषाधमम् ॥ २८४ ॥ dvi-vidho bhūta-sargo’yam daiva asura eva ca visnu-bhakti-paro daiva asuras tad-viparyayah 10 viprad dvi-sad-guna-yutad aravinda-nābha- pādāravinda-vimukhāt svapacam varistham manye tad-arpita-mano-vacanehitärtha- prāṇam punāti sa kulam na tu bhuri-mānaḥ 11 śvapaco’pi mahīpāla viṣṇor bhakto dvijadhikaḥ visnu-bhakti-vihino yo dvijatiḥ śvapacādhikah 641I Bhakti Is the Complete Abhidheya Even if one has mastered the conclusion of all the Vedas, and even if one knows the meaning of all scriptures, if he is not devoted to the Supreme Immanent Self of all living beings (sarvesvara), he should be considered as the lowest of humankind. (Garuda Purana 1.231.17)12 बृहन्नारदीयेच- The Brhan-naradiya Purāņa states: हरिपूजाविहीनाश्च वेदविद्वेषिणस्तथा । द्विजगोद्वेषिणश्चापि राक्षसाः परिकीर्तिताः ॥ २८५ ॥ Those who do not worship Bhagavan Hari, who are antagonistic to the Vedas, and who are inimical toward the brāhmaṇas and cows, are called räkṣasas. (BNP 1.37.5)13 अपरं च (भा० १०।२।३२ ) - Furthermore, the devas pray to Sri Bhagavan as follows: येऽन्येऽरविन्दाक्ष विमुक्तमानिनस्त्वय्यस्तभावादविशुद्धबुद्धयः । आरुह्य कृच्छ्रेण परं पदं ततः पतन्त्यधोऽनादृतयुष्मदयः ॥ २८६ ॥ इति । Olotus-eyed Lord, others, who consider themselves as liberated but who are devoid of devotion to You, are of impure intelli- gence. Although they elevate themselves to an exalted status through great hardship, they fall down from that position if they disregard Your lotus feet. (SB 10.2.32)14 प्रथमतस्तावत् त्वय्यस्तभावादविद्यमानभक्तित्वादविशुद्धबुद्धयः (भा० ११ ।१४।२२ ) - First of all, it is stated that because they have “cast aside” (asta) all affection (bhava) for You (tvayi), meaning that because of the non-existence of bhakti for You in them, their intelligence 12 13 14 antam gato pi vedanām sarva-sastrartha-vedyapi yo na sarvesvare bhaktas tam vidyat puruṣādhamam hari-puja-vihīnāś ca veda-vidvesinas tatha dvija-go-dveşinas capi raksasah parikirtitāḥ ye nye ravindākṣa vimukta-maninas tvayy asta-bhavad avišuddha-buddhayaḥ aruhya kṛcchreṇa param padam tatah patanty adho’nadṛta-yusmad-anghrayaḥ 642 111 Bhakti Is the Intrinsic Duty of Everyone is impure (aviśuddha-buddhayah). This is supported by Krsna’s statement in Śrimad Bhagavata: धर्मः सत्यदयोपेतो विद्या वा तपसान्विता । मद्भक्त्यापेतमात्मानं न सम्यक् प्रपुनाति हि ॥ २८७ ॥ Socio-religious duty (dharma) endowed with truth and compas- sion, or even knowledge (vidyā) accompanied by penance, cer- tainly does not completely purify the mind if devoid of devotion to Me. (SB 11.14.22) 15 इत्याद्युक्तेः । तथापि ज्ञानमार्गमाश्रित्य विमुक्तमानिनो देहद्वयातिरिक्तत्वेनात्मानं भावय- न्तः । ततः “क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् ” (गीता १२ ।५ ) इत्याद्युक्तेः कृच्छ्रेण परं पदं जीवन्मुक्तिरूपमारुह्य प्राप्यापि ततोऽधः पतन्ति भ्रश्यन्ति । In spite of this, however, by adherence to the path of jñāna, they consider themselves as liberated (vimukta-mäninah), meaning that they presume themselves to have transcended the gross and subtle bodies. So, even after elevating themselves through great hardship (krcchrena) to an exalted status (param padam ), meaning the state of living liberation (jīvan-mukti), they fall down from that position. The difficulty in attaining this state is confirmed in Bhagavad Gītā: The hardship of those whose minds are attached to the unman- ifest is greater, because the goal of the unmanifest is attained with difficulty by embodied beings. (Gīrā 12.5) 16 कदेत्यपेक्षायामाहुः“अनादृत” इति । यदीति शेषः । तेषां भक्तिप्रभावस्याननुवृत्तेरबुद्धिपू- र्वकस्य त्वदनादरस्य निवर्तकाभावात् । तथापि दग्धानामपि पापकर्मणां महाशक्तिश्री- भगवत्पादपद्मावज्ञया पुनर्विरोधात् । When [i.e., under what circumstances] do they fall down? In anticipation of this question, [the devas respond,] “[If] they disregard Your lotus feet” (anādrta-yusmad-anghrayah). The 15 dharmaḥ satya-dayopeto vidya va tapasānvitā mad-bhaktyäpetam ātmānam na samyak prapunāti hi 16 kleśo ‘dhikataras tesām avyaktāsakta-cetasamn avyakta hi gatir duḥkham dehavadbhir avapyate 643 I Bhakti Is the Complete Abhidheya word yadi, “if,” though not stated in the verse, is to be adduced here to complete the sense. This disregard occurs because of the nonmanifestation of bhakti’s intrinsic power within them, and hence there is nothing to prevent them from unintentionally disrespecting You. Additionally, even though they may have burnt all their sinful reactions, their latent predispositions for enjoyment sprout up once again due to offending the supremely powerful lotus feet of Bhagavan. तथा च वासनाभाष्योत्थापितं भगवत्परिशिष्टवचनम् - जीवन्मुक्ता अपि पुनर्बन्धनं यान्ति कर्मभिः । यद्यचिन्त्यमहाशक्तौ भगवत्यपराधिनः ॥ २८८ ॥ अत एव तत्रैव- जीवन्मुक्ताः प्रपद्यन्ते क्वचित् संसारवासनाम् । योगिनो वै न लिप्यन्ते कर्मभिर्भगवत्पराः ॥ २८९ ॥ A statement to this effect is found in the Bhagavat-parisista cited in the Vāsanā-bhāṣya: Even jivan-muktas fall into the bondage of karma again if they become offenders to Bhagavan, who has inconceivable supreme power. (Bhagavat-parisista)1 Therefore, in the same book, it is also said: Sometimes, jīvan-muktas are beset with desires that pertain to conditional existence (samsara). But yogis who are exclusively devoted to Bhagavan are never implicated by the reactions of their karma. (Bhagavat-parisista)1o तथा रथयात्राप्रसङ्गे विष्णुभक्तिचन्द्रोदयादिधृतं पुराणान्तरवचनम् - 17 18 jivan-muktā api punar bandhanam yanti karmabhiḥ yady acintya-maha-saktau bhagavaty aparādhinaḥ jivan-muktaḥ prapadyante kvacit samsara-vāsanām yogino vai na lipyante karmabhir bhagavat-parāḥ 644 111 Bhakti Is the Intrinsic Duty of Everyone In the Visņu-bhakti-candrodaya, the following verse is cited from another Purana in regard to the Rathayatra festival: नानुव्रजति यो मोहाद् व्रजन्तं परमेश्वरम् । ज्ञानाग्निदग्धकर्मापि स भवेद् ब्रह्मराक्षसः ॥ २९० ॥ A person who out of delusion does not follow Parameśvara while He rides in His chariot becomes a brahma-rākṣasa [the ghost of a brāhmaṇa who led an unholy life], even if he had previously burnt all his karma in the fire of jñāna. (Visnu-bhakti-candrodaya)19 एवमेवोक्तम् “योऽनादृतो नरकभाग्भिरसत्प्रसङ्गै” (भा० ३।९।४) इति । Thus, in Śrimad Bhagavata, Brahma also says: “We bow down to You again and again, Bhagavan, who are disregarded by those who are destined for hell and who are committed to an illogical perspective that fails to accommodate the Absolute as personal God” (SB 3.9.4).20 अत एवोपदिष्टम् (भा० ११ १९१५ ) - Consequently, Bhagavan Krsna instructed Uddhava as follows: 19 तस्माज् ज्ञानेन सहितं ज्ञात्वा स्वात्मानमुद्भव | ज्ञानविज्ञानसम्पन्नो भज मां भक्तिभावितः ॥ २९१ ॥ इति । Therefore, O Uddhava, directly intuiting your authentic self up to the stage of immediate awareness, and being endowed with knowledge and realization, worship Me with devotion. (SB 11.19.5)21 nānuvrajati yo mohad vrajantam parameśvaram jäänägni-dagdha-karmäpi sa bhaved brahma-raksasah 20 tasmai namo bhagavate nuvidhema tubhyam 21 yo’nadṛto naraka-bhagbhir asat-prasangaiḥ The compound asat-prasangaiḥ is glossed by Sridhara Svāmī as nirisvara-kutarka-nisthaih. The above translation has been rendered accordingly. See Bhagavat Sandarbha (Anuccheda 51) for further elaboration of this verse. tasmāj jñānena sahitam jñātva svātmānam uddhava jñāna-vijñāna-sampanno bhaja mam bhakti-bhävitaḥ 645 I Bhakti Is the Complete Abhidheya तस्मात् सुतरामेव सर्वेषां श्रीहरिभक्तिर्नित्येत्यायातम् ॥ देवाः श्रीभगवन्तम् ॥ Thus, it is certainly concluded that bhakti to Bhagavan Hari is the perpetual and invariable duty for all people. Commentary ŚRI JIVA GOSVĀMI began this book by analyzing the root cause of the living being’s entanglement in conditional existence (samsara). He concluded that it is due to the beginningless prior absence of awareness of the Absolute Reality, which also includes ignorance of the individual self’s own true nature. It naturally follows then that the solution to the problem is to become established in imme- diate awareness of the Absolute. Such direct knowing is possible only through bhakti. Therefore, bhakti is the means (abhidheya) that must be adopted by everyone to attain the supreme goal of life. To support this proposition, Śrī Jiva Prabhu undertook an anal- ysis of the teachings of the major speakers throughout Śrīmad Bhagavata. This was completed in Anuccheda 92. After this, in the next two anucchedas, he showed that this conclusion is not just the opinion of Srimad Bhagavata alone but also of other scrip- tures. Then, from Anucchedas 95-98, he demonstrated that even when other processes, such as varṇāśrama-dharma, jñāna-yoga, and aṣṭānga-yoga are prescribed in the scriptures, their intention is to lead one to bhakti. Without bhakti, none of these paths can award their designated fruits. In Anucchedas 99-105, Śrī Jīva established bhakti as the abhi- dheya by negative concomitance (vyatireka), through the disregard expressed for the paths of karma, jñāna, and yoga. Then, in Anucche- das 106-110, he again established bhakti as the abhidheya through vyatireka, by demonstrating the futility of taking shelter of any other deva. Now, in the present anuccheda, Śrī Jīva summarizes his conclusion with reference to both types of statements, anvaya as well as vyatireka, drawn from different scriptures. Many of these verses have already been cited earlier in this book. 646 111 Bhakti Is the Intrinsic Duty of Everyone He begins by quoting two verses from Bhagavad Gītā, wherein Śrī Kṛṣṇa explicitly states that a bhakti-yogi is superior to all other yogis. In the second of the two verses, the word yoginām, lit., “of all yogis,” is in the genitive case22 The immediate reading of the verse would indicate that Kṛṣṇa’s intention in using the genitive case is to show that the bhaktas are the best of all those belonging to the same class of entities, namely, the yogis. The ablative case, on the other hand, is used to compare two different categories of objects or entities. Śrī Jiva comments that in this instance the genitive case should be taken in the sense of the ablative, yogibhyaḥ, “[greater] than all yogis.” The reason for this is that in the previous verse, Kṛṣṇa had used the ablative repeatedly to point out the yogis’ superiority to other kinds of spiritual practitioners. To maintain logical and syn- tactical consistency, the same case should also have been used in the second verse. Jīva Gosvāmi comments in this way so as to dis- pel the idea that a bhakti-yogi is merely another kind of yogi. In comparative constructions, the genitive case is used to specify the superlative within a given class, whereas the ablative is used to indicate categorical superiority23 Thus, by taking the word yogi- nām in the sense of yogibhyah, the bhakta is shown to belong to an altogether distinct classification, “superior to all yogis,” which nec- essarily includes all the various types of practitioners listed in the previous verse as well as those mentioned in the fourth chapter. After this, Śrī Jīva cites Kṛṣṇa’s instruction to Uddhava and Śrī Nārada’s instruction to King Yudhisthira on varṇāśrama. They out- line the respective duties (dharmas) that pertain to the different varnas and asramas. Bhakti, however, is the common duty of all human beings regardless of social classification. There are certain codes of behavior that are meant to be observed at all times (yama), and others that are to be followed occasionally (niyama). Bhakti is 22 tapasvibhyo’dhiko yogi jñānibhyo’pi mato’dhikaḥ karmibhyas cadhiko yogi tasmad yogi bhavarjuna yoginām api sarveṣām mad-gatenäntar-ātmanā śraddhävän bhajate yo mam sa me yuktatamo matah 23 See Harināmāmṛta-vyakarana (4.140), sāmānyato viseṣasya nirddharaṇe şaşthi-saptamyau višesatas cet pañcamy eva. 647 I Bhakti Is the Complete Abhidheya the regular obligatory duty for everyone and is therefore called a nitya-dharma. If one does not follow it, one becomes implicated in detrimental reactions. There is no alternative to bhakti. Śrī Jīva cites various statements to this effect. Even elevated jñānis, who have attained the state of living liber- ation (jīvan-mukti), can fall from their exalted status if they com- mit offenses toward Bhagavan or disregard the principles of bhakti. This is almost certainly the case for nondevotee jñānis, because they can commit offenses to Bhagavan or His devotees inadvertently. Being devoid of prema-bhakti, they would not be guided by bhakti’s intrinsic power. This shows that bhakti is compulsory for everyone. A doubt may be raised in this regard. Earlier, it was stated that bhakti is highly confidential (guhya). Even the twelve mahajanas, who are in full awareness of bhakti, do not reveal it to everyone. So if bhakti is established as compulsory for all, how then can it be kept confidential? The answer is that bhakti is confidential for those who do not have faith in it. For them, bhakti cannot be disclosed all at once. If faithless people are instructed about the glory of bhakti, they will only deride it and become further entangled by virtue of their offense. Their condition is comparable to a child who is so sick that he cannot even assimilate the medicine that can cure his illness. In this state, the child is given a very light diet or is fed intravenously so that he can gain some strength before being administered the medicine. The prescription of karma-yoga is for such people. Once a person has attained faith in bhakti by the grace of a devotee, he should abandon karma-yoga and take to bhakti (SB 11.20.9). 648 Anuccheda 112 Bhakti Persists Even beyond Liberation ११२ । प्रेमकृतकर्माशयनिर्धूननानन्तरमपि भक्तिः श्रूयते (भा० ११।१४ । २५) - SCRIPTURES Confirm that bhakti persists even after the heart is freed from all predispositions toward conditional action (karma āśaya) through the dawning of divine love (prema ). Sri Bhagavan informs Uddhava of this as follows: यथाग्निना हेम मलं जहाति ध्यातं पुनः स्वं भजते च रूपम् । आत्मा च कर्मानुशयं विधूय मद्भक्तियोगेन भजत्यथो माम् ॥ २९२ ॥ Just as gold, when smelted by fire, discards the dross and attains its original pure state, so too by My bhakti-yoga, the self casts aside the predispositions toward conditional action and, there- after, becomes perfectly established in divine service to Me. (SB 11.14.25 ) 1 तथैवात्मा जीवो मत्प्रेम्णा कर्माशयं विधूय ततः शुद्धस्वरूपं च प्राप्य मां भजतीत्यर्थः । तदुक्तम् “मुक्ता अपि लीलया विग्रहं कृत्वा भगवन्तं भजन्ते” (भा० दी० १० १८७।२१ श्री- स्वामिटीकाधृतश्रीसर्वज्ञमुनिवाक्ये) इति ॥ श्रीभगवान् ॥ The meaning of this statement is that in the manner described, the ātmā, which here refers to the individual self ( jīva), casts 1 yathägnina hema malam jahäti dhmatam punah svaṁ bhajate ca rupam atma ca karmanusayam vidhūya mad-bhakti-yogena bhajaty atho mām In his Krama-sandarbha commentary on this verse, Śrī Jiva glosses the verb bhajati, “he worships,” as “he attains the completion stage of divine service through the appearance of supreme love” (maha-premāvirbhāvāt pūrṇāṁ seva-paddhatir prāpnotity arthah). 649 I Bhakti Is the Complete Abhidheya aside the predispositions toward conditional action (karma- asayam) by the dawning of divine love (prema) for Bhagavan. Thereafter, he attains his pure liberated form and identity (śuddha-svarupam) and renders service to Bhagavan. This is referred to in a statement of Sarvajña Muni, cited by Śridhara Svami in his commentary on Śrimad Bhagavata: “Even liberated beings accept a body out of their will and worship Bhagavan” (Bhāvārtha-dipikā 10.87.21)2 Commentary ONE of the meanings of the word yoga is “a means,” or in other words, that which is undertaken to attain some particular result. This is the implication of the word yoga in the compound karma- yoga (i.e., karma as a means either to fulfill, or to become puri- fied of, one’s material desires) and in the compound jñāna-yoga (i.e., jñāna as a means to attain mukti). A means generally refers to that which comes to an end when the destination is reached, like boarding a ship to cross the ocean. Once a person arrives on the other continent, the ship has no further utility for them. Accordingly, karma-yoga, jñāna-yoga, and raja-yoga or aṣṭānga- yoga come to an end once their ultimate goal has been attained. This, however, is not the case with bhakti. Rather, bhakti is inten- sified all the more as one progresses on the path. Once a devotee has attained prema, then bhakti becomes his or her very existence. It is so enchanting that even liberated ātmārāmas, who delight in the self alone, become attracted to it, as happened in the case of Śukadeva Gosvāmi and the four Kumāras. 650 mukta api lilaya vigraham kṛtva bhagavantam bhajante. This parenthetical comment comes from the Puri Dasa edition. Anuccheda 113 Bhakti Is Incumbent Even upon the Devas ११३ । एवमप्युक्तं स्कान्दे रेवाखण्डे- — IN the Reva-khanda of the Skanda Purāṇa, we find even the following type of statement: इन्द्रो महेश्वरो ब्रह्मा परं ब्रह्म तदैव हि । श्वपचोऽपि भवत्येव यदा तुष्टोऽसि केशव ॥ २९३ ॥ श्वपचादपकृष्टत्वं ब्रह्मेशानादयः सुराः । तदैवाच्युत यान्त्येते यदैव त्वं पराङ्मुखः ॥ २९४ ॥ इति । O Kesava ! Indra, Maheśvara [Siva], Brahmā, and even a dog- eater become Param-brahma at the precise moment when You become pleased with them. On the other hand, O Acyuta, Brahmā, Śiva, and the other gods, all become lower than a dog- eater at that very moment when You turn away from them. (Skanda Purāna, Revā khanda ) 1 तथैवाह “यच्छौचनिःसृतसरित्प्रवरोदकेन तीर्थेन मूर्ध्न्यधिकृतेन शिवः शिवोऽभूत्” (भा० ३।२८।२२) इति । Bhagavan Kapila also spoke in a similar vein: “Śiva became siva, or ‘auspicious,’ by accepting upon his head the sacred water of 1 indro mahesvaro brahma param brahma tadaiva hi svapaco’pi bhavaty eva yada tuşto’si kesava svapacad apakṛṣṭatvam brahmeśānādayaḥ surah tadaivacyuta yanty ete yadaiva tvam paranmukhaḥ 651I Bhakti Is the Complete Abhidheya the Ganga, which is the best of rivers, because it issued forth from the water that washed the feet of Bhagavan” (SB 3.28.22)2 स्पष्टम् । The meaning of this statement is self-evident. तस्माद्भक्तेर्महानित्यत्वेनाप्यभिधेयत्वमायातम् । अग्रे “स्वकृतपुरेषु ” ( भा० १० १८७।२०) इत्यादौ जीवानां स्वभावसिद्धा सैवेति व्याख्येयम् ॥ श्रीकपिलदेवः ॥ Thus, the fact that bhakti is the perpetual and invariable sup- reme duty for all is another reason why it has been estab- lished as the abhidheya. Later, in verses such as SB 10.87.20, bhakti alone will be demonstrated as the constitutional state (svabhāva-siddha) of the living beings. Commentary ŚRI JIVA shows from yet another perspective that bhakti is the eter- nal supreme duty for all classes of living entities. The purport of the verses from Skanda Purana is that even Brahma and Siva, who are foremost among all the devas and perfect beings, engage in bhakti. Their eminence is only because of their devotion to Kṛṣṇa. So, if bhakti is incumbent even upon the greatest of the devas, it is cer- tainly to be taken up by all beings whatsoever. This is what Śrī Jiva intends to show. The word siva means “auspicious.” Śiva is auspicious because he reverentially accepted on his head the Ganga River, which issued forth from the foot-wash of Vamanadeva. Prior to this event, King Bhagiratha had undertaken severe penances to bring down the Ganga from the celestial sphere to earth. Being pleased with his devotion, Ganga-devī, the personified Goddess of the river, agreed to his proposal. She cautioned the king, however, that without someone to bear the tremendous force of her descent, she would pierce right through the core of the earth planet and carry on yac-chauca-niḥsrta-sarit-pravarodakena tirthena murdhny adhikṛtena sivah sivo bhut 652 113 Bhakti Is Incumbent Even upon the Devas T down to the subterranean realms. Then, on Bhagiratha’s request, Śiva agreed to accept the Ganga on his head, knowing well that she is the sacred foot-wash of Visnu. Because bhakti is the eternal dharma for all beings, it naturally follows that bhakti is the abhidheya. To engage in the service of Bha- gavan is the jivas’ natural state, because all jivas are intrinsic parts of Bhagavan. By its constitutional or existential makeup, a part is meant to be of service to the whole, just as the cells in the body exist only for the sake of the body. They do not have any independent purpose. So too the jivas exist exclusively for the pleasure of Bhaga- van. The glory of a jīva culminates in the acceptance of this natural status by engaging in bhakti. Otherwise, one is tossed about in the ocean of material existence. 653 Bhakti Established by the Hermeneutics of Śrīmad Bhāgavata Anucchedas 114-120 Anuccheda 114 Bhakti Established by the Sixfold Hermeneutical Criteria - Sad-linga ११४ | तदेवमवान्तरतात्पर्येण भक्तेरेवाभिधेयत्वं षड्विधैरपि लिङ्गैरवगम्यते । तत्रोपक्रमो- पसंहारयोरेकत्वेन यथा “जन्माद्यस्य यतः” (भा० १११११) इत्यादावुपक्रमपद्ये “सत्यं परं धीमहि” इति । IN THIS manner, by the auxiliary import (avantara-tātparya) of Srimad Bhagavata, bhakti alone is understood to be the abhi- dheya through the six hermeneutical criteria as well (sad-linga). By the concurrence of the Bhāgavata’s opening and conclud- ing statements, which is the first of these six criteria, bhakti is shown to be the abhidheya, as presently elaborated. In the open- ing verse (upakrama-padye), the following supplication is made: “Let us meditate on the Supreme Absolute Truth, from whom ensue the evolution, sustenance, and dissolution of this cosmos” (janmady asya yataḥ … satyam param dhimahi, SB 1.1.1)? The sixfold criteria by which the import of a text can be ascertained are as follows: (1) upakrama-upasamhāra, concurrence of the opening and closing statements, (2) abhyasa, repetition of the subject throughout the text, (3) apūrvată, novel disclosure pertaining to the subject under discussion, (4) phala, specification of the end to be attained, (5) arthavada, glorification of the subject, and (6) upapatti, logical confirmation. There are two primary questions to be examined here: What is meant by param satyam, or “the Supreme Absolute Truth,” and what does the process of meditation (dhimahi) on the Absolute involve? By first establishing that the Absolute Truth being referred to is Bhagavan, it naturally follows that meditation on Him is nothing other than bhakti, of which, dhyana, or→ 657 I Bhakti Is the Complete Abhidheya अत्र श्रीगीतासु “एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते” (गीता १२।१) इत्यादौ श्रीभ- गवत्येव ध्यानस्याकष्टार्थत्वेन तद्ध्यानिनो युक्ततमत्वेन चोक्तत्वात् “मत्तः परतरं नान्यत् किञ्चित्” (गीता ७ ७) इत्यादौ “ब्रह्मणो हि प्रतिष्ठाहम्” (गीता १४ । २७) इत्यादौ परत्व- स्य श्रीभगवद्रूप एव पर्यवसानात् तस्यैव सर्वज्ञत्वसर्वशक्तित्वाभ्यां जगज्जन्मादिहेतु- त्वात् तत्र श्रीभगवत्येव ध्यानमभिधीयते । तथैव हि तत् पद्यं परमात्मसन्दर्भे (अनु० १०४) विवृतमस्ति । In this connection, it is affirmed in GĪTĀ 12.1-5, in response to Arjuna’s opening question, that meditation (dhyana) is effected without difficulty only in regard to Sri Bhagavan and that those who meditate on Him are the most elevated in yoga. Then, by Kṛṣṇa’s assertions that “There is no truth superior to Me” (mattah parataram nanyat kiñcit, GĪTĀ 7.7) and that “I am the support of Brahman” (brahmano hi pratisthāham, GĪTĀ 14.27), the highest conception of the Absolute, indicated by the word para [in satyam param dhimahi, SB 1.1.1], culminates in the form of Sri Bhagavan alone. Additionally, because of His omniscience and omnipotence, He alone can be the source of the evolution, sustenance, and dissolution of this cosmos. From all of this rea- soning, it is concluded that meditation on Śri Bhagavan alone [and therefore bhakti] is what is ordained in the opening verse. This verse [SB 1.1.1] was explained in precisely the same manner in Paramātma Sandarbha (Anuccheda 105). “कस्मै येन विभाषितोऽयमतुलो ज्ञानप्रदीपः पुरा” (भा० १२ ११३ ११९) इत्यादावुपसंहारप- द्येऽपि “सत्यं परं धीमहि” इति । अत एव स्पष्टमेवास्य श्रीभगवत्त्वं श्रीभागवतवक्तृत्वात् । पूर्वं च “तेने ब्रह्म हृदा य आदिकवये” (भा० १।१११) इत्युक्तम् । In the concluding verse (upasaṁhara-padye) of Srimad Bhāga- vata as well, the same supplication is repeated: “Let us medi- tate on the Supreme Absolute Truth (satyam param dhimahi), who in the beginning revealed this peerless lamp of knowl- edge [i.e., Srimad Bhagavata] unto Brahma” (SB 12.13.19). Hence, “meditation,” is one component. This is the analysis now being undertaken by Śri Jiva. kasmai yena vibhāsito’yam atulo jnana-pradipaḥ… satyam param dhimahi In Srimad Bhagavata, Twelfth Canto, chapter 13, there are four remaining verses after the one quoted here. So in Sri Jiva’s statement, the words 658 114 Bhakti Established by the Sixfold Hermeneutical Criteria - Sad-linga from this statement, it is unmistakably evident that the Sup- reme Absolute Truth (satyam param) to be meditated upon is Śrī Bhagavan, because He is the one who spoke the Bhāgavata to Brahmā. The same point was made in the opening verse, “It is He only who first revealed the Veda to the first seer [Brahma] by way of the heart” (SB 1.1.1).” अभ्यासेनोदाहरणं पूर्वं दर्शितमदर्शितं चानेकविधमेव । By the second criterion for determining the import of scrip- ture, namely, repetition of the subject throughout the text (abhyasa), bhakti is established as the abhidheya. We have already cited numerous examples of how bhakti is repeated throughout Srimad Bhagavata, and many more examples have been left without mention. अपूर्वतया फलेन च दर्शितं श्रीव्याससमाधौ “अनर्थोपशमं साक्षात् ” ( भा० १।७।६) इत्यादि । By the third and fourth criteria for determining the import of scripture, namely, novel disclosures regarding the recom- mended process (apūrvatā) and specification of the end state to be obtained through unfoldment of the means (phala), bhakti is shown to be the abhidheya in the samadhi of Śrī Vyāsa, as expressed in the following words: “Śrī Vyāsa saw that the yoga of unalloyed devotion to Bhagavan, who is beyond the purview of the senses, is the direct means to extinguish the miseries of material existence … Indeed, in the very act of receptively and attentively hearing this Srimad Bhāgavata, bhakti [i.e., prema- bhakti] for Śri Krsna, the Supreme Purusa, self-manifests in a person’s heart” (SB 1.7.6-7).5 $ upasamhāra-padye, “in the concluding verse,” refer to one of the concluding verses. tene brahma hṛda ya adi-kavaye Thus, the opening and closing statements of Srimad Bhagavata concur that the Absolute Truth (satyam param) is Bhagavan and that bhakti, characterized by meditation on Him (dhyāna), is the abhidheya, the prescribed means for His attainment. anarthopaśamaṁ sākṣad bhakti-yogam adhoksaje→ 659 I Bhakti Is the Complete Abhidheya प्रशंसालक्षणेनार्थवादेन चाभ्यासवद् बहुविधमेव तत्र तत्रास्ति । By the fifth criterion for determining the import of scripture, namely, the subject glorified throughout the text (arthavāda), bhakti is established as the abhidheya. As in the case of the sec- ond criterion (abhyāsa), many examples of such glorification can be found here and there throughout Srimad Bhagavata. उपपत्त्या च “भयं द्वितीयाभिनिवेशतः स्यात् ” ( भा० ११ १२ १३७) इत्याद्यनेकमिति । And by the sixth criterion, namely, logical reasoning (upapa- tti), bhakti is established as the abhidheya. There are many statements in which logical reasoning is employed, such as the following: The living entity’s non-recognition of its intrinsic nature (asmrti) that occurs through the influence of Bhagavān’s extrin- sic potency (tan-māyayā) is rooted in the perpetual diverting of regard away from Him (isad apetasya). As a consequence of this non-recognition, the jiva’s self-concept is reversed (viparyaya), meaning that he becomes identified with the body instead. This reversal of identity in turn results in the absorption in that which is secondary (dvitīyābhiniveśa), meaning preoccupation with the body and its relations. It is from this absorption in the secondary that fear then arises. Therefore, one whose aware- ness has been awakened, regarding his spiritual preceptor as a direct embodiment of the Divine and as his dearest self, …yasyām vai śrūyamāṇāyām kṛṣṇe parama-puruşe bhaktir utpadyate pumsaḥ… In S8 1.7.6, bhakti is shown to be the abhidheya by the novel disclosure (apūrvatā) that bhakti is the direct means to extinguish the miseries of material existence. Then, in SB 1.7.7, bhakti is shown to be the abhidheya by the specification of the end state (phala), i.e., prema, to be attained through unfoldment of the means. Although Śri Jiva quotes only the first quarter of SB 1.7.6, the words ity adi, “and so on,” are to be understood as referring to SB 1.7.7 as well, since the fruit of prema is clearly expressed therein. That the end state (phala) is explicitly stated in SB 1.7.7 (and not SB 1.7.6) is understood from the opening words of Sri Jiva’s Krama-sandarbha commentary on this verse. He begins, “Now this verse [SB 1.7.7] is spoken to make evident the goal to be attained” (atha prayojanaṁ ca spaştayitum…). 660 114 Bhakti Established by the Sixfold Hermeneutical Criteria - Şad-linga turns his intentful regard in worship of Bhagavan, through the conscious medium of one-pointed devotion. (SB 11.2.37) अत्र गतिसामान्ये च “इदं हि पुंसस्तपसः श्रुतस्य वा ” ( भा० १।५।२२ ) इत्यादि । Here, in Śrimad Bhagavata, by the principle of gati-sāmānya as well, or “the universal concordance of all scriptures,” bhakti is established as the abhidheya. This is illustrated in statements such as the following: The realized mystic poets (kavis) have concluded that the description of the attributes of Bhagavan Śrī Kṛṣṇa, who is glorified in chosen verses, is indeed the unceasing [i.e., eternal] fruit of a human being’s austerities, study of the Vedas, sacrifice, recitation of mantras, knowledge, and charity. (SB 1.5.22)” तथाह “मुनिर्विवक्षुर्भगवद्गुणानां सखापि ते भारतमाह कृष्णः " ( भा० ३।५।१२) इत्यादि । The same idea is expressed in Vidura’s statement to Maitreya: “The sage Kṛṣṇa Dvaipayana Vyasa, who is also your friend, transmitted the Mahabharata with the sole intent of describing the qualities of Bhagavan” (SB 3.5.12). स्पष्टम् ॥ श्रीविदुरः ॥ The meaning is self-evident. 6 7 8 bhayam dvitiyābhiniveśatah syad isad apetasya viparyayo’smṛtiḥ tan-mayayāto budha abhajet tam bhaktyaikayesam guru-devatātmā In this verse, the word atah, “therefore,” [in tan-mayaya-ataḥ] introduces the conclusion that is to be drawn from the logical sequence of thought presented in the first half of the verse. Hence, in this verse, bhakti is concluded to be the means through analytic reasoning. idam hi pumsas tapasaḥ śrutasya va sviṣṭasya sūktasya ca buddhi-dattayoḥ avicyuto’rthah kavibhir nirupito yad uttamasloka-gunānuvarṇanam munir vivakṣur bhagavad-gunānām sakhapi te bhāratam aha kṛṣṇaḥ 661Commentary 1 Bhakti Is the Complete Abhidheya ŚRĪ JIVA GOSVĀMĪ takes pains to ensure that no scope is left for any trace of doubt regarding bhakti’s status as the only abhidheya, the prescribed means to attain the perfection of human life. In this anuccheda, he employs the hermeneutics of Pūrva-mīmāmsā to establish this point. The methodical strategy devised by Purva-mīmāmsā for the interpretation of scripture submits that one can ascertain the essential subject of any Vedic text by examining six criteria, known as sad-linga: (1) upakrama-upasamhāra, the opening and closing statements; (2) abhyasa, repetition of the subject; (3) apūrvatā, extraordinary claims regarding the subject; (4) phala, specifica- tion of the results to be obtained; (5) arthavada, glorification of the subject; and (6) upapatti, logical reasoning to establish a con- clusion. Each of these criteria points to bhakti-yoga, the practice of devotion to God, as the intended abhidheya of Srimad Bhagavata. Śrī Jiva illustrates each of these with citations from the text. In addition to these six criteria, Śrī Jīva also establishes bhakti as the abhidheya by the hermeneutical principle known as gati- sāmānya, or “the universal concordance of all sastras.” Since Bhaga- vān is the source of all the Vedas, the Purāņas, and the Itihasas, it is perfectly fitting that they would share a common import. This is the logical strategy known as gati-sāmānya-nyāya, as established in Vedanta-sutra.” The word gati here means “conception,” samanya means “common,” and nyaya means “a principle.” Hence, taken as a whole, the compound gati-samanya-nyaya refers to the principle that there is a common subject described throughout all śāstras. From the two verses cited in this anuccheda (SB 1.5.22 and SB 3.5.12), it is clear that the intent of all the Vedas as well as the Mahabharata is to disclose Krsna as the Supreme Absolute Truth and bhakti as the means of attainment. The fact that Krsna is the 9 ⚫ upakramopasaṁharau abhyaso’purvatā phalam 10 11 arthavadopapatti ca lingam tatparya-nirnaye See Tattva Sandarbha (Anucchedas 12-14). gati-samanyat (vs 1.1.10) 662 114 Bhakti Established by the Sixfold Hermeneutical Criteria - Şad-linga ultimate object to be known is also supported by Sūta Gosvāmi’s statement, “The Vedas are exclusively intent upon Bhagavan Vasu- deva” (vasudeva-parā vedā, SB 1.2.28), and by Krsna’s own state- ment, “I alone am to be known through all the Vedas” (vedais ca sarvair aham eva vedyah, GĪTĀ 15.15). Bhagavan in general, or Śrī Kṛṣṇa in particular, is known only through bhakti, bhaktyā- ham ekayā grāhyaḥ (SB 11.14.21). Thus, it naturally follows that the abhidheya prescribed in all sastras must be bhakti. 663 Anuccheda 115 The Essential Primacy of Bhakti As the Abhidheya 115.1 The Abhidheyatva of Bhakti As a Primary Topic of Śrīmad Bhāgavata ११५ । इयमेव भक्तिः “धर्मः प्रोज्झितकैतवोऽत्र परमो निर्मत्सराणां सताम् " ( भा० १।१।२) इत्यत्रोक्ता । “अत्र सर्गो विसर्गश्च” ( भा० २।१०।१) इत्यादौ दशलक्षण्यामपि “सद्धर्मः " ( भा० २११०।४) इत्येकलक्षणत्वेनोक्ता । IT IS THIS very bhakti that is referred to [as parama-dharma] in the following statement: “In this Srimad Bhagavata, the sup- reme essential duty (parama-dharma) of those who are free from envy and established in the state of authentic being is disclosed, utterly devoid of all deception” (SB 1.1.2)! Bhakti, specified as sad-dharma, or “the path of authentic religion” (in SB 2.10.4) is also included as one of the ten primary topics of Śrimad Bhagavata, enumerated in SB 2.10.12 1 2 dharmaḥ projjhita-kaitavo tra paramo nirmatsarāṇām satām atra sargo visargas ca sthanam posanam ūtayaḥ manvantaresanukatha nirodho muktir asrayaḥ In this list of ten topics from SB 2.10.1, the sixth, namely, manvantara, is concerned with sad-dharma, or “the path of authentic religion,” as illustrated three verses later in SB 2.10.4. Śrī Jiva comments that the term sad-dharma, mentioned in the latter verse, refers to bhakti, thus establishing bhakti as one of the ten primary topics of Srimad Bhagavata. This point is elaborated further in the commentary. 664 115 The Essential Primacy of Bhakti As the Abhidheya Commentary UP TO THE previous anuccheda, Śrī Jīva Gosvāmī established bhakti as the abhidheya by an analysis of the statements of the primary teachers throughout Srimad Bhagavata, both from the perspective of affirmation and negation. He also showed the inadequacy of devotion that is directed not to Bhagavan but to the devas instead. Bhakti was also demonstrated as the abhidheya by the lack of regard expressed for other paths. Śrī Jīva then established that bhakti is an eternal path. It is not given up even after attaining the per- fected state of prema. In the previous anuccheda, Śrī Jiva analyzed the import of Srimad Bhagavata from the six hermeneutical crite- ria known as şad-linga. From this perspective as well, bhakti is val- idated as the abhidheya. This is the universally concordant view of all scriptures, gati-sāmānya. Now, in this anuccheda, Śrī Jīva shows that bhakti is the abhi- dheya implicit in the very design of Srimad Bhāgavata. In the begin- ning of an educational text or scripture, the author elaborates four topics, called anubandha-catuṣṭaya, one of which is the abhidheya, or “the prescribed means of attaining the subject under study in the book.” According to Purva-mīmāmsā, there are five types of statements found in the Vedas, namely, vidhi (injunctions), nişe- dha (prohibitions), mantra (hymns), nämadheya (names of sacri- fices), and arthavada (commendatory passages). Among these five, the vidhi statements are primary, whereas the remaining four are subsidiary to and supportive of the injunctions. Any statement other than a vidhi must be applied to a vidhi. The purpose of the Vedas is to delineate dharma, which is in the form of an injunc- tion (codana-lakṣano’rtho dharmaḥ, Jaimini-sutra 1.1.2). Therefore, abhidheya, or “the prescribed means,” which is synonymous with dharma and vidhi, is the most important of the four topics specified in the opening portion of a book. The abhidheya is referred to in the second verse of the Bhāga- vata as parama-dharma, “the supreme essential duty.” This parama- dharma is nothing but bhakti, as evidenced from the discussion of verses such as this: 665 I Bhakti Is the Complete Abhidheya That alone is humanity’s supreme essential duty (para-dharma) by which causeless, unobstructed bhakti to Adhokṣaja, Śrī Kṛṣṇa, can come into being, as a consequence of which the self is completely fulfilled. (SB 1.2.6)3 Apart from bhakti’s being specified as the abhidheya in the book’s introduction, it is also included in the ten primary topics of Srimad Bhāgavata. Sukadeva, the principal speaker of the Bhāga- vata, points out that the book consists of ten topics (SB 2.10.1). The sixth of these is manvantara, or “the religious path enacted by the Manus.” Of all the ten topics, this is the one that is directly con- cerned with abhidheya, or the means of attainment. To make this all the more evident, Sukadeva then defines the word manvantara as sad-dharma, “the path of authentic religion,” three verses later (SB 2.10.4). A manvantara consists of one-fourteenth part of a day of Brahma. The management of the lower realm of the universe changes in each manvantara. The purpose of this system is to prop- agate and maintain sad-dharma, which is synonymous with the term parama-dharma, or bhakti. This is summed up in the follow- ing statement: “The topic of manvantara is concerned with the path of authentic religion (sad-dharma) [or the religious path (dharma) of those established in authentic being (sat)]” (manvantarāni sad-dharma, SB 2.10.4). This sad-dharma is none other than bhakti. Thus, bhakti is also established as the abhidheya by its inclusion within the ten primary topics of Śrīmad Bhagavata. This is also confirmed by Sūta Gosvāmī, the speaker, while providing a summary of the complete book in the second to last chapter. Therein, he says that bhakti-yoga has been described elaborately throughout this book (SB 12.12.5). 3 sa vai pumsām paro dharmo yato bhaktir adhoksaje ahaituky apratihata yayātmā suprasīdati See Anuccheda 3. 666 115 The Essential Primacy of Bhakti As the Abhidheya 115.2 The Abhidheyatva of Bhakti in the Catuḥ-śloki तस्या अभिधेयत्वं श्रीभागवतबीजरूपायां चतुःश्लोक्यामप्युदाहृतम् (भा० २।९।३५) - Bhakti is demonstrated to be the abhidheya of Srimad Bhagavata in the book’s four seed verses (catuḥ-sloki) as well [SB 2.9.32- 35]. [Bhakti is specifically indicated in the final verse from this group:] एतावदेव जिज्ञास्यं तत्त्वजिज्ञासुनात्मनः । अन्वयव्यतिरेकाभ्यां यत् स्यात् सर्वत्र सर्वदा ॥ २९५ ॥ इत्यादि । This alone [etavad eva, i.e., sadhana-bhakti], which is encoun- tered everywhere (sarvatra) and at all times (sarvadā) and which is established both through affirmation (anvaya) and negation (vyatireka), should be inquired into (jijñāsyam) by one who is inquisitive to realize the truth of the Self [i.e., the mystery (rahasya) of prema for the Self, Bhagavan]. (SB 2.9.35)* पूर्वं हि ज्ञानविज्ञानरहस्यतदङ्गानि वक्तव्यत्वेन चत्वार्येव प्रतिज्ञातानि । तत्र चतुःश्लो- क्याः प्राक्तनास्त्रयोऽर्था अपि भगवत्सन्दर्भे (अनु० ९६) क्रमेणैव प्राक्तनश्लोकत्रये व्या- ख्याताः । रहस्यशब्देन तत्र प्रेमभक्तिः । तदङ्गशब्देन साधनभक्तिरुच्यते । टीका च “रहस्यं भक्तिस्तदङ्गं साधनम्” इत्येषा । Prior to and by way of introduction to these four seed verses, Bhagavan declared that He would expound only four topics - transcendental knowledge of the Absolute (jñāna); immediate realization of the same Truth (vijñāna); the confidential mys- tery [of prema for the Absolute as Bhagavan] (rahasya); and its intrinsic part [in the form of sadhana-bhakti] (tad-anga) [SB 2.9.30]. Of these four topics, the first three were described respectively in the first three verses of the catuḥ-sloki, as explained in Bhagavat Sandarbha (Anuccheda 96). In this con- text, the word rahasya, “the confidential mystery,” refers to prema-bhakti, or devotion in the perfectional stage of divine etavad eva jijñāsyam tattva-jijñāsunātmanaḥ anvaya-vyatirekābhyam yat syat sarvatra sarvadā 667 I Bhakti Is the Complete Abhidheya love, while tad-anga, “the intrinsic part of that mystery,” refers to sadhana-bhakti, or devotion in the stage of practice. Śrī- dhara Svāmi also confirms the same in his commentary: “The word rahasyam means ‘bhakti,’ and tad-anga means ‘sadhana,’ or devotion in the stage of practice.” ततः क्रमप्राप्तत्वेन (भा० ११ | १४ | ३ ) - कालेन नष्टा प्रलये वाणीयं वेदसञ्ज्ञिता । मयादौ ब्रह्मणे प्रोक्ता धर्मो यस्यां मदात्मकः ॥ २९६ ॥ इति भगवद्वाक्यानुसारेण च चतुर्थेऽस्मिन् पद्ये साधनभक्तिरेव व्याख्याता । Thus, according to the order of the topics discussed in the catuḥ- śloki, and according to Bhagavan Śrī Kṛṣṇa’s statement cited hereafter, it is specifically sadhana-bhakti that is elaborated in the fourth seed verse quoted above [SB 2.9.35]: In due course of time, this speech of Mine, known as the Veda, remained undisclosed during the period of dissolution. In it, the dharma that is entailed is constituted of the very essence of My Being (mad-atmakaḥ). It was spoken by Me once again to Brahma at the beginning of a new evolutionary cycle. (SB 11.14.3) अत्र च पुनर्व्याख्याविवरणायोत्थाप्यते । तथा हि- आत्मनो मम भगवतः । तत्त्वजि- ज्ञासुना प्रेमरूपं रहस्यमनुभवितुमिच्छुना । एतावन्मात्रमेव जिज्ञासितव्यं श्रीगुरुचरणे- भ्यः शिक्षणीयम् । किं तत् ? यदेकमेव अन्वयेन विधिमुखेन व्यतिरेकेण निषेधमुखेन च स्यादुपपद्यते । We are examining this verse [SB 2.9.35] again here in order to expand on the explanation [given previously in Bhagavat

The footnote to SB 11.14.3 in Anuccheda 76 may be referred to here for an explanation of the words mad-atmakah dharmah. As in SB 2.9.35, also spoken by Krsna, this expression is another veiled reference to bhakti, being the functional essence (atmakah) of Bhagavan’s intrinsic potency (svarupa-sakti), predominated by hladini. ⚫ kalena naṣṭā pralaye vaniyam veda-sanjnitā mayadau brahmane prokta dharmo yasyam mad-atmakaḥ 668 115 The Essential Primacy of Bhakti As the Abhidheya Sandarbha, Anuccheda 96]? The word atmanaḥ, “of the Self,” means, “of Me, Bhagavan.” The compound tattva-jijñāsunā, “by one who is inquisitive to realize the truth of the Self,” means, “by one who aspires to experience directly the mystery of divine love” [for Bhagavan]. The phrase etavad eva jijñāsyam, “this alone should be inquired into,” means that this topic alone is worthy of being learned from an authentic spiritual preceptor (Śrī Guru). And what is that? The one [method, i.e., sädhana- bhakti], which is encountered (syat, i.e., upapadyate) [every- where (sarvatra) and always (sarvada)] and which is estab- lished both “by affirmation” (anvayena), meaning “by direct injunction” (vidhi-mukhena), and “by negation” (vyatirekeṇa), meaning “by prohibition.” 7 8 In Bhagavat Sandarbha, in the beginning of Anuccheda 96, Jiva Gosvāmi states that the two words rahasya and tad-anga will be explained later on (agre vyanjayiṣyate), meaning here in Bhakti Sandarbha. His statement in this regard is as follows: “This confidential mystery (rahasya) is unalloyed devotion in unconditional love (prema-bhakti), as will be elaborated later on. [Krsna continues:] ‘Moreover, embrace also its intrinsic part (tad-anga).’ This [i.e., jñāna alone], however, will not quickly disclose immediate realization (vijñāna) and the mystery of divine love (rahasya) if obstructed by offenses (aparadha). Therefore, you should also embrace [the intrinsic part of the mystery], which supports the unfolding of that knowledge. This is the sense. This intrinsic part is in the form of sadhana-bhakti, characterized by devotional acts such as hearing and so on. This topic will be elaborated later on” (tac ca [rahasyam] prema-bhakti-rupam ity agre vyanjayisyate. tatha tad-argam ca grhana. tac ca sati tv aparādhākhya-vighne na jhatiti vijñāna-rahasye prakatṭayet. tasmat tasya jñānasya sahayam ca gṛhanety arthah. tac ca śravanadi-bhakti-rupam ity agre vyanjayisyate). In Jiva Gosvāmi’s statement here, the words sarvatra sarvadă, “everywhere and at all times,” have been omitted. However, in a nearly identical gloss on the second line of SB 2.9.35 given in Bhagavat Sandarbha (Anuccheda 96), he includes the words sada sarvatra, “always and everywhere,” as part of his elucidation. Borrowing from this statement, we have included these words in the above explanation to complete the sense of the second line of the verse. 669 Commentary I Bhakti Is the Complete Abhidheya After pointing out that bhakti is specified as the abhidheya in the second of the Bhāgavata’s opening verses as well as in the ten pri- mary topics discussed in the text, Śri Jiva Gosvāmi now refers to the Bhāgavata’s four seed verses. These verses are the basis of the entire Śrīmad Bhagavata. The book as a whole is an elaboration of the core ideas contained in these four verses. The first three verses were explained in Bhagavat Sandarbha (Anuccheda 96). Now, in this anuccheda of Bhakti Sandarbha, Śrī Jīva analyzes the last of the four seed verses. These verses were spoken by Śrī Kṛṣṇa to Brahma. In one of the two lead-in verses to the catuḥ-sloki, Krsna informs Brahma that He will speak to him of four items, namely, jñāna, vijñāna, rahasya, and its anga. These then are the subjects of the four verses of the catuḥ-sloki, specified as follows: Receive this most confidential knowledge regarding Me (jñāna), which includes its immediate realization (vijñāna), along with its mystery (rahasya), and the intrinsic part of that mystery (tad-anga), as enunciated by Me. (SB 2.9.30)9 The word jñāna is understood here to mean transcendental knowledge pertaining to Bhagavan, or in other words, knowledge of Bhagavan that is disclosed through and as revealed speech. The word vijñāna signifies a deeper direct form of cognition of Bhaga- van through immediate intuition. The word rahasya, “the mystery,” implies that even in the immediate intuition of Bhagavan, there is something even more confidential that yet remains concealed. This refers to the state of divine love (prema), which is awareness laden with transcendental affect. The whole point of immediate realiza- tion culminates in the state of prema. Finally, the compound tad- anga, “the intrinsic part of that,” or in other words, “the intrinsic part of the mystery of prema,” refers to sadhana-bhakti, the means by which the rahasya of prema is self-disclosed to the practitioner. 9 jnanam parama-guhyam me yad vijñāna-samanvitam sa-rahasyam tad-angam ca grhana gaditam maya 670 115 The Essential Primacy of Bhakti As the Abhidheya The fourth item above (tad-anga, i.e., sadhana-bhakti) is spoken of in the fourth verse of the catuh-sloki (SB 2.9.35), which is the subject of discussion throughout the remainder of this anuccheda. Śrī Kṛṣṇa declares that this alone (etavad eva) is to be studied or inquired into (jijñāsyam). From this statement, it is clearly evident that bhakti is established as the abhidheya in the catuh-sloki. Kṛṣṇa reconfirms the same conclusion in SB 11.14.3, stating that the Vedas are concerned only with that dharma which is constituted of the very essence of His Being (mad-atmaka-dharma), which is bhakti alone. In the fourth seed verse, Krsna indicates bhakti’s universal- ity as the means by saying that it is encountered everywhere and at all times (sarvatra sarvadā syāt), and that it is established in śāstra both by affirmation and negation (anvaya-vyatirekabhyam). In the ongoing discussion, Śrī Jīva will elaborate on the significance of these words. 115.3 Bhakti Established by Affirmation and Negation तत्रान्वयेन यथा " एतावानेव लोकेऽस्मिन्” (भा० ७।७।५५) इत्यादि । In this connection, bhakti is established as the abhidheya by affirmation (anvaya), as in the following statements: Unalloyed devotion (ekānta-bhakti) to Bhagavan Govinda by which the direct vision of Him is immediately self-disclosed in everything - this alone has been recognized as the ultimate good for human beings in this world. (SB 7.7.55)10 “मन्मना भव मद्भक्तः” (गीता ९।३४) इत्यादि च । 10 etävän eva loke’smin pursaḥ svarthaḥ parah smṛtah ekanta-bhaktir govinde yat sarvatra tad-ikṣaṇam There are in fact three verses in the Bhāgavata that begin with this same first line, all with roughly the same import, i.e., direct instructions to engage in bhakti. The other instances are SB 3.25.44 and SB 6.3.22, discussed earlier in Anucchedas 47 and 92, respectively. Note the use of the words etävän eva, “this alone,” which are also found in the catuḥ-sloki verse under discussion. 671I Bhakti Is the Complete Abhidheya Also in the Gitā: “Fix your mind on Me, become My devotee, worship Me, and bow down to Me” (GITĀ 9.34 and 18.65). " व्यतिरेकेण यथा ( भा० ११।५।२-३ ) - Bhakti is also established as the abhidheya through negation (vyatireka), as in the following statements: मुखबाहूरुपादेभ्यः पुरुषस्याश्रमैः सह । चत्वारो जज्ञिरे वर्णा गुणैर्विप्रादयः पृथक् ॥ २९७ ॥ य एषां पुरुषं साक्षादात्मप्रभवमीश्वरम् । न भजन्त्यवजानन्ति स्थानाद् भ्रष्टाः पतन्त्यधः ।। २९८ ।। From the mouth, arms, thighs, and feet of the Puruşa appeared the four respective vocational classifications (varnas) along with the four stages of life (asramas). The varnas were distinc- tively divided into vipra, ksatriya, vaisya, and sudra accord- ing to the corresponding gunas that determine their natures. Among human beings belonging to these divisions, those who [naively] neglect to worship the Puruşa, who is directly the primordial ground of being of all individual beings (atma- prabhavam) and the Supreme Immanent Regulator of all being (Iśvara), or who show Him contempt, are deprived of their status and fall into degradation. (SB 11.5.2 - 3 ) 12 “न मां दुष्कृतिनो मूढाः” (गीता ७ । १५ ) इत्यादि । यावज् जनो भजति नो भुवि विष्णुभक्तिवार्तासुधारसमशेषरसैकसारम् । तावज् जरामरणजन्मशताभिघातदुःखानि तानि लभते बहुदेहजानि ॥ २९९ ॥ इति पद्मपुराणे च । Also in the Gitā: 11 Those who are utterly bereft of discrimination, those who are the lowest of men, those whose wisdom has been carried man-manā bhava mad-bhakto mad-yaji mam namaskuru 12 mukha-bahurupādebhyah purusasyāśramaih saha catvāro jajnire varna gunair vipradayah prthak ya eṣām puruṣaṁ sākṣad atma-prabhavam isvaram na bhajanty avajananti sthānād bhraṣṭaḥ patanty adhah 672 115 The Essential Primacy of Bhakti As the Abhidheya away by maya, and those who have embraced the secularist- all such performers of unmeritorious materialistic nature ― acts do not take refuge in Me. (GĪTĀ 7.15)13 And in the Padma Purāna: On earth, as long as a person does not partake of the ambrosial elixir of the narrations of Visnu-bhakti, which is the sin- gular essence of all aesthetic relish, he is subjected to hun- dreds of attacks of pain in the form of birth, death, and old age proceeding from innumerable bodies. (Padma Purāṇa, Pātāla-khanda 85.33)14 Commentary Here, Śrī Jīva Gosvāmi continues to analyze the fourth seed verse of the catuh-sloki, which is concerned with sadhana-bhakti as the abhi- dheya, or the means of attaining the mystery of prema. In Kṛṣṇa’s statement, that which is to be inquired into (i.e., the abhidheya) is said to be established in scripture both by affirmation (anvaya) and by negation (vyatireka). In this subsection of Anuccheda 115, Śrī Jiva first cites two verses as examples of bhakti being established through affirmation. In the first of these (SB 7.7.55), ekanta-bhakti, or “unalloyed devotion,” is directly stated to be the sole means to the ultimate good and that by which the immediate vision of Bha- gavan is disclosed. In the second verse (GĪTĀ 9.34 and 18.65), Kṛṣṇa gives an unequivocal instruction to engage in bhakti. Śrī Jīva then cites three verses establishing bhakti as the abhi- dheya through negation. All three of these verses show the defect of the non-performance of bhakti. It is to be noted that in SB 11.5.3, cited above, sage Camasa informs King Nimi that neglecting to wor- ship Isvara is itself contemptuous and the cause of one’s degrada- tion. Kṛṣṇa refers to all such people as duskṛtina, or “performers 13 14 na mām duskṛtino mudhah prapadyante narādhamah mayayapahṛta-jñana asuram bhavam āśritāḥ yāvaj-jano bhajati na bhuvi visņu-bhakti-vartta-sudha-rasam aseṣa-rasaika-säram tāvaj-jarā-maraṇa-janma-satābhighāta-duḥkhāni tāni labhate bahu-deha-jāni 673 I Bhakti Is the Complete Abhidheya of unmeritorious acts” (GĪTĀ 7.15). This means that if one neglects to worship Bhagavan, he is engaged in unmeritorious deeds, even if his actions are otherwise accepted as virtuous by society in general. Prahlada has also declared that nondevotees are devoid of illustri- ous or divine qualities (SB 5.18.12). Their so-called admirable qual- ities are congenial only in a relative sense. When viewed from the perspective of life’s ultimate purpose, they are not meritorious at all. In the next subsection, Śrī Jīva will elaborate on the meaning of bhakti’s being encountered “everywhere” (sarvatra). 115.4 Bhakti Is Encountered Everywhere कुत्र कुत्रोपपद्यते ? सर्वत्र शास्त्रकर्तृदेशकरणद्रव्यक्रियाकार्यफलेषु समस्तेष्वेव । Where is bhakti encountered (upapadyate)? “Everywhere” (sarvatra) - in all (1) scriptures (sastra), (2) performers or agents of action (karty), (3) places (desa), (4) senses (karana), (5) objects (dravya), (6) actions (kriya), (7) prescribed duties (kārya), and (8) results (phala). [We will now examine examples of each of these in sequence.] (१) तत्र समस्तशास्त्रेषु यथा स्कान्दे ब्रह्मनारदसंवादे - (1) Bhakti is established as the abhidheya in all scriptures (sarva- śāstra), as stated in the Skanda Purana in a dialogue between Brahma and Narada: संसारेऽस्मिन् महाघोरे जन्ममृत्युसमाकुले । पूजनं वासुदेवस्य तारकं वादिभिः स्मृतम् ॥ ३०० ॥ The worship of Bhagavan Vasudeva has been declared by the proponents of various scriptures as the means of deliverance in this terrifying material world, which is beset with birth and death. (Skanda Purāṇa)15 15 samsăre’smin mahāghore janma-mṛtyu-samākule püjanam vasudevasya tarakam vadibhih smṛtam 674 115 The Essential Primacy of Bhakti As the Abhidheya तत्राप्यन्वयेन यथा “भगवान् ब्रह्म कार्त्स्न्येन त्रिरन्वीक्ष्य मनीषया” ( भा० २।२।३४ ) इत्यादि । In the same regard, bhakti is established as the abhidheya in all scriptures by positive concomitance (anvaya), as in the following statement: After thrice studying and deliberating upon the entire corpus of the Vedas, the venerable Brahma, who was of one-pointed intel- lectual resolve, ascertained through his faculty of discernment that by which love for the Self [Śri Hari] is evoked. (SB 2.2.34)16 तथा स्कान्दे पाच- A similar statement is found in the Skanda and Padma Purāņas: आलोड्य सर्वशास्त्राणि विचार्य च पुनः पुनः । इदमेव सुनिष्पन्नं ध्येयो नारायणः सदा ॥ ३०९ ॥ By churning all the scriptures and deliberating on them again and again, this alone is rightly concluded - that Bha- gavan Nārāyaṇa is to be meditated upon constantly. (Skanda Purāņa 4.25.35, Linga Purana 2.7.11)17 व्यतिरेकेण यथा गारुडे “अन्तं गतोऽपि वेदानाम्” इत्यादिकं सर्वत्रावगन्तव्यम् । तच् चान्ते दर्शयिष्यते । Bhakti is established by negative concomitance (vyatireka), as in this statement from the Garuda Purāṇa: Even if one has studied all the Vedas and knows the meaning of all scriptures, if he is not devoted to the Isvara of all beings, he should be known as the lowest of humankind. (Garuda Purāņa 1.231.17)18 16 bhagavan brahma kärtsnyena trir anviksya maniṣayā tad-adhyavasyat kuṭastho ratir ātman yato bhavet See Anuccheda 29. 17 alodya sarva-sastrāṇi vicārya ca punah punah 18 idam eva sunişpannam dhyeyo nārāyaṇaḥ sadā This verse could not be traced in the Padma Purana, but it is found in the Linga Purana. antam gato’pi vedänām sarva-sastrartha-vedyapi yo na sarvesvare bhaktas tam vidyat purusadhamam 675 1 Bhakti Is the Complete Abhidheya From these statements, it is to be understood that bhakti has been established everywhere. This will also be shown at the end [of this anuccheda]. (२) सर्वकर्तृषु यथा ( भा० २।७।४६ ) - ( 2 ) Bhakti is encountered, or is possible, in all performers (sarva-karty) [implying that all living beings are eligible to participate in bhakti]. This is shown in Srimad Bhagavata: ते वै विदन्त्यतितरन्ति च देवमायां स्त्रीशूद्रहूणशबरा अपि पापजीवाः । यद्यद्भुतक्रमपरायणशीलशिक्षास्तिर्यग्जना अपि किमु श्रुतधारणा ये || ३०२ ॥ इति । Those who have been instructed in the moral integrity (sila) of those who are exclusively intent upon Bhagavan, the performer of extraordinary deeds, can certainly understand and cross over Bhagavan’s deluding potency, even if they are women, sudras, hunas, sabaras, sinful beings, or even lower species, such as animals and birds. So, what can be said of those who have received the Vedic knowledge and fixed it in their hearts? (SB 2.7.46 ) 19 गारुडेच- A similar statement is found in the Garuda Purāna as well: कीटपक्षिमृगाणां च हरौ सन्न्यस्तचेतसाम् । ऊर्द्धामेव गतिं मन्ये किं पुनर्ज्ञानिनां नृणाम् ॥ ३०३ ॥ The worms, birds, and animals whose minds are fixed on Bhaga- van Hari certainly attain a higher destination, so what can be said of human beings who are situated in knowledge? (Garuda Purāna, ācāra khanda 230.30 ) 20 अत्रैव साचारे दुराचारे ज्ञानिन्यज्ञानिनि विरक्ते रागिणि मुमुक्षौ मुक्ते भक्त्यसिद्धे भक्ति- सिद्धे तस्मिन् भगवत्पार्षदतां प्राप्ते तस्मिन् नित्यपार्षदे च सामान्येन दर्शनादपि सार्व- त्रिकता । 19 te vai vidanty atitaranti ca deva-māyām stri-sudra-huna-sabarā api pāpa-jīvāh yady adbhuta-krama-parāyana-sila-siksās tiryag-janā api kim u śruta-dhāranā ye 20 kita-paksi mrgānām ca harau sannyasta-cetasām ūrddhvām eva gatim manye kim punar-jñānināṁ nṛṇām 676 115 The Essential Primacy of Bhakti As the Abhidheya In this respect, bhakti is observed (a) in people of virtuous con- duct and those of ill conduct, (b) in the learned and those bereft of learning, (c) in those who are freed from attachment and those who are still attached, (d) in those seeking liberation and those already liberated, (e) in those whose bhakti is not yet per- fected and those in whom it is perfected, (f) in those who have attained the liberated status of being associates of Bhagavan (prāpta-bhagavat-pārṣadas), and those who are eternally liber- ated associates (nitya-pārşadas). Because bhakti is seen to be universally present in all these different types of performers, “its being present everywhere” (sārvatrikatā), or in other words, “its accessibility to all” is thereby established. तत्र (क) साचारे दुराचारे च यथा ( गीता ९।३० ) - (a) Bhakti is encountered both in people of virtuous conduct and in those of ill conduct, as expressed in the Gitā: अपि चेत् सुदुराचारो भजते मामनन्यभाक् । साधुरेव स मन्तव्यः सम्यग् व्यवसितो हि सः || ३०४ ॥ इति । If even a person who is exceedingly ill-behaved worships Me with exclusive devotion, he should be regarded as indeed virtuous, because he is rightly resolved. (GĪTĀ 9.30)21 सदाचारस्तु किं वक्तव्य इत्यपेरर्थः । The word api, “even,” implies that since even a person of ill conduct is to be regarded as virtuous if engaged in exclu- sive devotion, then what can be said of a person of righteous conduct? (ख) ज्ञानिन्यज्ञानिनि च “ज्ञात्वाज्ञात्वाथ ये वै माम्” (भा० ११ | ११ | ३३) इत्यादि । (b) Bhakti is encountered both in the learned and in those bereft of learning, as expressed in the following verse: 21 api cet sudurăcăro bhajate mam ananya-bhāk sādhur eva sa mantavyaḥ samyag vyavasito hi sah 677 I Bhakti Is the Complete Abhidheya Whether aware or unaware of the extent of My being, who I am in reality, and of what nature I am constituted, those who wor- ship Me with exclusive devotion I consider to be the best of all devotees. (SB 11.11.33)22 “हरिर्हरति पापानि दुष्टचित्तैरपि स्मृतः” (ना० पु० १।११।१००) इत्यादि । The same idea is affirmed in the Brhan-naradiya Purāṇa: Bhagavan Hari takes away sins even if remembered by those of impure awareness, [just as] fire certainly burns even if touched unintentionally. (BNP 1.11.100)23 (ग) विरक्ते रागिणि च ( भा० ११ ।१४।१८) - (c) Bhakti is encountered both in those who are freed from attachment and by those who are still attached, as indicated in this verse: बाध्यमानोऽपि मद्भक्तो विषयैरजितेन्द्रियः । प्रायः प्रगल्भया भक्त्या विषयैर्नाभिभूयते ॥ ३०५ ॥ Although still attracted to the sense objects, a devotee of Mine who has not yet attained mastery over the senses is gener- ally not overwhelmed by them because of bhakti’s inherently powerful capability. (SB 11.14.18)24 अबाध्यमानस्तु सुतरां नाभिभूयत इत्यपेरर्थः । The word api, “although” [in the phrase “although still attracted”], implies that one who is not so attracted is certainly not overwhelmed. This is the sense. (घ) मुमुक्षौ मुक्ते च “मुमुक्षवो घोररूपान्” (भा०१।२।२६) इत्यादि । jnätväjnätvätha ye vai mam yavan yas casmi yadṛśaḥ bhajanty ananya-bhavena te me bhaktatamā matāḥ “harir harati păpâni duşta-cittair api smrtah anicchayapi samsprsto dahaty eva hi pavakaḥ *^ badhyamano pi mad-bhakto visayair ajitendriyah prayah pragalbhaya bhaktyä visayair nabhibhuyate 678 115 The Essential Primacy of Bhakti As the Abhidheya (d) Bhakti is encountered in those seeking liberation and in those who are already liberated. Instances of these two are shown respectively in the following two verses: As such, those who aspire for liberation (mumuksus), while alto- gether free from enmity [toward other gods], worship only the beatific expansions of Bhagavan Nārāyaṇa, avoiding frightful forms and the custodians of worldly beings. (SB 1.2.26)25 “आत्मारामाश्च मुनयः” (भा० १।७।१०) इत्यादि च । And: The sages, though liberated from the knot of egoic identity, and though delighting in the Self alone, engage in causeless devotion to Śri Krsna, the majestic player (Urukrama), for Śrī Hari is intrinsically endowed with such captivating qualities. (SB 1.7.10)26 (ङ) भक्त्यसिद्धे भक्तिसिद्धे च (भा० ६।१।१५) - (e) Bhakti is encountered in those whose bhakti is not yet per- fected and those in whom it is perfected. Instances of these two are shown respectively in the following two verses: केचित् केवलया भक्त्या वासुदेवपरायणाः । अघं धुन्वन्ति कार्त्स्न्येन नीहारमिव भास्करः || ३०६ ॥ इति । And some, who are exclusively intent upon Vasudeva, destroy all their sins in their entirety through unalloyed devotion, just as the sun dissipates the morning fog. (SB 6.1.15)27 “न चलति भगवत्पदारविन्दाल्लवनिमिषार्द्धमपि स वैष्णवाग्र्यः” (भा० ११ । २ । ५३) इति च । And: 25 26 mumuksavo ghora-rupan hitva bhūta-patin atha nārāyaṇa-kalāḥ santa bhajanti hy anasuyavaḥ ātmārāmāś ca munayo nirgrantha apy urukrame kurvanty ahaitukim bhaktim ittham-bhūta-guno harih 27 kecit kevalaya bhaktyä väsudeva-parāyaṇāḥ agham dhunvanti kärtsnyena nihāram iva bhaskaraḥ 679 I Bhakti Is the Complete Abhidheya He is the foremost Vaiṣṇava whose unabated remembrance never strays even for half a moment - not even for the sake of the opulence of the three worlds-from the lotus feet of Bhaga- van, which are sought even by the gods for whom Ajita is their very Self. (SB 11.2.53)28 (च) भगवत्पार्षदतां प्राप्ते ( भा० ९।४।६७ ) - (f) Bhakti is encountered in those who have attained the liber- ated status of being associates of Bhagavan (prapta-bhagavat- pārṣadas), as expressed in the following verse: मत्सेवया प्रतीतं ते सालोक्यादिचतुष्टयम् । नेच्छन्ति सेवया पूर्णाः कुतोऽन्यत् कालविप्लुतम् ॥ ३०७ ॥ इति । Those devotees of Mine who have attained to the state of com- pletion (purna) through divine service (seva) do not desire even the four types of liberation - such as eternal residence in My abode (sälokya) - which ensue of their own accord by service to Me. How then could they covet any other boon that is subject to the ravages of time? (SB 9.4.67)29 नित्यपार्षद च ( भा० ३।१५।२२ ) - Bhakti is also encountered in Bhagavan’s eternally liberated associates (nitya-pārṣadas), as confirmed in Brahma’s statement to the devas: वापीषु विद्रुमतटास्वमलामृताप्सु प्रेष्यान्विता निजवने तुलसीभिरीशम् । अभ्यर्चती स्वलकमुन्नसमीक्ष्य वक्त्रमुच्छेषितं भगवतेत्यमताङ्ग यच्छ्रीः ॥ ३०८ ॥ O devas, when Śri Devi [i.e., Lakṣmi] accompanied by her maid- servants, worships her beloved Lord with tulasi leaves in her pleasure garden, then seeing her face, with exquisite nose and gorgeous curls of hair, reflected in the crystal clear ambrosial water of her pond, whose banks are made of coral, she considers 28 tri-bhuvana-vibhava-hetave’py akuntha-smrtir ajitätma suradibhir vimṛgyat na calati bhagavat-padaravindal lava-nimişārddham api sa vaiṣnavāgryaḥ mat-sevaya pratitam te salokyādi-catuştayam 29 necchanti sevayā pūrṇāḥ kuto’nyat kala-viplutam 680 115 The Essential Primacy of Bhakti As the Abhidheya herself greatly fortunate, thinking, “this face has been kissed by Bhagavan.” (SB 3.15.22)30 (३) सर्वेषु वर्षेषु भुवनेषु ब्रह्माण्डेषु तेषां बहिश्च तैस्तैः श्रीभगवदुपासनायाः क्रियमाणायाः श्रीभागवतादिषु प्रसिद्धिः सिद्धैवेति सर्वदेशोदाहरणं ज्ञेयम् । (3) It is well known from scriptures such as Srimad Bhagavata that the worship of Sri Bhagavan is performed by various devo- tees in all divisions of the Earth (varṣas), all planets (bhuvanas), all universes (brahmāṇḍas), and even beyond them. Therefore, this should be understood as an illustration of how bhakti is encountered in all places (sarva-desa). (४) सर्वेषु करणेषु यथा- (4) Bhakti is encountered in the instrumentality of all the senses (sarva-karana), as indicated in this statement: मानसेनोपचारेण परिचर्य हरिं मुदा । परेऽवाङ्मनसागम्यं तं साक्षात् प्रतिपेदिरे ॥ ३०९ ॥ इत्यादि । By joyfully serving Bhagavan Hari with objects conceived within the mind, some devotees directly attained Him, who is beyond speech and mind.31 31 एवम्भूतवचने ह्यस्तु तावद् बहिरिन्द्रियेण मनसा वचसापि तत्सिद्धिप्रसिद्धिः । By such statements, it is evidenced that bhakti is enacted even through the mind and speech, not to mention through the external senses. This is a well-known fact. (५) सर्वद्रव्येषु यथा ( भा० १० । ८१।४ ) - 30 31 vāpīṣu vidruma-taṭāsv amalāmṛtāpsu presyānvita nija-vane tulasibhir isam abhyarcati svalakam unnasam ikşya vaktram ucchesitaṁ bhagavatety amatanga yac-chriḥ manasenopacarena paricarya harim mudā pare van manasagamyam tam sākṣāt pratipedire This verse is quoted in Bhakti-rasāmṛta-sindhu (1.2.182), where it is credited to “another Purana” (puränäntare). 681I Bhakti Is the Complete Abhidheya (5) Bhakti is encountered in relation to all objects (sarva- dravya): पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति । तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः || ३१० ॥ इति । If one offers Me with devotion a leaf, a flower, fruit, or water, I partake of that offering presented with love by a person whose consciousness is fixed on Me. (SB 10.81.4) 32 (६) सर्वक्रियासु यथा ( भा० ११।२।१२ ) - (6) Bhakti is encountered in all actions (sarva-kriyā), as shown in the following statements: श्रुतोऽनुपठितो ध्यात आदृतो वानुमोदितः । सद्यः पुनाति सद्धर्मो देवविश्वद्रुहोऽपि हि ॥ ३११ ॥ इति । Whether heard about, repeated to others, meditated upon, honored, or simply approved of, this religion of devotion (sad- dharma, i.e., bhāgavata-dharma) certainly purifies at once even those who are inimical to the devas and the world. (SB 11.2.12)33 गीता ९।२१- And: 32 यत् करोषि यदश्नासि यज् जुहोषि ददासि यत् । यत् तपस्यसि कौन्तेय तत् कुरुष्व मदर्पणम् ॥ ३१२ ॥ Whatever you do, whatever you eat, whatever you offer in sac- rifice, whatever you donate in charity, and whatever austerity you perform, O son of Kunti, do that as an offering unto Me. (GĪTĀ 9.27)34 patram puspam phalam toyam yo me bhaktyä prayacchati tad aham bhakty upahṛtam aśnami prayatātmanah 33 śruto’nupathito dhyata adṛto vanumoditaḥ sadyaḥ punāti sad-dharmo deva-visva-druho’pi hi 34 yat karoşi yad aśnāsi yaj juhosi dadasi yat yat tapasyasi kaunteya tat kuruşva mad-arpanam 682 115 The Essential Primacy of Bhakti As the Abhidheya एवं भक्त्याभासेषु भक्त्याभासापराधेष्वपि अजामिलमूषिकादयो दृष्टान्ता गम्याः । In this manner, even in the category of a mere semblance of bhakti (bhaktyābhāsa) and even in the matter of offenses that nonetheless involve a semblance of bhakti, we find examples such as that of Ajamila and the mouse, respectively.35 (७) सर्वेषु कार्येषु यथा (स्कान्दे ) - (7) Bhakti is encountered in all types of prescribed duties (sarva- kārya), as stated in the Skanda Purāṇa: यस्य स्मृत्या च नामोक्त्या तपोयज्ञक्रियादिषु । न्यूनं सम्पूर्णतां याति सद्यो वन्दे तमच्युतम् ॥ ३१३ ॥ इति । I offer obeisance to Bhagavan Acyuta, by whose remembrance or by uttering whose name, all imperfections in the perfor- mance of penance, sacrifice, and rituals are immediately rectified. (Skanda Purāna)36 (८) सर्वफलेषु यथा “अकामः सर्वकामो वा मोक्षकाम उदारधीः” ( भा० २|३|१० ) इत्यादि । (8) Bhakti is encountered in regard to the attainment of all varieties of results (sarva-phala), as expressed in the following verse: 35 The example of Ajamila shows that even by the routine act of calling his son, named Nārāyaṇa, Ajamila received the benefit of chanting the name of Bhagavan Nārāyana. This is an instance of bhaktyäbhasa, which will be discussed in greater detail in Anuccheda 172. Similarly, there was a mouse that lived in a temple of Bhagavan. This mouse used to steal ghee wicks offered to the deity, which was a type of offense. One day, the ghee wick, which was still burning, got stuck in its teeth. Due to the pain, the mouse started jumping up and down and finally died. His jumping up and down with the burning ghee wick was taken as a semblance of bhakti in the form of an arati ceremony, and thus in the next life, he was born as a queen who was fond of offering ghee lamps to the deity. She became liberated in that life. This topic will be discussed in Anuccheda 153. yasya smṛtya ca namoktyā tapo-yajña-kriyādiṣu 36 nyūnaṁ sampūrṇatām yati sadyo vande tam acyutam 683 I Bhakti Is the Complete Abhidheya A person of evolved discernment, whether desireless, full of desire, or seeking liberation, should worship the Supreme Puruşa with resolute bhakti-yoga. (SB 2.3.10)37 तथा “यथा तरोर्मूलनिषेचनेन ” ( भा० ४ । ३१ । १४) इत्यादिवाक्येन हरिपरिचर्यायां क्रियमा- णायां सर्वेषामन्येषामपि देवादीनामुपासना स्वत एव सिध्यतीत्यतोऽपि सार्वत्रिकता । Additionally [apart from the eight criteria just discussed], bhakti’s universality (sārvatrikatā) is indicated in statements such as the following: Just as by pouring water on the root of a tree, its trunk, branches, and twigs become nourished, and just as by supplying food to the vital life current (prāna), the senses gain strength, so too by worshiping Bhagavan Acyuta [Krsna], the worship of all entities is effected. (SB 4.31.14)38 By this principle as well, bhakti’s universality (sārvatrikatā) is established, because by rendering service to Bhagavān Hari the worship of all entities and even of all other devas is automatically accomplished. यथोक्तं स्कान्दे श्रीब्रह्मनारदसंवादे - This is also affirmed in a conversation between Śrī Brahmā and Narada in the Skanda Purana: अर्चिते देवदेवेशे शङ्खचक्रगदाधरे । अर्चिताः सर्वदेवाः स्युर्यतः सर्वगतो हरिः || ३१४ || When Bhagavan Visņu, the Supreme Deva of all the devas, who wields a conch, a disc, and a club, is worshiped, then all other devas are worshiped, because Bhagavan Hari is present within everything. (Skanda Purana)“9 37 akāmaḥ sarva-kāmo vā mokṣa-kama udara-dhīḥ 38 tivrena bhakti-yogena yajeta purusam param yatha taror mula-nisecanena trpyanti tat-skandha-bhujopaśākhāḥ prāṇopahārāc ca yathendriyānāṁ tathaiva sarvarhanam acyutejyā 39 arcite deva-deveśe sankha-cakra-gadadhare arcitāḥ sarva-devāḥ syur yataḥ sarva-gato hariḥ The verse is not found in the printed edition. 684 115 The Essential Primacy of Bhakti As the Abhidheya Commentary In this subsection of Anuccheda 115, Śri Jiva Gosvāmi continues to analyze the fourth seed verse of the catuḥ-sloki (SB 2.9.35). In reply to the question, “where is bhakti encountered?” the verse answers, “everywhere” (sarvatra). Taking this in a very literal sense, Śrī Jīva then elaborates eight categories in which bhakti’s pervasiveness is evidenced, providing examples for each. He states that bhakti is encountered in all (1) scriptures (sastra), (2) performers or agents of action (karty), (3) places (desa), (4) senses (karana), (5) objects (dravya), (6) actions (kriya), (7) prescribed duties (kārya), and (8) results (phala). Additionally, Śri Jiva shows that by perform- ing bhakti to Bhagavan, the worship of all the devas and of all living beings is automatically effected. From this analysis, bhakti’s status as the abhidheya of Srimad Bhāgavata is emphatically established. 115.5 Bhakti Is Encountered in All the Grammatical Cases एवं यो भक्तिं करोति यद् गवादिकं भगवते दीयते येन द्वारभूतेन भक्तिः क्रियते यस्मै श्री- भगवत्प्रीणनार्थं दीयते यस्माद् गवादिकात् पयआदिकमादाय भगवते निवेद्यते यस्मिन् देशादौ कुले वा कश्चिद भक्तिमनुतिष्ठति तेषामपि कृतार्थत्वं पुराणेषु दृश्यत इति कारक- गतापि । एवं सार्वत्रिकत्वं साधितम् । Bhakti is thus encountered even in all the grammatical cases, since it is evidenced in the Purāņas that the person who per- forms bhakti, the cow or other items that are offered to Bhaga- vän, the instrument by means of which bhakti is performed, the one to whom a gift is presented for the satisfaction of Śri Bhaga- văn, the cow and other entities from whom milk and other items are taken to be offered to Bhagavan, and the place or the fam- ily in which someone performs devotion, all attain fulfillment thereby. In this manner, the “all-pervasiveness” (sārvatrikatā) of bhakti is established. 685 Commentary I Bhakti Is the Complete Abhidheya 40 Bhakti’s all-pervasiveness is also verified by the fact that it can be applied to all the karakas, or grammatical cases. In this regard, Jīva Gosvāmi points out that in the Puranas we find statements about bhakti regarding the subject, direct object, agent, indirect object, source, and location of the action, all of which are perfected (kṛtārtha) because of contact with bhakti. The word kṛtārtha, “per- fected or fulfilled,” is applied to each of these in the examples given. The statements found in the Puranas proceed along the following general lines:

1. Yo bhaktim karoti, “One who performs bhakti [is fulfilled].” Here, the pronoun yah, “one who,” is in the nominative case, being the subject of the sentence.
2. Yad gavadikam bhagavate diyate, “The cow or other items that are offered to Bhagavan [attain perfection].” The word gavādikam, “the cow or other items,” although the subject of this passive voice sentence, retains the sense of the accusative in Sanskrit, because it refers to the object given.
3. Yena dvara-bhūtena bhaktiḥ kriyate, “The instrument by means of which bhakti is performed [is perfected].” The phrase yena dvara-bhūtena, “the instrument by means of which,” is in the instrumental case, showing agency.
4. Yasmai śri bhagavat-priṇanartham diyate, “The one to whom a gift is presented for the satisfaction of Śrī Bhagavan [attains perfection].” The pronoun yasmai, “the one to whom,” is in the dative case, being the indirect object of the verb.
5. Yasmad gavādikāt paya adikam adaya bhagavate nivedyate, “The cow and other entities from whom milk and other items are taken to be offered to Bhagavan [are fulfilled].” The words yasmād gavādikat, “the cow and other entities from whom,” are in the ablative case, showing the source of the milk and other items. 40 The six karakas of Sanskrit correspond to the following cases in English: the nominative (the subject of the action), accusative (the direct object), instrumental (the agent or instrument by means of which the action is performed), dative (the indirect object), ablative (the source or origin from which the action proceeds), and locative (the place or location of the action). 686 115 The Essential Primacy of Bhakti As the Abhidheya
6. And yasmin deśadau kule va kaścid bhaktim anutisthati, “The place or the family in which someone performs devotion [is perfected].” The phrase yasmin desadau kule va, “the place or the family in which,” is in the locative case, because it shows the location of the action. 115.6 Bhakti Is Encountered at All Times सदातनत्वमाह - सर्वदेति । Next, we will examine bhakti’s omnitemporality (sadātana- tvam), commenting on the word sarvadā, “at all times” [from the fourth seed verse of the catuh-sloki (SB 2.9.35)]. ( १ ) तत्र सर्गादौ यथा “कालेन नष्टा प्रलये वाणीयं वेदसञ्ज्ञिता” (भा० ११ | १४ | ३ ) इत्यादि । (1) Bhakti was in existence from the very beginning of the evolutionary cycle, as stated in the following verse: In due course of time, this speech of Mine, known as the Veda, remained undisclosed during the period of dissolution. In it, the dharma that is entailed is constituted of the very essence of My Being (mad-atmakah). It was spoken by Me once again to Brahma at the beginning of a new evolutionary cycle. (SB 11.14.3)*1 सर्गमध्ये बहुत्रैव । There are innumerable statements verifying bhakti’s contin- ued existence during the ongoing period in the midst of an evolutionary cycle. (२) चतुर्विधप्रलयेष्वपि “तत्रेमं क उपासीरन् क उ स्विदनुशेरते” (भा०३।७।३७) इति विदुरप्रश्ने । 41 kalena nasta pralaye vaniyam veda-sañjnitā mayadau brahmane prokta dharmo yasyam mad-atmakaḥ 687 I Bhakti Is the Complete Abhidheya ( 2 ) Bhakti exists even during the four different categories of dis- solution, as implied by Vidura’s question: “When Bhagavan lies down during the period of dissolution, who worships Him and who follows Him into repose?” (SB 3.7.37).42 (३) सर्वेषु युगेषु (भा० १२।३।५२ ) - ( 3 ) Bhakti exists in all the yugas: कृते यद् ध्यायतो विष्णुं त्रेतायां यजतो मखैः । द्वापरे परिचर्यायां कलौ तद्धरिकीर्तनात् ॥ ३१५ ॥ इति । What is attained in Satyayuga by meditation on Bhagavan Visņu, in Tretayuga by worshiping Bhagavan through sacri- fice, and in Dvaparayuga by worship of the deity, is attained in Kaliyuga merely by singing the praises of Bhagavan Hari. (SB 12.3.52 ) 43 किं बहुना ? - What more needs to be said? साहानिस्तन् महच्छिद्रं स मोहः स च विभ्रमः । यन्मुहूर्तं क्षणं वापि वासुदेवो न चिन्त्यते ॥ ३१६ ॥ इत्यपि वैष्णवे । When a moment or even an instant is passed without aware- ness of Vasudeva, that is a loss, that is a tragic mistake, that is delusion, and that is a great confusion. (Visnu Puräna ) * (४) सर्वावस्थास्वपि – (क) गर्भे श्रीनारदकारितश्रवणेन श्रीप्रह्लादे प्रसिद्धम् ( ख ) बाल्ये श्रीध्रुवादिषु (ग) यौवने श्रीमदम्बरीषादिषु (घ) वार्धक्ये धृतराष्ट्रादिषु (ङ) मरणेऽजामिलादिषु (च) स्वर्गितायां श्रीचित्रकेत्वादिषु (छ) नारकितायामपि - 42 tatremam ka upasiran ka u svid anuserate 43 kṛte yad dhyāyato visņum tretayam yajato makhaiḥ dvapare paricaryāyāṁ kalau tad dhari-kirtanāt “4 så hanis tan mahac-chidram sa mohaḥ sa ca vibhramah yan-muhurtar ksanam vapi vasudevo na cintyate This verse is not found in the extant editions of Visnu Purāna. 688 15 The Essential Primacy of Bhakti As the Abhidheya यथा यथा हरेर्नाम कीर्तयन्ति स्म नारकाः । तथा तथा हरौ भक्तिमुद्वहन्तो दिवं ययुः || ३१७ || इति श्रीनृसिंहपुराणात् । (4) Bhakti is also seen to exist in all stages of life (sarva-avasthā): It is well known that even in the womb bhakti was evidenced in Śrī Prahlada, who was induced to hear about Bhagavan by Śrī Nārada. Bhakti was present in Dhruva and others in childhood, in Ambarīşa and others during youth, in Dhṛtarastra and others in old age, in Ajamila and others at the time of death, in Citra- ketu and others in the afterlife on attaining heaven, and in yet others even after entering hell. Bhakti’s existence even in hell is verified in the following verse from the Nrsimha Purāņa: In accordance with the manner in which the residents of hell chanted the name of Bhagavan Hari, they attained correspond- ing positions in the divine abode, taking support from their devotion to Śri Hari. (Nrsimha Purāṇa)45 अत एवोक्तं दुर्वाससा “मुच्येत यन्नाम्न्युदिते नारकोऽपि ” ( भा०९।४।६२) इति । Therefore, the sage Durväsä said: “[What indeed is impossi- ble for You, Bhagavan], by the chanting of whose name even a resident of hell may be liberated?” (SB 9.4.62).46 यथा ( भा० २।१।११) - And [the fact that bhakti is seen to be present at all times, mean- ing both in the stages of sadhana and sädhya] is also confirmed in the following verse: 45 46 yatha yatha harer näma kirtayanti sma nārakāḥ tatha tatha harau bhaktim udvahanto divam yayuḥ mucyeta yan-namny udite nārako’pi 689 I Bhakti Is the Complete Abhidheya एतन् निर्विद्यमानानामिच्छतामकुतोभयम् । योगिनां नृप निर्णीतं हरेर्नामानुकीर्तनम् ॥ ३१८ ॥ इत्यत्रापि । O King, for those seeking fulfillment of material desires [iccha- tām, i.e., kāminām], for those who are indifferent to worldly existence [nirvidyamānānām, i.e., mumukṣūņām] and seeking the state of utter fearlessness [akuto-bhayam, i.e., mokṣam iccha- tam],” and for those already established in immediate realiza- tion of the Truth [yoginām, i.e., jñāninām], this constant chant- ing of the holy name of Bhagavan Hari has been ascertained [both as the means of attainment (sadhana), in the case of the first two, and as the end to be attained (sādhya), in the case of the last]. (SB 2.1.11)48 Commentary After providing examples to illustrate sadhana-bhakti’s omnipres- ence (sārvatrikatva), lit., “its being present everywhere” (sarvatra), Śrī Jiva next demonstrates bhakti’s omnitemporality (sadātana- tvam), or “its being present at all times” (sarvadā). In this regard, he shows bhakti’s existence in the three primary categories of uni- versal time, namely, (1) at the very beginning of creation, (2) in the midst of the dissolution, and (3) throughout the period of sustenance, which is divided into four yugas. He then adds a fourth category, which relates to the phases of individual time. In this respect, he shows that bhakti is found to exist in all the var- ious stages of life (sarva-avastha), beginning from the prenatal or embryonic period and extending throughout childhood, youth, old age, death, and the afterlife, including both the ascension to heaven and even existence in hell. 47 Śrī Viraraghava 48 etan nirvidyamānānām icchatām akuto-bhayam yoginām nrpa nirnitam harer nämänukirtanam Unless otherwise indicated, all bracketed inserts in this verse are according to the commentary of Sridhara Svami. 690 115 The Essential Primacy of Bhakti As the Abhidheya It is striking to learn that even people in hell performed bhakti and were liberated. This story is recounted in the seventh and eighth chapters of Nrsimha Purana. The sage Bhrgu had a son named Mrkandu, who had a son called Märkandeya. At his birth, an astrologer predicted that Märkandeya would die at the age of twelve. His parents were aggrieved to hear of this. The boy grew up and became vastly learned at a young age, but his parents remained sorrowful, remembering the astrologer’s prediction. One day, Märkandeya asked them the reason for their gloom. His mother then informed him of the prediction. The boy assured her, saying, “Do not worry, Mother, I will resort to penance and conquer over death.” Saying this, he left for the forest. Arriving there, Märkandeya met his grandfather Bhrgu in the assembly of sages. After exchanging greetings, Bhrgu asked him why he had come to the forest at such a tender age. The boy told him the reason. Bhrgu instructed the boy to take shelter of Krsna and chant the twelve-syllable mantra. Mārkaṇḍeya learned how to meditate from his grandfather and then began to engage in severe penance. His mind was fully absorbed in thoughts of Kṛṣṇa. When the time for his death arrived, the servants of Yamaraja appeared before Märkandeya. When they tried to approach him, they were struck by the clubs of Visņu’s servants. Then Death him- self came, but he too was driven away by the servants of Viṣṇu. In this manner, Märkandeya conquered over death. The Yamadūtas then approached their master, Yamarāja, and related the whole incident. They questioned him about the identity of Vişnu’s servants and the reason why they had come to protect Märkandeya. Yamarāja instructed them about Bhagavan Kṛṣṇa and ordered them never to approach a Vaisnava. He added that they were fortunate that the Viṣṇudūtas had spared their lives. Yamarāja was then suddenly filled with compassion for the resi- dents of hell. He asked them why they did not take shelter of Krsna and recite His names, for Kṛṣṇa promised to deliver anyone who did so, even from hell. Krsna’s statement in this regard is as follows: 6911 Bhakti Is the Complete Abhidheya I uplift even from hell, anyone who remembers Me constantly, call- ing out, “Kṛṣṇa! Kṛṣṇa! Kṛṣṇa!” Such a person breaks free like a lotus emerging from the water. I deliver anyone who declares, “O Lotus-eyed one! O Lord of the devas, O Narasimha! Trivikrama! I have taken shelter of You.” I rescue from all miseries anyone who approaches Me in full submission, saying, “I have surrendered to You, O Lord of Lords, Janardana!” (Nrsimha Purana 8.27-29)49 On hearing these instructions, the residents of hell began call- ing out the names of Krsna and Narasimha and were immediately liberated. It is thus shown that bhakti is possible even in hell. The statement from the Visnu Purana sums up the importance of not allowing a moment to pass in forgetfulness of Vasudeva. In concluding the discussion of the fourth category related to time, namely, how bhakti is present in all possible phases of individ- ual life (sarva-avastha), Śrī Jīva cites SB 2.1.11. According to Śrī- dhara Svāmi’s commentary on this verse, Sukadeva’s statement shows that bhakti exists both in the stage of sadhana and in that of sadhya. For those desiring material fruits or liberation, bhakti is ascertained as the means, whereas for those who have attained perfection in realization, bhakti is recognized as the end result. 115.7 Bhakti Established through Negative Concomitance अथ तत्र तत्र व्यतिरेकोदाहरणानि च कियन्ति दर्श्यन्ते- किं वेदैः किमु शास्त्रैर्वा किं वा तीर्थनिषेवणैः । विष्णुभक्तिविहीनानां किं तपोभिः किमध्वरैः ॥ ३१९ ॥ 49 he kṛṣṇa kṛṣṇa kṛṣṇeti yo mam smarati nityaśaḥ jalam bhittvä yathā padmaṁ narakad uddharamy aham punḍarīkākṣa deveśa narasimha trivikrama tvām ahaṁ śaraṇam prapta iti yas tam samuddhare tvām prapanno’smi saranam devadeva janardana iti yah saranam praptas tam klesad uddharamy aham 692 115 The Essential Primacy of Bhakti As the Abhidheya किं तस्य बहुभिः शास्त्रैः किं तपोभिः किमध्वरैः । वाजपेयसहस्रैर्वा भक्तिर्यस्य जनार्दने ॥ ३२० ॥ इति बृहन्नारदीयपाद्मवचनादीनि । Now, by negative concomitance ( vyatireka), a few other exam- ples will be shown that confirm bhakti’s existence everywhere and at all times. The following statement is found both in the Bṛhan-naradiya Purana and the Padma Purana: For those who are devoid of bhakti to Bhagavan Visņu, what is the use of studying the Vedas or any other scriptures, of under- taking a pilgrimage to the holy places, of observing penances, or of performing sacrifices? Furthermore, for one who is endowed with bhakti to Bhagavan Janardana, what is the point of study- ing many scriptures, of observing penances, of performing sac- rifices, or even of conducting thousands of Vajapeya sacrifices? (Brhan-nāradiya Purāna, Padma Purāna) 50 तथा ( भा० २।४।१७, भा० ५।१९।२४, भा० १०५९/४१ ) - [The following statements are from Srimad Bhāgavata:] तपस्विनो दानपरा यशस्विनो मनस्विनो मन्त्रविदः सुमङ्गलाः । क्षेमं न विन्दन्ति विना यदर्पणं तस्मै सुभद्रश्रवसे नमो नमः ॥ ३२१ ॥ न यत्र वैकुण्ठकथासुधापगा न साधवो भागवतास्तदाश्रयाः । न यत्र यज्ञेशमखा महोत्सवाः सुरेशलोकोऽपि न वै स सेव्यताम् ॥ ३२२ ॥ ययाच आनम्य किरीटकोटिभिः पादौ स्पृशन्नच्युतमर्थसाधनम् । सिद्धार्थ एतेन विगृह्यते महानहो सुराणां च तमो धिगाढ्यताम् ॥ ३२३ ॥ Those who are devoted to penance [the jñānis], those who are charitable [karmis in general], those who are of great repute [karmis of unique distinction who execute elaborate sacrifices, such as the aśvamedha], those who practice mindfulness [the 50 kim vedaiḥ kim u sastrair va kim va tirtha-nisevanaiḥ visņu-bhakti-vihinānam kim tapobhih kim adhvaraih kim tasya bahubhiḥ sastraiḥ kim tapobhiḥ kim adhvaraiḥ väjapeya-sahasrair va bhaktir yasya janardane Neither of these verses could be found in the extant editions of these two scriptures. 693 I Bhakti Is the Complete Abhidheya yogis], those who are adept in the science of mantras [i.e., in the Agama scriptures], and those who perform virtuous works [i.e., those who adhere to a strict moral code], all obtain no bene- fit if they do not offer their actions to Bhagavan. I offer repeated obeisances to Him, whose fame is most auspicious. (SB 2.4.17) 51 Be it the abode even of Brahma, the chief of the gods, that place is certainly not fit to be dwelt in where the ambrosial rivers of Bhagavan’s narrations do not flow, where there are no saintly devotees of Bhagavan taking shelter of such topics, and where there are no grand festivals performed in worship of the Lord of Sacrifice. (SB 5.19.24)52 And: Bowing down in reverence and touching Śri Krsna’s feet with the tip of his crown, Indra had formerly petitioned Bhagavan Acyuta to accomplish his objectives. But once his purpose had been fulfilled, he- although of great eminence (mahan)- fought with Him. Alas! Even the gods succumb to ignorance. Shame on their opulence! (SB 10.59.41)53 “सालोक्यसाष्र्ष्टिसामीप्य ( भा०३।२९।१३ ) इत्यादि न दानं न तपो नेज्या” ( भा० ७/७/५२ ) इत्यादि । “नैष्कर्म्यमप्यच्युतभाववर्जितम् (भा० १| ५ | १२ ) इत्यादि । “नात्यन्तिकं विगणयन्त्यपि ते ” ( भा० ३।१५।४८) इत्यादि च । And: Even if granted by Me, [My] people (janah) do not accept mukti in the form of residence on the same planet as Me (salokya), enjoyment of similar opulence (särsti), proximity to Me (sami- pya), endowment with a form identical to Mine (sarūpya), or 51 tapasvino dāna-para yasasvino manasvino mantra-vidah sumangalāḥ 53 kşemam na vindanti vina yad-arpanam tasmai subhadra-śravase namo namah The bracketed inserts are according to the gloss of Sri Viśvanatha Cakravarti. na yatra vaikuntha-katha-sudhāpaga na sadhavo bhāgavatās tad-āśrayāḥ na yatra yajñesa-makha mahotsavah suresa-loko’pi na vai sa sevyatām yayāca anamya kirita-kotibhiḥ padau spṛśann acyutam artha-sadhanam siddhartha etena vigrhyate mahan aho surānāṁ ca tamo dhig adhyatām 694 115 The Essential Primacy of Bhakti As the Abhidheya oneness with Me (aikatvam), if such liberated states preclude the possibility of service to Me. (SB 3.29.13)54 And: Bhagavan Hari is pleased only by untainted devotion and not by charity, penance, worship, purity, or vows. Without devotion, everything else is merely a show. (SB 7.7.52)55 And: Even naiskarmya-jñāna, or “the awareness that pertains to the very nature of Brahman,” which frees one from all taints (nira- njanam), is inadequately illuminating if devoid of devotional affect (bhava) for Bhagavan Acyuta [Sri Krsna]. What then can be said of motivated action [kamya-karma], which is always inauspicious, or even of unmotivated action (akāraṇam), when not offered to Bhagavan? (SB 1.5.12, SB 12.12.52)56 And: O Dear One, Your glories are themselves a sacred place of pil- grimage (tirtha) and hence worthy of recitation. Those who have taken shelter of Your lotus feet, who are skillful in narrat- ing Your stories, and who are conversant with the aesthetic rap- ture (rasa) implicit in such topics, do not regard even ultimate liberation as Your mercy, to say nothing of other boons, which are susceptible to fear at the merest knitting of Your eyebrows. (SB 3.15.48)57 54 sälokya-sārṣṭi-samipya-sarūpyaikatvam apy uta 55 56 diyamanaṁ na grhnanti vina mat-sevanam janāḥ na danam na tapo nejya na saucam na vratāni ca priyate’malaya bhaktyä harir anyad vidambanam naiskarmyam apy acyuta-bhava-varjitam na śobhate jñānam alaṁ nirañjanam kutaḥ punaḥ sasvad abhadram isvare na carpitam karma yad apy akāraṇam 57 natyantikam viganayanty api te prasādam kim v anyad arpita-bhayam bhruva unnayais te ye’nga tvad-anghri-sarana bhavataḥ kathayāḥ kirtanya-tirtha-yasasaḥ kusala rasa-jñāḥ 695 Commentary 1 Bhakti Is the Complete Abhidheya After demonstrating how bhakti has been established as the abhi- dheya for all circumstances of place and time with regard to Srimad Bhāgavata (2.9.35), Śri Jiva now confirms the same from the logic of negative concomitance (vyatireka). In this regard, the verses that he cites point out that even studying scriptures, undertaking vari- eties of auspicious or prescribed actions, being promoted to heav- enly abodes, such as that of Brahmā, or even attaining any of the five types of liberation, are all without value if the performer is devoid of bhakti. The imperativeness of bhakti is thus established through the logic of negation. In the next subsection, Śrī Jiva will cite a number of references in which bhakti is established as essential both “everywhere” and “at all times.” 115.8 Bhakti Established for All Places and Times अथ “सर्वत्र सर्वदा यदुपपद्यते” इत्यादि योजनिकार्थो युगपद् यथा “तस्मात् सर्वात्मना राजन् हरिः सर्वत्र सर्वदा ” ( भा० २।२।३६) इत्यादि । Now, with reference to the phrase, “which is encountered every- where (sarvatra) and at all times (sarvadā)” [from SB 2.9.35], we present examples in which bhakti is established simultaneously both for all places and all times: Therefore, O King, Bhagavan Hari is to be heard about, glorified, and remembered always and everywhere by all human beings with the totality of their being. (SB 2.2.36)58 अन्वयव्यतिरेकाभ्यां सदा यदुपपद्यत इत्यत्र यथा (पाद्मे ) - 58 tasmāt sarvātmanā rājan hariḥ sarvatra sarvadā śrotavyaḥ kirtitavyas ca smartavyo bhagavan nṛṇām 696 115 The Essential Primacy of Bhakti As the Abhidheya In the next verse from the Padma Purana, we find an example of bhakti being recommended for all times both by affirmation and by negation: स्मर्तव्यः सततं विष्णुर्विस्मर्तव्यो न जातुचित् । सर्वे विधिनिषेधाः स्युरेतयोरेव किङ्कराः || ३२४ ॥ One should remember Bhagavan Visņu always and never forget Him even for a moment. All the injunctions and prohibitions of scripture are servants of these two principles alone. (Padma Purāṇa, Uttara-khanda 71.100)59 अन्वयव्यतिरेकाभ्यां सदा सर्वत्र यदुपपद्यत इति साकल्येऽपि यथा “न ह्यतोऽन्यः शिवः पन्थाः " ( भा० २।२।३३) इत्युपक्रम्य तदुपसंहारे (भा० २।२।३६) - Now, taking the second line of SB 2.9.35 in its entirety (anvaya- vyatirekābhyāṁ yat syat sarvatra sarvada), we can show how bhakti has been established for all circumstances of time and place, both by affirmation and by negation. This is evidenced in a group of verses beginning from SB 2.2.33 and concluding with SB 2.2.36. The opening statement is as follows: For human beings entangled in this world of repeated birth and death, there is no other path more auspicious than that by which (yatah) bhakti-yoga for Bhagavan Vasudeva can come into being. (SB 2.2.33)60 The concluding statement from this group is as follows: 59 तस्मात् सर्वात्मना राजन् हरिः सर्वत्र सर्वदा । श्रोतव्यः कीर्तितव्यश्च स्मर्तव्यो भगवान् नृणाम् ॥ ३२५ ॥ इति । Therefore, O King, Bhagavan Hari is to be heard about, glorified, and remembered always and everywhere by all human beings with the totality of their being. (SB 2.2.36)61 smartavyaḥ satatam vişnur vismartavyo na jātucit sarve vidhi-niṣedhah syur etayor eva kinkarāḥ 60 na hy ato’nyah sivah pantha visataḥ samsṛtāv iha vasudeve bhagavati bhakti-yogo yato bhavet 61 tasmat sarvātmanā rājan hariḥ sarvatra sarvadā śrotavyah kirtitavyaś ca smartavyo bhagavan nṛṇām 697 1 Bhakti Is the Complete Abhidheya नृणां जीवानाम् । " इति नृगतिं विविच्य कवयः” (भा० १० १८७।२०) इतिवत् । In this verse, the word nṛṇam, literally, “for all men,” means, “for all living beings” (jīvānām). The word ny has been inter- preted in the same manner [by Śridhara Svāmi] in SB 10.87.20, in reference to the clause iti nr-gatim vivicya kavayaḥ, “The realized mystic poets, having thus ascertained the existential nature of the living beings (nr-gatim, i.e., jīva-tattvam)…’ Commentary “62 In SB 2.2.33 from the group of verses referred to by Śrī Jiva Gosvāmī (SB 2.2.33-36), the word bhakti-yoga is directly mentioned. In this verse, Śrī Śukadeva positively affirms bhakti as the most auspi- cious path (anvaya) and also disaffirms the relevance of other paths (vyatireka). Although the words sarvatra and sarvada are not men- tioned in this verse, they are found in the final verse from this group. Thus, by the grammatical rule known as mandūka-pluti- nyaya, these two words can be conjoined to the first verse, because the subject of the two intervening verses is also bhakti. From this analysis, it is abundantly clear that the Bhāgavata’s purpose, or in other words, its abhidheya, is to engage everyone in bhakti. 63 In this manner, Śrī Jīva has shown that the words sarvatra and sarvadā in SB 2.9.35, whether taken individually or together, by affirmation as well as by negation, have their import in bhakti alone. It may be noted that there is no direct mention of bhakti in SB 2.9.35. The verse simply states that one who is inquisitive to realize the truth of the Self should inquire into that alone (etavad eva) which is applicable everywhere and at all times, both through the logic *2 Śrīdhara Svāmi’s gloss is as follows: nr-gatim nur jivasya gatim tattvam, “In the compound nr-gatim, the word ny means of the living beings’ (jivasya) and the word gatim means ’existential nature’ (tattvam).” 63 Manduka-pluti literally means “the jump of a frog.” The sense is that just as a frog moves by leaping over an intervening space, so too a word or words from a preceding verse or sutra can be correlated to a following verse by omitting one or more verses in the middle. This principle is often used in the interpretation of Panini’s sutras. 698 115 The Essential Primacy of Bhakti As the Abhidheya of affirmation and negation. Jiva Gosvāmi has taken it axiomati- cally that this can refer only to bhakti. He has also quoted many scriptural statements throughout this anuccheda to demonstrate that bhakti alone is possible in all times and circumstances. To fur- ther strengthen his conclusion, he will now show that this cannot refer to anything else. 115.9 Bhakti Alone Is without Cessation एतदुक्तं भवति - यत् “कर्म” तत् सन्यासभोगशरीरप्राप्त्यवधि । “योगः ” सिद्व्यवधिः । “साङ्ख्यम्” आत्मज्ञानावधि । “ज्ञानम्” मोक्षावधि । तथा तथा तत्तद्योग्यतादिकानि च सर्वाणि । एवम्भूतेषु तेषु कर्मादिषु शास्त्रादिव्यभिचारिता ज्ञेया । हरिभक्तेस्तु अन्वयव्य- क्तिरेकाभ्यां सदा सर्वत्र तत्तन्महिमाभिरुपपन्नत्वात् तथाभूतस्य रहस्यस्याङ्गत्वं युक्तम् । यतो रहस्याङ्गत्वेन च ज्ञानरूपार्थान्तराच्छन्नतयैवेदमुक्तमिति । One more point is to be noted here. The path of karma-yoga reaches its conclusion either on accepting the renounced order (sannyasa) or on obtaining a body suitable for enjoyment (bhoga- śarīra); yoga ends after attaining yogic perfection (siddhi); sankhya ends with the immediate realization of the self (atma- jñāna); and jñāna ends at the point of liberation (mokṣa). Each of these paths has its respective capacity to bring forth these corresponding results. Consequently, in regard to karma-yoga and the other paths of such nature, the transience (vyabhicāritā) of the associated practices laid down by scripture is understood to be the case. In contrast, however, bhakti to Bhagavan Hari has been estab- lished by its preeminence of being prescribed for all times and in all places, both by affirmation and negation, and for this rea- son it is appropriate to refer to it as a limb (anga) of the mystery (rahasya) [of divine love]. As a mystery or secret is confidential, so the intrinsic part of that secret is also confidential. There- fore, sadhana-bhakti has been spoken of in a concealed manner 699 1 Bhakti Is the Complete Abhidheya in this verse [SB 2.9.35], covering its true identity in the garb of knowledge (jñāna-rūpa). तदेवं श्रीभागवतं सङ्क्षेपेणोपदेक्ष्यन्तं श्रीनारदं श्रीब्रह्मापि तथैव सङ्कल्पं कारितवान् यथा (भा०२/७/५२)- Accordingly, Śrī Brahma, while instructing Śri Narada in brief on the principles of the Bhāgavata, made him resolve to propagate the latter precisely in this manner, as stated: यथा हरौ भगवति नृणां भक्तिर्भविष्यति । सर्वात्मन्यखिलाधार इति सङ्कल्प्य वर्णय || ३२६ ॥ Elucidate this [Śrimad Bhagavata], resolving thus, that by the manner [of your exposition], bhakti to Bhagavān Hari, the Immanent Self of all beings and the ultimate refuge of everything, will come about for all humanity. (SB 2.7.52)64 भविष्यत्यवश्यं भवेदिति इमं प्रकारं सङ्कल्प्य नियमेनाङ्गीकृत्य || श्रीब्रह्मा नारदम् ॥ In the clause yatha bhaktir bhavisyati, “in such a manner that bhakti will come about,” the verb bhavisyati means “will cer- tainly come about” (avasyam bhavet). The words iti sankalpya, “resolving thus,” mean, “assenting as a manner of principle (niyamena angikṛtya) [to teach] in this way (imam prakāram).” [This may be summed up as follows: “You should elucidate this Śrimad Bhāgavata, assenting as a manner of principle to teach in such a way that humanity will certainly develop bhakti for Bhagavan Hari.”] Commentary To further emphasize the point that bhakti alone is the eternal abhi- dheya, Śri Jiva Gosvāmī remarks that all other paths - be it karma- yoga, jñāna-yoga, or aṣṭanga-yoga- come to an end after deliver- ing their respective fruits. Bhakti, however, continues beyond the 64 yatha harau bhagavati nṛṇām bhaktir bhavisyati sarvātmany akhilädhära iti sankalpya varnaya 700 115 The Essential Primacy of Bhakti As the Abhidheya attainment of perfection. Moreover, the other paths are not acces- sible to all human beings. They each have specific requirements of eligibility that restrict their application. Such, however, is not the case with bhakti, which is universally available. In conclusion, all other paths have clearly defined limits, but bhakti is eternal. Once begun, it never comes to an end. Although bhakti is not explicitly mentioned in SB 2.9.35, the words sarvatra and sarvadă cannot be meaningfully applied to any other path. Consequently, by the process of elimination, or in other words, by the principle of the remainder (päriseṣya-nyāya), it is to be understood that the verse is recommending bhakti alone. A doubt may be raised in this regard: If bhakti is the abhidheya, why is it not explicitly mentioned in SB 2.9.35? In reply, Śrī Jiva explains that bhakti has not been so mentioned because it is the means to attain prema, which has been described as a confiden- tial mystery (rahasya). Prema is the most highly precious item of all that is obtainable, and just as people keep their valuables hid- den, so too prema is carefully concealed so that it may not be dis- respected. When something of great value is made cheaply avail- able, people tend to become indifferent toward it. Sadhana-bhakti is referred to in SB 2.9.30 as a limb (anga) of the mystery of prema. The limb or intrinsic part of a great mystery is itself equally mys- terious. Bhakti and prema are the same by constitutional nature, the only difference being that prema is love of God in its fully mani- fest state, while sadhana-bhakti, the means to attain prema, is its incomplete disclosure to the conditioned being who aspires for it. Just as the four seed verses that Brahma heard from Bhagavan were about bhakti, so too the instructions that Brahma imparted to his son Narada on the Bhāgavata were also concerned with bhakti. Consequently, he made it clear (in SB 2.7.52) that Narada should elu- cidate the Bhāgavata in such a manner so as to disclose bhakti and not jñāna or karma. This also validates the fact that the import of SB 2.9.35 is in bhakti, because Brahma passed on to his own son what he received directly from Bhagavan. 701I Bhakti Is the Complete Abhidheya Next, Śrī Jīva refers to Narada’s instruction to Vyasa to expound bhakti, as a result of which the Bhagavata Purana was manifested by him. 702 Anuccheda 116 The Bhāgavata Was Manifested to Facilitate Bhakti - I ११६ । श्रीनारदेनापि तन् महापुराणाविर्भावनार्थं तथैवोपदिष्टम् (भा० १।५।१३) – ŚRĪ NĀRADA in turn instructed Vyasa in precisely the same man- ner with the intent that he should bring forth this Mahāpurāṇa, Srimad Bhagavata: अथो महाभाग भवानमोघदृक् शुचिश्रवाः सत्यरतो धृतव्रतः । उरुक्रमस्याखिलबन्धमुक्तये समाधिनानुस्मर तद्विचेष्टितम् ॥ ३२७ ॥ Therefore, O greatly fortunate Vyasa, since you are of infallible vision, pure in glory, established in truth, and of firm vows, you should continuously recollect- through transcognitive aware- ness (samadhi) - the divine acts of Bhagavan, who performs extraordinary feats, doing so for the liberation of all living beings from material bondage. (SB 1.5.13)1 अथो अतः " नैष्कर्म्यमप्यच्युतभाववर्जितम् ” ( भा० १ | ५ | १२) इत्याद्युक्तेः कारणात् । The word athaḥ, “therefore,” is used in the sense of ataḥ, “for the reason just stated,” because this statement is semantically linked to what was just said in the immediately preceding verse, as follows: 1 atho maha-bhāga bhavan amogha-drk suci-śravaḥ satya-rato dhṛta-vrataḥ urukramasyäkhila-bandha-muktaye samadhinänusmara tad-vicestitam 703 I Bhakti Is the Complete Abhidheya Even naişkarmya-jñāna, or “the awareness that pertains to the very nature of Brahman,” which frees one from all taints (nira- njanam), is inadequately illuminating if devoid of devotional affect (bhava) for Bhagavan Acyuta [Sri Krsna]. What then can be said of motivated action [kamya-karma], which is always inauspicious, or even of unmotivated action (akāraṇam), when not offered to Bhagavan? (SB 1.5.12)2 अत्र विचेष्टितानुस्मरणेनाखण्डैव भक्तिर्लक्ष्यते ॥ In SB 1.5.13, the words, “you should continuously recollect the divine acts of Bhagavan” (viceṣṭitam anusmara) imply uninterrupted devotion (akhanda-bhakti). Commentary IN THE Conclusion to the previous anuccheda, Śrīla Jiva Gosvāmi cited Brahma’s instruction to his son Narada to elucidate the Bhāga- vata in such a manner that bhakti may be attained in this world by suffering humanity. Nārada transmitted that same instruction here to his student Vyāsa. In India, traditionally knowledge was transferred from teacher to student. The student was meant to approach the teacher with humility and respect. With this foundation, he would study under the teacher while rendering favorable service to him or her. Out of affection and compassion, the teacher would then reveal the secrets to such a sincere student, as pointed out by Saunaka: All of that [which is realized by Vyasa and other sages] is known to you in truth by their grace, O gentle one [Suta], because the spir- itual preceptors reveal even the most confidential secrets to their affectionate student. (SB 1.1.8)3 naişkarmyam apy acyuta-bhāva-varjitam na śobhate jñānam alam niranjanam kutaḥ punah sasvad abhadram isvare na carpitam karma yad apy akāraṇam vettha tvam saumya tat sarvam tattvatas tad anugrahat brüyuḥ snigdhasya sisyasya guravo guhyam apy uta 704 116 The Bhagavata Was Manifested to Facilitate Bhakti - I This manner of imparting knowledge from teacher to student is known as sampradaya, or “sacred tradition.” Bhagavan transmitted the four seed verses of Srimad Bhagavata to Brahma, Brahmā taught them to Nārada, who in turn instructed Vyasa. In SB 1.5.13, the indeclinable athaḥ, “for the reason just stated,” shows the causal connection to the immediately preceding verse (SB 1.5.12), wherein the futility of the paths of both karma and jñāna was impressed on Vyasa. The conclusion to be drawn from this rea- soning is that Vyasa should meditate upon and then describe the līlās of Bhagavan in the form of Srimad Bhagavata, so that humanity may be liberated through bhakti. 705 Anuccheda 117 The Bhāgavata Was Manifested to Facilitate Bhakti — II 1 ११७ । अन्ते च (भा० १/५/४० ) - NĀRADA also made this statement at the conclusion of his instructions to Vyāsa: त्वमप्यदभ्रश्रुत विश्रुतं विभोः समाप्यते येन विदां बुभुत्सितम् । प्राख्याहि दुःखैर्मुहुरर्दितात्मनां सङ्क्लेशनिर्वाणमुशन्ति नान्यथा ॥ ३२८ ॥ O Vyasa, you too, whose knowledge of the Vedas is without limit, should describe the glory of the omnipotent, omnipresent Lord (Vibhu), by which the quest for enlightenment of those who are wise finally reaches its end. They [the wise] do not recog- nize any other means of extinguishing the torment of those who are repeatedly oppressed by the miseries of material existence. (SB 1.5.40)1 विदां विदुषाम् || श्रीनारदः श्रीव्यासम् ॥ The word vidām means, “of those endowed with wisdom” (viduşăm). tvam apy adabhra-sruta viśrutam vibhoḥ samapyate yena vidam bubhutsitam prakhyāhi duhkhair muhur arditätmanām sanklesa-nirvānam usanti nanyatha 706 117 The Bhagavata Was Manifested to Facilitate Bhakti - II Commentary NARADA, the teacher of Vyasa, instructed him to describe only the divine acts of Bhagavan, because this alone can bring an end to the inquiry of those who are wise and extinguish the miseries of people in general. Nārada did not make the same claim about any other path. As a consequence of Narada’s instructions, Vyasa manifested the Srimad Bhagavata. 707 Anuccheda 118 Bhakti Disclosed As the Means in Vyasa’s Samādhi ११८ । श्रीव्यासोऽपि तन्महापुराणप्रचारणारम्भे भक्तिमेव परमश्रेयः प्रदत्वेन समाधावनु- भूतवानिति प्रथमसन्दर्भे दर्शितम् “भक्तियोगेन मनसि” (भा० १।७।४) इत्यादिप्रकरणे । तथैव " को लाभः " ( भा० ११ । १९ । ३०) इति प्रश्नान्तरं स्वयं श्रीभगवतैव सम्मतम् “भगो मे” ( भा० ११ १९ १४०) इत्यादौ “लाभो मद्भक्तिरुत्तमः” (भा० ११।१९।४०) इति । ŚRI VYASA as well, in the preparatory stage before disseminat- ing this great Purāṇa, realized in the state of transcognitive awareness (samadhi) that only bhakti can grant the ultimate good. This was shown in the first [Tattva] Sandarbha while analyzing the section of verses beginning with SB 1.7.4 (bhakti- yogena manasi). The same verdict was approved by Śrī Bhagavan Himself in response to the question, “What is gain (lābha)?” (SB 11.19.30). To this, Krsna replied: “Devotion to Me is the greatest gain” (SB 11.19.40)! स्पष्टम् ॥ श्रीभगवान् ॥ The meaning is self-evident. Commentary BEFORE Vyasa composed Srimad Bhagavata, he sat in devotional samadhi and was granted a direct vision of Bhagavan along with 1 labho mad-bhaktir uttamah 708 118 Bhakti Disclosed As the Means in Vyasa’s Samadhi His potencies. He also saw Maya and the deluding influence she exerted on the jivas. In this state of transcognitive awareness, bhakti alone was disclosed to Vyasa as the only solution to the suffering of the jīvas. It was on this basis that Vyasa then com- posed Srimad Bhagavata. This topic has been discussed in Tattva Sandarbha (Anucchedas 30-49). In the Eleventh Canto, chapter 19, Uddhava poses various ques- tions to Kṛṣṇa. One of them was, “What is considered as gain?” In response, Kṛṣṇa said that the greatest gain is bhakti. 709 Anuccheda 119 Vyasa Deliberates on the Cause of His Dissatisfaction ११९ । अत एव स्वगतं विचारयति स्म ( भा० १ | ४ | ३१) - ŚRI VYASA, therefore, deliberated within himself as follows: किं वा भागवता धर्मा न प्रायेण निरूपिताः । प्रियाः परमहंसानां त एव ह्यच्युतप्रियाः ॥ ३२९ ॥ Is this because I have insufficiently described the dharmas that are dear to the most highly elevated devotees - those pertain- ing directly to Bhagavan - since only these dharmas are loved by Bhagavan Acyuta [Śrī Kṛṣṇa]? (SB 1.4.31)1 स्पष्टम् ॥ श्रीव्यासः ॥ The meaning of this statement is clear. Commentary VYASA divided the single Veda into four so that its import could be easily understood and applied. He then wrote eighteen Purāņas as a supplement to the Vedas to enable people to easily grasp their essential message. He wrote Vedanta-sutra to synthesize the mean- ing of the Upanisads as a whole. He also wrote the epic, Mahābhā- rata, for those who were ineligible to study the Vedas. Even after 1kim vā bhāgavata dharma na prayeṇa nirūpitāḥ priyāḥ paramahamsānām ta eva hy acyuta-priyaḥ 710 119 Vyasa Deliberates on the Cause of His Dissatisfaction accomplishing all this work for the benefit of humanity, he was still not satisfied, feeling that something was amiss. It was in this mood that he deliberated on the cause of his unhappiness, as described in the present verse. He intuited that it was because he had not explic- itly established bhakti, which alone is dear to Bhagavan. The singu- lar importance of bhakti was buried under a multitude of instruc- tions regarding rituals and routine religious duties. Vyasa’s doubt was later confirmed by his teacher, Narada, in the verses discussed above in Anucchedas 116 and 117. 711Anuccheda 120 Bhagavan’s Supremacy Is Due to Imparting Bhakti १२० । अशेषोपदेष्टुरपि तदुपदेशेनैव भगवतः परम उत्कर्ष उच्यते । यथा “जितमजित तदा भवता यदाह भागवतं धर्ममनवद्यम् ” ( भा० ६ । १६ । ४० ) इति । ALTHOUGH BHAGAVAN is the instructor of all, His supreme emi- nence (parama-utkarsa) is spoken of only by dint of His impart- ing instructions on bhakti. Citraketu expressed this to Bhaga- van Sri Sankarṣana: “O Invincible Lord [Ajita], You became established in supreme eminence [jitam, i.e., paramotkarṣeṇa sthitam]’ when You spoke this irreproachable bhāgavata-dha- rma” (SB 6.16.40)2 जितमित्यत्र भवतेति ज्ञेयम् । आहेत्यत्र तु भवानिति ॥ चित्रकेतुः श्रीसङ्कर्षणम् ॥ In this verse, the past participle jitam, “eminence was attained,” is to be understood as connected to the instrumental case pro- noun bhavată, “by You” [which becomes the subject in the pas- sive voice, i.e., “You became established in eminence”]. The pro- noun bhavan, “You,” [which is omitted in the verse,] should be adduced as the subject of the verb “spoke” (āha). 1 2 This is Śrīdhara Svami’s gloss, which employs the same compound “parama-utkarsa” as used by Śri Jiva to point out that Bhagavan’s supreme eminence is due to His imparting instructions on bhakti. jitam ajita tada bhavata yadaha bhāgavatam dharmam anavadyam 712 120 Bhagavan’s Supremacy Is Due to Imparting Bhakti Commentary THERE are two schools of Srimad Bhagavata. One, originating from Bhagavan Śrī Kṛṣṇa Himself, descends in a line of succes- sion through Brahma, Narada, Vyasa, and Sukadeva. The other descends from Bhagavan Sankarṣaṇa to the Kumāras and on to King Prthu and others. Citraketu is a devotee of Sankarṣaṇa, and it is to Him that he addresses the present verse, thus making ref- erence to the second of these two schools. He says that Bhagavan’s supreme eminence (parama-utkarsa) is that He has conquered (jita) the hearts of His unconditional devotees by propagating bhakti.

In his commentary on SB 6.16.40, Śrīdhara Svāmī interprets the word jitam, lit., “conquered or victorious,” in two different ways one exceptional and one common? First, by extension of mean- ing, he takes it in the sense of “established in supreme eminence” (paramotkarṣeņa sthitam), on account of having spoken bhāgavata- dharma. This accords with Jīva Gosvāmi’s opening statement to this anuccheda. Then, taking jitam in its common sense, he connects it with the second line of the verse, which illuminates the meaning of Bhagavan’s being victorious. He is victorious because of having conquered His unconditional devotees, such as Sanat Kumāra and other sages (nişkiñcanaḥ sanat kumārādayaḥ munayaḥ jitam). Śrī Jiva’s specific use of the compound parama-utkarsa in his opening statement is a clear reference to Sridhara Svami’s exceptional gloss on the word jitam in SB 6.16.40. 3 The past participle jitam is formed by applying the suffix kta on the root √ji. The root v√ji has two primary meanings - to be victorious and to excel. 713 2 The Essential Nature of Bhakti Anucchedas 121-164 Purifying Power of Bhakti Anucchedas 121-132 Bhakti Is Nirguna Anucchedas 133-138 Bhakti Is Bhagavan’s Svarupa-sakti Anucchedas 139-147 The Power of a Single Act of Bhakti Anucchedas 148-164 Purifying Power of Bhakti Anucchedas 121-132 Anuccheda 121 Bhakti Bestows Auspiciousness and Dispels Obstacles १२१ | तदेवं भक्तेरेवाभिधेयत्वं स्थितम् । तत्र यद् बहुत्र कर्मादिमिश्रत्वेन तद् धर्म उपदि- श्यते तत् तु तत्तन्मार्गनिष्ठान् भक्तिसम्बन्धेन कृतार्थयितुं तानेव कांश्चिद् भक्त्यास्वादनेन शुद्धायामेव भक्तौ प्रवर्तयितुं चेति ज्ञेयम् । IN THIS manner, bhakti alone has been established as the abhi- dheya. In this regard, we find many instructions in scripture to perform bhāgavata-dharma [i.e., bhakti] mixed with karma or other processes. It is to be understood, however, that these instructions are offered for the benefit of practitioners who are devoted to those particular paths, so that they may be made suc- cessful by way of contact with bhakti. Additionally, they are pro- vided so that some of them, who by acquiring a taste for bhakti, may be impelled to take up the path of pure bhakti alone. पुनश्च सर्वत्र तस्या एवाभिधेयत्वं वक्तुं तदीयमहिमा पूर्वत्र व्याख्यातोऽपि क्रमेण व्या- ख्यायते । Although we have already discussed the glories of bhakti, we will now explain the nature of bhakti in a systematic way just to emphasize that bhakti alone has been established as the abhidheya in all scriptures. सर्वैरेव विशेषतो भक्तैरन्यत् तु न कर्तव्यमित्यभिप्रायेण तत्र तस्याः परमधर्मत्वं सर्वका- मप्रदत्वं च “एतावानेव लोकेऽस्मिन् ” ( भा०६।३।२२) इत्यादौ “अकामः सर्वकामो वा " 719 I Bhakti Is the Complete Abhidheya ( भा० २|३|१०) इत्यादौ “सर्वासामपि सिद्धीनाम्” (भा० १० १८१११९) इत्यादौ च दर्शित- मेव । For all people and especially for the devotees, there is nothing other than bhakti that is imperative to be done. With this inten- tion, it was already demonstrated that bhakti is the supreme dharma and that it fulfills all aspirations. The first of these two points is shown in the following verse: In this world, this alone is asserted to be the supreme essential duty (para-dharma) of humanity, namely, to engage in bhakti- yoga to Bhagavan by uttering His names and other such direct acts of devotion. (SB 6.3.22)1 And the fact that bhakti fulfills all aspirations is shown in the next two verses: A person of evolved discernment, whether desireless, full of desire, or seeking liberation, should worship the Supreme Puruşa with resolute bhakti-yoga. (SB 2.3.10)2 And: For humanity, the worship of Bhagavan Śrī Kṛṣṇa’s feet is the root cause of the attainment of heaven and liberation, of the pro- curement of the wealth of this world or that of the subterranean realm, and of all perfections as well. (SB 10.81.19)3 etävän eva loke’smin pumsam dharmah parah smrtah bhakti-yogo bhagavati tan-nama-grahaṇādibhiḥ akāmaḥ sarva-kāmo vā mokṣa-kama udara-dhih tivrena bhakti-yogena yajeta puruşam param svargāpavargayoḥ pumsām rasayam bhuvi sampadām sarvāsām api siddhīnām mūlaṁ tac-caraṇarcanam Śrī Jiva cites only the words sarvasam api siddhīnām from the verse. There is some ambiguity regarding which verse he is referring to, since the same words also appear in SB 11.15.35. For easy reference, we provide the translation of the latter verse here as well: “I [Sri Krsna] am the instrumental cause [hetuḥ, i.e., kāraṇam], the guardian [patiḥ, i.e., palayita], and the originating ground [prabhuh, i.e., upapadanam] of all perfections, of the systems of yoga, särkhya, and dharma, and of the exponents of the Vedas” (sarvāsām api siddhīnām hetuḥ patir aham prabhuḥ, aham yogasya sarikhyasya dharmasya brahma-vādinām). The bracketed inserts are from Sridhara Svami’s gloss. 720 121 Bhakti Bestows Auspiciousness and Dispels Obstacles स्कान्दे च सनत्कुमारमार्कण्डेयसंवादे- In the Skanda Purana also, in a dialogue between Sanat Kumāra and Markandeya, it is said: विशिष्टः सर्वधर्माणां धर्मो विष्ण्वर्चनं नृणाम् । सर्वयज्ञतपोहोमतीर्थस्रानैश्च यत् फलम् ॥ ३३० ॥ तत् फलं कोटिगुणितं विष्णुं सम्पूज्य चाप्नुयात् । तस्मात् सर्वप्रयत्नेन नारायणमिहार्चयेत् ॥ ३३१ ॥ Worship of Viṣṇu is a dharma distinct from all other duties of humankind. By the worship of Visņu, one receives millions of times over whatever results are attained by performing all man- ner of sacrifices, austerities, oblations, and by bathing in all the holy places. Therefore, with all diligence one should worship Bhagavan Nārāyaṇa in this world. (Skanda Purana)* तत्रैव ब्रह्मनारदसंवादे च- And in the same Purāṇa, in a dialogue between Brahma and Narada: अश्वमेधसहस्राणां सहस्रं यः करोति वै । न तत् फलमवाप्नोति मद्भक्तैर्यदवाप्यते ॥ ३३२ ॥ Even if one performs 100,000 horse sacrifices, he cannot achieve the same result as obtained by My devotees. (Skanda Purāņa) अशुभघ्नत्वमपि “सध्रीचीनो ह्ययं लोके पन्थाः क्षेमोऽकुतोभयः” (भा० ६।१।१७) इत्यादौ दर्शितम् । Bhakti also destroys inauspiciousness (asubha), as shown in this statement: 4 visişṭaḥ sarva-dharmānāṁ dharmo viṣṇv arcanam nṛṇām sarva-yajna-tapo-homa-tirtha-snanais ca yat phalam tat-phalam koti-gunitam visnum sampujya capnuyat tasmat sarva-prayatnena nārāyaṇam iharcayet asvamedha-sahasranam sahasram yah karoti vai na tat phalam avapnoti mad-bhaktair yad avapyate 721I Bhakti Is the Complete Abhidheya In this world, this path [of bhakti] is certainly most appropri- ate, because it is the source of all auspiciousness and altogether free of fear [from impediments of any kind]. Those who tread this path are of ideal character (susilah), established in virtue (sadhavaḥ), and exclusively devoted to Bhagavan Nārāyaṇa. (SB 6.1.17)6 टीका च - " अतो न ज्ञानमार्ग इवासहायतानिमित्तं भयं नापि कर्ममार्गवन् मत्सरादियु- क्तेभ्यो भयमिति भावः” इत्येषा । Śrīdhara Svāmī also comments: “Therefore, [because those who tread this path are of ideal character (susīlāḥ) and established in virtue (sādhavaḥ)], in bhakti there is no fear that one will be left without assistance, as on the path of jñāna. Furthermore, in bhakti there is no fear from those who are envious of other’s achievements, as on the path of karma.” तथा च स्कान्दे द्वारकामाहात्म्ये परमेश्वरवाक्यम्- Similarly, Bhagavan made this statement in the Dvarakā- māhātmya of the Skanda Purana: मद्भक्तिं वहतां पुंसामिह लोके परेऽपि वा । नाशुभं विद्यते लोके कुलकोटिं नयेद् दिवम् || ३३३ ॥ For human beings engaged in My devotion, there is no inauspi- ciousness in this world or the next. The bhakti of such devo- tees carries millions of their ancestors and descendants to Vaikuntha. (Skanda Purana)” विष्णुपुराणे च- And the Visnu Purāņa also says: 7 स्मृते सकलकल्याणभाजनं यत्र जायते । पुरुषं तमजं नित्यं व्रजामि शरणं हरिम् ॥ ३३४ ॥ इति । sadhricino hy ayam loke panthah kṣemo’kuto-bhayaḥ susilaḥ sadhavo yatra nārāyaṇa-parāyaṇāḥ mad-bhaktim vahatam pumsam iha loke pare’pi vā nāsubham vidyate loke kula-kotim nayed divam 722 121 Bhakti Bestows Auspiciousness and Dispels Obstacles I take shelter of Bhagavan Hari, the unborn and eternal Purușa. Simply by remembering Him, one becomes the recipient of all good fortune. (VP 5.17.17) सर्वान्तरायनिवारकत्वमाहुः (भा० १०।२।३३) - Bhakti removes all obstacles, as Brahma and the devas said to Śrī Bhagavan: तथा न ते माधव तावकाः क्वचिद भ्रश्यन्ति मार्गात् त्वयि बद्धसौहृदाः । त्वयाभिगुप्ता विचरन्ति निर्भया विनायकानीकपमूर्धसु प्रभो ॥ ३२५ ॥ On the other hand, O Madhava [husband of Laksmi], Your devo- tees, who are bound to You by affection, never fall away from the path of auspiciousness. Protected on all sides by You, O Lord, they proceed fearlessly, placing their feet on the heads of the superintendents [i.e., the devas] of all obstacles. (SB 10.2.33) पूर्वम् “येऽन्येऽरविन्दाक्ष” (भा० १०।२।३२) इत्यादिना मुक्तानामपि श्रीभगवदनादरेण परमार्थभ्रंश उक्तः । भक्तानां स नास्तीत्याहुः - तथेति । यथा पूर्वे आरूढपरमपदत्वाव- स्थातोऽपि भ्रश्यन्ति तथा तावका मार्गात् साधनावस्थातोऽपि न भ्रश्यन्ति किमुत मृग्यात् त्वत्त इत्यर्थः । श्रीवृत्रगजेन्द्रभरतादीनां सज्जन्मतो भ्रंशेऽपि भक्तिवासनानुगतिदर्शनात् । In the verse that precedes this one (SB 10.2.32), it was said that even those who are liberated fall down from the path of tran- scendence by disregarding Bhagavan. Here, in SB 10.2.33, it is stated that this is not the case for devotees. The jñānis fall down even from the supreme state [of living liberation (jīvan-mukti)], which they had previously attained, yet Bhagavan’s devotees do not fall from the path in this manner, even from the stage of practice (sadhana-avastha). What then can be said of those who have already attained Bhagavan? Although Śri Vṛtra, Gajendra, and Bharata fell down from their auspicious births, it is seen that their residual predispositions (väsanās) for bhakti were carried over into their next births in lower species. 8 9 smṛte sakala-kalyaṇa-bhajanam yatra jāyate puruşam tam ajam nityam vrajami saranam harim tatha na te madhava tavakaḥ kvacid bhrasyanti märgat tvayi baddha-sauhṛdaḥ tvayabhigupta vicaranti nirbhaya vinayakānīkapa-murdhasu prabho 10 See Anuccheda 111. 723 वासनाभाष्ये च- I Bhakti Is the Complete Abhidheya मुक्ता अपि प्रपद्यन्ते पुनः संसारवासनाम् । यद्यचिन्त्यमहाशक्तौ भगवत्यपराधिनः || ३२६ ॥ इति तेषां तु पुनः संसारवासनानुगतेः । But in the case of liberated jñānīs who disrespect Bhagavan, their sublatent desires for worldly enjoyment are again revived, as stated in the Vasanā bhāsya: Even liberated individuals fall prey to worldly desires once again, if they become offenders to Bhagavan, who has inconceivable supreme power. ( Vāsanā bhāsya) m यद्वा येन निःसन्देहत्वादिरूपेण प्रकारेण “येऽन्येऽरविन्दाक्ष ” ( भा० १०।२ । ३२ ) इत्यादि- रूपैतत्पद्यपूर्वपद्योक्ता बहिर्मुखा भ्रश्यन्ति तेनैव निःसन्देहत्वादिरूपेण प्रकारेण तावका न भ्रश्यन्ति तद्वंशतशाभावयोरुभयोरपि निःसन्देहत्वादिरूपप्रकारेणैव सम इत्यर्थः । यतस्त्वयि बद्धसौहृदाः । सौहृदमत्र श्रद्धामार्गादिति साधकत्वप्रतीतेरेव । त्वद्धसौहद- त्वादेव त्वयेत्यादि । तथोक्तम् " त्वां सेवतां सुरकृताः” (भा० ११।४।१०) इत्यादौ । An alternative meaning to the principal verse of this anuccheda [SB 10.2.32] is as follows: As undeniable as it is that those who are indifferent to You fall down, as stated in the verse previ- ous to this one, it is equally indisputable that Your devotees do not fall down. The sense is that there is equality in the certi- tude of falling down and not falling down in respect to these two types of practitioners. The devotees do not fall because they are bound to You by affection ( tvayi baddha-sauhrdāh). The word sauhrdam, “affection,” should here be understood to mean faith (śraddhā), because the word mārgāt, “ from the path,” clearly indicates that they are still aspiring practitioners (sādhakas). Additionally, it is specifically because they are bound to you by affection [or faith] that they are protected on all sides by You (tvayā abhiguptā ). Kamadeva and his entourage confirm this fact to Bhagavan Nara-Nārāyaṇa: mukta api prapadyante punah samsāravāsanām yady acintya-maha-saktau bhagavaty aparådhinaḥ 724 121 Bhakti Bestows Auspiciousness and Dispels Obstacles The devas place many obstacles in the path of those who are established in seva to You and who are proceeding to Your sup- reme abode, bypassing the devas’ own planets. But the devas do not present such obstacles for others who offer oblations to them as their share in sacrifice. Because, however, You are the protector of Your devotees, they cross beyond, stepping on the heads of all obstacles. (SB 11.4.10)12 “धावन् निमील्य वा नेत्रे न स्खलेन न पतेत्” (भा० ११ १२ १३५) इत्यादौ च ॥ ब्रह्मादयः श्रीभगवन्तम् ॥ Sage Kavi makes a similar statement to King Nimi: O King, having taken to the path [of bhāgavata-dharma, or bhakti], a person is never deviated [by obstacles]. Even if he were to run along with his eyes closed, he would neither slip nor fall from the path. (SB 11.2.35)13 Commentary IN CONCLUDING the topic of abhidheya, it is definitively established that bhakti is the only means of attainment. The question must then be asked, why are other paths outlined in scripture? The answer is that such a provision is made to account for the differences in peo- ple’s dispositions and desires. Most people are not inclined toward bhakti because of the influence of ignorance, avidya. They are rec- ommended instead to follow paths like karma mixed with bhakti. By the grace of bhakti, they can obtain the result of their respective paths. If, however, someone is fortunate enough to meet a devotee and to be favorably influenced by the teachings on devotion, he or she may become interested in pure bhakti. 12 tvām sevatām sura-kṛta bahavo’ntarāyāḥ 13 svauko vilanghya paramaṁ vrajatām padam te nanyasya barhişi balin dadataḥ sva-bhāgān dhatte padaṁ tvam avita yadi vighna-murdhni yan ästhāya naro rajan na pramadyeta karhicit dhavan nimilya va netre na skhalen na pated iha 725 I Bhakti Is the Complete Abhidheya Now, to further strengthen his thesis that bhakti is the abhi- dheya, Śrī Jīva begins to reveal its wondrous glories. We summa- rize here a few of bhakti’s primary characteristics that have already been mentioned in the previous anucchedas:

1. Bhakti is the supreme duty (parama-dharma) of all. 2. Bhakti can fulfill all aspirations, material or spiritual. 3. Bhakti destroys all inauspiciousness.
2. Bhakti removes all obstacles. The last of these is especially important, because on other paths, there is no support from Bhagavan. Consequently, the practition- ers belonging to these other paths can more readily fall down, and there is no one to protect them. In commenting on SB 6.1.17,14 Śrīdhara Svāmī remarks that because jñānīs are so indifferent to everything, save their own pursuit of salvation, they do not readily extend themselves even to help others along the path. Karmis, on the other hand, are prone to envy and jealousy, and thus instead of helping others, they create obstacles when they find their com- petitors in troubled waters. The stories of Saubhari Muni and Viśvāmitra are striking examples of such falldowns. The former was bereft of assistance, whereas the latter was pulled down from his practice by the plot of Indra. On the path of bhakti, however, there is assistance from fel- low devotees as well as from Bhagavan Himself. Devotees are free from envy and jealousy (nirmatsara, SB 1.1.2) and authenti- cally established in graciousness (sat, SB 1.1.2). Kṛṣṇa proclaims to Arjuna that He uplifts His devotees from the ocean of mortality (GĪTĀ 12.7). Bhakti, being the essence of Svayam Bhagavan’s own intrinsic potency, cannot be subdued by avidya. Thus, a devotee never falls down, as confirmed by Krsna in the Gita (9.31). One may counter that even devotees fall from the path, as seen in the case of Vṛtrasura, Gajendra, and King Bharata. Śrī Jīva points out, however, that they did not really fall away from bhakti, because none of them developed material desires in their 14 sadhricino hy ayam loke panthaḥ kṣemo’kuto-bhayaḥ susilah sadhavo yatra nārāyaṇa-parāyaṇāḥ 726 121 Bhakti Bestows Auspiciousness and Dispels Obstacles next birth. Even though they were all compelled to take a lower birth, their sublatent dispositions (vāsanās) for bhakti remained intact. When King Bharata became a deer, he still remembered Bha- gavan and did not mix with his family members. King Citraketu was cursed by Satī, the wife of Śiva, to become an asura. As a consequence, he took birth as Vrṛtrasura, being generated from a malefic yajña performed by the sage Tvaṣṭā. Though a demon, Vṛtrāsura recited wonderful prayers to Bhagavan, which surprised even Indra, his enemy. In his previous life, Gajendra was King Indradyumna, who was cursed by Agastya Muni to be born as an elephant. Yet even as an elephant, he offered eloquent prayers to Bhagavan Visnu, who released him from the clutches of a crocodile. In each of these three instances, subjection to a lower birth was not a falldown from the path of bhakti; rather, these cases are proof that bhakti is unobstructed even by birth in a lower species. In elaborating on the principle verse of this anuccheda (SB 10.2.33), Śrī Jiva comments that the word sauhṛda, literally, “beauty of heart,” here means faith (śraddha). Faith keeps one bound to bhakti. It is the precondition for a devotee to take to bhakti, and therefore it is that which binds one to the path. Śrī Jiva reasons that the word sauhrda should be understood in this way because the verse says that Bhagavan’s devotees do not devi- ate from the path. This implies that they have not yet reached the goal, and as such, they are still practicing sadhakas. If they had perfected the process, they would have attained prema, or divine love. This means that even sadhakas do not deviate from bhakti. In contrast, however, jñānis, who have not taken shelter of bhakti, can fall down even from the state of jivan-mukti. This was the purport of the previous verse (SB 10.2.32), which was discussed earlier in Anuccheda 111. Sage Kavi says that a devotee can run on this path with his eyes closed and not trip or fall (SB 11.2.35). Running here signifies that the practitioner may skip some of the limbs of bhakti; clos- ing the eyes means that he does so knowingly. Even in such a case, however, the devotee does not slip away from the path. If the 727 I Bhakti Is the Complete Abhidheya road is exceedingly broad, then one can run with closed eyes with- out any danger of tripping or falling down. This also implies that the runner is so expert that he can run with closed eyes without stumbling. The import of this example is that even if bhakti is not exe- cuted perfectly, it does not yield an undesirable result, as rou- tinely occurs in the case of karma. The story of the birth of Vṛtra- sura is a telling example of how a slight mistake in pronouncing a mantra can produce the exact opposite of the intended result. If, on the other hand, a devotee without knowledge of Sanskrit grammar utters the mantra “viṣṇāya namaḥ” instead of the correct “visnave namah,” no harm is done. Rather, if he chants with devo- tion, he will obtain the fruit of bhakti, because Bhagavan takes into account only the intent of a devotee’s heart rather than perfection in execution.15 15 mürkho vadati viṣṇaya dhīro vadati vişnave ubhayos tu samam punyam bhavagrahi janardanaḥ 728 Anuccheda 122 Bhakti Is Unobstructed १२२ । तथा ( भा० ३ । २१ ।२४ ) - BHAGAVAN SUKLA told Kardama Muni: न वै जातु मृषैव स्यात् प्रजाध्यक्ष मदर्हणम् । भवद्विधेष्वतितरां मयि सङ्गृभितात्मनाम् ॥ ३३७ ॥ O chief of the progenitors! Worship of Me undertaken by those whose minds are fully concentrated on Me certainly never goes in vain, and especially not for people like you. (SB 3.21.24)1 मयि सङ्गृभितः सङ्गृहीतो बद्ध आत्मा येषाम् । तथा “बाध्यमानोऽपि ” ( भा० ११ । १४ ।१८) इत्यादिकमप्यत्रोदाहरणीयम् । In the phrase mayi sangrbhitätmanām, the word sangrbhita means “gathered together” or “fully concentrated” (sangrhita). Thus the above statement is made in regard to those (yeṣām) whose minds (ātmā) are bound (baddha) to Me (mayi). Here, the following verse should also be cited as an example: 3 Although still attracted to the sense objects, a devotee of Mine who has not yet attained mastery over the senses is gener- ally not overwhelmed by them because of bhakti’s inherently powerful capability. (SB 11.14.18)2 na vai jātu mṛṣaiva syat prajadhyakṣa mad-arhaṇam bhavad-vidheṣv atitaram mayi sangrbhitätmanām badhyamāno’pi mad-bhakto visayair ajitendriyaḥ prāyaḥ pragalbhaya bhaktyä viṣayair nābhibhūyate 729 1 Bhakti Is the Complete Abhidheya अत्र प्रायो बाध्यमानत्वं कदाचित् कदाचित् तद्व्यानादिताकृष्यमाणत्वमवगम्यते । तथाप्यनभिभूतत्वम् “वेद दुःखात्मकान् कामान् परित्यागेऽप्यनीश्वरः” (भा०११ ।२०।२७) इत्यादिन्यायेन । In this verse, the words prayo badhyamano’pi, “although gen- erally still attracted to the sense objects,” mean that although the beginning devotee is sometimes diverted from his medita- tion on Bhagavan, he is not overwhelmed, as described in this statement: A person who has developed faith in the narrations of My divine acts and who has become disinterested in all worldly actions may still be unable to give up material enjoyment, although knowing it to be the source of misery. From this point forward (tatah), being established in faith and hence firmly resolved, he should worship Me with love. While still partaking in those pleasures, he should condemn them, knowing that they will end in misery. (SB 11.20.27-28)3 तत्रापि भगवन्तं प्रति निजदैन्यादिनिवेदनादिना भक्तेरेवानुवृत्तिरिति ज्ञेयम् ॥ श्रीशुकः कर्दमम् ॥ It is to be understood that even in this state, the devotee demon- strates bhakti in the form of supplicating Bhagavan in humility. Commentary ŚRI JIVA continues to explain that bhakti never goes in vain and that it cannot be overpowered by anything. The only thing that can cre- ate an obstacle to bhakti is an offense, because offenses are displeas- ing to bhakti and Bhagavan. Even a neophyte devotee is not com- pletely overpowered by sense pleasures, although he or she may still have some attraction for them. Sometimes it happens that a devotee is unable to refrain from certain prohibited actions and 3 jata-sraddho mat-kathāsu nirvinnaḥ sarva-karmasu veda duḥkhatmakän kämän parityage’py anisvarah tato bhajeta mam pritaḥ śraddhalur-drdha-niscayah juşamānas ca tän kämän duḥkhodarkamś ca garhayan 730 122 Bhakti Is Unobstructed engages in a nondevotional act because of previous habits. Even in such a condition, a sincere devotee feels his or her incompetency and prays to Bhagavan in all humility. Thus, engagement in a pro- hibited act ends up becoming the devotional act of supplication to Bhagavan. A devotee who has faith in sastra can never go astray except due to offenses. In this regard, Śrī Kṛṣṇa offers the following assurance: If a person, who although exceedingly ill-behaved, is imbued with exclusive devotion and worships Me, he should be regarded as indeed virtuous, for he is rightly resolved. Very quickly he becomes righteous-minded and attains eternal peace. O son of Kunti, proclaim it boldly that My devotee never perishes. (GĪTĀ 9.30-31) These verses, however, should not be misunderstood or misin- terpreted as a license to engage in unrestricted sense pleasure. If one does so, it implies that such a person lacks faith. Anyone who is established in faith knows that worldly actions ultimately lead to suffering. Thus, Śrī Kṛṣṇa is recommending neither repression nor unrestrained sense pleasure. Rather, He suggests that if a neo- phyte devotee is unable to control his senses, then even while par- taking in sensual experiences, he must maintain the awareness that such acts lead to further suffering. This awareness will not reinforce his past psychic impression (samskāra) of the act as plea- surable. Rather, it will weaken the samskāra so that in the future, the devotee will be able to restrain himself willfully. Sage Karabhā- jana declares that Bhagavan personally destroys the inappropriate desires from the heart of His surrendered devotee (SB 11.5.42). 731Anuccheda 123 Bhakti Dispels All Fear १२३ । दुष्टजीवादिभयनिवारकत्वमाह ( भा० ७।५।४३-४४ ) - BHAKTI dispels the fear of ferocious beings, as Śrī Narada informed King Yudhisthira: L दिग्गजैर्दन्दशूकेन्द्रैरभिचारावपातनैः । मायाभिः सन्निरोधैश्च गरदानैरभोजनैः || ३३८ ॥ हिमवाय्वग्निसलिलैः पर्वताक्रमणैरपि | न शशाक यदा हन्तुमपापमसुरः सुतम् । चिन्तां दीर्घतमां प्राप्तस्तत्कर्तुं नाभ्यपद्यत ॥ ३३९ ॥ Hiranyakasipu could not kill his sinless son, Prahlada, even by having him trampled beneath the feet of mighty elephants, bit- ten by poisonous snakes, by employing evil spells, casting him from the top of mountains, conjuring up illusory tricks, con- fining him in dark cells, administering poison, starving him, exposing him to severe cold, gale storms, and fire, submerg- ing him in water, or crushing him under boulders. Seeing his inability, Hiranyakasipu became filled with overwhelming anx- iety. He could not think of any other means to kill Prahlada. (SB 7.5.43-44)1 dig-gajair dandasukendrair abhicārāvapātanaiḥ māyābhiḥ sannirodhaiś ca gara-danair abhojanaih hima-vāyv-agni-salilaiḥ parvatakramaṇair api na sasaka yada hantum apapam asuraḥ sutam cintăm dirghatamam praptas tat-kartum nabhyapadyata 732 123 Bhakti Dispels All Fear अत्र " दन्ता गजानां कुलिशाग्रनिष्ठुराः " (वि० पु० १ । १७ । ४४) इत्यादिकं वैष्णववचनजात- मनुसन्धेयम् । In this regard, the following words from Visnu Purana should also be examined: It is not by my own power that the tusks of these elephants, which were as hard as the tip of a thunderbolt, got smashed. It is only the effect of continuous remembrance of Bhagavan Janārdana, which destroys all great calamities. (vP 1.17.44 ) 2 “न यत्र श्रवणादीनि " ( भा० १० । ६ । ३) इत्यादिकं च । In a similar vein, Sri Suka made the following statement to King Pariksit: Fiends and other evil spirits wander only where people, though devoted to their duties, do not engage in hearing and chanting the names of Bhagavan Kṛṣṇa, the guardian of His devotees. Such hearing and chanting subdues the influence of ghostly beings. (SB 10.6.3) 3 यथा बृहन्नारदीये-

And it is said in the Brhan-naradīya Purāna: यत्र पूजापरो विष्णोस्तत्र विघ्नो न बाधते । राजा च तस्करश्चापि व्याधयश्च न सन्ति हि ॥ ३४० ॥ प्रेताः पिशाचाः कुष्माण्डा ग्रहा बालग्रहास्तथा । डाकिन्यो राक्षसाश्चैव न बाधन्तेऽच्युतार्चकम् ॥ ३४१ ॥ श्रीनारदः श्रीयुधिष्ठिरम् ॥ Where people are devoted to the worship of Viṣņu, there are no obstacles. There are no disturbances from the king, thieves, and sickness. Ghosts, hobgoblins, and various classes of demons 2 dantā gajānāṁ kulisagra-nisthurah sirna yad ete na balam mamaitat mahā-vipat-pāpa-vināśano’yam janarddanānusmaraṇānubhavaḥ na yatra śravaṇādīni rakṣo-ghnāni sva-karmasu 3 kurvanti satvatam bhartur yatudhanyaś ca tatra hi 733 I Bhakti Is the Complete Abhidheya known as Kusmandas, Grahas, Balagrahas, dakinis, and even the räkṣasas do not trouble the worshipers of Bhagavan Acyuta [Śrī Kṛṣṇa]. (BNP 1.11.7-8)* Commentary THE verses from the Seventh Canto (SB 7.5.43-44) are spoken by sage Narada to King Yudhisthira, while narrating the story of Prahlada. Although Prahlada was just a five-year-old boy, he was exceptionally devoted to Bhagavan Śrī Kṛṣṇa. His father, Hiranyakasipu, who was a staunch enemy of Kṛṣṇa, had become so powerful that he ruled over all three divisions of the universe. He forbade his son to be devoted to Krsna, but Prahlada did not obey his father’s command. Even great devas, such as Indra, feared Hiranyakasipu, yet little Prahlada was fearless. This story empha- sizes the contrast between the most formidable demon on the one hand and the most vulnerable child, Prahlada, on the other. The verse from Vişņu Purana is taken from its own account of the story of Prahlada. A doubt may be raised here. Although in the case of Prahlada, it was evidenced that he was not burned by fire or drowned by the ocean, devotees in general do indeed face many problems, fall sick, or are subject to various calamities. So how can it be said that the devotees are free from such problems? The answer is that Bhakti Devī, as the conscious potency of Bha- gavan, does have the power to counteract all the difficulties men- tioned in these verses, but normally she does not manifest such power. In fact, she does so only in rare circumstances. There are different reasons for this. It has already been mentioned several times that bhakti is extremely confidential and that even the great mahajanas do not easily reveal it. As a result, ordinary people are 4 yatra puja-paro visnos tatra vighno na badhate rajā ca taskaras capi vyadhayaś ca na santi hi pretāḥ piśācāḥ kuşmändä grahā bālagrahas tatha dākinyo raksasas caiva na badhante’cyutarcakam 734 123 Bhakti Dispels All Fear unable to recognize the power of bhakti or the greatness of devo- tees, and this safeguards the integrity of the path from those who are ineligible to take to it. Furthermore, by not manifesting her own powers, Bhakti Devi promotes the value of other paths, which would otherwise lose their appeal. Devotees do not desire any extraordinary powers, preferring to remain humble and inconspicuous. Just as a wealthy person hides his valuables, especially if he possesses an extraordi- narily precious gem, so too devotees hide their most precious pos- session in the form of bhakti. Being absorbed in constant remem- brance of Bhagavan, they do not become disturbed by any unfa- vorable situation. They tolerate all disturbances; in fact, they are beyond material pains and pleasures. If anything, problems impel them to become even more absorbed in Bhagavan. In this respect, devotees such as Kunti even pray for perpetual calamities so that their remembrance of Krsna will be enhanced (SB 1.8.25). Kṛṣṇa even admits that one of the ways in which He blesses His devotees is by placing them in difficult situations so that they will be inspired to take shelter of Him (SB 10.88.8). Thus, one should not think that the verses cited here are mere exaggerations (arthavāda). 735 Anuccheda 124 Bhakti Is Unobstructed by Misery १२४ । तथा ( भा० ३ | २२|३७ ) - CONTINUING the above discussion, we can refer to Sri Maitreya’s statement to Vidura: शारीरा मानसा दिव्या वैयासे ये च मानुषाः । भौतिकाश्च कथं क्लेशा बाधेरन् हरिसंश्रयम् ॥ ३४२ ॥ O Vidura! How can the miseries produced by the body, the mind, providence, human beings, and lower life forms obstruct those who have taken shelter of Bhagavan Hari ? (SB 3.22.37 ) 1 एवमप्युक्तं गारुडे– Similarly, it is said in the Garuda Purāṇa: न च दुर्वाससः शापो वज्रं चापि शचीपतेः । हन्तुं समर्थः पुरुषं हृदिस्थे मधुसूदने ॥ ३४३ ॥ इति ॥ श्रीमैत्रेयो विदुरम् || Neither the curse of Durvāsā nor even the thunderbolt of Indra can kill a person in whose heart Bhagavan Madhusudana is firmly established. (Garuda Purāna 1.234.33) 2 1śārīrā mānasā divya vaiyāse ye ca mănuṣaḥ 2 bhautikaś ca katham klesa badheran hari-samsrayam na ca durvāsasaḥ sapo vajram capi sacī-pateḥ hantum samarthah puruşam hrdisthe madhusudane 736 Commentary 124 Bhakti Is Unobstructed by Misery THE main verse here was spoken by Maitreya to Vidura. It lists the three categories of suffering, namely, those arising from one’s own psychosomatic constitution (adhyatmika), from other beings (adhibhautika), and from natural calamities (ādhidaivika). Bodily and mental sufferings belong to the first category, those coming from other humans and lower life forms belong to the second, and those coming from providence or environmental factors belong to the third. Maitreya does not say that a devotee never encounters painful situations, but rather that a devotee is not disturbed by them. A devotee does not give up bhakti because of some reversal in his or her external circumstances. The reason for this is that the bliss they derive from bhakti is superior to any material plea- sure, and the pain they feel when the flow of bhakti is interrupted is worse for them than any material suffering. The meaning of the verse from Garuda Purana is that bhakti cannot be destroyed even by a powerful enemy’s curse or weapon. 737 Anuccheda 125 Bhakti Destroys Aprārabdha-karma १२५ । अथ पापघ्नत्वे तावदप्रारब्धपापघ्नत्वमाह ( भा० ११।१४।१९ ) - THE NEXT point to be considered is that bhakti destroys all sins. In this regard, Bhagavan Śrī Kṛṣṇa affirms that bhakti destroys aprārabdha sin [the unmanifest reactions that also perpetuate the inclination toward further sinful acts]: यथाग्निः सुसमिद्धार्चिः करोत्येधांसि भस्मसात् । तथा मद्विषया भक्तिरुद्धवैनांसि कृत्स्रशः ॥ ३४४ ॥ O Uddhava, just as a blazing fire burns a pile of firewood to ashes, so too bhakti that has Me as its object destroys all sins in their entirety. (SB 11.14.19)1 टीका च - “पाकाद्यर्थमपि प्रज्वालितोऽग्निर्यथा काष्ठानि भस्मीकरोति तथा वागादि- नापि कथञ्चिन् मद्विषया भक्तिः समस्तपापानीति । भगवानपि स्वभक्तिमहिमाश्चर्येण सम्बोधयति ‘अहो उद्भव !’ विस्मयं शृणु” इत्येषा । Śrīdhara Svāmi comments as follows: “Just as fire, although kin- dled for cooking or some other purpose [and not to burn wood], nonetheless turns wood into ashes, so too bhakti that has Me as its object, even if undertaken slightly (kathañcit) through acts of speech and so on (vāgādināpi), burns up all sins. Even Bha- gavän Himself, marvelling at the glory of His bhakti, addressed yathagniḥ susamiddharcih karoty edhamsi bhasmasāt tatha mad-visaya bhaktir uddhavaināmsi kṛtsnasaḥ 2 In the printed editions of Sridhara Svami’s commentary, we find the words ragadinapi, “even if performed with attachment, and so on,” in place of the 738 125 Bhakti Destroys Aprarabdha-karma Uddhava: ‘O Uddhava, just listen to this wonder.”” [Here ends Śrīdhara Svāmi’s comment.] अत्र दृष्टान्ते " सुसमिद्धार्चिः” इतिवद् दान्तिके “सुदृढा” इत्याद्यनुक्तेः “अदृढापि” इत्यादि उन्नीयते । अत्रैव “कृत्स्रशः” इत्युक्तम् । I In the first part of the above example, the word susamiddhārciḥ, “blazing,” is used to qualify the word “fire” [the standard of com- parison], but no corresponding adjective, such as “very firm” (sudṛdha), has been used to qualify bhakti [the subject of com- parison, mentioned in the second part of the example]. This implies that even if devotion is not firm, it still destroys all sins. Even in this case, such bhakti destroys all sins “in their entirety” (kṛtsnaśaḥ). पाद्मपातालखण्डस्थवैशाख्यमाहात्म्ये च — In the Vaisakha-mahatmya of the Patala-khanda from the Padma Purāṇa also, it is said: यथाग्निः सुसमिद्धार्चिः करोत्येधांसि भस्मसात् । पापानि भगवद्भक्तिस्तथा दहति तत्क्षणात् ॥ ३४५ ॥ Just as a blazing fire turns wood into ashes, so too bhakti to Bha- gavän immediately burns up all sins. (Padma Purana, Pātāla- khanda 85.31) यद्यपि “हरिरित्यवशेनाह पुमान् नार्हति यातनाः” (भा० ६।२।१५) इत्यादौ । words vāgādināpi, “even if performed through acts of speech and so on.” In Bhakti Sandarbha, Jiva Gosvāmi takes the latter reading as being more appropriate to the context. His intent here is to show the power of bhakti to destroy sins in their entirety, pointing out that it can do so even if performed outwardly or to a slight extent through normal bodily functions, such as speech. In this way, he also indirectly shows that the true purpose of speech is to glorify Bhagavan and not to be engaged in idle talk, just as fire is meant to serve a utilitarian purpose and not simply to burn wood. As the burning of wood is incidental to the fire’s intended purpose, so too the destruction of sins is incidental to bhakti’s true purpose. 3 yathagnih susamiddharciḥ karoty edhamsi bhasmasät pāpāni bhagavad-bhaktis tathā dahati tat-kṣaṇāt 739 1 Bhakti Is the Complete Abhidheya In connection with the above discussion, the following verse is to be considered: Whether falling, stumbling, broken, bitten, afflicted, or beaten, if one even helplessly utters the name “Hari,” he is no longer fit for the torments of hell. (SB 6.2.15)* लिङादिप्रत्ययविरहेऽपि “पूषा प्रपिष्टभागः” (यजुः) “यदाग्नेयोऽष्टाकपालो भवति” (यजुः) इत्यादिवद् विधित्वमस्ति । 115 In this verse, even though there is no direct use of an imperative or injunctive verb form, an injunction is nevertheless implied, just as it is in the following two Yajur Veda statements: “Pūṣā receives the portion of the oblation that is ground into a paste,’ and, “The oblation offered in eight pots is for the deity known as Agni.” [Here, the implication is that the oblation made into a paste should be offered to Puşă, and the oblation divided into eight pots should be offered to Agni.] HTO 21814- तस्माद् भारत सर्वात्मा भगवान् ईश्वरो हरिः । श्रोतव्यः कीर्तितव्यश्च स्मर्तव्यश्चेच्छताभयम् ॥ ३४६ ॥ इत्यादौ साक्षाद् विधिश्रवणमप्यस्ति । Elsewhere, we do also find direct injunctions, such as in the following verse: 4 Therefore, O descendant of Bharata, a person seeking ultimate release from fear [i.e., liberation] should hear about, glorify, and remember Bhagavan Hari, who is the Supreme Self and Regulator of all. (SB 2.1.5)” patitaḥ skhalito bhagnaḥ sandaṣṭas tapta āhataḥ harir ity avaśenäha pumän närhati yātanaḥ 5 puşă prapiṣṭa-bhāgaḥ 6 yad agneyo’sta-kapālo bhavati 7 tasmad bharata sarvātmā bhagavan isvaro hariḥ śrotavyaḥ kirtitavyaś ca smartavyas cecchatabhayam 740 125 Bhakti Destroys Aprarabdha-karma “तस्मात्” इति हेतुनिर्देशश्चाकरणे दोषं क्रोडीकरोति तथापि विधिसापेक्षेयं न भवतीति तथाभूतस्वभावाग्निलक्षणवस्तुदृष्टान्तेन सूचितम् । In the latter verse, the word tasmat, “therefore,” implies that for the reasoning specified in the leadup verses (hetu-nirdeśa), one is at fault if he fails to act on the injunction. Even so, bhakti is not dependent on any injunction. The fact that bhakti is of such nature has been indicated [in SB 11.14.19] by comparing its potency to that of a [potent] substance (vastu), signified here by fire [which burns even if contacted inadvertently]. अत एव “यानास्थाय नरो राजन्” (भा० ११ १२ १३५) इत्यादिकमपि दृश्यते । Therefore, we also find statements such as the following: O King, having taken to the path [of bhāgavata-dharma, or bhakti], a person is never deviated [by obstacles]. Even if he were to run along with eyes closed, he would neither slip nor fall from the path. (SB 11.2.35) “सुसमिद्धार्चिः” इत्यनेन साधनान्तरसापेक्षत्वमशक्यसाध्यत्वं विलम्बितत्वं च निराकृ- तम् । तदेव व्यक्तं पाद्मात् " तत्क्षणात्” इति ॥ श्रीभगवान् ॥ 8 The comparison to “a blazing fire” (susamiddharcir agnih) negates any possibility of bhakti being dependent on any other means, of its being incapable of delivering its result, or of there being any delay in its effectiveness. This was specifically pointed out by the words “in that very moment” (tat-kṣaṇāt) in the above-cited verse from the Padma Purana. Commentary EVERY LIVING BEING in the material creation is under the law of karma. This means that we must face the results of all actions we perform. These results are primarily of two types, namely, well- being and suffering. Well-being is the result of meritorious action, yan asthāya naro rajan na pramadyeta karhicit dhavan nimilya vā netre na skhalen na pated iha 7411 Bhakti Is the Complete Abhidheya which is called punya, or “virtuous deeds.” Suffering is the out- come of unmeritorious action, which is called papa, or “sin.” The Pūrva-mīmāmsä School asserts that adherence to the Vedic injunc- tions engenders piety, whereas to neglect a compulsory duty or to engage in acts forbidden by the Veda results in sin. Both of these types of reactions bind the living beings in a karmic cycle. Although karma is generated at the moment of action, it may not deliver its result immediately. Actions that do not do so must be stored somewhere. Karma means action, which by its very nature must come to an end, so how is it possible to “store” it? What is being stored is in fact something intermediary that lies between the action and its result. This is also called karma, or more technically, adṛsta (“unseen,” i.e., that which is beyond the reach of observation or cognition, “especially, the merit or demerit attaching to conduct in one state of existence and its correspond- ing reward or punishment in another,” Monier-Williams), apurva (“a consequence not immediately preceded by an apparent cause,” Monier-Williams), or daiva (“destiny” or “chance”). It is this intermediary karma, or fate, that results in happy or miserable conditions. This intermediary karma could be either meritorious or unmeritorious. An individual’s total stock of inter- mediary karma is called sañcita-karma, “accumulated karma.” The action that a person is performing at present is called kriyamāṇa- karma. Prior to birth, a certain amount of residual karma from a person’s accumulated stock is selected that will fructify in the impending birth. This karma is called prärabdha-karma, or “fructi- fying karma.” The remaining portion of karma is called aprārabdha- karma, or “dormant karma.” This karma will not come to fruition in the present life. In this anuccheda, Śrī Jīva shows that bhakti destroys aprārabdha- karma, or the portion of karma that lies dormant. The intent of bhakti is to please Bhagavan and not to destroy aprārabdha-karma, yet the latter occurs automatically by the power of bhakti. This means that aprārabdha-karma is no longer a factor in determining a devotee’s destination after giving up the present body. 742 125 Bhakti Destroys Aprarabdha-karma In the principal verse of this anuccheda [SB 11.14.19], bhakti’s intrinsic capacity to incinerate aprārabdha sins is compared to the burning power of fire. Although the word “fire” is modified in the verse by the adjective “blazing” (susamiddharci), the word bhakti has no such corresponding modifier. According to Śrī Jīva, this implies that even a mild form of bhakti conducted primarily through the external organs of speech and so on has the effect of burning aprārabdha-karma to ashes. Through the analogy of fire, Śrī Jiva brings out an additional aspect of bhakti’s power to remove sins. He begins by quoting a verse (SB 6.2.15) taken from the story of Ajamila, who uttered the name of his son Nārāyaṇa at the time of death. In doing so, Ajamila’s intent was not to invoke Bhagavan Nārāyaṇa but to call for his son. Even this incidental or unintended utterance of Bhaga- van’s name made him free of sin, just as fire burns even if contacted unintentionally. To emphasize this glory of the holy name, the Viṣṇudūtas spoke the verse in question to the messengers of Yama. Śrīdhara Svāmi’s expanded translation of the verse is as follows: On being cast out from a wealthy home, having stumbled along the road, having broken his limbs, on being bitten by a snake, afflicted by fever, or made to suffer a beating, if a person in any of these conditions utters the name “Hari,” even out of a feeling of sheer helplessness, he is no longer fit for the torments of hell. (SB 6.2.15) Here, Śrī Jiva points out that there is no injunction in this verse to utter the name of Bhagavan. In scripture, injunctions are gen- erally expressed through use of the vidhi-lin conjugation, the opta- tive or prescriptive mood. There are other ways of conveying an injunction, as summarized in the following verse: The following are five expressions that consistently signify an injunction throughout the Vedas: “one should do” (kuryat), “it should be done” (kriyeta), “it is a task to be done,” i.e., “a duty” (kartavya), “it should be so” (bhavet), and “it must be so” (syāt). (Sabara-bhāṣya on Jaimini-sutra 1.3.1)9 kuryat kriyeta kartavyam bhavet syad iti pañcamam etat syat sarva-vedeșu niyatam vidhi-lakṣaṇam 743 1 Bhakti Is the Complete Abhidheya None of these applications are present in SB 6.2.15. In the latter verse, the verb aha, “uttered,” does not have a case ending (i.e., a final syllable) that corresponds to the conjugation of the potential mood (vidhi-lin), which is used when an injunction is intended. From this, it might be concluded that the Viṣṇudutas’ statement does not carry the force of an injunction. According to the Purva- mīmāmsā School, only if an action is prescribed in the Veda can it award piety on being executed. Without being specified as an injunction, why should the chanting of Bhagavan’s name give rise to piety or nullify sins? In reply, it should be understood that the injunctive force is to be inferred in the case of a matter of great importance, as noted in the following verse: “When the impor- tance of a matter is understood, even in the absence of any direct injunction, an injunction is to be assumed.“10 An example of this was given at the very beginning of Bhakti Sandarbha, where Śrī Jīva said that simply by informing a poor man that a treasure is buried somewhere in his house, there is an unstated injunction for him to start digging. In SB 6.2.15, the Viṣṇudūtas affirm that even by inadvertently uttering the name “Hari,” one is no longer a candidate for suffering, so the natural implication is that one should intentfully utter His name. Śrī Jīva gives two examples from the Yajur Veda of direct state- ments that carry injunctive force: “The portion of the oblation that is ground into a paste is meant for the deity known as Pūṣā [because he has no teeth],” and, “The oblation offered in eight pots is meant for the deity known as Agni.” The implied sense of these two state- ments is that the oblation made into a paste should be offered to Pūṣā, and the oblation in eight pots should be offered to Agni. In spite of the fact that a direct injunction is absent in SB 6.2.15, there are injunctions found elsewhere that stipulate the necessity of chanting the names of Bhagavan and engaging in bhakti. These also include warnings that by neglecting to do so, negative reper- cussions will ensue. Śrī Jīva gives an example of such an injunc- tion in SB 2.1.5. In this verse, the causative pronoun tasmat, “there- fore,” carries the sense of compulsion, or what must be done for the māhātmyāvagater vidhy-abhave’pi vidhih kalpyah 10 744 125 Bhakti Destroys Aprärabdha-karma reason just specified in the preceding verse or verses. In spite of such directives, bhakti is not in any way dependent on injunctions. This nature of bhakti has been indicated in the principal verse of this anuccheda (SB 11.14.19) by comparing its power to the burning potency of fire, which burns regardless of how an object comes in contact with it. This means that chanting Bhagavan’s name and the other acts of bhakti do not require an injunction to be effective. Bhakti is potent in and of itself. In contrast to bhakti, the ritual acts prescribed in the karma- kända, such as the agnihotra sacrifice, do not have any power of their own to give rise to piety. The power to do so is derived from the fact that such actions are the orders of the Veda, which is directly the word of Bhagavan. Otherwise, if any such act were not enjoined in the Veda, its performance would not generate any beneficial karma. In fact, because the Vedic injunctions are the words of Bhagavan, the execution of them entails a type bhakti, and thus the power in karma-kända is derived from bhakti, which is independently potent. From this, it is clearly evident that bhakti is not dependent on any injunction. This is the implied meaning behind the example of fire. As fire burns fuel naturally, so too bhakti burns karma by its innate constitution. On this basis, it can be understood from sage Kavi’s statement in SB 11.2.35 that bhakti is comparable to a wide and smooth royal highway. Even if one were to run on it with closed eyes, he would not stumble. In this statement, the two eyes represent the Veda and Smrti scriptures. Proceeding with eyes closed means not being con- versant with these two or not adhering to them. In other words, even if one engages in bhakti unknowingly or incidentally, the result will still be obtained. The comparison to a blazing fire also implies that bhakti is not dependent on anything else and that there is no delay in burning sins, just as a blazing fire needs no external help to burn and does so without delay. 745 Anuccheda 126 Bhakti Destroys Sins 1 १२६ । तथा च (भा० ६ |१|१५ ) - CONTINUING the discussion of how bhakti destroys sins, we may consider this statement of Śrī Suka: केचित् केवलया भक्त्या वासुदेवपरायणाः । अघं धुन्वन्ति कार्त्स्न्येन नीहारमिव भास्करः ॥ ३४७ ॥ And some, who are exclusively intent upon Vasudeva, destroy all their sins in their entirety through unalloyed devotion, just as the sun dissipates the morning fog . ( SB 6.1.15 ) 1 टीका च - “केचिदित्यनेनैवम्भूता भक्तिप्रधाना विरला इति दर्शयति । केवलया तपआदिनिरपेक्षया ‘वासुदेवपरायणाः’ इति नाधिकारिविशेषणमेतत् किन्तु अन्येषा- मश्रद्धया तत्राप्रवृत्तेरर्थात् तेष्वेव पर्यवसानादनुवादमात्रम्” इत्येषा । Śrīdhara Svāmi comments: “The word kecit, ‘some,’ shows that such individuals, who consider bhakti as preeminent, are rare. The words kevalayā bhaktyā, through unalloyed devotion,’ mean ‘by devotion alone,’ without recourse to austerities or any other process. The compound vāsudeva-parāyanāh, ‘who are exclusively intent upon Vasudeva,’ is not used here as a qual- ifier (viśesana) of the eligible practitioner (adhikārī ). Rather, because others, due to an absence of faith, do not engage in kecit kevalaya bhaktyä vasudeva-parāyaṇaḥ agham dhunvanti kärtsnyena nihāram iva bhaskarah 746 126 Bhakti Destroys Sins unalloyed bhakti, implying that such engagement can be appli- cable only to the eligible practitioners, this compound is used merely as reiteration of the subject (anuvada-mātra).” [Here ends Śrīdhara Svami’s comment.] अत्र भास्करो हि केवलेन स्वरश्मिना स्वभावत एव नीहारं निःशेषं धुनोति । न तदर्थं प्रयत्नतस्तथा वासुदेवपरायणा अपि भक्त्येति ज्ञेयम् ॥ In this verse, the implication is that the sun, by its very nature (svabhāvata eva), completely dissipates fog by its own rays alone. To accomplish this, no effort is required. Similarly, it is to be understood that the devotees who are exclusively intent upon Vasudeva (vāsudeva-parāyaṇaḥ) destroy all their sins simply by bhakti. Commentary ŚRI JIVA continues the theme of how bhakti destroys sins. A major part of karma-kända deals with the topic of atonement (prāyaścitta) for one’s sinful acts. Śrī Jīva stresses the fact that in bhakti there is no need of atonement. First of all, a devotee does not engage in sin- ful acts, because his willing capacity (iccha-sakti) is directed toward pleasing Kṛṣṇa and not toward the fulfillment of material desires. But if he should commit a sinful act unintentionally or because of past habits, there is no separate atonement prescribed to counter- act the sinful act. Bhakti itself is powerful enough to purify the practitioner, just as the sun dispels fog. This is the very nature of bhakti. This continues in the same vein as the previous anuccheda, where bhakti’s power to burn sin was compared to fire, which burns fuel in its entirety without conditions, as its natural characteristic. In the first chapter of the Sixth Canto, the verses leading up to the principal verse of this anuccheda (SB 6.1.15) discuss the topic of atonement. Śrī Sukadeva first makes the following points: Freedom from sin through works [i.e., through acts of atonement] is certainly not acknowledged as final, because the person engaged 747 I Bhakti Is the Complete Abhidheya in them is bound by ignorance. Hence, the real atonement is in knowledge. (SB 6.1.11)2 Through penances, celibacy, mental regulation, sense control, charity, truthfulness, purity, self-restraint, and religious duties [such as japa and so on], the wise, who are well-versed in dharma and endowed with faith, destroy even great sins committed in body, speech, and thought, just as fire burns a bamboo thicket. (SB 6.1.13-14)3 Here the qualified practitioner, who wishes to be rid of his sins, is described as being wise or forbearing (dhira), well-versed in dharma (dharmajña), and endowed with faith (śraddhayānvita). In the verse under discussion (SB 6.1.15), however, Śrīdhara Svāmī comments that the compound vasudeva-parāyaṇaḥ, “those who are exclusively intent upon Vasudeva,” is not a qualifier of the eligi- ble practitioner (adhikari). Even though this compound is syntacti- cally connected to its antecedent, the pronoun “some” (kecit), it is not used in a restrictive sense to qualify those engaged in unalloyed devotion (kevala-bhakti). In other words, it is not necessary to spec- ify that those engaged in pure devotion are exclusively intent upon Bhagavan, because others, who lack faith, do not perform bhakti in any case. Only those who are devoted engage in bhakti. Conse- quently, this compound is used merely as reiteration of the subject (anuvāda). Grammatically speaking, a modifier (viseṣana) is used to distin- guish one object from others of the same class. When we say, “a blue lotus,” then the modifier “blue” distinguishes this particular lotus from others that are not blue, such as red or white lotuses. But if all lotuses were only blue in color, there would be no purpose served by using the word “blue” with lotus. 2 3 For example, we do not generally say, “a white conch,” because karmanā karma-nirharo na hy atyantika isyate avidvad-adhikâritvāt prāyaścittaṁ vimarśanam tapasă brahmacaryena samena ca damena ca tyāgena satya-saucābhyam yamena niyamena vā deha-vag-buddhijam dhira dharmajñaḥ śraddhayānvitāḥ kṣipanty agham mahad api venu-gulmam ivānalaḥ 748 126 Bhakti Destroys Sins all conches are white. But if we should use the expression “white conch,” then the adjective “white” is applied only in a descriptive sense and not to distinguish the conch from those of other (hypo- thetical) color. Similarly, if the compound vasudeva-parāyaṇa were used as a modifier of a devotee, it would signify that there are also some devotees who are not vasudeva-parāyaṇa, but such is never the case. Śrīdhara Svāmi therefore comments that this compound is merely confirming the universal characteristic of all devotees. The implication of his comment is that bhakti destroys sin without depending on any qualification of a devotee. 749 Anuccheda 127 Bhakti Is beyond All Atonement 1 १२७ | किं च (भा० ६ |१ | १६) - AGAIN, on the topic of how bhakti destroys sins, Śrī Suka said: न तथा ह्यघवान् राजन् पूयेत तपआदिभिः । यथा कृष्णार्पितप्राणस्तत्पुरुषनिषेवया ॥ ३४८ ॥ O King, a sinner certainly cannot purify himself in the same manner by penance or other such practices as a person who has surrendered his life to Bhagavan Kṛṣṇa can by rendering service to His devotees. (SB 6.1.16)1 टीकाच - “एतच्च ज्ञानमार्गादपि श्रेष्ठमित्याह न तथा पूयेत शुध्येत् । यथा तत्पुरुषनि- षेवया कृष्णे अर्पिताः प्राणा येन” इत्येषा । Śrīdhara Svāmi comments: “This verse too is being spoken to show that the path of bhakti is superior even to that of jñāna. [The syntax is as follows: ] [ A sinner] does not become purified in the same manner [by penance and so on] as by the rendering of service to Bhagavan’s devotees, undertaken by one whose life is surrendered unto Bhagavan Śrī Kṛṣṇa.” [Here ends Śrīdhara Svāmī’s comment.] अत्र “प्रायश्चित्तं विमर्शनम् " ( भा० ६।१।११) इति ज्ञानस्यापि प्रायश्चित्तत्वं पूर्वमुक्तम् । अत एव टीकोक्तम् " एतच् च” इत्यादि । na tathã hy aghavan rajan puyeta tapa-adibhiḥ yathā krsnārpita-prānas tat purusa- nisevayā 750 127 Bhakti Is beyond All Atonement In an earlier verse (SB 6.1.11), even knowledge (jñāna) was cat- egorized as a form of atonement (prayaścitta), “knowledge is factual atonement” (prayaścittam vimarśanam). For this rea- son, Svämipäda stated in his commentary that bhakti is superior even to jñāna [because it is independent of and thus beyond all atonement.] तदा “ऋतम्भरध्याननिवारिताघः” (भा० ६।१३।१७) इत्याद्युक्त्या भगवद्ध्याननिवारित- वृत्रहत्यापापस्येन्द्रस्य “तं च " (भा० ६ ११३ ११८) इत्यादौ पुनरश्वमेधविधानं साधारणलोके पापप्रसिद्धेरेव निवारणार्थमिति ज्ञेयम् । According to the statement, “Being freed from sin by meditation on Bhagavan, the upholder of truth” (SB 6.13.17), Indra became free from the sin of killing Vṛtrasura by meditation on Bhaga- vān. It is thus to be understood that the prescription that was given to Indra in the succeeding verse (SB 6.13.18) to conduct a horse sacrifice [apparently, to nullify his sin of killing Vṛtrā- sura] was only to remove the stigma associated with his sin in the eyes of the masses. ननु कथं तदानीमप्याविर्भूतभगवत्प्रेमत्वात् परमभागवतस्य वृत्रस्य हत्या भगवदाराध- नेनापि गच्छतु ? महदपराधमात्रमपि भोगैकनाश्यं तत्प्रसादनाश्यं वेति मतम् ? A doubt may be raised about this incident. Even though Vṛtrá- sura was cursed to take birth as a demon, he was nonetheless a great devotee in whom love for Bhagavan was manifest. So how could Indra’s offense of killing such a superlative devotee be counteracted simply by the worship of Bhagavan? It is com- monly understood that an offense to a great devotee can be nul- lified only by suffering the consequences of the transgression or by receiving the grace of that devotee. उच्यते - तथापि भगवत्प्रेरणया तत्र प्रवृत्तस्येन्द्रस्य न तादृशो दोष इति तदाराधनमेवात्र प्रायश्चित्तं विहितम् । श्रीभगवतापि तदासुरभवनिवारणायैव तथोपदिष्टमित्यनवद्यम् || श्रीशुकः ॥ The solution to this question lies in the fact that Indra killed Vṛträsura on the provocation of Bhagavan. Therefore, in killing ṛtambhara-dhyana-niväritäghah 751I Bhakti Is the Complete Abhidheya Vrtra, Indra did not commit such an offense. Hence, worship of Bhagavan was the only atonement prescribed for him. By the same token, Bhagavan had instructed Indra to kill Vṛtra only so that the latter could be released from the curse that had con- demned him to a demoniac disposition. Thus, the scenario is flawless from all angles of vision. Commentary IN THE Fifth Canto, there is an elaborate description of hell, where people who commit sinful acts are made to suffer after death. Then, at the beginning of the Sixth Canto, after having heard this account, King Parikṣit asked his teacher, Suka, how one can be freed from sins before death so that one does not have to suffer in hell. In reply (SB 6.1.8), Suka first spoke of the process of atonement, as advo- cated in the dharma scriptures. This involves undertaking specific acts of penitence for corresponding sins. The king, however, was not satisfied with this solution, noting that even after performing atonement, people repeat the same sin- ful acts again. Suka then confirmed the king’s observation, explain- ing that such atonements can never be final or absolute (atyantika), because the performer remains bound by ignorance (SB 6.1.11). Due to the absence of self-knowledge, the ignorant are influenced by the sublatent predispositions toward desires (vāsanās). So, even after performing acts of atonement, they are impelled to engage in sinful acts again. Therefore, the real atonement is said to be knowledge of reality (vimarśana, i.e., jñāna). But Suka himself then rejected this proposal as well, because in striving for jñāna, a subtle independent self-concept is still held to. He thus concluded that the best way to get rid of all sins from their very root is bhakti. The superiority of bhakti over jñāna is clearly stated in the principal verse of this anuccheda (SB 6.1.16). Śrī- dhara Svāmi confirms the same conclusion in his commentary on the verse. The reason for this is that on the path of jñāna, the prac- titioner’s independent sense of ego still persists, unless the self is first offered to Bhagavan. 752 127 Bhakti Is beyond All Atonement As long as one has a body, action is inevitable, and this requires a sense of doership. The independent sense of agency or ego by which a person strives for jñāna can lead him to commit a wrong- ful action, especially an offense to Bhagavan or His devotees, as happened in the case of the liberated jñānis, the Kumāras, when they visited Vaikuntha. In bhakti, there is no independent ego. One surrenders everything to Bhagavan from the very outset, including the ego. One then becomes established in one’s authentic self-identity, immediately intuiting, “I am a servant of Bhagavan.” Being grounded in this understanding, the devotee does not do anything independently. A devotee’s vision is always in relation to Bhagavan. Thus, from the sequence of Suka’s reply to Parikṣit’s question, it is evident that bhakti is both the supreme atonement and also beyond all atonement. Śrī Jīva Gosvāmī raises a doubt regarding the incident of Indra’s killing of Vṛtrasura. Indra was a devotee, yet he killed Vṛtrāsura, who, although having appeared in the body of an asura, was actu- ally a great devotee. From this perspective, Indra’s killing of Vṛtra- sura was a sinful act. The sages thus advised Indra to perform an aśvamedha sacrifice as atonement. But if bhakti of its own accord purifies one of all sins, what was the need for such an indepen- dent act of atonement? Śrī Jiva replies that in reality, the purpose of the aśvamedha sacrifice was not to relieve Indra from the sin of killing Vṛtrāsura but to convince worldly-minded people, who believe only in karma, that Indra had been so absolved. Otherwise, they would regard him in a disparaging manner. The elaborate yajña was thus nothing more than a grandiose show. A further doubt is raised in this connection. Vrträsura was a great devotee of Bhagavan Sankarṣaṇa, and thus killing him was a great offense. It is said that there are six offenses that can be com- mitted on encountering a Vaisnava: to strike a Vaisnava, to criticize him, to express malice, to fail to greet him, to become angry with him, or to not feel delight in his presence. Such offenses can be counteracted only by pleasing the offended Vaiṣṇava. Otherwise, 3 hanti nindati vai dvesti vaisnavan nabhinandati krudhyate yāti no harṣam darśane patanani şat 753 I Bhakti Is the Complete Abhidheya one has to suffer the consequence. Bearing this in mind, how is it that Indra became absolved of the offense merely by meditating on Bhagavan? Śrī Jiva replies that Indra did not act independently in killing Vrtrasura. He was impelled to do so by Bhagavan, who willed that Vṛtrasura should be quickly released from the ãsurika body and reach His eternal abode. Thus, in reality Indra did Vṛtrāsura a favor by killing him. Still, some offense was involved, but that was cleared away by worshiping Bhagavān. 754 Anuccheda 128 Bhakti Destroys Prārabdha-karma १२८ | क्वचित् प्रारब्धपापहारित्वमप्याह द्वाभ्याम् (भा० ३।३३।६-७ ) - IN SOME places, it is also described that bhakti destroys prāra- bdha sins, or in other words, sins whose reactions have already become manifest, as indicated in the following two verses spoken by Devahūti: यन्नामधेयश्रवणानुकीर्तनाद् यत्प्रह्वणाद् यत्स्मरणादपि क्वचित् । श्वादोऽपि सद्यः सवनाय कल्पते कुतः पुनस्ते भगवन् नु दर्शनात् ॥ ३४९ ॥ अहो बत श्वपचोऽतो गरीयान् यज्जिह्वाग्रे वर्तते नाम तुभ्यम् । तेपुस्तपस्ते जुहुवुः ससुरार्या ब्रह्मानूचुर्नाम गृणन्ति ये ते ॥ ३५० ॥ O Bhagavan, even a dog-eater becomes immediately eligible for the performance of the soma sacrifice, if at any time he hears or glorifies Your name, offers obeisance to You, or even just remembers You. So what can be said of those who see You directly? What a wonder! A dog-eater, on the tip of whose tongue Your name is present, is even more honorable [than the performer of the soma sacrifice]. The reason for this is that those who chant Your holy name have already performed austerities, conducted sacrifices, bathed in the holy places, adhered to the behavioral codes of religious life, and studied the Vedas. (SB 3.33.6-7)1 yan-nämadheya-śravananukirtanad yat-prahvanad yat-smaranad api kvacit svado pi sadyaḥ savanāya kalpate kutah punas te bhagavan nu darsanat aho bata śva-paco’to gariyan yaj-jihvāgre vartate nama tubhyam tepus tapas te juhuvuḥ sasnur äryä brahmanucur nama grnanti ye te 755 1 Bhakti Is the Complete Abhidheya श्वादत्वमत्र श्वभक्षकजातिविशेषत्वमेव । श्वानमत्तीति निरुक्तौ वर्तमानप्रयोगात् क्रव्या- दवत् तच्छीलत्वप्राप्तेः । कादाचित्कभक्षणप्रायश्चित्तविवक्षायां त्वतीतप्रयोगः क्रियेत । “रूढिर्योगमपहरति” इति न्यायेन च तद् विरुध्यते । अत एव श्वपच इति तैर्व्याख्यातम् । In this verse, the word śvāda, “a dog-eater,” refers to a particular caste of people who eat dogs. Etymologically, the word is formed from the noun śvan, “a dog,” and the verbal affix ad, “to eat,” in the present tense (atti), meaning, “one who eats dogs.” Because a present tense affix is used in this derivational analysis, it indi- cates that the person spoken of in the verse is one habituated to eating dog flesh, just as the word kravyāda, “a raw meat-eater,” refers to a person who eats raw meat as a regular habit. If the speaker’s intent were to refer to atonement for the incidental eating of dog meat, it would have been necessary to use a past tense affix. To do so, however, would violate the grammatical rule that the popular meaning of a word overrides the etymo- logical [since the popular meaning of the word in question is “a dog-eater” and not one who incidentally ate meat on a prior occasion]. Therefore, Svāmipada has glossed the word śvāda as śvapaca, lit., “one who cooks dog meat” [referring to the same caste of people who habitually eat dogs]. सवनं चात्र सोमयाग उच्यते । ततश्चास्य भगवन्नामश्रवणाद्येकतरात् सद्य एव सवनयोग्य- ताप्रतिकूलदुर्जातित्वप्रारम्भकप्रारब्धपापनाशः प्रतिपद्यते । तस्मात् " भक्तिः पुनाति मन्त्रि- ष्ठा श्वपाकानपि सम्भवात्” (भा० ११ ।१४।२१) इति तु कैमुत्यार्थमेव प्रोक्तमित्यायाति । The word savanam means the soma sacrifice. Thus, by any one of the practices of devotion, such as hearing the name of Bha- gavän, the dog-eater’s prarabdha sin, which had already fruc- tified in the form of the present degraded birth that disquali- fied him from the performance of this sacrifice, is immediately destroyed. Thus, it is evident that Kṛṣṇa’s analogous statement to Uddhava, cited below, was spoken for its a fortiori effect: Bhakti resolutely fixed on Me purifies even dog-eaters from the defect of their lower birth. [Then how much more must this be true for those of noble birth?] I, the Supreme Self and the most 756 128 Bhakti Destroys Prarabdha-karma beloved object, am directly obtainable by the virtuous through exclusive bhakti endowed with faith. (SB 11.14.21)2 किन्तु योग्यत्वमत्र श्वपचत्वप्रापकप्रारब्धपापविच्छिन्नत्वमात्रमुच्यते । सवनार्थं तु गुणा- न्तराधानमपेक्षत एव । ब्राह्मणकुमाराणां शौक्रे जन्मनि योग्यत्वे सत्यपि सावित्रदैक्ष्यज- न्मापेक्षावत् । It should be pointed out, however, that the eligibility (yogyatva) to perform the savana ritual spoken of in this verse refers only to the destruction of the prärabdha sins that led to birth in a dog- eater family. Yet, to perform the savana ritual, other qualifica- tions are certainly required. The sons of brāhmaṇas, for exam- ple, even though eligible for the savana ritual in terms of semi- nal birth (saukra-janma), still have to undergo two other types of birth, namely, savitra (investiture with the sacred thread) and daikşa (initiation into the performance of Vedic sacrifice)? सावित्रादिजन्मनिमित्तसवनसदाचारप्राप्तेरिति सवने प्रवृत्तिर्नास्य युज्यते । In the same manner, the dog-eater whose prarabdha sins are destroyed by chanting Bhagavan’s name would also have to undergo these two births by virtue of which he could acquire the ennoblement of conduct necessary to perform the savana ritual. [Since, however, outcastes are barred from these initia- tory rites and accompanying education], factual engagement in the savana ritual is non-applicable in their case. तस्मात् पूज्यत्वमात्रतात्पर्यमित्यभिप्रेत्य टीकाकृद्भिरप्युक्तम् “अनेन पूज्यत्वं लक्ष्यते” इति । तथापि प्रारब्धहारित्वं तु व्यक्तमेवायातम् । Consequently, Śrīdhara Svāmī, intending to say that the verse’s sole aim is to point out the person’s honorability, makes the fol- lowing comment: “By this assertion, it is being indicated that he becomes worthy of honor” (anena püjyatvam lakṣyate). Nev- ertheless, the destruction of prarabdha sins is clearly indicated in this verse. 2 bhaktyäham ekaya grahyaḥ śraddhayatma priyaḥ satām bhaktiḥ punāti man-nistha śva-pakan api sambhavat These are the three births referred to in Anuccheda 101. 757 I Bhakti Is the Complete Abhidheya । तदुपपादयति - “अहो बत” इत्याश्चर्ये यस्य जिह्वाग्रे तव नाम वर्तते स श्वपचोऽपि । अतोऽस्मादेव हेतोर्गरीयान् यद् यस्माद् वर्तत अत इति वा । कुतः ? इत्यत आह “त एव तपस्तेपुः” इत्यादि त्वन्नामकीर्तने तपआद्यन्तर्भूतमतस्ते पुण्यतमा इत्यर्थः । Śrīdhara Svāmī continues in the same vein in his commentary on the second of these two verses: “Śrī Suka corroborates this [i.e., that a dog-eater who chants the name becomes honorable] in the next verse. The exclamation aho bata, ‘What a wonder!’ is spoken out of astonishment that the person on whose (yat, i.e., yasya) tongue Your name is present, even if he is a dog-eater, is more honorable precisely for this reason (ato’smad eva) [of having Bhagavan’s name present on his tongue]. Alternatively, yat here could be interpreted as the adverb yasmāt, ‘because,’ correlated to ataḥ, ’therefore,’ in the following sense: ‘Because (yasmāt) Your name is present on his tongue, therefore (ataḥ) he is more honorable.” How is it [that such people are more hon- orable]? In reply, Devahūti says: “They alone have already per- formed all austerities, and so on.’ This means that all these pious acts are included in the chanting of Bhagavan’s name, and there- fore, those engaged in such chanting are of the highest virtue (punyatama).” [Here ends Śrīdhara Svāmi’s comment.] एवं प्रारब्धपापहेतुकव्याध्यादिहरत्वं च स्कान्दे- Similarly, bhakti is described as eliminating the diseases caused by prärabdha sins, as mentioned in the Skanda Purāna: 4 Śrīdhara Svāmi is pointing out that the pronoun yat in the first line of this verse can be interpreted in two different ways, leading to two slightly different grammatical constructions. In the first sense, yat acts as the relative pronoun “whose” (yasya), relating back to its antecedent, the dog-eater, in the phrase, “the dog-eater on the tip of whose tongue.” In this case, the adverb atah, which follows, would mean “for this reason” (asmāt), i.e., on account of the presence of Bhagavan’s name on his tongue. Taken in the second sense, yat acts as a conjunctive adverb of cause, “because” (yasmat), correlated with its corresponding adverb, atah, “therefore.” In that case, it gives the following sense: “Because Your name is present on his tongue, therefore even a dog-eater is more honorable.” Other than the slight change of emphasis, this grammatical distinction has little bearing on the meaning of the verse. 758 128 Bhakti Destroys Prarabdha-karma आधयो व्याधयो यस्य स्मरणान् नामकीर्तनात् । तदैव विलयं यान्ति तमनन्तं नमाम्यहम् || ३५१ ॥ I offer obeisance unto that limitless Bhagavan, by whose remem- brance or by the chanting of whose name, all mental anxieties and bodily ailments immediately disappear. (Skanda Purāṇa)5 उक्तं च नामकौमुद्याम् “प्रारब्धपापहरत्वं क्वचिदुपासकेच्छावशात्” इति ॥ श्रीदेवहूतिः ।। In the Nama-kaumudi (3) also, it is said: “Sometimes, by the will of the worshiper, prārabdha sins are dispelled.”” Commentary IN THE previous anucchedas, it was stated that bhakti destroys aprārabdha-karma, or the unmanifest reactions to past conditional acts. Now, from Devahuti’s prayers to Bhagavan Kapila, it is under- stood that bhakti destroys even prärabdha-karma, or the reactions that have already fructified. A person is born in a certain country, to particular parents, and with a specific gender and psycho-physical nature all because of prārabdha-karma. In the varnasrama system, birth in a brāhmaṇa family is considered to be the result of virtuous prārabdha, whereas birth outside the four varnas, such as in a family of dog-eaters, is the outcome of some grave sin committed in a previous life. Such people have no eligibility to participate in any Vedic ritual, let alone perform the soma-yaga. To be qualified to conduct such religious ceremonies, one must not only be born as a brāhmaṇa but also undergo the upanayana- samskāra at the age of seven and study the Veda for at least twelve years. One must also be trained in the correct procedure to con- duct the soma-yaga ritual. Only then is one eligible to perform it. In the varṇāśrama worldview, birth in a family of such qualified brāhmaṇas is the highest human birth, while birth in a family of 5 6 adhayo vyadhayo yasya smaranan nama-kirtanāt tadaiva vilayam yanti tam anantam namamy aham prarabdha-papa-haratvam [nivartakatvam ca] kvacid upāsakecchā-vaśāt. 759 I Bhakti Is the Complete Abhidheya dog-eaters is the lowest. From this perspective, it was astonish- ing for Devahūti to claim that even a dog-eater becomes immedi- ately eligible (kalpate) to perform such Vedic ceremonies simply by chanting the names of Bhagavan or other similar acts of devotion. Here, the eligibility being spoken of specifically implies that the disqualification of a degraded birth - or in other words, of the prārabdha-karma that led to such a birth - has been nullified. For this reason, Śrīdhara Svāmī and Śrī Jīva take this to mean that the person engaged in acts of devotion becomes worthy of the honor that is due to a qualified brāhmaṇa. Indeed, he is wor- thy of even greater honor, because he is engaged in the parama- dharma of Kṛṣṇa-bhakti, while the brahmana is engaged only in the conventional dharma of Vedic sacrifice. Certainly without undergoing extensive training, the devo- tee born in a family of dog-eaters would not have the behavioral acculturation and the procedural expertise necessary to conduct a highly complex sacrifice such as the soma-yaga. Even a person born in a brāhmaṇa family cannot conduct the soma-yaga without undergoing the other two births of săvitrī and dīkṣā along with the accompanying training in Vedic rituals. In this regard, it may be pointed out that there are two types of eligibility (yogyata), one that is related to the intrinsic con- stitution of an object or entity, called svarupa-yogyata, and the other that entails its functional suitability for a particular task, or phalopadhayi-yogyata. For example, a rosewood branch, while still part of the living tree, has the constitutional fitness (svarupa- yogyata) to become the leg of a chair, but in that “raw” condition, it does not have the functional fitness (phalopadhayi-yogyata) to accomplish the task. For the branch to acquire functional fitness, it has to be cut down, dried, seasoned, and then worked upon by carpenter. In the same manner, a person born in a brāhmaṇa family has the constitutional but not the functional eligibility to perform the soma-yaga. To acquire the latter, he must undergo the other two births, for which he is eligible. A person born in a family of dog- eaters, however, does not have either of these two qualifications. 760 128 Bhakti Destroys Prarabdha-karma If he is graced with bhakti to Bhagavan, he acquires constitutional fitness. Yet, without the functional preparation, he remains inel- igible to perform the soma-yaga. Since in the varṇāśrama system, a dog-eater is barred from the savitri and dikṣā births, upon which functional eligibility is based, factual engagement in the soma-yaga remains out of the question. Moreover, soma-yaga is of no impor- tance for one engaged in bhagavat-dharma. To be barred from an act that one has no interest in is hardly a deprivation at all. Sometimes people misunderstand verses such as the ones spo- ken by Devahūti, and, without the requisite qualification, engage in brahminical duties, such as performing Vedic yajñas. They haughtily claim themselves to be superior to brāhmaṇas, citing Devahuti’s statement as evidence, and yet they engage in the infe- rior ritual acts of karma-kanda, abandoning bhakti. In doing so, they dishonor bhakti, because they try to engage it in the service of karma-kända. The import of Devahūti’s statement is not that a person born in a dog-eating family should engage in bhakti with the intent of becoming qualified to begin performing soma-yāgas, as though this were the goal of bhakti. If bhakti is so powerful that it can negate even the disqualification of birth (i.e., even the prãra- bdha sins upon which a degraded birth is based), then why should the performer do anything other than bhakti? The word śvāda literally means “one who eats dog meat.” It does not refer to a person who ate it only once or twice but to one who does so regularly. The implication is that someone who ate dog meat once may not really be a low-born or low-class person. Des- perate circumstances sometimes arise, such as during a famine, in which even great sages are impelled to eat meat just to sustain life. Such a person is not called a meat-eater, kravyāda. Thus, śvāda means one who eats dog meat regularly. The intention of Devahuti’s statement is to show the power of bhakti to free even a dog-eater from the stigma of his lower birth. This signifies that he is relieved from the prarabdha-karma that impelled him to take birth in such a family in the first place. The aim of the verse is not to suggest that devotees from ignoble back- grounds should then become performers of soma-yaga for some 761I Bhakti Is the Complete Abhidheya profit or adoration. Employing a fortiori reasoning, the verse also intends to say that if bhakti can purify even a dog-eater, then how much more must this be the case for those of noble birth, whose natures are not so deprived of education or culture? Devotees do not desire to improve their social status on the strength of bhakti, nor do they wish to use the power of bhakti to alleviate their material diseases. They consider this as dishonor- ing the true spirit and essence of bhakti. Sometimes such pow- ers are self-manifested in certain exceptional devotees simply to show the greatness of bhakti and to thus inspire faith in it for peo- ple in general. Prahlada and Dhruva are examples of devotees in whom such powers were manifested. Prahlada could not be killed by Hiranyakasipu, and Dhruva ascended to Dhruvaloka in the same body by placing his foot on the head of death personified (mṛtyu). This, however, is not a prescription to be universalized for all devotees. What the verse really intends to point out is bhakti’s power to destroy prārabdha sins. The idea is that if the dog-eater is awarded the constitutional eligibility to perform the savana-yajña even by slight contact with bhakti, it necessarily implies that his ignobil- ity of birth (durjātitva) has been removed. And for the ignobil- ity of birth to be removed, its cause - namely, prärabdha sin- would have to have been nullified. From this, it is evident that bhakti destroys prarabdha sins. The cause-effect relation between prarabdha sins and durjātitva is expressed in the following verse: An ignoble birth (durjāti) is understood to be the cause of the inel- igibility to perform the savana-yajña. And the sins that lead to such an ignoble birth are those indeed that have already fructified (prarabdha). (BRS 1.1.22)” Śrī Viśvanatha Cakravarti has an interesting perspective on the second of Devahuti’s two verses (SB 3.33.7) that further emphasizes the power of bhakti. Devahūti uses the word jihvāgre, meaning that Bhagavan’s name is present only on the tip of the dog-eater’s tongue 7 durjātir eva savanayogyatve karanam matam durjäty-arambhakam papam yat syat prarabdham eva tat 762 128 Bhakti Destroys Prarabdha-karma and not completely, implying that his pronunciation of the name is inaccurate. The verb vartate, lit., “it exists there,” signifies that the name is merely present on the tip of his tongue and not that it is uttered in one of the articulate modes of recitation (vṛtti). So, this means that his pronunciation of the holy name is incomplete. Additionally, the word nama is in the singular, indicating only one utterance of the name and not a plurality. From this, Viśvanatha Cakravarti concludes that even a single name incorrectly or incom- pletely uttered is sufficient to eradicate the dog-eater’s prarabdha sin. Śrī Viśvanatha also provides a unique comment on the word gariyan, lit., “more honorable,” which is the comparative of the word guru, meaning “heavy or honorable.” He takes it to mean that the dog-eater who chants Bhagavan’s name becomes even more eligible to fulfill the function of a guru, initiating others into the mantra consisting of the holy name. This idea, however, may not necessarily be practically applicable, because accepting the role of a guru requires many other qualifications. sa svapaco garīyān atisayena gurur bhavatity anyān api nāmātmaka-mantram upadeştum yogyatam dhatte iti bhavah. 763 Anuccheda 129 Bhakti Destroys Vāsanās १२९ । तद्वासनाहारित्वमाह (भा० ६।२।१७) - THE NEXT POINT to consider is that bhakti removes the predis- positions toward desires (vāsanās), as the Viṣṇudutas informed the Yamadūtas: तैस्तान्यघानि पूयन्ते तपोदानव्रतादिभिः । नाधर्मजं तद्वृदयं तदपीशाङ्घ्रिसेवया ॥ ३५२ ।। These sins are destroyed by penance, charity, vows, and other such means of atonement, but the residual impressions [lit., “the heart”] of these sins, stemming from acts of adharma, are not destroyed. Yet, by service to the lotus feet of Bhagavan, even these residual impressions are destroyed. (SB 6.2.17)1 अधर्माज् जातं तेषामघानां हृदयं संस्काराख्यं न शुद्ध्यति । तदपीशाङ्घ्रिसेवया शुद्धयती- त्यर्थः । पाद्मे च - In this verse, the compound tad-hṛdayam, lit., “the heart or the core of that,” means “the residual impressions” (samskāras) “of these sins” (teṣām aghānām). These samskāras, which are gen- erated by acts of adharma (adharmajam), are not purified from the heart by penance and other such means of atonement, but they are cleansed by service to Bhagavan’s lotus feet. This is confirmed in a statement from the Padma Purāṇa: 1tais tāny aghani puyante tapo-dana-vratadibhiḥ nadharmajam tad-dhṛdayam tad apīšānghri-sevaya 764 129 Bhakti Destroys Vāsanās अप्रारब्धफलं पापं कूटं बीजं फलोन्मुखम् । क्रमेणैव प्रलीयेत विष्णुभक्तिरतात्मनाम् ॥ ३५३ ॥ There are four stages of sin: aprārabdha, unmanifest reactions; kūta, the stock of such unmanifest reactions gathered into a sin- ful proclivity; bija, the seed of sinful desire arising out of such proclivity; and phalonmukha, the manifest reactions. For those who are intently engaged in Visnu-bhakti, all four stages of sin are destroyed in this order. (Padma Purāna)2 अप्रारब्धफलं वक्ष्यमाणेभ्योऽन्यत् । कूटं बीजत्वोन्मुखम् । बीजं प्रारब्धत्वोन्मुखम् । फलोन्मुखं प्रारब्धमित्यर्थः ॥ श्रीविष्णुदूता यमदूतान् ॥ The compound aprãrabdha-phalam, or “unmanifest reactions,” refers to an imperceptible stage of sin that is distinct from the other three mentioned. Kuța, “the stock of such imperceptible reactions gathered into a sinful proclivity,” means that which is tending toward producing the seed of sinful desire. Bīja, “the seed of sinful desire arising out of such sinful proclivity,” means that which is tending toward manifesting as a sinful act or a mature reaction. Phalonmukha, or “manifest reactions growing out of the seed of sinful desire,” is another word for prārabdha, or “sinful reactions for which one is currently suffering.” Commentary WHENEVER an action is performed, it generates two types of results internal and external. The internal results are in the form of psychic impressions (samskaras) stored in the citta, or the unconscious mind. Whatever we do or experience leaves its mark in the citta. If one performs an act repeatedly, then these samskāras are gathered together into a stock (kūṭa), resulting in a proclivity or predisposition toward such acts. This predisposition is also called a vāsanā. The vasana then generates a seed of desire in the mind (bija). This seed of desire impels one to act (prarabdha), which will 2 aprārabdha-phalam papam kūtam bijam phalonmukham krameṇaiva praliyeta vişnu-bhakti-ratätmanām 765 I Bhakti Is the Complete Abhidheya then beget a new set of consequences. The external results refer to changes that are brought about in one’s outward circumstances. These outward changes may occur immediately or after some time and may be advantageous or disadvantageous. If a person commits a sinful act, it leaves an impression in the citta and will also result in some external miserable situation. By performing atonement, one can nullify the possibility of the exter- nal outcome but not the impressions in the citta. These impressions will impel the person to engage in wrongful acts again. For this rea- son, atonement is compared to the bathing of an elephant. The ele- phant bathes in a river or pond, but after coming out, it covers its body with sand. A similar principle applies in the case of confes- sion. Some people go to church to confess their sins. Confession relieves them of the reaction to the sinful act but not from the ten- dency to commit sin again. If, however, one takes to bhakti, then even the tendency to commit sin is uprooted. This is because bhakti establishes the self in its constitutional identity of being, which provides greater delight than any sinful act. 766 Anuccheda 130 Bhakti Destroys Ignorance १३० | अविद्याहरत्वमाह ( भा० ४।११।३०) – THE NEXT POINT is that bhakti dispels ignorance (avidyā), as Śrī Manu informed Dhruva: त्वं प्रत्यगात्मनि तदा भगवत्यनन्त आनन्दमात्र उपपन्नसमस्तशक्तौ । भक्तिं विधाय परमां शनकैरविद्याग्रन्थिं बिभेत्स्यसि ममाहमिति प्ररूढम् ॥ ३५४ ।। Then, by performing transcendental bhakti to Bhagavan, who is established in His own intrinsic being, unlimited, the very embodiment of bliss, and intrinsically self-endowed with all potencies, you will gradually be able to cut the hard knot of igno- rance that fosters the conceptions of “I” and “mine.” (SB 4.11.30)1 तथा च पाद्मे – A similar statement is found in the Padma Purāṇa: कृतानुयात्रा विद्याभिर्हरिभक्तिरनुत्तमा । अविद्यां निर्दहत्याशु दावज्वालेव पन्नगीम् || ३५५ ॥ इति ॥ श्रीमनुर्ध्रुवम् ॥ tvam pratyag-atmani tadā bhagavaty ananta ananda-matra upapanna-samasta-saktau bhaktim vidhaya paramām śanakair avidya- granthim bibhetsyasi mamăham iti prarudham 767 2 I Bhakti Is the Complete Abhidheya Unsurpassed devotion to Bhagavan Hari that is attended by wis- dom immediately destroys ignorance, just as a forest fire burns a snake. (Padma Purāṇa)2 Commentary IGNORANCE, or the absence of awareness of ultimate truth (avidya), is the root cause of karma. It is referred to as the knot of ignorance (avidya-granthi), the knot in the heart (hrdaya-granthi), or the knot that binds spirit and matter (cit-jada-granthi). It is due to igno- rance that one identifies with the body-mind complex. One then considers the body as the self or as belonging to oneself, becom- ing entrenched in the conceptions of “I” and “mine” (aham-mama). Being thus deluded, one is impelled by material desires to try to please the mind and senses. Bhakti, however, naturally gives rise to knowledge and uproots avidya as concomitant effects (SB 1.2.7). Moreover, since bhakti is completely fulfilling to the self (SB 1.2.6), there is no impetus to seek any other form of so-called pleasure. The bliss of bhakti is without end. To signify this, Bhagavan is qual- ified in the principal verse of this anuccheda (SB 4.11.30) by the word ananta, “unlimited.” 768 kṛtānuyātrā vidyabhir hari-bhaktir anuttama avidyam nirdahaty aśu dava-jvaleva pannagim Anuccheda 131 Bhakti Is the Source of Fulfillment for All Beings 1 १३१ | सर्वप्रीणनहेतुत्वमुक्तम् “यथा तरोर्मूलनिषेचनेन” ( भा० ४ | ३१ । १४) इत्यादिना । BHAKTI is the source of fulfillment for all beings, as expressed in the following verse: Just as by pouring water on the root of a tree, its trunk, branches, and twigs become nourished, and just as by supplying food to the vital life current (prāna), the senses gain strength, so too by worshiping Bhagavan Acyuta [Kṛṣṇa], the worship of all entities is effected. (SB 4.31.14)1 तथाह (भा० ४।९।४६-४७ ) - Accordingly, Śrī Maitreya informed Vidura: सुरुचिस्तं समुत्थाप्य पादावनतमर्भकम् । परिष्वज्याह जीवेति बाष्पगद्गदया गिरा ॥ ३५६ ॥ यस्य प्रसन्नो भगवान् गुणैर्मैत्र्यादिभिर्हरिः । तस्मै नमन्ति भूतानि निम्नमाप इव स्वयम् ॥ ३५७ ॥ Suruci, the stepmother of Dhruva, lifting up the boy who had prostrated himself at her feet, embraced him and with a falter- ing voice, choked with tears, blessed him with the words, “May you live long.” Just as the water of a river flows downward of its yatha taror mula-nisecanena trpyanti tat-skandha-bhujopasākḥāḥ pranopahārac ca yathendriyanam tathaiva sarvarhanam acyutejyā 769 I Bhakti Is the Complete Abhidheya own accord, all living beings naturally extend regard to a per- son by whose benevolence and other qualities Bhagavan Hari is pleased. (SB 4.9.46-47)2 सुरुचिर्निजविद्वेषिणी मातुः स्वपत्न्यपि तं भगवदाराधनत आगतं श्रीध्रुवम् । यथा पाद्मे- Although Suruci had been envious of Dhruva, being the co- wife of his mother, she blessed Dhruva in this manner after he returned from worshiping Bhagavan in the forest. As is said in the Padma Purāna: येनार्चितो हरिस्तेन तर्पितानि जगन्त्यपि । रज्यन्ति जन्तवस्तत्र जङ्गमाः स्थावरा अपि ॥ ३५८ ॥ श्रीमैत्रेयः ॥ One who has worshiped Bhagavan Hari has satisfied the whole world. All mobile and even immobile living beings are deeply moved by such a person. (Padma Purāna)3 Commentary DEVOTEES are free from envy, jealousy, and the tendency to exploit others. Being friendly and compassionate toward all, they have no reason to hate anyone. In fact, hatred is not possible for gen- uine devotees, because they perceive the whole creation and all liv- ing beings as manifestations of their worshipful Bhagavan. Since 2 surucis tam samutthäpya pādāvanatam arbhakam parişvajyäha jiveti bäspa-gadgadaya giră yasya prasanno bhagavan gunair maitry-adibhir harih tasmai namanti bhutani nimnam apa iva svayam J yenārcito haris tena tarpitani jaganty api rajyanti jantavas tatra jangamaḥ sthāvarā api 770 131 Bhakti Is the Source of Fulfillment for All Beings devotees love Bhagavan, they naturally also love His creation. Addi- tionally, because bhakti fills the devotees’ hearts with beauty, non- enviousness, and loving kindness, other living beings can also feel it. Thus, they feel happy in the presence of such devotees. Śrī Jiva Gosvāmi here refers to the story of the young prince, Dhruva. His father, Uttānapāda, who was the ruler of the earth, had two wives, Suruci and Sunīti, the latter being Dhruva’s mother. The king favored Suruci over Sunīti, which made Suruci exceed- ingly proud and insolent. One day, the young Dhruva was trying to climb up onto the lap of his father in the presence of Queen Suruci. The queen rebuked the boy and told him that he was not fortunate enough to sit in the king’s lap, a place reserved only for her son. The boy felt bitterly insulted and went crying to his mother. Sunīti could not help but know that her husband was biased toward her co-wife. She assured her son that only Bhagavan could help him. On hearing this, Dhruva asked where he could find Bhagavan. The mother innocently replied that He could be found in the forest. The child took his mother’s words to heart and at night snuck away to the forest. On the way, Dhruva met sage Narada, who tried to dissuade him, but the boy was firm in his determination. Narada then initiated him into the twelve-syllable mantra. Dhruva meditated assiduously through means of the mantra, and within six months, Bhagavan appeared before him to bless him. After this, Dhruva returned to the kingdom, being radically transformed by his expe- rience. When he met his stepmother, he immediately bowed down to her, since his heart was now pure and hence devoid of all hatred. The verses cited here describe Suruci’s response to Dhruva. A doubt may be raised in this regard. It is seen that many devo- tees in the past as well as at present are harassed by nondevotees. So, why is it said that everyone is pleased with bhakti or with a devotee? The answer is that those who are not excessively influ- enced by envy and malice feel happiness in a devotee’s presence, but those who are particularly envious by nature feel threatened by them. Most people in this world experience anxiety in the face of the unknown. When they encounter a person belonging to a 771I Bhakti Is the Complete Abhidheya different culture or religion, or holding different beliefs, they can often feel threatened. In the case of nondevotees, this is due only to deep-seated ignorance, because a devotee is harmless. 772 Anuccheda 132 Bhakti Bestows Virtue and Bliss १३२ । ज्ञानवैराग्यादिसद्गुणहेतुत्वमुक्तम् (भा० ५ | १८ | १२ ) - BHAKTI is the source of all auspicious qualities, such as knowledge and detachment, as stated in the following verse: यस्यास्ति भक्तिर्भगवत्यकिञ्चना सर्वैर्गुणैस्तत्र समासते सुराः । हरावभक्तस्य कुतो महद्गुणा मनोरथेनासति धावतो बहिः ॥ ३५९ ॥ इति । The celestial beings (suras) along with all their qualities become firmly established in one who has unmotivated devotion (akiñcana-bhakti) for Bhagavan. On the other hand, where are divine qualities to be found in a person bereft of devo- tion for Śri Hari? Such a person rushes about in outward pur- suit of impermanent sense objects led by the chariot of desire. (SB 5.18.12)1 " स्वर्गापवर्गभगवद्धामादिसर्वानन्दहेतुत्वमप्युक्तम् “यत् कर्मभिर्यत् तपसा ” ( भा० ११ | २० | ३२ ) इत्यादिना । Bhakti is also the cause of experiencing all varieties of bliss, either through promotion to heaven, liberation from material existence, or attainment of Bhagavan’s personal abode. This is stated by Bhagavan Himself: Whatever may be attained by execution of prescribed duties (karma), penances, the cultivation of jñāna, renunciation, the yasyasti bhaktir bhagavaty akiñcana sarvair gunais tatra samāsate surāḥ harāv abhaktasya kuto mahad-guna manorathenasati dhavato bahih 773 I Bhakti Is the Complete Abhidheya practice of yoga, offering of charity in accordance with the prin- ciples of dharma, or even by any other means to the ultimate good, is easily attained by My devotee simply through engage- ment in bhakti-yoga unto Me. If My devotee should somehow aspire for heaven, liberation, or My own abode, he can also attain these. (SB 11.20.32-33)2 स्वतः परमसुखदानेन कर्मादिज्ञानानन्तसाधनसाध्यवस्तूनां हेयत्वकारितामाह (भा० ११ | १४ | १४) – Because bhakti itself grants supreme bliss, as indicated in the previous verse, the practices (sadhana) and the results to be attained (sadhya-vastu) of all paths, beginning from karma up to jñāna, are made redundant by bhakti. This is stated by Bhagavan Śrī Kṛṣṇa: न पारमेष्ठ्यं न महेन्द्रधिष्ण्यं न सार्वभौमं न रसाधिपत्यम् । न योगसिद्धीरपुनर्भवं वा मय्यर्पितात्मेच्छति मद् विनान्यत् ॥ ३६० ॥ One whose authentic self is offered unto Me does not desire any end that excludes Me, whether it be the post of Brahma, the seat of Indra, sovereignty over the entire earth, rulership of the subterranian realms, the metanormal powers attained through yoga, or even liberation from birth and death. (SB 11.14.14)3 रसाधिपत्यं पातालादिस्वामित्वम् । अपुनर्भवं ब्रह्मकैवल्यरूपं मोक्षम् । किं बहुना ? यत् किञ्चिदन्यदपि साध्यजातं तत् सर्वं नेच्छत्येव किन्तु मद् मां विना तादृशभक्तिसाध्यं मामेव सर्वपुरुषार्थाधिकमिच्छतीत्यर्थः । मय्यर्पितात्मा कृतात्मनिवेदनः ॥ श्रीभगवान् ॥ The word rasadhipatya, “rulership of the subterranean realms,” refers to the lower worlds, such as Pātāla. The compound apunar-bhava, lit., “the non-repetition of birth,” means lib- eration (mokṣa) in the form of merging the self in Brahman 2 3 yat-karmabhir yat-tapasā jñāna-vairagyataś ca yat yogena dana-dharmeņa śreyobhir itarair api sarvam mad-bhakti-yogena mad-bhakto labhate ñjasā svargāpavargam mad-dhama kathañcid yadi vāñchati na parameṣthyam na mahendra-dhisnyam na sarvabhaumam na rasadhipatyam na yoga-siddhir apunar-bhavam va mayy arpitätmecchati mad vinānyat 774 132 Bhakti Bestows Virtue and Bliss (brahma-kaivalya). What more needs to be said? A devo- tee does not desire any other end whatsoever that may be attainable (sādhya-jāta), if it excludes Me (mat-vina). This means that he yearns only for Me (mam eva), the goal (sadhya) of such bhakti, beyond all other objects of human aspira- tion (sarva-puruşārthadhika). The compound mayi-arpitātmā means, “one whose authentic self (ātmā) is offered (arpita, i.e., krta-nivedana) unto Me.” Commentary A DEVOTEE has no desire other than to be engaged in pleasing ser- vice to Bhagavan and the people and objects related to Him. This is the significance of the word akiñcana, “free from all motivation,” as a qualifier of bhakti in SB 5.18.12. In the latter verse, the statement that the devas along with all their virtues become firmly established (samāsate, i.e., samyag asate) in a devotee imbued with akiñcana- bhakti means that such a devotee is freed of all vice. This is because avidya, the root cause of all vice, is eradicated from the devotee’s heart. Whatever ends are aspired for by the adherents of other paths are easily available to a devotee, but he or she has no inter- est in any of them. Such ends are acceptable only if they are some- how instrumental in the service of Bhagavan. Everything eternally belongs to Bhagavan as a sakti under His regulation. So, when a per- fected devotee attains Bhagavan Himself, who is both the source and end of all that is attainable (sadhya), it naturally follows that such a devotee would not desire anything other than loving service to Him. 775 Bhakti Is Nirguna Anucchedas 133-138 Anuccheda 133 Karma Is Saguņa १३३ । अथ साक्षाद् भक्तेर्निर्गुणत्वं वक्तुं भगवदर्पितकर्मारभ्य सर्वेषां कर्मणां तावत् सगुणत्वमाहैकेन (भा० ११।२५।२३ ) - Now, to establish that direct (sākṣāt) bhakti is nirguna, or beyond the qualitative constituents of primordial nature, Bha- gavän first points out with a single verse that all karma, includ- ing that which is offered to Bhagavan, is saguna, or under the jurisdiction of the material gunas: मदर्पणं निष्फलं वा सात्त्विकं निजकर्म तत् । राजसं फलसङ्कल्पं हिंसाप्रायादि तामसम् ॥ ३६१ ॥ The execution of one’s own prescribed action (nija-karma), either offered to Me (mad-arpanam) or without any desire for the fruit (nisphalam) is of the qualitative nature of sattva-guna (sättvika). Action that is motivated by a desire for the fruit (phala-sankalpam) is of the qualitative nature of rajas (rāja- sika), and action predominated by violence, and so on, is of the nature of tamas (tāmasika). (SB 11.25.23)1 मयि अर्पणं यस्य मदर्पितमित्यर्थः । निष्फलं निष्कामम् । फलं सङ्कल्प्यते यस्मिन् तत् । आदिशब्दाद् दम्भमात्सर्यादिभिः कृतम् ॥ The compound mad-arpanam means “action offered to Me.” The word nisphalam means “action performed without any desire mad-arpanam nisphalam va sättvikam nija-karma tat rajasaṁ phala-sankalpam himsa-prāyādi tamasam 779 I Bhakti Is the Complete Abhidheya for the fruit” (niskāmam). The compound phala-sankalpam means “action motivated by a desire for the fruit.” The word ādi, “and so on” [in himsā-prāyādi, “action predominated by violence, and so on”], includes action predominated by other tāmasika attitudes, such as pride (dambha) and envy (mātsarya). Commentary THIS verse (SB 11.25.23) is introduced here by Śrī Jiva as a lead- in to the discussion of sākṣāt-bhakti, which is nirguna, or beyond the qualitative constituents of primordial nature. Sākṣāt-bhakti is also known as svarupa-siddha-bhakti, “constitutional devotion,” or “devotion that is inherently of the essence of the intrinsic potency.” In chapter 25 of the Eleventh Canto, there is a section of verses (23-29) that is similar to those found in Bhagavad Gita, chapters 14, 17, and 18. In all of these passages, there are detailed descriptions of the material gunas and their influences on knowledge, action, and the performer. In particular, the following three verses from Chapter 18 describe action influenced by the three gunas: That action which is enjoined by scripture, which is performed without attachment and free from attraction or repulsion, by a person not yearning for its fruit, is called sättvika. That action, however, which is performed with great effort by a person hanker- ing for enjoyment or out of egotism, is called räjasika. That action which is undertaken out of delusion, without considering its con- sequences, the detriment it may bring, the violence it may cause to oneself or to others, and whether one has the requisite power to perform it, is called tamasika. (GĪTĀ 18.23-25)2 The fundamental difference between the Gitā passages that treat the subject of the gunas and the corresponding verses in the 2 niyatam sanga-rahitam araga-dveşatah krtam aphala-prepsunā karma yat tat sättvikam ucyate yat tu kämepsunā karma sāhankāreņa vā punaḥ kriyate bahulayasam tad rājasam udahṛtam anubandham kṣayam himsam anapeksya ca paurusam mohad ārabhyate karma yat tat tāmasam ucyate 780 133 Karma Is Saguna Bhāgavata is that the latter includes a description of the nirguna state as it applies to knowledge, action, and the performer. In the radical nondualism (kevala-advaita) of Sankara Vedanta, the term nirguna is taken to mean the absolute denial of all quality, form, action, and agency. In contrast, however, the integral nondualism (bheda-abheda) of the Bhāgavata postulates that since both Bha- gavan and the individual self (ātmā) are self-endowed with form, attributes, and action, even in the liberated transcendental state, it is necessary to give an indication of how this can be so within the context of nirguna existence. Jīva Gosvāmi analyzes this section of the Bhāgavata in this and the following anucchedas (133-137). From a cursory glance, it appears that varṇāśrama duties, even if offered to Bhagavan, are enacted from the point of view of bod- ily and, hence, sagunika identification; therefore, they can only be sättvika at best. According to the verse, there are two degrees of sättvika action in decreasing order of importance. The high- est entails offering one’s own varṇāśrama-dharma (nija-karma) to Kṛṣṇa (mad-arpanam), and the other is simply to undertake the same action without desire for the fruit (nisphalam). This is how the verse reads if the indeclinable va is taken in its normal sense as “or,” implying an alternative. Here, however, it would be more philosophically correct to take the word va to mean “and.” The reason for this is that according to Śrī Narada, any action that is not offered to Bhaga- vān, even if undertaken without any personal motive (akāraṇam, i.e., akāmyam), will not bear a positive result - na carpitaṁ karma yad apy akāraṇam (SB 1.5.12). If the word va (in SB 11.25.23) is taken in its literal sense as “or,” then nişphalam (i.e., karma performed without any desire for the fruit) would have to be understood as a separate instance of sättvika action, independent of the offering of such works to Bhagavan. This, however, would contradict Narada’s statement that even such unmotivated karma cannot produce a sättvika result. From this perspective, the verse is understood to mean that if one’s prescribed duty (nija-karma) is offered to Kṛṣṇa (mad- arpanam) and is performed without any desire for the fruit 7811 Bhakti Is the Complete Abhidheya

(nisphalam) — i.e., only for purification of the heart (sattva-śuddhi- artham) then it is defined as sättvika action. This is a refine- ment of the definition of sättvika-karma given in the Gītā verse cited above (18.23). The Gita’s definition can be reconciled with that given here by the understanding that adherence to one’s pre- scribed duties without any desire for material benefit is to follow the injunction of the Veda, which is the word of Bhagavan. In this sense, such unmotivated action amounts to a type of indirect offering to Bhagavan by way of reverence for and adherence to His word. 782 Anuccheda 134 Knowledge Pertaining to Parameśvara Is Nirguņa १३४ । अथानुष्ठानान्तराणां त्रिगुणान्तर्गतत्वं वदन् चतुर्थकक्षायां साक्षाद्भक्तेर्निर्गुणत्वमाह चतुर्षुः (भा० ११।२५।२४ ) - THEREAFTER, in four verses, Bhagavan states that all other prac- tices are within the three gunas, while sākṣāt-bhakti, belonging to a fourth category, is nirgunā: कैवल्यं सात्त्विकं ज्ञानं रजो वैकल्पिकं तु यत् । प्राकृतं तामसं ज्ञानं मन्निष्ठं निर्गुणं स्मृतम् ॥ ३६२ ॥ Kaivalya-jñāna, or knowledge of the pure self distinct from the body [dehādi-vyatiriktatma-visayaka-jnāna], is sāttvika. Vaikalpika-jnāna, or knowledge related to the body [dehadi- visayaka-jnāna], is rājasika. Prākrta jñāna, or the knowledge of those who are unrefined, is tāmasika. Whereas, the knowledge that pertains to Me [parameśvara-viṣayaka-jñāna] is beyond the qualities of primordial nature (nirguna ). ( SB 11.25.24 ) 1 प्राकृतं बालमूकादिज्ञानतुल्यम् । वैकल्पिकं देहादिविषयं यत् तद् रजो राजसम् । केवल- स्य निर्विशेषस्य ब्रह्मणः शुद्धजीवाभेदेन ज्ञानं कैवल्यं त्वम्पदार्थमात्रज्ञानस्य कैवल्यत्वा- नुपपत्तिस्तत्पदार्थज्ञानसापेक्षत्वात् । 1 kaivalyam sättvikam jñānam rajo vaikalpikam tu yat präkṛtam tāmasam jñānam man-nistham nirgunam smṛtam The bracketed inserts are Sridhara Svami’s comments. 783 I Bhakti Is the Complete Abhidheya The word prākṛtam, “unrefined” or “vulgar,” refers to knowl- edge like that of children, those devoid of speech, and so on. The word vaikalpika, “relativistic, differential, or pluralistic,” refers to knowledge that is related to the body. This knowl- edge is of the nature of rajas. The word kaivalyam, “absolute aloneness,” refers to knowledge of the suddha-jīva’s nondis- tinction from unqualified (kevala, i.e., nirvisesa) Brahman. By itself, realization of the “you-principle” (tvam-padartha), or in other words, of the pure living being, cannot result in kaivalya, because the latter depends on realization of the “that-principle” (tat-padartha), i.e., of Brahman.? सत्त्वयुक्ते हि चित्ते प्रथमतः शुद्धं सूक्ष्मं जीवचैतन्यं प्रकाशते । ततश्चिदेकाकारत्वाभेदेन तस्मिन् शुद्धं पूर्णं ब्रह्मचैतन्यमप्यनुभूयते । ततः सत्त्वगुणस्यैव तत्र कारणताप्राचुर्यात् सात्त्विकत्वम् । तथा च श्रीगीतोपनिषदि “ सत्त्वात् सञ्जायते ज्ञानम्” (गीता १४ । १७ ) इत्यादि । In the heart, or “the cognitive ground” (citta) that is clearly endowed with sattva, first, the pure and subtle consciousness of the living entity (jiva-caitanya) is self-disclosed. Thereafter, by intuiting the nondistinction that exists in terms of con- scious identity, the pure and complete awareness of Brahman (brahma-caitanya) is experienced in the citta. Thus, because sattva-guna is the predominant causal factor in this realiza- tion, kaivalya-jñāna is called sättvika. This is confirmed in the Gitā: “Knowledge springs from sattva” (sattvāt sañjāyate jñānam, GĪTĀ 14.17). भगवज्ज्ञानस्य तु (भा० ६ । १४१२, ५) - देवानां शुद्धसत्त्वानामृषीणां चामलात्मनाम् । भक्तिर्मुकुन्दचरणे न प्रायेणोपजायते ॥ ३६३ ॥ 2 Śrī Jiva is supplementing the opinion of Śrīdhara Svāmi, who comments here that kaivalya-jñāna means knowledge of the pure self distinct from the body (kaivalyam dehādi-vyatiriktātma-viṣayakam). According to Śrī Jiva’s statement, knowledge of the pure self is dependent on the knowledge of Brahman. Without the knowledge of Brahman, there can be no realization of the self and, hence, no kaivalya. 784 134 Knowledge Pertaining to Parameśvara Is Nirguna मुक्तानामपि सिद्धानां नारायणपरायणः । सुदुर्लभः प्रशान्तात्मा कोटिष्वपि महामुने || ३६४ ॥ इत्याद्युक्त्या सत्त्वादिसद्भावेऽप्यभावात् । But even to those in whom authentic being (sad-bhāva) in the form of sattva and so on, is present, the realization of Bhagavan remains undisclosed. This is clearly stated in the following two verses: Bhakti to the lotus feet of Bhagavan Mukunda generally does not manifest even in the devas, who are situated in pure sattva, nor even in the sages, whose hearts are free from contamination. (SB 6.14.2)3 O great sage, even among millions of liberated and perfected beings, it is exceedingly rare to find a single person whose mind is completely serene and who is fully devoted to Bhagavan Nārāyaṇa. (SB 6.14.5)* भा० ६।१४११- रजस्तमः स्वभावस्य ब्रह्मन् वृत्रस्य पाप्मनः । नारायणे भगवति कथमासीद् दृढा मतिः ॥ ३६५ ॥ इत्युक्त्या तदभावेऽपि सद्भावान् न तत्कारणत्वं किन्तु तदुत्तरत्वेन तस्य पूर्वजन्मनि श्रीनारदादिसङ्गवर्णनया । Furthermore, the realization of Bhagavan can be available even to those in whom there is an absence of sattva-guna, as indicated in King Parikṣit’s question to Śrî Suka: O brāhmaṇa, how is it that the sinful Vrtra, whose nature was predominated by rajas and tamas, had such resolute devotional regard for Bhagavan Nārāyaṇa? (SB 6.14.1)5

• devānām suddha-sattvānāṁ rṣīņām cămalātmanām bhaktir mukunda-carane na prayenopajayate
• muktānām api siddhanam näräyana-parayanaḥ 5 sudurlabhaḥ prašantātmā kotiṣv api maha-mune rajas-tamah-svabhavasya brahman vṛtrasya papmanaḥ nārāyaṇe bhagavati katham asid drdha matiḥ 785 I Bhakti Is the Complete Abhidheya For the reasons just stated, sattva cannot be the cause of the real- ization of Bhagavan. Rather, in answer to Parikṣit’s question, Suka explained that Vṛtra’s devotion was due to having obtained the association of Sri Narada in his previous birth. भा० ७।५।३२- नैषां मतिस्तावदुरुक्रमाङ्घ्रि स्पृशत्यनर्थापगमो यदर्थः । महीयसां पादरजोऽभिषेकं निष्किञ्चनानां न वृणीत यावत् ॥ ३६६ ॥ इत्युक्त्या च भगवत्कृपापरिमलपात्रभूतस्य श्रीमतो महतः सङ्ग एव कारणम् । From this fact and from the statement that follows, it is con- cluded that the association of a highly realized devotee, whose heart is filled with the fragrance of Bhagavan’s mercy, is the only cause for the appearance of bhakti: As long as these people [of materialistic regard] do not bathe in the dust of the feet of exalted devotees, who have abandoned all sense of possessiveness, their minds cannot touch the feet of Bhagavan Urukrama [Śrī Kṛṣṇa] - the object of contacting which is the cessation of vitiated existence. (SB 7.5.32)6 तत्सङ्गश्च ( भा० १।१८।१३) - तुलयाम लवेनापि न स्वर्गं नापुनर्भवम् । भगवत्सङ्गिसङ्गस्य मर्त्यानां किमुताशिषः ॥ ३६७ ॥ इत्युक्त्या निर्गुणावस्थातोऽप्यधिकत्वात् परमनिर्गुण एव । And this association is indeed parama-nirguna, or the supreme state of freedom from the material gunas, because it is beyond even the nirguṇa state of liberation, as indicated in the following verse: 6 We cannot equate even a moment’s association of a devotee who is deeply attached to Bhagavan, with the attainment of heaven naiṣām matis tavad urukramanghrim sprśaty anarthapagamo yad-arthaḥ mahiyasām pāda-rajo bhisekam nişkiñcanānāṁ na vṛnita yāvat 786 134 Knowledge Pertaining to Paramesvara Is Nirguna or liberation, to say nothing of the petty blessings desired by mortal beings. (SB 1.18.13)’ सप्तमस्य प्रथमे च “समः प्रियः सुहृद् ब्रह्मन्” (भा० ७/१।१) इत्यादौ सगुणे देवादौ तस्य कृपा वास्तवी न भवति किन्तु श्रीमत्प्रह्लादादिष्वेवेति प्रतिपादनान् महतां निर्गुणत्वा- भिव्यक्त्या तत्सङ्गस्यापि निर्गुणत्वं व्यक्तम् । This discussion was raised in the first chapter of the Seventh Canto, prompted by this question: O brāhmaṇa, of His own accord, Bhagavan is equal to all living beings, dear to everyone, and the well-wisher of all. So, why did He kill the demons for Indra’s sake, as though He were biased toward him? (SB 7.1.1) This verse makes reference to Bhagavan’s favoring the devas, who are under the influence of the gunas, yet this is not His real mercy. His true mercy is bestowed only on individuals such as Prahlada. It is due only to Bhagavan’s bestowal of such mercy on His exalted devotees (mahatām) that the nirguna quality is manifest in them. And because they are thus established in the nirguņa state, their association is also nirguna. तथा भक्तेरपि गुणसङ्गनिर्धूननानन्तरं चानुवृत्तिः श्रूयते । यदुक्तमुद्धवं प्रति श्रीभगवता (2TTO 28124133)- In addition, it is evidenced in scripture that bhakti contin- ues even after the gunas have been completely thrown off, as Bhagavan Sri Krsna informed Uddhava: तस्माद् देहमिमं लब्ध्वा ज्ञानविज्ञानसम्भवम् । गुणसङ्गं विनिर्धूय मां भजन्तु विचक्षणाः ॥ ३६८ ॥ इति । Therefore, the wise, having obtained this human body, in which knowledge and realization of the Absolute is accessible, should tulayama lavenäpi na svargam näpunar-bhavam bhagavat-sangi-sangasya martyānāṁ kim utāsiṣaḥ samah priyaḥ suhrd brahman bhutānām bhagavan svayam indrasyärthe katham daityan avadhid visamo yatha 787 I Bhakti Is the Complete Abhidheya completely cast off all attachment to the gunas and worship Me. (SB 11.25.33)9 परमेश्वरज्ञानस्य नैर्गुण्यहेतुत्वेन निर्गुणत्वोक्तिस्तु लक्षणामयकष्टकल्पना । तथा कैवल्य- ज्ञानस्यापि नैर्गुण्यहेतुत्वादवैशिष्ट्येनोदाहरणभेदाप्रवृत्तिश्च स्यात् । तस्मात् स्वत एव निर्गुणं भगवज्ज्ञानम् । [Sri Jiva returns to the discussion of SB 11.25.24, in which it is said that knowledge pertaining to Paramesvara is nirguna:] To argue by way of metaphorical transference of meaning (lakṣaṇā) that knowledge of Parameśvara is said to be nirguna only because it leads to the nirguņa state is an instance of forced interpretation (kaşta-kalpana). Even kaivalya-jñāna leads to the nirguna state. So if this argument were valid, there would be no distinction between these two types of knowledge. And if this were the case, the difference spoken of in the verse, would have no application. Therefore, knowledge of Bhagavan is nirguna by its very nature (svata eva). अत एव (भा० ११ । २५।२९ ) - सात्त्विकं सुखमात्मोत्थं विषयोत्थं तु राजसम् । तामसं मोहदैन्योत्थं निर्गुणं मदपाश्रयम् ॥ ३६९ ॥ इत्यत्र तत्सुखस्यापि निर्गुणत्वं वक्ष्यते । Consequently, from what is stated in the following verse, even the happiness arising from the realization of Bhagavan is to be affirmed as nirguṇa: 9 Happiness derived from the [pure] self is sättvika; that which arises from sense objects is rājasika; that which results from delusion and wretchedness is tāmasika; whereas the happiness that ensues by taking refuge in Me is nirguna. (SB 11.25.29)10 tasmäd deham imam labdhvā jñāna-vijñāna-sambhavam guna-sangam vinirdhūya mam bhajantu vicakṣaṇaḥ 10 sättvikam sukham atmottham viṣayottham tu rajasam tamasam moha-dainyottham nirgunam mad-apāśrayam 788 134 Knowledge Pertaining to Paramesvara Is Nirguna एवं श्रवणादिलक्षणक्रियारूपाया अपि भक्तेः ( भा० १/२/१६) - शुश्रूषोः श्रद्दधानस्य वासुदेवकथारुचिः । स्यान् महत्सेवया विप्राः पुण्यतीर्थनिषेवणात् ॥ ३७० ॥ इत्युक्त्या तदेकनिदानत्वेन निर्गुणत्वमेव । In the same manner, bhakti, consisting of devotional acts such as hearing, is indeed nirguna, because the exalted devo- tees [who are themselves nirguna] are its one and only cause (tad-eka-nidāna), as expressed in the following verse: O learned brahmanas, by visiting or dwelling in a holy place and by service to highly realized devotees, attraction for the narra- tions of Bhagavan Vasudeva comes about for a person endowed with firm faith, who is eager to hear. (SB 1.2.16)11 ननु ( भा० ८१२४१३८) - मदीयं महिमानं च परं ब्रह्मेति शब्दितम् । वेत्स्यस्यनुगृहीतं मे सम्प्रश्नैर्विवृतं हृदि ॥ ३७१ ॥ इति श्रीमत्स्यदेवस्य वचनेन ब्रह्मज्ञानमपि श्रीभगवत्प्रसादोत्थं श्रूयते । तत् कथं तस्य सगुणत्वम् ? A doubt may be raised here. According to the following state- ment of Bhagavan Matsyadeva, even knowledge of Brahman is manifest by Bhagavan’s mercy: You will also know My glory, which is celebrated as Parabrah- man, for it will be thoroughly revealed to you within your heart, both as a result of your own profound inquiry and through My favor. (SB 8.24.38 ) 12 " Susrüsoh sraddadhānasya vāsudeva-katha-rucih syān mahat-sevaya viprah punya-tirtha-nisevanat See Anuccheda 11. 12 madiyam mahimanam ca param brahmeti sabditam vetsyasy anugrhitam me samprasnair vivṛtam hrdi 789 I Bhakti Is the Complete Abhidheya Such being the case, how can it be said that brahma-jñāna is saguna, or related to the material quality of sattva? उच्यते - ब्रह्मज्ञानं द्विविधानां जायते । तत्र भगवदुपासकानामानुषङ्गिकत्वेन ब्रह्मो- पासकानां स्वतन्त्रत्वेन । भगवदुपासकैस्तु भगवच्छक्तिरूपया भक्त्या किञ्चिद्भेदेनैव गृह्यते । तच्च “ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति” (गीता १८।५४) इत्यादिश्री- गीतोक्त्यनुसारेण “आत्मारामाश्च मुनयः ” ( भा०१।७।१० ) इत्याद्यनुसारेण च भगवतः पराख्यभक्तिपरिकरो भवतीति । The answer to this question is as follows. Brahma-jñāna is self- disclosed in two types of practitioners. Among them, those who worship Bhagavan obtain it as a concomitant effect of bhakti, whereas the worshipers of Brahman obtain it independently. But the worshipers of Bhagavan intuit brahma-jñāna while accommodating some distinction between the self and Brah- man, due to the influence of bhakti, which is a śakti of Bhagavan. They also accept it as an attendant to the transcendental (para) bhakti of Bhagavan. This attitude is reflected in the following two statements: Having realized one’s conscious identity with Brahman and being fully purified at heart, one neither grieves nor hankers for anything. Being equally disposed toward all beings, one attains supreme (para) devotion to Me. ( GITĀ 18.54 ) 13 And: The sages, though liberated from the knot of egoic identity, and though delighting in the Self alone, engage in causeless devotion to Śrī Krsna, the majestic player (Urukrama), for Sri Hari is intrinsically endowed with such captivating qualities. (SB 1.7.10 ) 14 ब्रह्मोपासकैस्तु पूर्ववदभेदेनैव गृह्यते तत्फलस्य “नात्यन्तिकं विगणयन्त्यपि ते प्रसा- दम्” (भा० ३ | १५ |४८) इत्युक्तदिशा परैरात्यन्तिकत्वेन मतस्यापि परमविद्वद्भिरनादृत- त्वात् तथा भक्तिविरुद्धत्वेन “स्वर्गापवर्गनरकेष्वपि तुल्यार्थदर्शिनः (भा०६।१०।२८) 13 brahmna bhutah prasannātmā na śocati na kānksati 14 samaḥ sarvesu bhuteṣu mad-bhaktim labhate param ātmārāmāś ca munayo nirgrantha apy urukrame kurvanty ahaitukim bhaktim ittham-bhūta-guno hariḥ 790 इत्युक्त्या । 134 Knowledge Pertaining to Paramesvara Is Nirguna The worshipers of Brahman, however, realize brahma-jñāna as before (pūrva-vat) [i.e., in the same manner that they meditated upon Brahman during the stage of practice], without recogniz- ing any distinction between the self and Brahman. Although the state of liberation, which is the fruit of brahma-jñāna, is accepted as ultimate by others, the topmost realized devotees have no regard for it, as stated in this verse: O Dear One, Your glories are themselves a sacred place of pil- grimage (tirtha) and hence worthy of recitation. Those who have taken shelter of Your lotus feet, who are skillful in narrat- ing Your stories, and who are conversant with the aesthetic rap- ture (rasa) implicit in such topics, do not regard even ultimate liberation as Your mercy, to say nothing of other boons, which are susceptible to fear at the merest knitting of Your eyebrows. (SB 3.15.48)15 Furthermore, because liberation is antagonistic to bhakti, it is to be rejected in the same manner as hell, as stated in this verse: All the devotees who are exclusively dedicated to Bhagavan Nārāyaṇa do not fear anything at all. They regard all circum- stances as equal, whether it be promotion to heaven, liberation from material existence, or even dwelling in hell. (SB 6.17.28)16 नरकवदपवर्गस्यापि हेयत्वात् प्रसादाभास एवासौ । For the reasons just stated [i.e., because devotees have no regard for liberation, as it is the fruit of the awareness of radical nondistinction, and because it is to be rejected due to being antagonistic to bhakti], liberation is but a semblance (ābhāsa) of Bhagavan’s mercy. 15 16 natyantikaṁ viganayanty api te prasādaṁ kim v anyad arpita-bhayam bhruva unnayais te ye’nga tvad-anghri-sarana bhavataḥ kathāyāḥ kirtanya-tirtha-yasasaḥ kusala rasa-jñāḥ nārāyaṇa-parāḥ sarve na kutascana bibhyati svargāpavarga-narakeşv api tulyartha-darsinaḥ 791I Bhakti Is the Complete Abhidheya स्वमत्यनुसारेण प्रसादतया गृह्यमाणश्चेन् मतिकल्पितत्वात् सगुण एव । ततः कैवल्यज्ञा- नमपि तथा । विशेषतस्तस्य गुणसम्बन्धेन जन्माङ्गीकृतमिति । If one considers liberation as a form of mercy according to the estimation of one’s own mind, then that liberation is certainly saguna, being but a mental construct. Thus, even the knowledge of Absolute Unity (kaivalya-jñāna or brahma-jñāna) is saguna. In particular, it is accepted that brahma-jñāna is given rise to through contact with sattva-guna. ननु अन्तर्बहिश्च करणं पुरुषस्य गुणमयमेव । तदुद्भवयोर्ज्ञानक्रिययोः कथं निर्गुणत्वम् ? उच्यते- ज्ञानशक्तिः क्रियाशक्तिर्वा न तावज् जडस्य त्रैगुण्यस्य धर्मो घटस्येव । न च चिद्रूपस्यापि जीवस्य ईश्वराधीनशक्तित्वेनामुख्यत्वात् देवताविष्टपुरुषस्येव । ततः परमा- त्मचैतन्यस्यैवेत्यायाति । A further doubt may be raised: The internal and external senses of a person are products of the guņas, so how can [bhakti-centered] knowledge and action generated from the senses be nirguna? This is resolved as follows: The cognitive potency (jñāna-śakti) and the potency to act (kriya-sakti) are not attributes of inert objects, like clay pots, which are made of the three gunas. Nor do they belong even to the conscious living beings, the jivas, because the latter have no primary existential standing of their own, being but potencies (saktis) belonging to and under the control of Isvara, like a person pos- sessed by a devatā. It is thus concluded that these two potencies belong only to Paramātma-Caitanya, the Conscious Supreme Immanent Self. तथोक्तम् “देहेन्द्रियप्राणमनोधियोऽमी यदंशविद्वाः प्रचरन्ति कर्मसु ” ( भा० ६ १६ । २४ ) इति । This is stated in the following verse: The body, senses, life-force, mind, and intellect can function in their respective fields only when infused with a portion of His [Paramätma’s] potency, and certainly not otherwise, any more than an iron rod can burn without having been heated by fire. 792 134 Knowledge Pertaining to Paramesvara Is Nirguna Therefore, in all conditions, it is Paramātmā who is identified as the witness. (SB 6.16.24)17 तथा च श्रुतिः “प्राणस्य प्राणमुत चक्षुषश्चक्षुरुत श्रोतस्य श्रोत्रं मनसो मनः” (बृ० ४|४|१८) इति “न ऋते तत् क्रियते किञ्चनारे” (ऋक्० १० । ११२ । ९) इत्यादिका । तदेवं सति त्रैगु- ण्यकार्य प्राधान्येन भवन्त्यौ ते गुणमयत्वेनोच्येते । परमेश्वरप्राधान्येन तु स्वतो गुणातीते एव । In this regard, we find the following statements in the Śruti: “He is the life of the vital air, the sight of the eye, the auditory capacity of the ear, and the mental discernment of the mind” (BAU 4.4.18); 18 and: “Without Him, nothing at all can be done” (Rg Veda 10.112.9). Such being the case, when knowledge and action are directed primarily toward results that are within the three gunas, they are known as gunamaya, or “constituted of the gunas.” When, however, knowledge and action are directed pri- marily in relation to Parameśvara [as in the case of bhakti], they are beyond the gunas by their very nature. तदुक्तं देवामृतपानाध्याये श्रीशुकेन (भा० ८।९।२९ ) - This is stated by Śri Suka in the chapter called “The Gods Drink Nectar”: 17 18 19 यद् युज्यतेऽसुवसुकर्ममनोवचोभिर्देहात्मजादिषु नृभिस्तदसत् पृथक्त्वात् । तैरेव सद् भवति यत् क्रियतेऽपृथक्त्वात् सर्वस्य तद् भवति मूलनिषेचनं यत् ॥ ३७२ ॥ Whatever is done by human beings for their body, children, and other related purposes, through the medium of their life force, wealth, actions, mind, and speech, is all without value, because it is enacted from the viewpoint of duality or separate- ness [from Bhagavan]. But whatever is executed through these very same instruments becomes endowed with essential value due to being enacted from the viewpoint of non-separateness dehendriya-prana-mano-dhiyo’mi yad-amsa-viddhah pracaranti karmasu naivānyada lauham ivaprataptam sthänesu tad drastrapadesam eti prāṇasya prānam uta cakṣusas caksur uta śrotasya srotram manaso manaḥ na ṛte tat kriyate kificanäre 793 I Bhakti Is the Complete Abhidheya [from Bhagavan], just as watering the root of a tree is beneficial for all of its limbs. (SB 8.9.29)20 पृथक्त्वात् परमात्मेतराश्रयत्वादपृथक्त्वात् तदेकाश्रयत्वादित्यर्थः । अतो युक्तमेव ज्ञान- क्रियात्मिकाया हरिभक्तेर्निर्गुणत्वम् । The word prthaktvät, “due to being enacted from the viewpoint of duality or separateness,” means “due to accepting as one’s refuge something or someone other than Paramātmā,” whereas aprthaktvät, “due to being enacted from the viewpoint of non- separateness,” means “due to accepting Him as one’s exclusive refuge.” Thus, it is indeed appropriate that the knowledge and action that constitute bhakti for Bhagavan Hari are nirguna. विशेषतस्तस्या गुणसम्बन्धेन जन्माभावञ्चाङ्गीकृतः । न तु ब्रह्मज्ञानस्येव गुणसम्बन्धेन जन्मभाव इति । अतोऽसौ भक्तिस्तस्यापि प्रीणनत्वादिगुणैरुदाहरिष्यते । यत् तु श्रीक- पिलदेवेन भक्तेरपि निर्गुणसगुणावस्थाः कथितास्तत्पुनः पुरुषान्तःकरणगुणा एव तस्या- मुपचर्यन्त इति स्थितम् ॥ In particular, it is accepted that bhakti does not manifest in connection with the gunas. This, however, is not the case for brahma-jñāna, which does manifest in relation to the gunas. On this basis, bhakti will be illustrated further ahead in terms of its unique attributes, such as giving pleasure even to Bhagavan. Although bhakti itself has been described by Bhagavan Kapila- deva as being of various states - both nirguna and saguna these states actually refer to the qualitative conditions of the heart, or the interior psychic instrument (antaḥ-karana), of the different performers, which are then figuratively attributed to bhakti. This is the conclusion. 20 yad yujyate’su-vasu-karma-mano-vacobhir dehätmajadiṣu nrbhis tad asat pṛthaktvät tair eva sad bhavati yat kriyate prthaktvāt sarvasya tad bhavati mula-niṣecanam yat 794 134 Knowledge Pertaining to Paramesvara Is Nirguna Commentary WHILE delineating the characteristics of bhakti, Śrī Jiva Gosvāmi pays special attention to its quality of being nirguna. This is to ensure that bhakti is not lumped in with other processes that are all within the realm of the gunas of material nature. It is for this reason that bhakti was shown to be independent of all other pro- cesses, while all other methods are impotent without the assistance of bhakti (Anucchedas 97-98). Śrī Jiva firmly emphasizes this point so that a beginner on the path of bhakti does not harbor linger- ing doubts about the self-sufficient nature of bhakti. This point is of special relevance in the present age of “fusion” or “eclecti- cism,” wherein the trend is to mix different cultures, religions, food, fashion, music, and lifestyles. Śrī Jiva bases his analysis on Krsna’s teachings to Uddhava from the Eleventh Canto. Bhakti involves two functions, namely, knowl- edge and action, both of which are nirguna. First, Krsna establishes that knowledge pertaining to Him, Bhagavan, is nirguna. Because Bhagavan is nirguna, knowledge that concerns Him is also nirguna. In Bhagavad Gitā, Kṛṣṇa says: The knowledge by which one sees one imperishable and indivisible reality in all the diverse species of life - know that knowledge to be sättvika. But the dualistic knowledge by which one recognizes a plurality of living beings of distinct variety in all living forms - know that knowledge to be rajasika. That knowledge, however, by which one clings to a single object or act as if it were the all-in-all, which is irrational, devoid of essential truth, and trivial, is said to be tāmasika. (GĪTĀ 18.20-22)21 21 sarva-bhūteşu yenaikam bhavam avyayam ikṣate avibhaktam vibhakteṣu taj jñānam viddhi sáttvikam pṛthaktvena tu yaj jñānam nânābhāvān pṛthag-vidhān vetti sarvesu bhūteşu taj jnanam viddhi räjasam yat tu kṛtsnavad ekasmin kärye saktam ahaitukam atattvärthavad alpam ca tat tamasam udahṛtam 795 I Bhakti Is the Complete Abhidheya Tamasika knowledge hardly warrants the designation of knowl- edge at all, because it has no power to reveal. On this basis, Śrī Jiva equates it with the unrefined knowledge of a child or of a per- son bereft of the power of speech. Rajasika knowledge is rooted in the pleasure principle related to the body, the senses, and the mind. It arises from the duality of attachment (raga) and aversion (dvesa) in relation to all of them. Sättvika knowledge involves the recognition of one reality underlying everything. This is known as brahma-jñāna or kaivalya-jñāna. Although kaivalya-jñāna is designated as sättvika (i.e., arising from material sattva), even this knowledge is not possible with- out the grace of nirguna-bhakti. Because, however, in the disclo- sure of unqualified Brahman, bhakti is subordinated to the prac- tice of jñāna, kaivalya-jñana is designated as sattvika. In this prac- tice, the mind is made free of all modifications, which first leads to the immediate intuition of the pure self. Then, by conscious identification with Brahman, the intuition of brahma-jñāna is self- disclosed to the practitioner. In reality, the individual self and Brahman are distinct. But because they share an identity in terms of conscious nature (caitanya) and in terms of being constitution- ally devoid of all material qualification (prakrta-nirvisesa), the intu- ition of the self as indistinct from Brahman is made possible as an incomplete (asamyak) or unqualified (nirvisesa) disclosure of the Truth - one in which Brahman’s implicit transcendental qual- ification (aprākṛta-višesa) remains concealed by the revelation of oneness alone (kaivalya). Knowledge of Bhagavan, however, is beyond the gunas of nature. It manifests by the grace of Bhagavan or His devotees. The grace of devotees is certainly nirguna. Unlike brahma-jñāna, which depends on sättvika knowledge of Bhagavan, parameśvara-jñāna is self-luminous. For this reason, it could manifest even in Vṛtrasura, who was confined within an asurika body constituted of rajas and tamas. Additionally, because bhakti is nirguna, it continues even after a person has become free of the gunas. Śrī Jīva raises an opponent’s objection to this view and then answers it. The opponent argues that the knowledge of Bhagavan 796 134 Knowledge Pertaining to Paramesvara Is Nirguna

is not in reality nirguna but is termed as such only because it leads to the nirguna state. Śri Jiva responds that to posit such a mean- ing, one has to reject — without any basis - the primary meaning of the words man-nistham nirgunam smrtam, “knowledge that per- tains to Me is nirguna” (SB 11.25.24). According to the theory of Indian semantics, the primary meaning of a statement can be aban- doned in favor of a secondary meaning only when the former does not make sense. This secondary significative function is known as lakṣaṇā, or “metaphorical transference of meaning.” This, however, is not applicable here. Rather, by assuming the above secondary meaning, the opponent inevitably contradicts many other authoritative statements that establish bhakti as giv- ing rise to jñāna, such as SB 1.2.7.22 If bhakti is nirguna, then the jñāna that ensues from it as its concomitant effect is also nirguna. Moreover, Krsna adds that even the happiness that arises from bhakti and the actions of which it is constituted is also nirguna. To clarify the principle of saguna and nirguna, Śrī Jiva Gosvāmi explains that Bhagavan is naturally endowed with three fundamen- tal varieties of potency, namely, intrinsic (antaranga), extrinsic (bahiranga), and intermediary (taṭasthā). The extrinsic potency is inert and, hence, bereft of the capacity to act by itself. The liv- ing entity, although conscious by nature, is not independent in its agency. Therefore, all actions occur only by the animation and support of the intrinsic potency. This was discussed in Bhagavat Sandarbha (Anuccheda 19). Any action that is performed directly for the sake of Bhaga- vān is nirguna; otherwise, action is within the realm of the three gunas. Similarly, knowledge that pertains to Bhagavan is nirguņa; whereas, all other knowledge is saguna. On the basis of this prin- ciple, Śrī Jiva divides even brahma-jñāna into two categories. The brahma-jñāna of the devotees is nirguna, because it ensues directly from nirguṇā-bhakti, but that of the jñānis is sättvika, because it 22 vasudeve bhagavati bhakti-yogaḥ prayojitah janayaty āšu vairāgyaṁ jñānam ca yad ahaitukam 797 I Bhakti Is the Complete Abhidheya arises primarily from sattva-guna. The intuition of Brahman is nat- urally disclosed to a devotee, because it is included within the real- ization of Bhagavan. The devotee thus realizes Brahman as but an indistinct disclosure of Bhagavan. Among the jñānīs, there are two classes. The first considers Brahman to be superior to and independent of Bhagavan. Those who hold to this view consider the form of Bhagavan as illusory, or a product of māyā (māyika). They take assistance from bhakti only to attain perfection in jñāna-marga. Bhakti removes their avidya but does not free them from their vidya, which is rooted in sattva- guna. Thus, they can have some notion of Brahman, but they cannot attain mukti. Such jñānis fall down sooner or later because of their offenses to Bhagavan. This is stated by the devas in their prayers to Śrī Kṛṣṇa (SB 10.2.32, cited in Anuccheda 111). Jñānis of the second class do not harbor such attitudes of disre- spect toward Bhagavan. They can also attain Brahman realization, as described by Kṛṣṇa in the Gīta (18.54-55). Devotees, however, have no regard for this type of realization, because it is bereft of the opportunity for loving service. Consequently, this is not the real grace of Bhagavan. The intuition of Brahman that was disclosed to King Satyavrata by the grace of Matsyadeva was nirguna, because Satyavrata did not merge his identity into Brahman. It has been repeatedly proclaimed that bhakti is nirguna. Yet Kapiladeva has classified bhakti as being of different varieties, namely, tāmasika, räjasika, and sättvika, as well as nirguna. How are we to understand this? According to Śrī Jīva, bhakti is always nirguna by its very nature, so the description of bhakti as saguna actually refers to the qualitative condition of the heart (antah- karana) of the performer, who is still under the influence of the gunas. As long as the gunika influence is present, the devotee undertakes bhakti with a corresponding material motive. This is clear from the words of Kapiladeva Himself: 798 134 Knowledge Pertaining to Paramesvara Is Nirguna A practitioner who is prone to anger (samrambhi), whose vision is rooted in duality (bhinna-drk), and who renders devotion to Me with the intent to harm others, to uphold some pretense, or to bear malice, is influenced by the qualitative state of darkness (tāmasa). A practitioner holding to a separate self sense (prthag-bhava), who worships Me in My deity form with a resolve to enjoy sense objects, fame, or opulence, is influenced by the qualitative state of material dynamism (rajasa). A practitioner holding to a separate self sense (prthag-bhāva), who worships [My deity form (arcadau)] with the intent to become free from bondage to karma, to offer his karma to the Supreme, or because he considers it as a moral obligation, is influenced by the qualitative state of material illumination (sättvika). Bhakti in the form of an uninterrupted (avicchinna), causeless (ahaituki), nondual (avyavahita) stream of consciousness (mano- gati) - impelled merely by hearing My qualities- toward Me, the Supreme Self (Purusottama) and the Indweller in the cave of the hearts of all beings, like the water of the Ganga flowing irresistibly to the sea, is indeed declared as the definitive char- acteristic (lakṣaṇam) [i.e., the constitutional nature (svarupa)] of nirguna-bhakti-yoga. (SB 3.29.8-12)23 23 abhisandhāya yo himsăm dambham mätsaryam eva vā samrambhi bhinna-drg bhavam mayi kuryāt sa tamasaḥ vişayan abhisandhaya yasa aiśvaryam eva vā arcadav arcayed yo mam prthag-bhavaḥ sa rajasaḥ karma-nirhāram uddisya parasmin va tad-arpanam yajed yastavyam iti va pṛthag-bhavaḥ sa sättvikah mad-guna-sruti-matrena mayi sarva-guhāsaye mano-gatir avicchinna yathā gangambhasombudhau lakṣaṇam bhakti-yogasya nirgunasya hy udahṛtam ahaituky avyavahita ya bhaktiḥ purusottame 799 Anuccheda 135 The Temple of Bhagavān Is Nirguņa १३५ । तदेवमभिप्रेत्य ज्ञानरूपाया भक्तेर्निर्गुणत्वमुक्त्वा क्रियारूपाया व्याचष्टे । तत्रा- प्यस्तु तावत् श्रवणकीर्तनादिरूपाया भगवत्सम्बन्धेन वासमात्ररूपाया आह (भा० ११।२५।२५ ) - WITH THIS intention, after having pointed out the nirguna nature of bhakti in the form of jñāna [i.e., parameśvara-vişayaka- jñāna], Bhagavan next states that bhakti in the form of action ( kriyā ) is also nirguna. In this regard, He affirms that bhakti even in the form of merely residing in a dwelling related to Bha- gavān is nirguṇa, let alone bhakti in the form of hearing about Him, singing His glories, and so on: वनं तु सात्त्विको वासो ग्राम्यो राजस उच्यते । तामसं द्यूतसदनं मन्निकेतं तु निर्गुणम् ॥ ३७३ ॥ The forest residence is sattvika; village-related [ residence] is said to be rajasika; the gambling house [residence] is of the nature of ignorance (tāmasa); whereas My temple (niketam ) is nirguna. (SB 11.25.25 ) 1 “वनं वासः” इति तत्सम्बन्धिनी वसनक्रियेत्यर्थः । वानप्रस्थानामिति ज्ञेयम् । एवं ग्रा- म्य इति गृहस्थानाम् । तामसमिति दुराचाराणाम् । द्यूतसदनमित्युपलक्षणम् । मन्निके- तमिति मत्सेवापराणामिति च । वनादीनां वासेन सह “ आयुर्धृतम्” इतिवदेकाधिकरण- त्वम् । 1 vanam tu sattviko vaso gramyo rajasa ucyate tamasam dyuta-sadanam man-niketam tu nirgunam 800 135 The Temple of Bhagavan Is Nirguna The words vanam vasaḥ, “the forest residence,” are to be under- stood as signifying the act of residing (vasana-kriyā) in relation to a forest (vana-sambandhini), which here refers to the man- ner of residing of the vanaprasthas. Similarly, gramya [vāsaḥ], “village-related [residence],” signifies the act of residing of those situated in family life (grhasthas). Following suit, the word tāmasa, “of the nature of ignorance,” refers to the dwelling act of those who are ill-conducted. The gambling house is rep- resentative of all places frequented by such people. And the compound man-niketam, “My temple or dwelling place,” signi- fies the act of residing “of those who are exclusively intent upon My service” (mat-sevā-parāṇām). In this verse, on the basis of the oneness of the substrata with the actions they support (eka-adhikaraṇatvam), the locations them- selves - the forest, the village, the gambling house, and the tem- ple- have been equated with the corresponding acts of residing in those locations. This is analogous to the saying, “Ghee is life.” वनस्य वृक्षषण्डरूपस्य रजस्तमः प्राधान्यादत एव विविक्तत्वलक्षणतदीयसात्त्विकगु- णस्यापि तद्युगलमिश्रत्वेन गौणत्वम् । वासक्रियायास्तु सत्त्वोत्पन्नत्वात् तद्वर्धनत्वाच्च सात्त्विकत्वे मुख्यत्वमिति तस्या एवाभिधेयत्वमुचितम् । The forest, being a cluster of trees, is predominated by rajas and tamas. Consequently, even the forest’s sattvika quality of being a solitary place is secondary, because it is mixed with the other two gunas. On the other hand, the act of residing (väsa-kriyā) in relation to a forest [undertaken by those who retire to the for- est for spiritual cultivation] originates from, and also serves to augment, sattva-guna. Hence, the sättvika nature of the act of residing in relation to a forest is primary3 On this basis, it is 2 3 Although ghee is not life in the literal sense, it is equated with life, because it is supportive of life. Similarly, because the various locations mentioned in SB 11.25.25 are the substrata (adhikarana) for correlated modes of inhabitation, the locations themselves are equated with the acts of dwelling in those places and with the gunas attributed to such modes of living. The forest is said to be sattvika, both because it is a solitary place and because it supports actions that promote sattva. Out of these two reasons, the first is secondary and the latter is primary. 8011 Bhakti Is the Complete Abhidheya fitting to conclude that it is specifically the act of residing in a forest that is designated as sättvika. अत एव ग्राम्य इति तद्धितान्त एव पठितः । एवम् “द्यूतसदनम्” इत्यत्र च वासक्रियैव विवक्षिता । For the same reason, the word grämya, “village-related,” which is a derivative form (taddhita), has been taken as the appropri- ate reading of the verse [in place of the word grama, “a village”]* Accordingly, in regard to the word dyūta-sadanam, “a gambling house,” it is again the act of frequenting such a place (vāsa-kriyā) that is intended. “मन्निकेतम्” इत्यत्रापि । किन्तु भगवत्सम्बन्धमाहात्म्येन निकेतस्यापि निर्गुणत्वं भवेत् स्पर्शमणिन्यायेन । तादृशत्वं तु तादृशभक्तिचक्षुभिरेवोपलब्धव्यम् “दिविष्ठास्तत्र पश्य- न्ति सर्वानेव चतुर्भुजान् ” (ब्राह्मे) इतिवत् । The same principle also applies in regard to the compound man-niketam, “My temple” [meaning that it refers to the act of residing in a temple undertaken by those who are intent upon the service of Bhagavan]. Yet, due to the glory of being connected with Bhagavan, the temple itself becomes nirguna, just as iron is turned into gold by the contact of touchstone. The direct intuition of the temple as nirguna, however, is accessi- ble only to those who are imbued with the eyes of devotion of the same [nirguna] constitution, as indicated in the Brahma Purāṇa: “The celestial beings perceive all the residents of that holy land as having four arms [but ordinary people do not have this vision].“5 एवमेव टीकाच - “भगवन्निकेतं तु साक्षात् तदाविर्भावान् निर्गुणं स्थानम्” इत्येषा ॥ 5 The word gramya, “village-related,” is derived from the word grama, “a village,” by addition of a taddhita suffix. In some editions of the Bhagavata, the latter reading is found in place of the former. Here, by taking the word in question as grāmya and not grama, the sentence translates as, “village-related residence is rajasika,” instead of, “the village is a rajasika residence.” Śrī Jiva prefers the reading with grämya, because it shifts the intent from location (adhikarana) to act (kriya), which accords with his elucidation of the verse. divisṭhās tatra pasyanti sarvan eva catur-bhujān 802 135 The Temple of Bhagavan Is Nirguna Śridhara Svāmi has also commented in a corresponding manner: “But the temple of Bhagavan is a nirguna locus (sthāna), because Bhagavan is directly manifest there.” Commentary IN THE previous anuccheda, it was said that bhakti entails two functions, namely, knowledge and action. After establishing that knowledge related to Bhagavan is nirguna, Śrī Jīva now demon- strates that action related to Bhagavan is also nirguna. In support of this conclusion, he cites Krsna’s teachings to Uddhava (SB 11.25.25). The reference to the act of residing in a temple is indicative of all other devotional acts. Śrī Jīva’s point here is that if the mere act of residing in a temple is nirguna, then how much more must this be so for the direct devotional acts of hearing about Him, singing His glories, and so on? Śrī Jiva comments that in this verse, the word vanam (forest) is used in the nominative case and is a modifier of the word vasah (res- idence). Normally, one would expect the locative case to be used in this context, i.e., (residence) “in the forest” (vane). The phrasing vanaṁ väsaḥ sättvikah, “the forest residence is sättvika,” is compa- rable to the popular saying, “Ghee is life,” when in reality ghee pro- motes life. This signifies that it is not the forest itself that is sättvika but the act of residing there. This refers specifically to the mode of residing of those who retire to the forest for spiritual cultivation and not of anyone in general who dwells in the forest. The forest by itself is simply a cluster of trees, which are tama- sika by nature, and a habitat for wild animals, which are rajasika at best. The forest contains an element of sattva, inasmuch as it is a solitary and peaceful place, devoid of human noises. But this sättvika characteristic is secondary to the rajas and tamas of the trees and animals. Thus, tribal people who make their homes in the forest are also largely under the influence of rajas and tamas. If, however, a spiritual practitioner chooses to go and live in the for- est, then the forest affords him a sättvika residence. In the olden days, the third stage of life in the varṇāśrama system was called 803 I Bhakti Is the Complete Abhidheya vānaprastha. In this stage, people used to go to reside in the forest and engage in severe penances for spiritual upliftment. “76 The relation between the act of residing in a forest, the influ- ence of sattva, and the cultivation of knowledge is mentioned by Kṛṣṇa in the Gītā (13.10) in the midst of His description of what con- stitutes knowledge: “[Knowledge involves] residing in a secluded place and nonattachment to the association of worldly people.” Krsna uses an almost identical wording later in the Gītā (18.52) in reference to the act of living in a solitary place (vivikta-sevi) as part of the sadhana for brahma-jñāna. On the other hand, Śrī Jīva gives greater importance to the various acts of dwelling than to the places that are their support. This emphasis is upheld in Brahma’s statement to King Priyavrata: For one whose senses are uncontrolled, even the life of retirement in the forest is full of fear, because he is accompanied there by his six enemies the mind and the five senses. On the other hand, what harm can householder life provoke for a wise person, whose senses are controlled and who delights in the Self alone? (SB 5.1.17)” In keeping with this understanding, Śrī Jīva favors the read- ing of the verse with the word gramyah (“village-related”) in place of the word grāmaḥ (“the village”). The word gramyaḥ is formed by applying the taddhita suffix an on the word grama in the sense of “related to [the village].” With this replacement, it is not the village itself that is designated as rajasika but the act of residing there. The village or city affords the facility for involvement in material desires born of rajas. Thus, it is a suitable place for people established in family life (grhasthas), which is the second stage of life in the varṇāśrama system. Accordingly, the mention of a gam- bling house (dyūta-sadanam) refers instead to the act of frequent- ing a gambling house by those who are ill-conducted. The gambling house is representative of all places, such as bars or clubs, where people of tāmasika nature are found. " vivikta-desa-sevitvam aratir jana-samsadi 7 bhayam pramattasya vanesv api syad yataḥ sa aste saha-sat-sapatnaḥ jitendriyasyatma-rater budhasya gṛhasramah kim nu karoty avadyam 804 135 The Temple of Bhagavan Is Nirguna The word niketam means “a place of habitation, a house, or a temple.” It can also be used in reference to a spiritual abode, called a dhama, such as Vṛndāvana, which has a manifestation on earth. When referring to a temple, this word signifies the dwelling place wherein the deity of Krsna resides. In the present context, the lat- ter meaning is a better fit than a dhama, because the word is used in correlation to other physical places that exist on earth. More- Śri Jiva comments that a niketam becomes nirguna because of the direct appearance of Bhagavan in that location, just as iron is transformed into gold by the contact of a touchstone. over, On this basis, Śrī Jīva points out that in the case of a temple of Bhagavan, it is not the act of residing there alone that is nirguna, but the place itself. To make this distinction, Krsna uses the word tu (“whereas”) in the verse, indicating a contrast with the other places mentioned. The question may then be asked, if a temple of Bhaga- van is nirguna, why do we not perceive it as such? We perceive it like any other building that deteriorates or breaks down. In reply, Śrī Jiva says that to see the nirguna nature of the temple, one requires nirguna vision. Just as with the naked eye, one cannot see atomic particles in a physical object, so too one cannot directly experience the nirguna nature of the temple with a nondevotional attitude. The most highly evolved devotees do see Bhagavan’s tem- ple as nirguna. Śrī Jīva cites a statement from Brahma Purana as evidence of this. The higher beings can see that the people residing in holy places, such as Ayodhya or Dvaraka, are associates of Bha- gavān having four arms. In other words, they have the vision of the unmanifest abode in the manifest one. This topic was discussed in Krsna Sandarbha (Anuccheda 117). 805 Anuccheda 136 Action Related to Bhagavan Is Nirguna १३६ । एवं वासमात्रस्य तादृशत्वमुक्त्वा सर्वासामेव तत्क्रियाणामाह (भा० ११ । २५।२६) - HAVING THUS stated that the mere act of residing in a temple is nirguna, Bhagavan affirms that all actions related to Him are similarly nirguna: सात्त्विकः कारकोऽसङ्गी रागान्धो राजसः स्मृतः । तामसः स्मृतिविभ्रष्टो निर्गुणो मदपाश्रयः ॥ ३७४ ।। An unattached agent is sättvika, one blinded by attachment is rajasika, and one whose discrimination has been altogether lost is tāmasika; but the agent who works under My shelter is nirguna. (SB 11.25.26)1

अत्र च क्रियायामेव तात्पर्यं न तदाश्रये द्रव्ये । सात्त्विककारकस्य शरीरादिकं हि गुणत्र- यपरिणतमेव ॥ Here again, the import [of the categorization as sättvika and so on] is specifically in regard to the actions of the performer and not to the materials or instruments through which such actions are carried out. This is so because the body and so on of a sättvika agent are still products of the three gunas. 1 sättvikah karako’sangi rāgāndho rajasah smrtah tamasah smrti-vibhrasto nirguno mad-apāśrayaḥ 806 Commentary 136 Action Related to Bhagavan Is Nirguna AFTER categorizing the acts of residing in different places accord- ing to the gunas, Śrī Kṛṣṇa now assesses action according to the motive of the agent. Although the verse attributes the gunas to the different agents of action, Śrī Jiva comments that it is the actions themselves and not the agents that possess these qualities. Any action performed by an agent occurs within, or by means of, the body of the agent. Thus, it is the body presided over by the ātmā that is the actual agent or doer (kāraka). The ātmā by its very nature is beyond the gunas and, hence, a nondoer. It is clear from the verse that it is the intention of the performer that determines the gunika nature of an action. The body is consti- tuted of the three gunas, and it is the intention of the performer that is superimposed onto the action. On this basis, the agent is said to be under these same gunas. Thus, when Kṛṣṇa says that a particular agent is sättvika, it means that his action is sättvika. This interpretation of Krsna’s statement is in accord with the following Nyaya principle of Sanskrit sentence analysis, “An injunction or prohibition that would normally be applied to a qualified substan- tive [i.e., to the subject of the verb] is applicable to the [subject’s] qualifier instead, if a contradiction or obstruction is involved in applying it to the substantive.”” For example, in the sentence sikhi dhvastaḥ, “The man with dreadlocks is destroyed,” it is the man qualified by dreadlocks who is the substantive. The verb dhvastaḥ, “is destroyed,” would nor- mally be applied to him. But if the man is seen to be alive, then the verb should be applied to the qualifier and not the substantive. The statement should then be taken to mean that the man’s dreadlocks have been shorn from his head. Similarly, in Krsna’s statement, since the doer of the act is understood to be the body and not the ātmā, the gunika attribution pertains to the act itself and not the agent. This is Śrī Jiva’s point. In the Gītā, we find the following parallel classification of agency according to the gunas: 2 sa-viseṣaṇe vidhi-nisedhau viseṣaṇam upasankramataḥ sati visesye badhe. 807 I Bhakti Is the Complete Abhidheya An agent who is free from attachment to action and its fruit, devoid of egotism, endowed with fortitude and enthusiasm, and unaffected by success or failure, is considered to be sättvika. An agent who is attached to work, desirous of the fruit of action, greedy for sense objects, violent by nature, unclean, and prone to happiness and grief, is said to be räjasika. And an agent who acts improperly, who is uncultured, arrogant, deceitful, overbear- ing, indolent, despondent, and procrastinating, is called tamasika. (GĪTĀ 18.26-28)3 1 mukta-sango’naham-vadi dhṛty-utsaha-samanvitaḥ siddhy-asiddhyor nirvikäraḥ karta sättvika ucyate rāgi karma-phala-prepsur lubdho himsātmako’suciḥ harsa-sokānvitaḥ kartā rājasaḥ parikirtitah ayuktaḥ prakṛtaḥ stabdhaḥ satho naiskṛtiko’lasah visādi dirgha-sutri ca kartā tāmasa ucyate 808 Anuccheda 137 Faith in the Service of Bhagavan Is Nirguna १३७ | तदेवं क्रियामात्रस्य तादृशत्वमुक्त्वा तत्प्रवृत्तिहेतुभूतायाः श्रद्धाया अप्याह (भा० ારવાર)- IN THIS manner, after stating that all action related to Him is nirguṇa, Bhagavan declares that even the faith that impels one to such action is nirguna: सात्त्विक्याध्यात्मिकी श्रद्धा कर्मश्रद्धा तु राजसी । तामस्यधर्मे या श्रद्धा मत्सेवायां तु निर्गुणा ॥ ३७५ ॥ Faith directed to the Self is sättvika, faith in worldly action is rajasika, faith in irreligious deeds is tāmasika, whereas faith in My service is nirguna. (SB 11.25.27)1 अधर्मोऽपरधर्मः । अन्यत् पूर्ववत् ॥ श्रीभगवान् ॥ The word adharma, “irreligious deeds,” here means apara- dharma, “duties that are prescribed for others.” The rest of the verse should be interpreted in accordance with the previous 1 statements. 2 sättviky ādhyātmiki śraddha karma-śraddhā tu rājasī tamasy adharme ya śraddha mat-sevayam tu nirguna The word apara can mean either “other” (anya) or “inferior, low, or vile” (nikrsta). If adharma is taken as apara-dharma in the former sense, the phrase adharme ya śraddha would mean “faith in the duties that are prescribed for others.” Taken in the latter sense, the phrase would mean “faith in low or vile action.” On the same point, Śrīdhara Svami comments as follows: “That faith which considers adharma as dharma is tāmasika” (adharme dharma iti ya sraddhā sā tamasi). 809 Commentary 1 Bhakti Is the Complete Abhidheya VARIOUS DESIRES appear in the mind based upon our residual pre- dispositions (vāsanās) from our past lives and new impressions (saṁskāras) formed in this life. Since, however, desires are of dif- ferent degrees of intensity, we do not act on all desires. Our deci- sions are based on our faith. Thus, faith is the driving force behind all our actions. Faith is essentially that which one takes to be real. It is the belief that one has in some particular person, process, sys- tem, or lifestyle, with the conviction that by adherence to any of the latter, one will be happy or one’s desires will be fulfilled. This belief may be based on one’s upbringing, acquired knowledge, or derived from one’s social or cultural group. Everybody has faith in something. Nobody is devoid of faith, as Kṛṣṇa affirms in the Gītā: O descendant of Bharata, everyone’s faith is according to their indi- vidual psychological make-up. The empirical self is in fact a by- product of faith. Therefore, whatever faith a person demonstrates is exactly the faith with which he is endowed. (GĪTA 17.3)3 The word adharma normally refers to a forbidden or sinful act. In commenting on this word, Śrī Jīva says that even to have faith in another person’s duty (apara-dharma) while abandoning one’s own is tāmasika, because it is a product of ignorance (tamas). In the Gītā (3.35), Kṛṣṇa says that adharma in the form of adherence to the dharma of another (para-dharma) is perilous (bhayavaha). 3 810 sattvānurupā sarvasya śraddha bhavati bharata śraddha-mayo’yam puruso yo yac-craddhaḥ sa eva saḥ Anuccheda 138 Bhāgavata-dharma Is Nirguna १३८ । अत आह“धर्मं भागवतं शुद्धं त्रैवेद्यं च गुणाश्रयम्” (भा० ६।२।२४) इति । THUS, Śrī Suka said: “Bhāgavata-dharma, or religion directly concerning Bhagavan, is pure (śuddha), whereas the dharma outlined in the three Vedas is rooted in the gunas (gunāśraya)” (SB 6.2.24).1 “शुद्धं निर्गुणं त्रैवेद्यं वेदत्रयप्रतिपाद्यं गुणाश्रयम्” इति टीका च । Śrīdhara Svāmī comments as follows: “The word suddham, ‘pure,’ means nirgunam, or ‘free from the influence of the mate- rial qualities.’ The word traivedyam refers to that dharma which is outlined in the three Vedas (veda-traya-pratipadyam), which is rooted in the gunas (gunasrayam).” [Here ends Śrīdhara Svāmi’s comment.] वेदशब्देनात्र कर्मकाण्डमेवोच्यते “एवं त्रयीधर्मम्” (गीता ९।२१) इत्यादेः ॥ श्रीशुकः ॥ The word veda here refers only to the division of the Vedas that delineates rituals directed toward fruitive ends (karma-kāṇḍa), as understood from the Gitā: 1 2 Those who are devoted to the fruitive rituals prescribed in the three Vedas (trayi-dharma) and who seek material pleasures come and go repeatedly [between the heavenly and earthly realms]. (GĪTĀ 9.21)2 dharmam bhāgavatam suddham trai-vedyam ca gunāšrayam evam trayi-dharmam anuprapannā gatagatam kama-kāmā labhante 811Commentary I Bhakti Is the Complete Abhidheya ŚRI JIVA continues to establish the nirguna character of bhakti. There are two types of dharma - one that is related to the body, and the other, to the spiritual self. The first is described in the karma- kāṇḍa division of the Vedas. The first three Vedas, namely, Ṛg, Yajur, and Sama, deal with this subject, and therefore the dharma propounded therein is called traivedyam. This dharma provides for people’s material desires within the context of a moral worldview and aims at bringing them to the dharma of the pure self, i.e., bhakti. Bhakti is beyond the gunas, because it is related to the self and Bha- gavan, who are both nirguna. The Upanisad division of the Vedas deals with adhyatma-vidya, or knowledge pertaining to the pure self. The ultimate purpose of the Vedas is to know Bhagavan Śrī Kṛṣṇa (GĪTĀ 15.15). 3 The word veda here refers to the Samhitas and Brahmanas. 812 Bhakti Is Bhagavan’s Svarupa-sakti Anucchedas 139-147 Anuccheda 139 Bhakti Is Self-revealing १३९ । अत एव भक्तेः श्रीभगवत्स्वरूपशक्तित्वबोधकं स्वयम्प्रकाशत्वमाह ( भा० ५११४।४५) -

THEREFORE, Śrī Śuka describes the self-revealing nature (sva- yam-prakāśatvam) of bhakti, which makes evident the fact that it is Bhagavān’s svarūpa-śakti, or intrinsic potency: यज्ञाय धर्मपतये विधिनैपुणाय योगाय साङ्ख्यशिरसे प्रकृतीश्वराय । नारायणाय हरये नम इत्युदारं हास्यन् मृगत्वमपि यः समुदाजहार ॥ ३७६ ॥ Even while relinquishing the deer body, he [Bharata] loudly exclaimed, “My obeisances unto Bhagavān Hari, who is the per- sonification of sacramental action (yajña), the Master of reli- gion (dharma), the ultimate authority on the religious codes (vidhi), the embodiment of yoga, the highest object of the San - khya philosophy, the Supreme Regulator (Iśvara) of primor- dial nature, and the shelter of all living beings (Narayana). " (SB 5.14.45 ) 1 य आर्षभयो भरतो मरणसमये तत्रापि मृगशरीरे तद्वचनजन्मात्यन्तासम्भावात् स्वप्रका- शत्वमेव तस्याः कीर्तनलक्षणाया भक्तेः सिध्यति । एवं गजेन्द्रेऽपि ज्ञेयम् ॥ श्रीशुकः ॥ 1 The pronoun yah, “he, ” here refers to Bharata, the son of Rsa- bhadeva. Since it would be absolutely impossible to utter such words at the time of death and, moreover, while in the body of yajñāya dharma-pataye vidhi-naipunaya yogaya sänkhya-sirase prakṛtisvaraya nārāyaṇāya haraye nama ity udaram häsyan mṛgatvam api yaḥ samudajahāra 815 1 Bhakti Is the Complete Abhidheya a deer, that Bharata was able to do so proves the self-revealing nature (sva-prakāśatvam) of bhakti, here characterized by this prayer of glorification. The same principle is to be understood as applicable in the case of Gajendra, the king of the elephants? Commentary AFTER establishing that bhakti is nirguna, Śrī Jīva now begins to explain in greater detail what the nirguna state entails in the view of the Bhāgavata. It implies, first of all, that bhakti is the intrin- sic potency, or svarupa-sakti, of Bhagavan. As such, it is inher- ently capable of manifesting its power even in the most unlikely of circumstances, just as Bhagavan also has such power. Śrī Jiva gives the example of King Bharata in his birth as a deer. Deer have no ability to utter articulate sound. Yet when the time of his death arrived, the deer uttered prayers in praise of Bhagavan. The verb samudajahāra means that he “uttered explicitly” (samyag uccaritavan) and not just in his mind. This means that the prayer was self-disclosed on his tongue, even though the tongue of a deer does not have such capability. Śrī Rūpa Gosvāmī affirms that Śrī Kṛṣṇa’s divine name and so on cannot be grasped by the mate- rial senses. This signifies that the name and so on become mani- fest of their own accord and not through any power of the senses (BRS 1.2.234)3 A similar incident occurred in the life of the elephant Gajendra. In his previous life, he was King Indradyumna, who was cursed by sage Agastya to become an elephant. One day, when the elephant went to drink water in a lake, a crocodile caught his leg. Although the elephant was extraordinarily powerful, he could not release himself from the clutches of the crocodile. Finally, he gave up and simply prayed to Bhagavan, whom he was able to remember by

• Gajendra, the elephant king, uttered prayers to Bhagavan when his leg was gripped in the jaws of a crocodile, being unable to extract it by his own power. This story is related in the Eighth Canto, chapters 2-3. 3 ataḥ śrī kṛṣṇa-namadi na bhaved grähyam indriyaiḥ sevonmukhe hi jihvadau svayam eva sphuraty adaḥ 816 139 Bhakti Is Self-revealing dint of the bhakti he had executed in his past life. Surprisingly, the prayer was self-disclosed on his tongue (SB 8.3.1). 817 Anuccheda 140 Bhakti Is Inherently Blissful १४० । परमसुखरूपत्वं च दृश्यते । तत्र साधनदशायाम् “अतो वै कवयो नित्यं भक्तिं परमया मुदा” (भा० १।२।२२ ) इत्यादौ कर्मण्यस्मिन्ननाश्वासे” (भा० १११८ | १२) इत्यादौ च तद्रूपत्वाभिव्यक्तिर्दर्शितैव । IT IS ALSO seen to be the case that bhakti is of the form of supreme bliss. In this regard, the fact that bhakti manifests as such even in the stage of practice was shown earlier’ in statements such as these two from Srimad Bhagavata: For this reason, indeed, the enlightened sages, out of supreme delight, continuously engage in bhakti to Bhagavan Vasudeva, which is utterly fulfilling to the self. (SB 1.2.22)2 And: We have been engaged in the performance of this sacrifice, the fruits of which are uncertain, until our bodies were blackened by smoke. Now you have come and revived us by causing us to drink the ambrosial nectar flowing from Śrī Govinda’s lotus feet. (SB 1.18.12)3 सिद्धदशायां तु सुतरां तत् प्रकटीभवति । यथा ( भा० ९१४ । ६७) - 1 Anucchedas 17 and 99 2 ato vai kavayo nityam bhaktim paramayā mudā 3 vasudeve bhagavati kurvanty atma-prasādanim karmany asminn anāśvāse dhuma-dhumratmanām bhavan apayayati govinda-pada-padmāsavam madhu 818 140 Bhakti Is Inherently Blissful Since bhakti’s blissfulness is evident even in the practice stage, it is certainly manifest in the perfected stage, as Bhagavan Viṣņu informs Durvāsā: मत्सेवया प्रतीतं ते सालोक्यादिचतुष्टयम् । नेच्छन्ति सेवया पूर्णाः कुतोऽन्यत् कालविप्लुतम् ॥ ३७७ ॥ Being completely fulfilled by rendering service to Me, My devo- tees do not desire even the four types of liberation that ensue of their own accord by service to Me. How then could they covet any other object that will only be devoured by time? (SB 9.4.67)* अत्रान्यस्य कालविप्लुतत्वमिति सेवायास्तदभावप्राप्तेर्निर्गुणत्वं सिद्धम् । अत्र कालवि- प्लुतं सालोक्यादिभ्योऽतिशये तु किमुतेति || श्रीविष्णुर्दुर्वाससम् ॥ Here, by saying that all else is devoured by time, it is evident that service to Bhagavan is free from the influence of time, further establishing that bhakti is outside the realm of the three gunas. The sense is that because bhakti is superior to the four types of liberation, Bhagavan’s devotees do not desire even them. So it is all the more self-evident that they don’t desire anything else that is ravaged by time. Commentary BECAUSE BHAKTI is Bhagavan’s intrinsic potency, it partakes of the same essential nature as Bhagavān. Bhagavan is understood to be the personification of existence, consciousness, and bliss (sac-cid- ananda-vigraha). Therefore, bhakti, being of the identical essence, is supremely blissful both in the stage of practice as well as in the perfected stage. Some devotees occasionally experience difficul- ties during the practice stage. This is due to their lack of faith and their past samskaras. Because, however, bhakti is supremely bliss- ful, devotees do not desire anything else, including the four types of mukti mentioned in this verse. Apart from the latter, there is a 4 mat-sevaya pratitam te sälokyadi-catustayam necchanti sevayā pūrnah kuto ’nyat kala-viplutam 819 1 Bhakti Is the Complete Abhidheya fifth type of mukti, sayujya, in which devotees have no interest at all, because it is bereft of the possibility of divine service. On the other hand, they may sometimes accept one of the other four types of liberation, if it affords them the facility to render service. 820 Anuccheda 141 Bhakti Bestows Love for Bhagavān १४१ । श्रीभगवद्विषयकरतिप्रदत्वमुक्तम् “ एवं निर्जितषड्वर्गैः क्रियते भक्तिरीश्वरे” (भा० ७।७।३३) इत्यादिना । THE FACT that bhakti bestows love (rati) for Śrī Bhagavan was mentioned earlier [Anuccheda 57], on the basis of Prahlada’s statement: Bhakti unto Isvara is enacted in this manner by those who have vanquished the six enemies in the form of lust, anger, and so on, by which [sādhana-bhakti] love (rati) for Bhagavan Vasudeva is attained. (sB 7.7.33 ) 1 यत् तु “अस्त्वेवमङ्ग भजतां भगवान् मुकुन्दो मुक्तिं ददाति कर्हिचित् स्म न भक्ति- योगम्” ( भा० ५।६।१८) इत्युक्त्यापि तद्रतिर्न प्राप्यत इति शङ्क्यते तत् खल्वविवे- कादेव । कर्हिचिदिति भक्तियोगाख्यतद्रतिपुरुषार्थतायां शैथिल्ये सत्येवेत्यर्थलाभात् कर्हिचिदपीत्यनुक्तत्वात् “असाकल्ये तु चिच्चनौ” इत्यमरकोषाच् च । I A doubt may be raised, however, that according to the follow- ing statement, one may not be able to obtain love (rati) for Bhagavān: 1 My dear King, in spite of this, however, Bhagavan Mukunda awards liberation to those who render service to Him, but evam nirjita-sad-vargaiḥ kriyate bhaktir isvare vasudeve bhagavati yayd samlabhyate ratiḥ 821I Bhakti Is the Complete Abhidheya He never (na karhicit) grants bhakti-yoga [i.e., prema-bhakti].3 (SB 5.6.18)+ This doubt can arise only due to a lack of critical examination of this verse, on the following grounds. First of all, the word karhi- cit, “sometimes,” should be understood here to mean “specifi- cally when there is laxity in regard to the attainment of divine love (rati), referred to here as bhakti-yoga, which is the ulti- mate end to be attained (puruṣārthata).” Secondly, there is no use of the emphatic particle api connected with karhicit, [which would have rendered the sense, “He does not give rati at any time at all” (karhicid api); since this is not said, “sometimes” is the intended meaning]. Finally, according to the Amara-kosa (3.4.3) lexicon, the suffixes cit and cana are used to lend a sense of incompleteness to the word to which they are affixed. तथापि यद्यपि चिरमावृत्तिः स्यात् तदा रतिमपि ददाति “सत्यं दिशत्यर्थितमर्थितो नृणाम्” ( भा० ५।१९।२७) इत्यादेरिति च कर्हिचित्पदेन गम्यते । In spite of the fact that Bhagavan does not award rati when there 2 The word karhicit means “sometimes.” When combined with the negative particle na, it generally carries the sense of “not at any time” or “never.” Śrī Jiva is clarifying that this meaning should not be taken here. Rather, the negative particle should be joined instead to the verb dadati. Thus, the meaning becomes: “Sometimes, Bhagavan Mukunda does not grant bhakti-yoga” [i.e., rati, or “the first dawning of divine love”], implying that sometimes He does grant rati. Śrī Jiva will next specify the circumstances under which Bhagavan withholds rati from His worshipers. The verse has been translated in the standard fashion to show the contrast with Sri Jiva’s subsequent clarification of the verse’s true intent.
• This is Sridhara Svami’s gloss on the word bhakti-yoga. 4 5 astv evam anga bhajatam bhagavan mukundo muktim dadāti karhicit sma na bhakti-yogam On its own, the word karhi means “when.” By addition of the suffix cit, which lends a sense of incompleteness or indefiniteness to the original word, the meaning becomes “at some time.” When combined with the negative particle na, the sense would be “not at some time.” By quoting the Amara-kosa statement regarding the suffix cit, Sri Jiva is making the point that it would be incorrect to interpret na karhicit as “not at any time whatsoever,” or “never,” because that would imply completeness of the negation in regard to all time. For this and the other two reasons stated, it is thus concluded that the verse means. “Sometimes Bhagavan does not award love to those who worship Him.” 822 141 Bhakti Bestows Love for Bhagavan is laxity in regard to the goal, if the devotee continues to per- form bhakti for a long time, Bhagavan eventually does bestow love for Him upon such a devotee. This is the implication of the word karhicit used in the verse, which is corroborated by the following statement: It is true that Bhagavan, when prayed to by human beings, awards the results that they seek. [Yet by doing so,] He does not offer anything of genuine value, because [after the petitioners have enjoyed their rewards,] they again pray for something new. [Recognizing this pattern,] Bhagavan personally offers His own lotus feet to those who worship Him, even though they don’t aspire for them, and this brings an end to their material desires. (SB 5.19.27) भक्तविषयकभगवत्प्रीत्येकहेतुत्वमप्युदाहृतम् “नालं द्विजत्वं देवत्वम्” (भा० ७/७/५१) इत्यादि । The fact that bhakti is the only cause that impels Bhagavan’s love for His devotees is illustrated by the following statement of Prahlada: O sons of the asuras, being a member of the twice-born class, a deva, a sage, a person of virtuous conduct, or a great scholar, are all inadequate to be a source of pleasure for Bhagavan Mukunda. Bhagavan Hari is pleased only by untainted devotion, not by charity, penance, worship, purity, or vows. Without devotion, everything else is merely a show. (SB 7.7.51-52) तथा चाह (भा० ७ १९१९ ) - Prahlada also expressed the same idea to Bhagavan Nrsimhadeva: satyam disaty arthitam arthito nṛṇam naivarthado yat punar arthita yataḥ svayam vidhatte bhajatām anicchatam icchāpidhānam nija-pada-pallavam “nālam dvijatvam devatvam ṛsitvam vāsur ātmajāḥ prinanaya mukundasya na vṛttam na bahu-jñatā na dānam na tapo nejya na saucam na vratani ca priyate’malaya bhaktyā harir anyad viḍambanam See Anuccheda 168 for elaboration of this verse. 823 I Bhakti Is the Complete Abhidheya मन्ये धनाभिजनरूपतपःश्रुतौजस्तेजःप्रभावबलपौरुषबुद्धियोगाः । नाराधनाय हि भवन्ति परस्य पुंसो भक्त्या तुतोष भगवान् गजयूथपाय ॥ ३७८ ।। It is my conviction that wealth, nobility, beauty, austerity, erudition, sensory prowess, physical power, influence, bodily strength, industriousness, intelligence, and the culture of yoga, are unable to give pleasure to the Supreme Person. [This is so,] because Bhagavan was pleased with the elephant Gajendra, [who possessed none of these qualities,] simply because of his devotion. (SB 7.9.9)$ अभिजनः सत्कुलजन्म । बुद्धिर्ज्ञानयोगः । योगोऽष्टाङ्गः ॥ प्रह्लादः श्रीनृसिंहदेवम् ॥ The word abhijanah, “nobility,” means “birth in a pious family” (sat-kula-janma). The word buddhi, “intelligence,” means “pro- ficiency in jñāna-yoga.” And yoga refers to the eightfold path of yoga (aṣṭānga-yoga). Commentary ACCORDING to Śrī Rūpa Gosvāmi, there are three stages of bhakti; namely, sadhana (the practice stage), bhāva (the first dawning of divine love), and prema-bhakti (the mature state of divine love). A practitioner begins with sadhana-bhakti, which matures into bhava-bhakti, which in turn is the precursor to prema-bhakti. Therefore, when Śrī Jīva says that bhakti bestows rati, he means that sadhana-bhakti matures into rati, which is another name for bhāva-bhakti. Śrī Jīva raises a doubt in this regard. He refers to a verse by Sukadeva (SB 5.6.18), which seems to say that Krsna awards mukti to those who worship Him, but never bhakti-yoga. Śrī Jīva specifies the word bhakti-yoga here as rati, referring to bhava-bhakti among manye dhanabhijana-rupa-tapah-śrutaujas- tejaḥ-prabhava-bala-paurusa-buddhi-yogaḥ närādhanaya hi bhavanti parasya puṁso bhaktyä tutoṣa bhagavan gaja-yutha-pāya 824 141 Bhakti Bestows Love for Bhagavan the above-mentioned three stages. He points out, however, that the interpretation in question arises out of a misunderstanding of the word karhicit, “sometimes,” as elaborated below. In Sanskrit, the idea of “never” is generally expressed by the words na karhicit, na kadācit, and so on. To apply this meaning here, however, would betray a lack of critical examination (aviveka), since the circumstance - lit., “the sometime” (kadacit) - when Bhagavan awards liberation and not rati, is specifically when there is laxity in regard to the attainment of such rati. At other times, when laxity is altogether absent, Bhagavan does indeed award rati. So, rather than meaning that Krsna never bestows rati, the statement means that He does not always award it. Śrī Jiva argues further that if Sukadeva truly intended to say that Bhagavan “never” bestows rati, he would have added the inde- clinable api to the word karhicit, which would then mean “not at any time at all.” Since he did not do so, it is understood that what he meant was that sometimes Bhagavan does not award rati. Śri Jiva adds that Bhagavan eventually does award rati even to the practitioner who was initially lax in his devotion, if he continues to perform bhakti for a long period of time, thus overcoming his laxity. This topic is addressed by Rūpa Gosvāmī in Bhakti-rasāmṛta- sindhu, under the heading of bhakti’s quality of being rarely attained (sudurlabha). In this regard, he makes the following point: Bhakti is very difficult to attain for two reasons. First of all, bhakti is unattainable even after a long time by an abundance of devotional acts undertaken without genuine attachment to Krsna. Secondly, bhakti is not awarded very quickly by Kṛṣṇa [even if it is performed with such attachment]? (BRS 1.1.35)10 Alternatively, if the negative particle na is syntactically con- nected to the word mukti instead, the verse would mean that to 9 This bracketed insert is taken from Jiva Gosvāmi’s own Durgama-sangamani commentary on the verse. 10 sadhanaughair anäsangair alabhya sucirad api harina cāśv adeyeti dvidha sa syat sudurlabha 825 I Bhakti Is the Complete Abhidheya those engaged in the exclusive worship of Bhagavan, He never grants mukti but only bhakti (bhakti-yogam dadāti, muktim na karhi- cit). According to the logistics of Sanskrit sentence analysis, it is not compulsory that na must be applied to the word bhakti- yogam just because it immediately precedes it. It is a question of intonation. The point is: Why would Bhagavan award mukti to His devo- tees? He affirms in the Gita (4.11) that He rewards different prac- titioners in precise correspondence with their bhāva. So it would make no sense for Him to award mukti to His pure devotees. It was pointed out in the previous anuccheda (140) that a devotee does not desire even any of the four types of personal liberation. It was also stated earlier that bhakti is a confidential mystery (rahasya). In keeping with this understanding, the real meaning of Sukadeva’s statement has been concealed by placing na before bhakti-yogam so that unqualified seekers will not concern themselves with bhakti. To confirm the fact that Bhagavan does indeed award rati to His devotees, Śrī Jiva quotes another verse from the Fifth Canto (SB 5.19.27), which states that Bhagavan sometimes grants bhakti even to those who do not request it. This verse was discussed earlier in Anuccheda 98. Śrī Jiva concludes the anuccheda by citing two statements from Śrī Prahlada to illustrate that Bhagavan is pleased only by bhakti and not by anything else. When He is pleased with the devotee’s bhakti, He bestows love, or rati, upon His devotee. 826 Anuccheda 142 Bhakti Bestows Bliss Even on Bhagavan Himself १४२ । ननु निरतिशयनित्यानन्दरूपस्य भगवतः कथं तया सुखमुत्पद्येत निरतिशयत्वनि- त्यत्वयोर्विरोधात् ? उच्यते- शास्त्रे खलु निरतिशयानन्दत्वं नित्यत्वं च भगवतः श्रूयते । भक्तेरपि तथा तत्प्रीतिहेतुत्वं श्रूयते । तत एवं गम्यते- A DOUBT may be raised here: If Bhagavan is the direct embod- iment of all-exceeding (niratiśaya ) and eternal (nitya) bliss ( ānanda), how can He derive pleasure from bhakti, since this would seem to contradict the super-excellence (niratiśaya- tvam) and eternality ( nityatvam) of His bliss ? In resolving this dilemma, we may first point out that in scripture, Bha- gavān’s all-exceeding blissfulness and eternality have been pro- claimed, yet bhakti is also described as the cause of His pleasure. Therefore, this should be understood as follows. तस्य परमानन्दैकरूपस्य स्वपरानन्दिनी स्वरूपशक्तिर्या ह्लादिनीनाम्नी वर्तते प्रकाशव- स्तुनः स्वपरप्रकाशनशक्तिवत् तत्परमवृत्तिरूपैवैषा । तां च भगवान् स्ववृन्दे निक्षिपन्नेव नित्यं वर्तते । तत्सम्बन्धेन च स्वयमतितरां प्रीणातीति । Bhagavan, who is the one and only embodiment of supreme bliss, is intrinsically self-endowed with the potency known as hlādinī, “the delight-giving potency,” which is an aspect of His svarūpa-sakti, the potency that constitutes His very nature. It is this hladini potency that conveys bliss to Him and to others, just as the light emanating from a luminous object illuminates 827 I Bhakti Is the Complete Abhidheya both itself and other objects. Bhakti is itself the supreme func- tional capacity (parama-vṛtti) of this intrinsic potency. Bhaga- vān remains eternally situated in His fullness while constantly transmitting this potency of bhakti to His devotees. Then, by contact with His own bliss-giving potency in the form of the bhakti situated in His devotees, He experiences still greater delight. अत एव तस्य प्रीतिरूपस्यापि भक्तिप्रीणनीयत्वमाह ( भा० ५/१५/१३ ) - Thus, although Bhagavan is the embodiment of supreme delight (priti-rupa), He is delighted by loving devotion (bhakti). This idea is expressed in the following statement of Sri Suka: I 2 यत्प्रीणनाद् बर्हिषि देवतिर्यङ्गनुष्यवीरुत्तृणम आविरिञ्चात् । प्रीयेत सद्यः स ह विश्वजीवः प्रीतिः स्वयं प्रीतिमगाद् गयस्य ॥ ३७९ ॥ By whose pleasure, all living beings beginning from Śri Brahma down to the devas, human beings, animals, plants, and grass are immediately pleased - that very Bhagavan, who is the life of the cosmos (viśva-jivah) and the very embodiment of supreme delight (svayam pritiḥ) [i.e., svayam priti-rupa eva], became pleased in the sacrifice of King Gaya. (SB 5.15.13)2 विश्वजीवः सर्वजीवनहेतुः । देवादीनां द्वन्द्वैक्यम् । प्रीतिः सुखरूपोऽपि ॥ श्रीशुकः ॥ The compound viśva-jivah, “the life of the cosmos,” means “the source of life of all living beings.” The sequence of words begin- ning from deva up to tṛnam form a dvanda compound in the singular. The word pritiḥ, referring to Bhagavan, means “the 3 This is Śrīdhara Svami’s gloss. Note that both Jiva Gosvāmi and Sridhara Svāmi use the term priti-rupa or sukha-rupa, “the embodiment of supreme delight,” for Bhagavan. yat-prinanad barhisi deva-tiryan-manusya-virut-tṛṇam aviriñcāt priyeta sadyah sa ha visva-jivah pritih svayam pritim agad gayasya The Gita Press edition has pritah instead of pritih. In Krama-sandarbha, however, Śrī Jiva Gosvāmi reads pritih instead of pritaḥ, in line with Sridhara Svāmi’s comment. Advandva compound is one in which the individual members, if uncompounded, would appear in the same case and be connected by the conjunction “and.” 828 142 Bhakti Bestows Bliss Even on Bhagavan Himself embodiment of joy” (sukha-rupa). Although He is such, [He too became pleased]. Commentary BHAGAVAN is supremely blissful by nature. This bliss is of two types: the bliss that is intrinsic to His essential being (svarupana- nda), and the bliss that is transmitted through the potency stem- ming from His essential being (svarupa-śakty-ananda). By virtue of the former, Bhagavan relishes the bliss of His own constitutional nature. By the latter, He first transmits His own bliss potency to His devotees and then relishes that bliss, present within them, through loving reciprocation with them. When Bhagavan conveys His bliss potency to His devotees and they serve Him out of love, He feels even greater bliss than when simply experiencing the bliss of His own being. This does not mean that the bliss of His essential being is in any way lacking in comple- tion. In fact, it is the same bliss that is rendered all the more rel- ishable by flowing back to Him through His loving devotees. This is simply the manner in which He relishes His own bliss potency. This is comparable to a father who gives some money to his little child. With that money, the child buys a gift for the father, which greatly pleases the father. It is not that the father was lacking some- thing or did not have the capacity to buy the gift himself. But the gift becomes more enjoyable because of being offered out of love by the child, who is intimately related to him. This example will be cited in the next anuccheda. 829 Anuccheda 143 Bhakti Magnifies Bhagavan’s Intrinsic Bliss १४३ । अत एव तथाभूतत्वेनात्मारामस्य पूर्णकामस्यापि तस्य क्षुद्रगुणवस्त्वपि परितो- षाय कल्पत इति दृष्टान्तेनाह ( भा० १।११।४-५ ) - 1 THEREFORE, because Bhagavan is of such essence [i.e., the direct embodiment of all-exceeding eternal bliss], He is both utterly fulfilled in His own Self (ātmārāma) and one whose will is eter- nally complete (pūrṇa-kāma). Yet in spite of His being of such constitution, even insignificant objects related to Him are capa- ble of bringing Him delight. Sūta demonstrates this by way of an example: तत्रोपनीतबलयो रवेर्दीपमिवादृताः । आत्मारामं पूर्णकामं निजलाभेन नित्यदा ॥ ३८० ॥ प्रीत्युत्फुल्लमुखाः प्रोचुर्हर्षगद्गदया गिरा । पितरं सर्वसुहृदमवितारमिवार्भकाः ।। ३८१ ॥ Just as people offer lamps to the sun, the citizens there [in Dvārakā], reverently offered gifts to Śrī Kṛṣṇa, who is utterly fulfilled in His own Self (ātmārāma) and whose will is eter- nally complete (nityadā pūrṇa-kamah) by the prior attainment (labha) of His own essential being (nija) [of supreme bliss, paramananda-nija-svarupa-labhenaiva]! With their faces blos- soming out of love and their voices faltering due to ecstasy, they spoke to Him, the well-wishing friend and guardian This is Sridhara Svami’s gloss. 830 143 Bhakti Magnifies Bhagavan’s Intrinsic Bliss of everyone, like young children speaking to their father. (SB 1.11.4-5)2 तत्र श्रीद्वारकायाम् । रवेरुपहाररूपं दीपमादृतवन्तो जना इवेत्यर्थः । एवं स्तुत्यादिकमपि तत्प्रीणनतामर्हतीत्याह- प्रीत्येति । पितरमर्भका इवेति दृष्टान्तः । तस्य प्रीतावसाधारणं गुणविशेषमप्याह - सर्वसुहृदमिति । सर्वसुहृत्त्वे लिङ्गम् “अवितारम्” इति । The pronoun tatra, “there,” means “in Śrī Dvārakā.” The sense is that just as people reverently offer a lamp to the sun as a gift, [so the citizens of Dvārakā reverently offered gifts to Bhaga- vān Śrī Kṛṣṇa]. Accordingly, eulogy, hymns, or propitiatory speech (stuti) can also give pleasure to Bhagavan, as indicated in the second half of the verse. In this regard, the example is given of the pleasure a father derives from the endearing speech of his children. Kṛṣṇa’s delight (priti) [in His devotees’ endearing speech] contains a particular extraordinary qual- ity (asādhāraṇa-guna-visesa), in that He is “the well-wishing friend of everyone” (sarva-suhrd). The symptom of His being the friend of everyone is that He is their “guardian” (avitāram). तथा आत्मारामपूर्णकामत्वेऽपि तादृशस्य स्वसम्बन्धाभिमानिप्रीतिमत्पुत्रादिषु प्रीतिवि- शेषोदयो यथा दृश्यते तथा तेषु तं प्रीतिमन्तमित्यर्थः । एवं कल्पतरुदृष्टान्तेऽपि भगवतो भक्तविषयिका कृपा यथार्थमेवोपपद्यते - ये खलु सहजतत्प्रीतिमेवात्मनि प्रार्थयमाना भजन्ते तेभ्यस्तद्दानयाथार्थ्यस्यावश्यकत्वात् । तस्मादस्त्येवानन्दरूपस्यापि भक्तावान- न्दोल्लास इति ॥ सूतः ॥ Moreover, even though Bhagavan is utterly fulfilled in His own Self (ātmārāma) and although His will is thus eternally com- plete (pūrṇa-kāma), He is delighted (pritiman) by His devotees, 2 3 tatropanita-balayo raver dipam ivädṛtaḥ ātmārāmaṁ pūrṇa-kāmam nija-labhena nityada prity-utphulla-mukhaḥ procur harsa-gadgadaya gira pitaram sarva-suhṛdam avitāram ivarbhakaḥ It is common (sadharana) for parents to feel pleasure from the speech of their own children, because they are related to them and not to other children. Bhagavan, however, being related to all beings, is the well-wishing friend of everyone (sarva-suhrd), implying that He is equally disposed to all as His conscious integrated parts. In spite of this, however, He derives special delight from the propitiatory speech of His loving devotees. This is the extraordinary or unique quality (asadharana-guna) present in His delight (priti). 831I Bhakti Is the Complete Abhidheya just as a father derives special delight from his affectionate chil- dren, who feel themselves to be related to him. Similarly, as in the example of a wish-fulfilling tree, Bhagavan’s mercy in the matter of bhakti occurs in precise accord (yathartham) with the actual intent of the petitioner. This is so because when devo- tees worship Bhagavan while praying that natural love for Him will manifest in their hearts (atmani), it is imperative that in fulfilling their request, He bestows love upon them that is both ontologically real and in precise accord with the actual intent of their prayer (yathartham). It is thus concluded that although Bhagavan is the personification of bliss, His exultation reaches a crescendo through devotion. Commentary IN THIS ANUCCHEDA, Śrī Jīva continues to explain how Bhagavan, who is utterly fulfilled in His own Self (ātmārāma), can derive plea- sure by the devotion of His devotees. There is no substance (dravya) in the world that is not available to Him, and thus there is noth- ing that can give Him any pleasure by virtue of its own qualities. What pleases Him is the feeling of love in the hearts of His devo- tees. Moreover, He Himself is the one who grants them this feeling of love. Earlier it was said that bhakti becomes manifest to the aspirant by the grace of a pure devotee or by the grace of Bhagavan Himself. Bhakti is nirguna and thus not an object of this world. It descends from the spiritual world. It is only bhakti that pleases Bhagavan. And because bhakti is the essence of His own intrinsic potency and thus nondifferent from Him, in experiencing the bliss of bhakti, He ultimately experiences the bliss of His own Self.
• In this context, the word yathartham carries the double sense of that which accords with reality and that which corresponds with the nature of the devotee’s prayer. As a wish-fulfilling tree bestows fruit that accords with the request of the petitioner, Bhagavan bestows prema that corresponds to the desire of the worshiper. Moreover, the prema that He bestows is ontologically real by its very nature (svabhava-siddha) and not something that is fleeting in nature (@gantuka). 832 143 Bhakti Magnifies Bhagavan’s Intrinsic Bliss The present pair of verses (SB 1.11.4-5)5 was spoken by Sūta Gosvāmi while describing Krsna’s arrival in Dvārakā after return- ing from Hastinapura, the capital city of the Pandavas. Kṛṣṇa had been gone for several months to assist the Pandavas in their war with the Kauravas, so upon His return, all the residents of Dvārakā, who were feeling intense separation from Him, flocked to receive Him at the gates of the city. They all carried with them some gifts to offer to Krsna out of love. Krsna Himself was overwhelmed with love for His people, who could only speak to Him in voices that were faltering with emotion. In India, people often worship the sun by offering a ghee lamp, just as they worship the Ganga or Yamuna by offering a palmful of water from the river itself. The offering of gifts by the residents of Dvāraka was exactly of the same nature. Everything already belongs to Bhagavan, but if we present Him a leaf, a flower, fruit, or even water with love, He happily accepts it. Krsna demonstrated this quality while visiting the home of Vidura. Vidura’s wife was so excited by His sudden arrival at their humble abode that out of bewilderment, she offered Him banana peels while throwing away the fruit. Even still, Krsna happily accepted the offering and ate the peels. When Vidura arrived and saw his wife feeding banana peels to Kṛṣṇa, he was upset with her. But Krsna told him not to interfere. He said, “I have never eaten such delicious bananas before.” The taste was not in the bananas or the peels but in the love of Vidura’s wife. In the verse under consideration, the example of the love that parents feel for their children is given to illustrate Krsna’s love for the residents of Dvārakā. Parents often take pleasure in the bro- ken speech of their children. But whereas ordinary people can experience this type of satisfaction primarily in regard to their own children, Bhagavan’s delight is extraordinary in that He expe- riences this feeling toward all living beings. This is expressed in tatropanita-balayo raver dipam ivadṛtāḥ ātmārāmaṁ pūrṇa-kāmam nija-lābhena nityadā prity-utphulla-mukhaḥ procur harsa-gadgadaya girā pitaram sarva-suhrdam avitaram ivarbhakāh 833 I Bhakti Is the Complete Abhidheya the verse by the fact that He is known as sarva-suhrd, “the friend of everyone. Thus, the conclusion is that Krsna awards bhakti to His devotees, and, although ever blissful and complete in Himself, He is pleased by bhakti. 834 Anuccheda 144 Bhagavan Is the Sole Cause of Bhakti १४४ । एवं भक्तिरूपायास्तच्छक्तेर्जीविऽभिव्यक्तौ भगवानेव कारणम् । तत्तदिन्द्रियादिप्र- वृत्तौ च स एवेति तस्मिंस्तया जीवस्योपकारकाभासत्वमेव । तथापि भक्तानुरज्यदात्मत्वे भगवतः स्वकृपाप्राबल्यमेव कारणमिति वदन् पूर्वार्थमेव साधयति (भा० १२ । ८ । ४० ) - THUS, Bhagavan alone is the cause of His own potency in the form of bhakti manifesting in a living being. Although Bha- gavan is also the sole cause behind the living entities’ senses and so on being engaged in their respective objects, this is but a semblance of His benevolence (upakāraka-ābhāsa) upon the jivas. However, the superabundance of Bhagavan’s grace is the only cause of His becoming affectionately disposed toward His devotee in the core of His being (ātmā). While making this latter point, Märkandeya further establishes the previous understanding’ in the following prayer to Bhagavan Nara-Nārāyaṇa: किं वर्णये तव विभो यदुदीरितोऽसुः संस्पन्दते तमनु वाङ्मन इन्द्रियाणि । स्पन्दन्ति वै तनुभृतामजशर्वयोश्च स्वस्याप्यथापि भजतामसि भावबन्धुः || ३८२ ॥ O omniscient, omnipresent Lord (Vibhu), how can I praise You? Being impelled by You alone, the vital life current of all embod- ied beings, of Brahma and Śiva, and of me as well, is set in ‘This is a reference to the point made in the last two anucchedas, namely, that although Bhagavan is the embodiment of all-exceeding eternal bliss, He becomes pleased by loving devotion. 835 I Bhakti Is the Complete Abhidheya motion, and following it, the faculties of speech, mind, and the other senses are certainly also activated. Yet, You are the loving friend of those who serve You. (SB 12.8.40)2 हे विभो ! तव किमहं वर्णये ? त्वत्कृपालुतायाः कियन्तमंशं वर्णयेयमित्यर्थः । यतो येन त्वयैव उदीरितः प्रेरितोऽसुः प्राणः संस्पन्दन्ते प्रवर्तते । तमसुमनु च वागादयः स्पन्दन्ते । In asking, “O omniscient, omnipresent Lord (Vibhu), how can I praise You?” Märkandeya actually means, “How may I extol even a minute portion of Your grace?” This question is rele- vant, because it is only on being impelled by Bhagavan that the vital life current (asuḥ, i.e., prăṇaḥ) is set in motion, and following it (tam anu), i.e., following the life current (asum anu), the faculties of speech, mind, and the other senses are also activated. तत्र हेतुः - “वै” अन्वयव्यतिरेकाभ्याम् " श्रोतस्य श्रोत्रम्” (बृ० ४।४।१८) इत्यादिश्रुतिभि- श्च तत् प्रसिद्धमित्यर्थः । The reason in this regard [i.e., the evidence for the above view’s validity], is indicated by the emphatic particle vai, “certainly,” implying that this view has been well-established in scripture (prasiddha) both by positive and negative inferences (anvaya- vyatireka) and by Śruti statements such as: “He is the life of the vital air, the sight of the eye, the auditory capacity of the ear, and the mental discernment of the mind” (BAU 4.4.18).3 न केवलं प्राकृतानां तनुभृतां किन्तु अजशर्वयोश्च । अतः स्वस्य ममापि तथैव । एवं यद्यपि न क्वचिदपि कस्यापि स्वातन्त्र्यं तथापि दारुयन्त्रवत् त्वत्प्रवर्तितैरपि वागादिभिर्भजतां पुंसां भावेन स्वदत्तयैव भक्त्या बन्धुरसि इति ॥ मार्कण्डेयः श्रीनरनारायणौ ॥ The fact that the life current, speech, mind, and senses func- tion only on being impelled by Bhagavan is true not only for materially conditioned beings, but for Brahma and Śiva as well. kim varnaye tava vibho yad-udirito’suḥ samspandate tam anu van-mana-indriyāni spandanti vai tanu-bhṛtam aja-sarvayoś ca svasyapy athapi bhajatām asi bhava-bandhuh pranasya prānam uta cakṣusas cakṣur uta śrotasya śrotram manaso manah 836 144 Bhagavan Is the Sole Cause of Bhakti Therefore, Mārkandeya acknowledges that this is certainly the case for himself as well (svasya, i.e., mamapi). Thus, even though nobody is independent in any respect, Bhagavan is the loving friend (bhāva-bandhu) of those who worship Him by way of their speech and other faculties, which are set in motion by Him like a wooden puppet moved by strings. The term bhāva-bandhu means that Bhagavan is the friend (bandhu) of those who wor- ship Him by means of love (bhāva), or in other words, by means of the bhakti that is certainly also transmitted by Him alone. Commentary ŚRI JIVA establishes all the more explicitly that bhakti descends into a living being by the grace of Bhagavan. The most fundamen- tal ontological truth of Srimad Bhagavata, and ultimately of the Vedas as a whole, is that there is but one Absolute Reality. Noth- ing exists independent of this Reality, the highest disclosure of which is known as Bhagavan, the ultimate cause behind everything. Even the routine functioning of the human body, the mind, and the senses occurs only by the grace of Bhagavan, because all of these are inert and thus have no capacity to function on their own. If one were to argue that the senses function under the influ- ence of the jiva’s own power, then it is answered that the jīva has no power independent of Bhagavan, being but a minute portion of His intermediary potency (taṭastha-śakti). Śrī Jīva states that the enablement of the senses by Bhagavan is but a semblance of His benevolence (upakāraka-ābhāsa) upon the jivas. His grace in the form of bhakti, however, is very special, because bhakti attracts and pleases even Bhagavan Himself, although He is eternally complete in and of Himself. Krsna hints at these two types of grace to Arjuna in the following verse: I am equal to all beings. There is no one detestable or dear to Me, but those who worship Me with devotion are in Me and I am also in them. (GĪTĀ 9.29)* 4 samo ham sarva-bhūteşu na me dvesyo’sti na priyah → 837 I Bhakti Is the Complete Abhidheya From this verse of the Gita, it is clear that Bhagavan has two dif- ferent modes of dealing. As Paramātmā (the Supreme Immanent Self), He acts in an utterly detached and neutral manner, facilitat- ing and impelling the jivas’ participation in worldly action. As Bha- gavan, however, He behaves in a highly personal and affectionate manner with His loving devotees. The verse cited here (SB 12.8.40) is spoken by Märkandeya Rṣi. The compound bhava-bandhu, “a loving friend,” is important. In elaborating its meaning, Śrī Jīva explains that Bhagavan Himself bestows bhāva upon a surrendered and receptive living being by which the person renders loving service to Him. Then, by that ser- vice, Bhagavan becomes bound in friendship (bandhu) to the devo- tee out of gratitude and love. In this manner, He comes under the control of His own devotee’s love. This is the ultimate expression of His grace. This is the significance of the compound bhava-bandhu. A further implication of Bhagavan’s being referred to as bhava- bandhu is that the power to love and serve Bhagavan originates from Him alone. Devotees have no independent power to do so. But because Bhagavan is their friend, He bestows bhava upon them, meaning that He gives them bhakti by which they are able to serve Him. Furthermore, the speech and other faculties by which they serve Him are also impelled by Him. Thus, the devotee is like a wooden puppet moved by the strings of the puppeteer. 838 ye bhajanti tu mām bhaktyä mayi te tesu capy aham Anuccheda 145 Bhagavan Is Realized Only through Bhakti १४५ । श्रीभगवदनुभवकर्तृत्वेऽनन्यहेतुत्वमाह (भा० ११८ ३६ ) - BHAKTI is the exclusive cause in the matter of effecting the immediate realization (anubhava) of Bhagavan, as Śrī Kuntidevi affirmed to Bhagavan Kṛṣṇa: शृण्वन्ति गायन्ति गृणन्त्यभीक्ष्णशः स्मरन्ति नन्दन्ति तवेहितं जनाः । त एव पश्यन्त्यचिरेण तावकं भवप्रवाहोपरमं पदाम्बुजम् ॥ ३८३ || Those persons alone (te eva janah) who continuously hear Your pastimes, sing about them, describe them to others, remember them, or who delight in the recitation of those pastimes by oth- ers, soon behold Your lotus feet, which put an end to the flow of material existence. (SB 1.8.36)1 स्पष्टम् ॥ श्रीकुन्ती श्रीभगवन्तम् ॥ The meaning of this statement is clear. Commentary THE indeclinable eva, “only or alone,” is important in this verse. It is used in the sense of exclusivity, anya-yoga-vyavaccheda. As a delimiter of the subject in the words te eva janaḥ, “those persons 1 śṛnvanti gayanti grnanty abhikṣṇaśaḥ smaranti nandanti tavehitam janaḥ ta eva pasyanty acirena tāvakam bhava-pravahoparamam padāmbujam 839 I Bhakti Is the Complete Abhidheya alone,” it implies that only devotees who continuously hear, sing, and remember Bhagavan’s divine acts are able to see His lotus feet; others cannot do so. As just shown, connecting eva with the subject here represents the primary or most common way of interpreting the sentence’s syntax. Viśvanatha Cakravarti comments, however, that to bring out the beauty of this verse’s meaning, the word eva should also be applied to the verb (pasyanti, “[they] behold”), the adverb (acireṇa, “soon”), the demonstrative pronoun (tävakam, “Your”), the adjec- tival phrase that qualifies the object (bhava-pravaha-uparamam, “which put an end to the flow of material existence”), and the object (padambujam, “lotus feet”). Thus, in all, the word eva is to be applied in six ways, emphasizing both the certainty and exclusivity of each item in the second half of the sentence. The verse’s elabo- rated meaning would thus be expressed as follows (with italics added to indicate the emphasis):

1. Subject: “Those people alone [soon behold Your lotus feet], and not others (na anye).”
2. Verb: “[Those people] certainly behold, and not that they do not behold (na tu na pasyanti).”
3. Adverb: “[They behold] soon indeed, and not with any delay (na tu cirena).”
4. Demonstrative pronoun: “[They soon behold the lotus feet of] You alone, and not those of any of Your partial manifestations (na tu tad-amsasya kasyacit).”
5. Adjectival phrase: “[They soon behold Your lotus feet,] which certainly put an end to the flow of material existence, and not that they do not extinguish material existence (na tu samsara- anivartakam).”
6. Object: “[They soon behold Your] lotus feet in particular [mean- ing, specifically Your enchanting personal form], and not Your manifestation as unqualified Brahman (na tu tava nirvisesam svarūpam).” 840 Anuccheda 146 Bhagavan Is Attained by Bhakti १४६ | श्रीभगवत्प्रापकत्वमाह (भा० ११।१८।४५) - BHAKTI enables one to attain Bhagavan, as stated by Śrī Kṛṣṇa: भक्त्योद्भवानपायिन्या सर्वलोकमहेश्वरम् । सर्वोत्पत्त्यप्ययं ब्रह्मकारणं मोपयाति सः ।। ३८४ ।। O Uddhava, by unswerving bhakti, he attains Me, the Supreme Controller of all worlds, the origin and dissolution of all, the underlying ground and support of existence, and the very embodiment of Brahman. (SB 11.18.45)1 टीकाच - " महेश्वरत्वे हेतुः सर्वोत्पत्त्यप्ययं सर्वस्योत्पत्त्यप्ययौ यस्मात् । अत एव तत्का- रणं मा मां ब्रह्मस्वरूपं वैकुण्ठनिवासिनम् । यद्वा ब्रह्मणो वेदस्य कारणं मामुपयाति सामीप्येन प्राप्नोति” इत्येषा । Śrīdhara Svāmi comments: “The reason Kṛṣṇa is referred to as Maheśvara, ’the Supreme Controller,’ is because He is that entity from which ensue the origin and dissolution of all things (sarvotpatty-apyayam). Consequently, He is the underlying ground and support of existence (tat-karaṇam). ‘[The devotee attains] Me (mā, i.e., mām), the very embodiment of Brahman (brahma-svarupam),’ meaning that he attains the [transcenden- tally qualified] Brahman who resides in Vaikuntha. Alterna- tively, if the words brahma and kāraṇam are taken together 1 1 bhaktyoddhavanapayinya sarva-loka-mahesvaram sarvotpatty-apyayam brahma karanam mopayāti sah 8411 Bhakti Is the Complete Abhidheya as a compound, they would mean that He is the cause of the Vedas (brahma). The verb upayāti, lit., ‘he goes (yāti) near to (upa)’ [i.e., ‘he attains’], means that ’the devotee attains Me in intimate proximity (sāmīpyena).”” [Here ends Śridhara Svāmi’s comment.] श्रीगीतासु “पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया” (गीता ८।२२) इति ॥ श्रीभग- वान् ॥ In Bhagavad Gitā as well, Kṛṣṇa says: “O Partha [Arjuna], that Supreme Person is attainable, however, only by unalloyed devotion” (GĪTĀ 8.22)? Commentary BHAGAVAN can be attained only by unalloyed bhakti, for it is only through bhakti that He is pleased. For others, He remains covered by the veil of His yoga-māyā potency, even though He is immedi- ately present everywhere (GĪTĀ 7.25). In the previous anuccheda, Śrī Jiva pointed out bhakti’s quality of being the exclusive cause in the matter of effecting the immediate vision or realization (anubhava) of Bhagavan. In this anuccheda, he goes a step further, saying that bhakti is the cause of attaining Bhagavan in His own abode and existing with Him eternally in intimate proximity. 2 purusaḥ sa paraḥ partha bhaktyä labhyas tv ananyaya 842 Anuccheda 147 Bhakti Subjugates Bhagavān १४७ । तथा मनसोऽप्यगोचरफलदाने श्रीध्रुवचरितं प्रमाणं परमभक्तिसंवलितस्वलोक- दानात् । तद्वशीकारित्वं तूदाहृतम् “न साधयति मां योगः” (भा० ११ । १४ । २०) इत्यादौ । DHRUVA’S LIFE is the proof that bhakti bestows results far exceeding anything a devotee could conceive within the mind, because Bhagavan offered Dhruva His own planet along with supreme devotion. The fact that bhakti subjugates Bhagavan has been illustrated already in verses such as the following: O Uddhava, neither the practice of yoga, nor Sankhya, nor atten- tion to prescribed religious duties (dharma), nor the study of the Vedas, nor penance, nor renunciation can subdue Me as does all-powerful devotion rendered unto Me. (SB 11.14.20)1 तथा तत्पद्यान्ते " भक्त्याहमेकया ग्राह्यः श्रद्धयात्मा प्रियः सताम्” (भा० ११ । १४ । २१) इति । And in following up the latter statement, Bhagavān also said: I, who am the very Self (ātmā) and the beloved (priya) of the devotees, can be captured only by exclusive devotion imbued with faith. Bhakti resolutely fixed on Me purifies even those born in families of dog-eaters from the disqualification of their lower birth. (SB 11.14.21)2 na sadhayati mam yogo na sankhyam dharma uddhava na svādhyāyas tapas tyāgo yatha bhaktir mamorjitā bhaktyäham ekaya grahyaḥ śraddhayātmā priyaḥ satām bhaktiḥ punāti man-nisthā śva-pakan api sambhavat 843 I Bhakti Is the Complete Abhidheya अत्रैवं विवेचनीयम् – यद्यप्यस्य वाक्यस्यैकादशचतुर्दशाध्यायप्रकरणे साध्यसाधनभ- क्त्योरविविक्ततयैव महिमनिरूपणमिति साधनपरत्वं दुर्निर्णेयं तथापि फलभक्तिमहिम- द्वारापि साधनमहिमपरत्वमेव यत्रेदृशमपि फलं भवतीति वदन्ति कृष्ण श्रेयांसि " ( भा० ११।१४।१) इत्यादिप्रश्नमारभ्य साधनस्यैवोपक्रान्तत्वात् “यथा यथात्मा परिमृज्यतेऽसौ मत्पुण्यगाथाश्रवणाभिधानैः ” ( भा० ११ | १४ | २६) इत्यादिना तस्यैवोपसंहृतत्वाच् च । A point to be considered here is that this statement, which appears in the 14th chapter of the Eleventh Canto, is a descrip- tion of the glories of bhakti, without specifying whether the bhakti being referred to is that of the practicing stage (sadhana) or the perfectional stage (sadhya). For this reason, it is diffi- cult to establish that this statement pertains to sadhana-bhakti. Yet even if the statement’s intent is to describe the glories of bhakti in the stage of fruition (phala-bhakti), it thereby also refers to the glories of sadhana-bhakti, in which even such fruit [i.e., sadhya-bhakti] is implicit. 3 4 [Thus the fact that the above statements (SB 11.14.20-21) are applicable to sadhana-bhakti is substantiated on the follow- ing grounds.] This chapter began with a question by Uddhava, which initiated a discussion about sadhana-bhakti: O Kṛṣṇa, exponents of the Vedas promote many different meth- ods as the means to the ultimate good. Are these all optionally primary or is one of them preeminent? (SB 11.14.1)3 This discussion concludes with the following statement of Bhagavan, which also refers specifically to sadhana-bhakti: To whatever extent the mind is purified by hearing and recit- ing the narrations of My virtuous acts, to that same extent it can intuit the subtle reality, just as the eyes can detect minute objects when treated with therapeutic ointment. (SB 11.14.26)* vadanti kṛṣṇa śreyamsi bahuni brahma-vādinaḥ teşar vikalpa-pradhanyam utaho eka-mukhyata See Anuccheda 75 for the elaboration of this verse. yatha yathātmā parimṛjyate’sau mat-punya-gatha-śravanabhidhānaiḥ tatha tatha pasyati vastu sükṣmam cakṣur yathaivänjana-samprayuktam See also Anuccheda 80. 844 147 Bhakti Subjugates Bhagavan विशेषतस्तु तत्र “बाध्यमानोऽपि मद्भक्तः” (भा० ११ १४ । १८) इत्यारभ्य “धर्मः सत्यदयो- पेतः” (भा० ११ । १४ । २२) इत्याद्यन्तं तदीयमन्तःप्रकरणं प्रायः साधनमहिमपरमेव । In particular, there is a subdivision within this section - namely, SB 11.14.18-22 - that deals primarily with the glories of sadhana-bhakti. The first verse in this subdivision is given as follows: Although still attracted to the sense objects, a devotee of Mine who has not yet attained mastery over the senses is gener- ally not overwhelmed by them because of bhakti’s inherently powerful capability. (SB 11.14.18)5 This subdivision ends with this statement: Socio-religious duty (dharma) endowed with truth and compas- sion, or even knowledge (vidya) accompanied by penance, cer- tainly do not completely purify the mind if devoid of devotion to Me. (SB 11.14.22) तत्र “बाध्यमानोऽपि” इति पद्यम् - साध्यभक्तौ जातायां बाध्यमानत्वायोगात् “दधति सकृन् मनस्त्वयि य आत्मनि नित्यसुखे न पुनरुपासते पुरुषसारहरावसथान्” ( भा० १०।८७।३५) इत्युक्तेः । In SB 11.14.18, the reference to a devotee’s being impeded by attraction to sense objects (badhyamano’pi) is clearly a refer- ence to the stage of practice, because once sadhya-bhakti has manifested, there is no possibility of any such obstruction. This is confirmed by the Śrutis personified in Śrīmad Bhāgavata: 5 Those who have fixed their minds just once on You, who are the Supreme Self and the personification of eternal bliss, can no longer immerse themselves in their households, which steal away the very essence of human beings. (SB 10.87.35)” badhyamano’pi mad-bhakto visayair ajitendriyah prayaḥ pragalbhaya bhaktyā viṣayair nābhibhūyate ⚫ dharmaḥ satya-dayopeto vidya va tapasānvită mad-bhaktyäpetam ātmānaṁ na samyak prapunāti hi * bhuvi puru-punya-tirtha-sadanany ṛṣayo vimadas ta uta bhavat-padambuja-hṛdo’gha-bhid-anghri-jalah→ 845 I Bhakti Is the Complete Abhidheya विषयाविष्टचित्तानां विष्ण्वावेशः सुदूरतः । वारुणीदिग्गतं वस्तु व्रजन्नैन्द्रीं किमाप्नुयात् ॥ ३८५ ॥ इति विष्णुपुराणाच्च तन्महिमपरत्वेन गम्यते । The following statement from the Viṣṇu Purana also pertains to the glories of sadhana-bhakti [by vyatireka, or “negative inference”]: For those whose hearts are immersed in sense objects, absorp- tion in Bhagavan Visnu is an impossibility. Can a person find an object lying in the west by searching for it in the east? (Vişnu Purāṇa)R अत्रैव तावद् वक्ष्यते (भा० ११ । १४ । २३ ) - कथं विना रोमहर्षं द्रवता चेतसा विना । विनानन्दाश्रुकलया शुध्येद् भक्त्या विनाशयः ॥ ३८६ ॥ इत्यनेन “मद्भक्तियुक्तो भुवनं पुनाति” (भा० ११ ।१४।२४) इति कैमुत्यवाक्येन च साध्यभ- क्तेः संस्कारहारित्वम् । ततो विषया एव बाध्यमाना भवन्तीति । After saying all this in regard to sadhana-bhakti [in the subdivi- sion of verses just referred to (SB 11.14.18-22)], Bhagavān makes the following two statements [which relate to sädhya-bhakti because of the reference to ecstatic symptoms]: & O Uddhava, if the hairs of the body do not stand on end out of ecstasy, if the heart does not melt, and if tears do not flow out of joy, how can it be known that bhakti has manifested? And dadhati sakṛn manas tvayi ya ātmani nitya-sukhe na punar upăsate purușa-sāra-harāvasathān viṣayāvista-cittānāṁ vişnv-avesah sudurataḥ varuni-dig-gatam vastu vrajann aindrim kim āpnuyāt The sense here is that if immersion in sense objects makes absorption in Visņu impossible, then absorption in Visņu must be possible only in the absence of such object-immersion. This is to say indirectly that absorption in Visnu in the form of sadhana-bhakti is free from, and frees one from, object-immersion. Thus, through negative inference (vyatireka), this verse points to the glories of sadhana-bhakti. 846 147 Bhakti Subjugates Bhagavan without the appearance of bhakti, how can the heart be purified? (SB 11.14.23) And: A person endowed with devotion to Me, whose voice is choked with ecstasy, whose heart is melted, who cries incessantly, and who sometimes laughs, sometimes shouts out loud without reservation, and sometimes dances, purifies the whole world. (SB 11.14.24)10 Thus, by both the former statement [SB 11.14.23] as well as by the kaimutya-nyāya indicated in the latter statement [SB 11.14.24], the power of sadhya-bhakti to remove the subconscious impres- sions (samskāras) that predispose one toward enjoyment is established. As a consequence of this, the sense objects them- selves are impeded (bādhyamānāḥ) [and not the devotee, as in SB 11.14.18]. अथ “यथाग्निः सुसमिद्धार्चिः” (भा० ११ । १४ । १९) इति पद्यं नामाभासादेः सर्वपापक्षयकारि- त्वप्रसिद्धेस्तत्परम् । Next, the following verse also pertains to sadhana-bhakti (tat- param), because it is well known that a mere semblance of the holy name (nāmābhāsa) and other devotional practices uproot all sins: 9 katham vină roma-harsam dravată cetasă vină 10 11 vinānandāśru-kalaya sudhyed bhaktyä vināśayaḥ väg gadgadā dravate yasya cittam rudaty abhikṣnam hasati kvacic ca vilajja udgayati nṛtyate ca mad-bhakti-yukto bhuvanam punāti This verse employs the a fortiori argument (kaimutya-nyāya). The statement implies that if sadhya-bhakti purifies the whole world, then it can certainly purify the latent desires for enjoyment that remain in the heart of practicing devotees (sadhakas). The pronoun tat here stands for sadhana-bhakti, as understood from the reference to nāmābhāsa, and the word param means “is focused on” or “pertains to.” Taken together, the compound tat-param is the shorthand employed by Śrī Jiva throughout this anuccheda to state that a given verse refers either to sadhana or sadhya. 847 I Bhakti Is the Complete Abhidheya O Uddhava, just as a blazing fire burns a pile of firewood to ashes, so too bhakti that has Me as its object destroys all sins in their entirety. (SB 11.14.19) 12 अथ “न साधयति मां योगः ” ( भा० ११ | १४ | २०) इत्येतत् सार्धपद्यं योगादीनां साधन- रूपाणां प्रतियोगित्वेन निर्दिष्टत्वात् श्रद्धासहायत्वेन विधानाच्च तत्परम् । साध्यायां श्रद्धोल्लेखः पुनरुक्त इति । After this, the next one and a half verses also pertain to sadhana- bhakti (tat-param), since in SB 11.14.20, bhakti is indicated as a form of sadhana by contrasting it to other methods of sadhana, such as yoga, Sankhya, and so on. And the first half of SB 11.14.21 pertains to sadhana-bhakti, because therein Kṛṣṇa ordains the practice of bhakti assisted by faith (śraddha). If this verse were referring to sadhya-bhakti, the mention of faith would be redundant. यद्यपि फलभक्तिद्वारैव तद्वशीकारित्वं तस्यास्तथाप्यत्र साधनरूपाया मुख्यत्वेन प्राप्त- त्वात् तत्रैवोदाहृतम् । Although Bhagavan is subjugated only by bhakti in the stage of fruition (phala-bhakti), yet because this entire section deals pri- marily with sadhana-bhakti, the power of bhakti to subjugate Bhagavan has been illustrated specifically in regard to sadhana- bhakti. किं वा " अस्त्वेवमङ्ग भजतां भगवान् मुकुन्दो मुक्तिं ददाति कर्हिचित् स्म न भक्तियोगम्” ( भा० ५ | ६ |१८) इति न्यायेन नावशः सन् प्रेमाणं ददातीति तस्या एव साक्षात् तद्गुणकत्वं ज्ञेयम् । On the other hand, the following verse is to be considered: “My dear King, in spite of this, however, Bhagavan Mukunda awards liberation to those who render service to Him, but sometimes He does not grant bhakti-yoga” (SB 5.6.18).13 According to the prin- ciple enunciated in this verse, Bhagavan does not award prema 12 13 yathagnih susamiddharciḥ karoty edhamsi bhasmasāt tathā mad-viṣaya bhaktir uddhavaināmsi kṛtsnaśaḥ astv evam arga bhagavan bhajatam mukundo muktim dadāti karhicit sma na bhakti-yogam 848 147 Bhakti Subjugates Bhagavan unless He is first brought under the control of the devotee who worships Him. Therefore, bhakti’s power to subjugate Bhagavan is directly spoken of here as a characteristic of sadhana-bhakti. अथ“धर्मःसत्यदय़ोपेतः” (११।१४ । २२) इति पद्यं च धर्मादिसाधनप्रतियोगित्वेन निर्देशात् साधनभक्तेरेवान्यत्रापि तत्फलतयोदाहृतत्वाच्च तत्परम् । In the next verse (SB 11.14.22), because bhakti is contrasted with socio-religious duty (dharma), truthfulness (satya), compassion (daya), and other forms of sadhana, this verse also pertains to sadhana-bhakti. Additionally, complete purification of the mind is spoken of in this verse as the fruit of bhakti, and because in many other places this effect is demonstrated to be the result of sadhana-bhakti in particular, the reference is again to sadhana. यत् तु " कथं विना ” ( भा० ११ । १४ । २३) इत्यादिकं तच्च साधनभक्तिफलस्य शोधकत्वाति- शयप्रतिपादनेन तत्परमिति । तस्मात् साध्वेव “बाध्यमानोऽपि " (११।१४।१८) इत्यादिप- द्यानि तत्तत्प्रसङ्गे दर्शितानि ॥ श्रीभगवान् || In SB 11.14.23, it is implied that when the heart is fully purified by bhakti, various ecstatic symptoms become manifest. By show- ing that this absolute degree of purification ensues from the [sādhya-] bhakti that is the fruit of sadhana-bhakti, this verse pertains to sadhana-bhakti as well. Therefore, the verses begin- ning from SB 11.14.18 have been correctly shown to fall within the context of sădhana-bhakti. Commentary GENERALLY, it is understood that prema-bhakti, which is the cul- minating state of bhakti, brings Bhagavan under the control of His devotees. In this anuccheda, however, Śrī Jiva intends to show that even sadhana-bhakti has this power. In Bhakti-rasāmṛta-sindhu, Śrī Rūpa Gosvāmī lists six characteristics of bhakti: 849 I Bhakti Is the Complete Abhidheya Bhakti [as defined in BRS 1.1.11] destroys all suffering, bestows aus- piciousness, belittles liberation, is extremely rare, is intrinsically of the nature of compact bliss, and attracts Śrī Kṛṣṇa. (BRS 1.1.17)14 In commenting on this verse, Śrī Viśvanatha Cakravarti writes that the first two qualities manifest in the stage of sadhana-bhakti, the next two in the stage of bhava-bhakti, and the last two, in the stage of prema-bhakti. This is later confirmed by the author him- self (BRS 1.1.44). Then, in the section of verses from BRS 1.1.18-43, Rūpa Gosvāmī elaborates each of these six characteristics along with examples. In this connection, in BRS 1.1.42, Śrī Rūpa cites SB 11.14.20 as an example of sadhya-bhakti (i.e., prema-bhakti). In commenting on BRS 1.1.42, Śrī Jīva Prabhu writes that because in SB 11.14.20 bhakti is contrasted with other sadhana practices, such as yoga, the bhakti being referred to is sadhana-bhakti alone. From this perspective, it would have been unreasonable to cite this verse as an exam- ple in the context of the glory of sadhya- or prema-bhakti. Yet, because sadhana-bhakti subjugates Bhagavan only after matur- ing into sadhya-bhakti, it has been cited by Rupa Gosvāmī as an example of sadhya-bhakti. In this anuccheda of Bhakti Sandarbha, however, Śrī Jīva takes a different stand. Here he concludes that even sadhana-bhakti has the power to subjugate Bhagavan. He undertakes a detailed anal- ysis of the 14th chapter of the Eleventh Canto to show the glories of bhakti even in the stage of sadhana. Factually speaking, both sadhana-bhakti as well as prema-bhakti are of the essence of Bha- gavan’s intrinsic potency (svarupa-sakti). In this sense, it is to be understood that sadhana is not the cause of prema-bhakti, other- wise prema would be an originated and, hence, noneternal event. Rather, bhakti is eternally self-manifest. Therefore, it is intrin- sically self-endowed with power, but how and when this power manifests varies according to the individual. 14 klesa-ghni subhadā mokṣa-laghuta-kṛt sudurlabhā sandrananda-viseṣātma śrī kṛṣṇākarşini ca să 850 147 Bhakti Subjugates Bhagavan Śrī Jiva finds support for his view in the word śraddhayā, found in the principal verse of this anuccheda (SB 11.14.21). The word bhakti in this verse certainly refers to prema or sadhya-bhakti, because it is well-known that Krsna is subjugated only by bhakti in its fruition stage of prema. But bhakti is here qualified by the word śraddha, or “faith,” which would be redundant to mention in regard to prema. For this reason, the statement would seem to apply equally to sadhana-bhakti. The sense is that Kṛṣṇa is subju- gated by sadhana-bhakti endowed with śraddha when it matures into prema. Moreover, if one studies the rest of the verses in the subsection that has been referred to in this anuccheda, most of them pertain directly to sadhana-bhakti. Therefore, what is said in regard to prema-bhakti is ultimately applicable to sadhana as well. The story of Ajamila proves that even a semblance (abhasa) of bhakti attracts the attention of Bhagavan. The Viṣṇudūtas said that when someone utters the name of Viṣṇu, Bhagavan’s atten- tion is drawn to that person (SB 6.2.10). This proves that even sadhana-bhakti has the power to attract Bhagavan, although it is a fact that this power of bhakti fully manifests only in the stage of prema-bhakti. It is well known from the story of Ajamila that even näma-ābhāsa destroys all sins. So, the statement in SB 11.14.19 that bhakti destroys all sins in their entirety is clearly a reference to sadhana-bhakti. After this, the next one and a half verses also pertain to sadhana- bhakti. First, Krsna states in SB 11.14.20 that He can be captivated only by devotion and not by yoga, Sankhya, or any other method, thus contrasting bhakti with other methods of sadhana. Since dif- ferent methods of practice can be contrasted only with something else that is also a practice, the bhakti being referred to here can only be sadhana and not sadhya. In addition, in the first half of SB 11.14.21, Kṛṣṇa states that He can be obtained only by devotion endowed with faith. As discussed above, this is necessarily a ref- erence to sadhana-bhakti, since śraddha is relevant to sadhana. The understanding is that Krsna is subjugated by sadhya-bhakti, which is attained only by undertaking sadhana-bhakti with faith. 851I Bhakti Is the Complete Abhidheya Although Bhagavan is subjugated by sadhana-bhakti only through its fruit in the form of sadhya-bhakti, Śrī Jiva shows that this entire subsection deals primarily with sadhana-bhakti. There- fore, the characteristic of bhakti to control Bhagavan is spoken of here in reference to sadhana-bhakti directly. In other words, Bha- gavän must be brought under control by sadhana-bhakti before He will award prema-bhakti. 852 The Power of a Single Act of Bhakti Anucchedas 148-164 Anuccheda 148 The Purifying Power of a Single Act of Bhakti १४८ । तत्रास्तु तावत् तस्याः साक्षाद् भक्तेः परधर्मत्वादिकम् । भगवदर्पणसिद्धतदनुगति- कस्य लौकिककर्मणोऽपि परधर्मत्वमुदाहरिष्यते " यो यो मयि परे धर्मः” (भा० ११ |२९|२१) इत्यादौ । IN THIS regard, let alone the fact that direct (sākṣāt) bhakti is of the nature of supreme (parama) dharma, even worldly actions (laukika-karma) that correspond to bhakti by virtue of being offered to Bhagavan, also partake of the nature of supreme dharma, as will be illustrated [later in the Eleventh Canto] by Bhagavan Kṛṣṇa: O best of the virtuous [Uddhava], all worldly endeavors, although devoid of value (nirarthah), like fleeing out of fear, become of the nature of dharma when they are offered without any fruitive motive to Me, the Supreme. (SB 11.29.21)2 तथा पापघ्नत्वादिकं तस्याः श्रवणादिनापि भवतीत्युक्तम् “ श्रुतोऽनुपठितो ध्यातः” (भा० ११।२।१२) इत्यादौ । 2 Śrīdhara Svāmī comments that the pointlessness of worldly endeavors is illustrated by the examples of fleeing out of fear, crying out of sorrow, and so on. He says that just as fear is not dispelled by fleeing nor sorrow by crying, so too worldly endeavors (āyāsa) are devoid of essential value (nirartha), in spite of the substantial effort undertaken to accomplish them. yo yo mayi pare dharmaḥ kalpyate nisphalaya cet tatrayaso nirarthaḥ syad bhayader iva sattama 855 I Bhakti Is the Complete Abhidheya Bhakti’s power to destroy sins (papa-ghnatva) even simply by hearing about bhakti, and so on, is stated in this verse: This authentic religion (sad-dharma) [i.e., bhāgavata-dharma], even if simply heard about, repeated to others, meditated upon, honored, or approved by others, certainly at once purifies even those who are hostile to the devas and to all living beings. (SB 11.2.12)3 पाद्मे माघमाहात्म्ये देवदूतवाक्यं च-

In the Magha-māhātmya of Padma Purana, we find the following statement made by the Devadūtas:* 5 प्राहास्मान् यमुनाभ्राता सादरं हि पुनः पुनः । भवद्भिर्वैष्णवस्त्याज्यो विष्णुं चेद् भजते नरः || ३८७ ॥ वैष्णवो यद्गृहे भुङ्क्ते येषां वैष्णवसङ्गतिः । तेऽपि वः परिहार्याः स्युस्तत्सङ्गहतकिल्बिषाः || ३८८ ।। Yamuna’s brother, Yamarāja, has respectfully informed us again and again: “The Vaisnavas, who are engaged in the wor- ship of Bhagavan Viṣṇu, should not be approached by you. Not only they, but even those in whose homes the Vaisnavas accept food or those who simply associate with Vaisnavas are not to be approached by you, because their sins have been destroyed through contact with them.” (Padma Purana, Svarga-khanda 31.100, 103)5 śruto’nupathito dhyāta ādṛto vänumoditaḥ sadyaḥ punati sad-dharmo deva-viśva-druho’pi hi The word devaduta here refers to the messengers of Yamarāja, who is the brother of Yamuna-devī. According to Puranic tradition, the messengers of Yamaraja bind the souls of sinful human beings at the time of death and bring them to the abode of Yamaraja, where they are tried for their sins. Yamaraja himself is a servant of Bhagavan Visnu and carries out this function on His behalf. Therefore, in this verse, he declares that the devotees of Bhagavan Visņu are not under his jurisdiction. prāhāsman yamuna-bhrātā sadaram hi punaḥ punaḥ bhavadbhir vaisnavas tyajyo visnum ced bhajate narah vaisnavo yad-grhe bhurikte yeşām vaiṣṇava-sarigatiḥ te’pi vaḥ parihäryäḥ syus tat-sanga-hata-kilbişäh 856 148 The Purifying Power of a Single Act of Bhakti बृहन्नारदीये यज्ञमाल्युपाख्यानान्ते- In the Bṛhan-naradiya Purāṇa, we find this statement at the end of the story of Yajñamāli: हरिभक्तिपराणां तु सङ्गिनां सङ्गमाश्रितः । मुच्यते सर्वपापेभ्यो महापातकवानपि ॥ ३८९ ॥ Even a dreadful sinner, who has taken refuge in the association of those who associate with the devotees of Bhagavan Hari [Śrī Krsna], is absolved of all sins. (Brhan-naradiya Purāṇa) ततः सुतरामेवेदमादिदेश (भा० ६।३।२९ ) - Therefore, Yamarāja suitably ordered his servants in these three verses from Śrimad Bhāgavata:’ जिह्वा न वक्ति भगवद्गुणनामधेयं चेतश्च न स्मरति तच्चरणारविन्दम् । कृष्णाय नो नमति यच्छिर एकदापि तानानयध्वमसतोऽकृतविष्णुकृत्यान् ॥ ३९० ॥ Do not go near those saints (sadhavah) who have taken shelter of Bhagavan, who regard all living beings with equal vision, and whose purifying acts are praised even by the gods and per- fected beings. Since they are always fully protected by Bha- gavan Hari’s mace, neither we nor time have any authority to punish them. (SB 6.3.27) ⚫ hari-bhakti-parāṇām tu sanginam sangam asritah mucyate sarva-papebhyo maha-patakavan api “Of these three verses, the third (SB 6.3.29) is the principal verse of this . anuccheda; the other two (SB 6.3.27-28) are cited to provide context and support. te deva-siddha-parigita-pavitra-gāthā ye sadhavaḥ samadrŝo bhagavat-prapannāḥ tän nopasidata harer gadayabhiguptan naiṣām vayam na ca vayaḥ prabhavāma dande 857 1 Bhakti Is the Complete Abhidheya Bring me the unrighteous (asatah), whose desires are bound to household life, which is a path leading to hell, and who disre- gard the taste of the ambrosia flowing from the lotus feet of Bha- gavan Mukunda, which is continuously drunk by the most ele- vated saints who are beyond material attachment and free from all sense of ego. (SB 6.3.28) 9 Bring me only the unrighteous who perform no acts of ser- vice to Bhagavan Viṣṇu, whose tongues do not utter His name or qualities, whose minds do not reflect on His lotus feet, and whose heads never bow down even once before Bhagavan Krṣṇa. (SB 6.3.29 ) 10 आस्तां तावत् “तानानयध्वम्” ( भा०६।३।२८) इत्यादिकेनैतत्पूर्वद्वितीयपद्येनोक्ता- नां मुकुन्दपादारविन्दमकरन्दरसविमुखानामानयनवार्ता तथा “ते देवसिद्धः” (भा० ६।३।२७) इत्यादिकेनैतत्पूर्वतृतीयपद्येनोक्तानां देवसिद्धपरिगीतपवित्रगाथानां साधू- नां समदृशां भगवत्पराणां निकटगमननिषेधवार्तापि यद् यस्य जिह्वापि श्रीभगवतो गुणं च नामधेयं च वैकदा जन्ममध्ये यदा कदापि न वक्ति जिह्वाया अभावे चेतश्च तच्चर- णारविन्दमेकदापि न स्मरति चेतसो विक्षिप्तत्वे शिरश्च कृष्णाय कृष्णं लक्षीकृत्य नो नमति- शाठ्येनापि नमस्कारं कुर्वतः शार्ङ्गधन्विने । शतजन्मार्जितं पापं तत्क्षणादेव नश्यति ॥ ३९९ ॥ इति स्कान्दोक्तमहिमानं नमस्कारं न करोति तानानयध्वम् । In the verse just previous to this one [sB 6.3.28], Yamaraja gave the instruction to bring to him those who disregard the taste of the ambrosia flowing from the lotus feet of Bhagavan Mukunda. And in the verse prior to that [SB 6.3.27], he forbade his order carriers to bring him those saints whose purifying acts are praised even by the gods and perfected beings, who are equal 9 10 tan anayadhvam asato vimukhan mukunda- pādāravinda-makaranda rasad ajasram nişkiñcanaiḥ paramahamsa-kulair asangair justad gṛhe niraya-vartmani baddha-tṛṣṇān jihva na vakti bhagavad-guna-namadheyam cetas ca na smarati tac-caranaravindam kṛṣṇāya no namati yac-chira ekadapi tan anayadhvam asato’kṛta-visnu-kṛtyän 858 148 The Purifying Power of a Single Act of Bhakti to all, and who are exclusively devoted to Bhagavan. Leaving these two instructions aside, Yama now specifies [in SB 6.3.29] who else is to be brought to him: “Bring me those whose tongues have not even once, by whatsoever means, uttered the name or qualities of Śrī Bhagavan throughout their entire lives. If any who have not done so are without tongues, then bring me those whose minds have not reflected upon Bhagavan’s lotus feet even once. And if any of them are mentally unsound, then bring me those whose heads have not bowed down even once to Bhagavan Krsna.” The glories of offering obeisance are described in Skanda Purāṇa: Even if one bows down insincerely just once to Bhagavan Krsna, the wielder of the Sariga bow, he is immediately absolved of all sins accumulated over hundreds of lives. (Skanda Purāna 5.3.157.12)11 तत्र हेतुः - असतः । असत्त्वे हेतुः - अकृतविष्णुकृत्यान् । The reason why such people should be brought before Yamarāja is that they are asat, “unrighteous” [lit., “devoid of truth or real- ity”]. The reason for their unrighteousness is also described - because they have not performed any acts of service to Bhagavān Visņu (akṛta-viṣṇu-kṛtyān). यथा स्कान्दे रेवाखण्डे श्रीब्रह्मोक्तौ- Śrī Brahmā describes this condition in the Reva-khanda section of the Skanda Purāṇa: 11 कर्त्ता सर्वधर्माणां भक्तो यस्तव केशव । स कर्त्ता सर्वपापानां यो न भक्तस्तवाच्युत ॥ ३९२ ॥ पापं भवति धर्मोऽपि तवाभक्तैः कृतो हरे । निःशेषधर्मकर्ता वाप्यभक्तो नरके हरे । सदा तिष्ठति भक्तस्ते ब्रह्महापि विमुच्यते ॥ ३९३ ॥ säthyenāpi namaskaram kurvataḥ śärniga-dhanvine ŝata-janmarjitam papam tat-kṣaṇād eva nasyati 859 I Bhakti Is the Complete Abhidheya O Bhagavan Kesava, one who is Your devotee [concomitantly] enacts all dharma, whereas one who is not Your devotee, O Acyuta, [concomitantly] enacts all sins. O Bhagavan Hari, even conventional dharma performed by those who are without devo- tion to you becomes a sin. A nondevotee dwells perpetually in hell, O Bhagavan Hari, even if he has carried out all religious duties, whereas, a devotee of Yours is liberated, even if he has killed a brāhmaṇa. (Skanda Purana, Revā-khaṇḍa)12 पाद्मेच- A similar statement is made in the Padma Purāna: मन्निमित्तं कृतं पापमपि धर्माय कल्पते । मामनादृत्य धर्मोऽपि पापं स्यान् मत्प्रभावतः ॥ ३९४ ॥ Even a sin committed for My sake turns into dharma, whereas even dharma performed without regard for Me becomes sin by My influence. (Padma Purana)13 युक्तं चैतत् “ श्रवणं कीर्तनं चास्य” (भा० ७।११।११) इत्यादिना “मुखबाहूरुपादेभ्यः” (भा० ११ |५|२) इत्यादिना “सर्वेषां मदुपासनम्” (भा० ११ १८ ।४३) इत्यादिना “सर्वे विधिनिषे- धाः स्युः” (पाद्मे) इत्यादिना च परमनित्यत्वादिप्रतिपादनात् । 12 13 sa kartta sarva-dharmanam bhakto yas tava kesava sa karttä sarva-pāpānam yo na bhaktas tavācyuta papam bhavati dharmo’pi tavabhaktaiḥ kṛto hare niḥseṣa dharma-kartā vāpy abhakto narake hare sada tisthati bhaktas te brahma-hapi vimucyate This radical statement must be analyzed from the transcendental perspective in order to be accurately understood. What is being pointed out here is that bhakti, which is nirguna, includes and transcends conventional dharma and morality, which are rooted in the gunas of prakṛti. Hence, by enacting bhakti, all dharma is simultaneously fulfilled, and by neglecting bhakti, all actions, including conventional dharma and morality, become implicated in the beginningless root-sin or defect of directing one’s regard away from Bhagavan. To dwell in this state of non-awareness of “the Real” is to dwell in hell, even if world-centric morality is observed, whereas to be established in the liberated nirguna state of bhakti to Bhagavan, is to transcend conventional morality altogether. The most heinous sin of killing a brahmana is mentioned here only to illustrate the extent to which bhakti transcends conventional morality, otherwise killing any living being is utterly impossible for a devotee. man-nimittam kṛtam papam api dharmaya kalpate mām anādṛtya dharmo’pi papam syān mat-prabhavataḥ 860 148 The Purifying Power of a Single Act of Bhakti This conclusion is certainly proper, because bhakti’s supremacy, eternality, and so on [i.e., its eternal obligatory nature], have been established by many statements, such as the next three from Srimad Bhagavata and one further from the Padma Purāņa: Hearing about Him [Bhagavan], who is the destination and refuge of the most highly evolved beings (mahatam gateḥ), singing His glories, remembering Him, rendering sacred ser- vice to Him, worshiping Him, offering obeisances to Him, adopt- ing the mood of being His servant, becoming His friend, and surrendering one’s self unto Him - these practices have been explicitly mentioned [by the sages] as the supreme dharma for all human beings. (SB 7.11.11-12)14 From the mouth, arms, thighs, and feet of the Puruşa appeared the four respective vocational classifications (varnas) along with the four stages of life (asramas). The varnas were distinc- tively divided into vipra, ksatriya, vaiśya, and śūdra accord- ing to the corresponding gunas that determine their natures. Among human beings belonging to these divisions, those who [naively] neglect to worship the Purușa, who is directly the primordial ground of being of all individual beings (atma- prabhavam) and the Supreme Immanent Regulator of all being (Iśvara), or who [knowingly] show Him contempt, are deprived of their status and fall into degradation. (SB 11.5.2-3)15 Worship of Me is the dharma of all human beings. (SB 11.18.43)16 And: One should remember Bhagavan Visņu always and never forget Him even for a moment. All the injunctions and prohibitions 14 śravaṇam kirtanam casya smaranam mahatam gateh sevejyāvanatir dasyaṁ sakhyam atma-samarpanam nṛṇām ayam paro dharmah sarveṣām samudahṛtaḥ 15 mukha-bahuru-pädebhyah purusasyäśramaiḥ saha catvāro jajñire varṇā guṇair vipradayah pṛthak ya eṣām puruşam sākṣad atma-prabhavam isvaram na bhajanty avajananti sthānād bhraṣṭaḥ patanty adhaḥ sarveṣām mad-upāsanam 16 861I Bhakti Is the Complete Abhidheya of scripture are servants of these two principles alone. (Padma Purāṇa, Uttara-khanda 71.100)17 एषां कीर्तनादीनां त्रयाणामपि सुकराणामभावे परेषां सुतरामेवाभावो भवेदिति सामा- न्येनैव विष्णुकृत्यरहितत्वमुक्तम् । [Returning to the discussion of SB 6.3.29:] The three practices of uttering Bhagavān’s name (kirtana), remembering His lotus feet, and bowing down before Him are the easiest acts of bhakti to perform, implying that if one does not perform even one of these three, he will certainly not undertake any of the others either. Therefore, it was stated in a general sense that those who do not perform any of these three acts are completely devoid of service to Bhagavan Visnu (akṛta-visņu-kṛtyān). जिह्वादीनां करणभूतानामपि कर्तृत्वेन निर्देशः पुरुषानिच्छ्यापि यथाकथञ्चित् कीर्तना- दिकमादत्ते । In this verse, even though the tongue, mind, and head are the instruments (karanas) through which the actions are accom- plished, they are treated as though they were the actual agents (karta) of the actions. This is just to indicate that if kirtana and the other actions are performed in any manner at all, even without the conscious intent of the performer, they are still counted as acts of devotion [exempting the performer from Yama’s punishment]. “चरणारविन्दम्” इति विशेषाङ्गनिर्देशः श्रीयमस्य भक्तिख्यापक एव न तु तन्मात्रस्मरण- नियामकः । अत्राभक्तानामानयनेन भक्तानामनानयनमेव विधीयते - आनयनस्योत्सर्ग- सिद्धत्वात् “वैवस्वतं संयमनं प्रजानाम्” इति श्रुतेः । The instruction to remember one particular limb of Bhagavan’s body, namely, His lotus feet and not some other limb, is simply expressive of Yamaraja’s own specific mood of devotion toward Bhagavan. It does not in any way restrict one’s remembrance to the feet only. By instructing his servants to bring the nondevo- tees, Yamarāja naturally implied that they should not bring the smartavyah satatam vişnur vismartavyo na jätucit 17 sarve vidhi-nisedhah syur etayor eva kinkarāḥ 862 148 The Purifying Power of a Single Act of Bhakti devotees, and this is so because the injunction to apprehend the sinful is established as a general law of his jurisdiction, as stated in the śruti: “Yamaraja is the regulator of all living beings. ’ भा० ६।१।१९- “18 [Preceding Yamaraja’s order pertaining to those who are devoid of devotion, we find this statement, outlining Yamarāja’s posi- tion in regard to those who have performed even a little devotion to Bhagavān:] सकृन् मनः कृष्णपदारविन्दयोर्निवेशितं तद्गुणरागि यैरिह । न ते यमं पाशभृतश्च तद्भटान् स्वप्नेऽपि पश्यन्ति हि चीर्णनिष्कृताः ॥ ३९५ ।। Those in this world who have fixed their minds even once on the lotus feet of Bhagavan Kṛṣṇa, their minds being attracted to His qualities, have already performed all atonements. Thus, even in their dreams, they certainly do not see Yamaraja or his servants, who carry ropes to bind the sinners. (SB 6.1.19)19 इत्यत्र " तद्गुणरागि” इति विशेषणं तु तेषां तद्दृष्टिपथगमनसामर्थ्यस्यापि तादृशतत्स्मरणस्य प्रभावविशेषमेव बोधयतीति ज्ञेयम् । यद् घातकं In this verse, the adjectival compound tad-guna- rāgi, “being attracted to His qualities,” which modifies the word manaḥ, “the mind,” indicates the special power of such remembrance of Bhagavan in overriding even the Yamadütas’ authority to appear before such devotees’ eyes. यथैव नारसिंहे

A similar conclusion is drawn from this statement in the Nrsimha Purāna: अहममरगणार्चितेन चात्रा यम इति लोकहिताहिते नियुक्तः । हरिगुरुविमुखान् प्रशास्मि मर्त्यान् हरिचरणप्रणतान् नमस्करोमि ॥ ३९६ ॥ 18 vaivasvatam saryamanam prajānām 19 sakṛn manah kṛṣṇa-padaravindayor nivesitam tad-guna-ragi yair iha na te yamam pāśa-bhrtaś ca tad-bhatan svapne’pi pasyanti hi cirna-niskṛtah 863 1 Bhakti Is the Complete Abhidheya I have been appointed as Yama by Brahma, who is worshiped by the hosts of gods, in order to award boons and punishment to people. I rule over the mortals who are indifferent to Bhaga- vän Hari and to the spiritual preceptors, and I offer obeisance to those who are surrendered to the lotus feet of Bhagavan Hari. (Nrsimha Purana 9.2)20 तथैवामृतसारोद्धारे स्कान्दवचनम् - The same thing is stated in a verse from the Skanda Purana, cited in the Amṛta-säroddhāra: न ब्रह्मा न शिवानीन्द्रा नाहं नान्ये दिवौकसः । शक्तास्तु निग्रहं कर्तुं वैष्णवानां महात्मनाम् || ३९७ ।। श्रीयमः स्वदूतान् ॥ Neither Brahma, nor Śiva, nor Agni, nor Indra, nor I, nor any of the other gods have any legislative power over the great souls, the Vaisnavas. (Skanda Purana 2.3.3.15)21 Commentary IN THE opening anuccheda of Bhakti Sandarbha, it was pointed out that the basic defect of the living beings in the material world is bhagavad-vaimukhya, or the state of having one’s intentful regard turned away from Bhagavan. The intent of the scriptures, of the saintly teachers, and of Bhagavan Himself is to facilitate the turn- ing of awareness toward its source, Bhagavan. This is called bhakti. Those who do not engage in bhakti are under the law of karma. This law, which operates mechanically and impersonally, main- tains balance and discipline in the cosmos and ultimately helps to 20 aham amara-ganarcitena dhatra yama iti loka-hitähite niyuktaḥ hari-guru-vimukhan prasāsmi martyān hari-carana-praṇatān namas-karomi 21 na brahma na sivagnindra näham nănye divaukasaḥ saktas tu nigraham kartum vaisṇavānāṁ mahātmanām 864 148 The Purifying Power of a Single Act of Bhakti turn the conditioned soul’s awareness toward Bhagavan. Once a person has taken to bhakti, even unconsciously, the law of karma no longer serves any purpose in their regard. Consequently, the law of karma has jurisdiction only up to the point when a person begins to participate in bhakti. The results of unmeritorious karma are meted out by Yamaraja. His servants, called the Yamadūtas, carry a living being to him after death. In Yama’s abode, the living being’s karma is examined, and appropriate punishment is meted out. In order to undergo the nec- essary corrective retribution, the living being is awarded a special body, called the yatana-sarīra, or “the purgatorial body.” In this anuccheda, Śrī Jiva Gosvāmi continues to elucidate the power of sadhana-bhakti. He begins by saying that not to speak of direct acts of bhakti, even worldly actions acquire the status of parama-dharma if offered to Bhagavan. Then, while elaborating bhakti’s characteristic of destroying sins (papa-ghnatva), he specif- ically speaks of its potency to free the performer from the visit of the Yamadūtas at the time of death. The point Śrī Jiva intends to convey is that one does not have to be a perfected bhakta to attain such immunity from the messengers of Yama. Even ordinary reli- gious duties ordained by the Veda, if offered to Bhagavan without any fruitive desire, are counted as bhakti and provide this type of protection. Yamarāja, who is well-acquainted with the science of bhakti, instructs his servants never to approach a person who has engaged in bhakti even once. Only those who have never participated in any act of bhakti, akṛta-visnu-krtya, should be brought to him for judg- ment. As above stated, the purpose of the law of karma is to main- tain moral balance in the cosmos and ultimately to direct aware- ness toward Bhagavan. If a person comes in contact with bhakti, even unknowingly or incidentally, bhakti will purify him immedi- ately, just as fire burns dry fuel. Such a person is not liable to the law of karma. The purpose of all scriptural rules and regulations is to bring an individual to the point of bhakti. Once bhakti is attained, one 865 I Bhakti Is the Complete Abhidheya is beyond all rules and regulations. Such a person is then natu- rally outside the jurisdiction of Yamarāja, who punishes or awards the results of karma. The converse is also true. If a person is not engaged in bhakti, then even if he adheres to conventional reli- gion or morality, he is still under the jurisdiction of Yama. This is the intention of the verse from the Reva-khanda section of Skanda Purāna as well as of the verse from Padma Purāna. In the principal verse of this anuccheda (SB 6.3.29), the tongue, mind, and head are spoken of as though independent of the per- son to whom they belong. In reality, it is a person who utters Bha- gavan’s name, remembers Him, or bows down before Him. The tongue, mind, and head are only instruments (karanas) for carry- ing out these actions. Yet in the verse, the instruments themselves have been treated as the agents (karta) of the various acts. This is just to indicate that if a person somehow or other chants or per- forms any of the other acts of devotion, even unintentionally, he or she is not to be brought before Yamarāja. In SB 6.3.29, although Yama orders his servants to bring him the nondevotees, this is not his primary intent. By specifying that the nondevotees are to be brought, what is implied is that the devotees are not to be brought. According to Purva-mīmāmsā, this type of rule is called parisankhyā-vidhi, or “a preclusive injunction,” which serves to exclude whatever is not enumerated in the statement. How is it known that Yama’s primary intent is that the devo- tees are never to be approached? The answer is that the servants of Yama are already preassigned to bring him karmically bound souls after their death. Thus, an injunction to bring the nondevo- tees would not tell his servants anything new and would thus be futile. But Yama’s words cannot be futile. Therefore, by way of reference to parisankhyā-vidhi, the injunction is interpreted as a prohibition to bring the devotees.22 In all these descriptions, it must be noted that if the effects of bhakti are not evidenced in a given practitioner, then it is to be inferred that they are presently obstructed by some offense. The 22 For more details on parisankhya-vidhi, see Artha-sarigraha (51). 866 148 The Purifying Power of a Single Act of Bhakti effects will become manifest when the offense is cleared by the reg- ular practice of bhakti. In this regard, Sanat-kumāra instructed Narada in the Padma Purana: It is indeed a fact that just one holy name, appearing in the midst of a person’s speech, on the pathway of his recollection, or in the root of the ear, whether it is enunciated correctly or incorrectly, and with or without the intervention of other syllables, certainly delivers that person. But if the same name is cast among atheistic people who are greedy to enjoy the body, wealth, or followers, then, O vipra, it does not quickly manifest its result. (Padma Purana, Brahma-khanda 25.24)23 Śrī Jiva continues to explain this characteristic of bhakti in the next anuccheda. 23 nämaikam yasya vāci smarana-patha-gatam šrotra-mulaṁ gatam vā suddham väsuddha-varnam vyavahita-rahitam tarayaty eva satyam tac ced deha-dravina-janata-lobha-pasanda-madhye nikṣiptam syan na phala-janakam sighram evātra vipra 867 Anuccheda 149 One Name of Bhagavan Removes All Sins १४९ । तथा सकृद्भजनेनैव सर्वमप्यायुः सफलमित्युदाहृतमेव श्रीशौनकवाक्येन “ आयुर्ह - रति वै पुंसामुद्यन्नस्तं च यन्नसौ” (भा० २।३।१७) इत्यादिग्रन्थेन । EARLIER, we cited Śrī Saunaka’s statement that one’s entire life becomes successful merely by once serving Bhagavan: As the sun rises and sets, it assuredly steals away the life of all human beings, except for the life of one by whom even a moment is spent in talks of Bhagavan of supramundane glory. (SB 2.3.17 ) 1 एवं भक्त्याभासेनाप्यजामिलादौ पापघ्नत्वं दृश्यते । तथा सर्वकर्मादिविध्वंसपूर्वकपरम- गतिप्राप्तावपि स्वल्पायासेनैव भक्तेः कारणत्वं श्रूयते । लघुभागवते - In the same manner, it was seen in the case of Ajamila and others that their sins were destroyed even by a semblance of bhakti. Accordingly, it is stated in the Laghu-bhāgavata that after first destroying all karma, bhakti, which is performed with- out difficulty, is the cause of the attainment of the supreme goal (parama-gati): I वर्तमानं च यत् पापं यद् भूतं यद् भविष्यति । तत् सर्वं निर्दहत्याशु गोविन्दानलकीर्तनात् ॥ ३९८ ॥ ayur harati vai pumsām udyann astam ca yann asau tasyarte yat-kşano nita uttama-sloka-vārtayā See Anuccheda 33- 868 149 One Name of Bhagavan Removes All Sins The fire of chanting Bhagavan Govinda’s name immediately burns all sins performed in the past, at present, and any that may be performed in the future. (Laghu-bhāgavata)2 तथैव च तत्र यथाकथञ्चित् तद्भक्तिसम्बन्धस्य कारणत्वं दृश्यते । ब्रह्मवैवर्ते- — Similarly, in the Brahma-vaivarta Purāṇa, it is evidenced that any sort of contact with bhakti is the cause in this regard [i.e., in the matter of the destruction of all karma and the attainment of the supreme goal]: स समाराधितो देवो मुक्तिकृत् स्याद् यथा तथा । अनिच्छयापि हुतभुक् संस्पृष्टो दहति द्विजाः ॥ ३९९ ॥ O brāhmaṇas, just as fire burns even if touched unwillingly, so too if Bhagavan is worshiped by any means whatsoever, He awards liberation. (Brahma-vaivarta Purana)3 स्कान्दे उमामहेश्वरसंवादे- A similar statement is made in the Skanda Purana, in a dialogue between Umā and Maheśvara: दीक्षामात्रेण कृष्णस्य नरा मोक्षं लभन्ति वै । किं पुनर्ये सदा भक्त्या पूजयन्त्यच्युतं नराः || ४०० ॥ Merely by receiving initiation into the Kṛṣṇa-mantra, people definitely attain liberation, so what more can be said of those who continuously worship Bhagavan Acyuta with devotion? (Skanda Purāna)* बृहन्नारदीये- And in the Brhan-naradiya Purāṇa, it is said: 2 vartamānam ca yat papam yad-bhutam yad-bhavisyati tat-sarvam nirdahaty asu govindanala-kirtanät sa samaradhito devo mukti-kṛt syad yatha tatha anicchayapi huta-bhuk samsprsto dahati dvijāḥ ⚫ dīkṣā-mātrena kṛṣṇasya nara mokşam labhanti vai kim punar ye sada bhaktyā pujayanty acyutam naraḥ 869 I Bhakti Is the Complete Abhidheya अकामादपि ये विष्णोः सकृत् पूजां प्रकुर्वते । न तेषां भवबन्धस्तु कदाचिदपि जायते || ४०१ || Those who worship Bhagavan Vişņu just once, even unin- tentionally, are never bound to the material world again. (BNP 1.36.58)5 पाद्मे देवद्युतिस्तुतौ — In Padma Purāṇa, we find this statement in the prayers of Devadyuti: सकृदुच्चारयेद् यस्तु नारायणमतन्द्रितः । शुद्धान्तःकरणो भूत्वा निर्वाणमधिगच्छति || ४०२ | A person who casts off lethargy and utters the name of Bha- gavān Nārāyaṇa even once becomes pure in heart and attains liberation. (Padma Purana) तथान्यत्र Elsewhere in Padma Purāna, it is said: सम्पर्काद यदि वा मोहाद् यस्तु पूजयते हरिम् । सर्वपापविनिर्मुक्तः प्रयाति परमं पदम् ॥ ४०३ || A person who worships Bhagavan Hari, either by association or even out of delusion, becomes free from all sins and attains the supreme destination. (Padma Purana) 7 इतिहाससमुच्चये श्रीनारदपुण्डरीकसंवादे च-

In the Itihāsa-samuccaya, in a dialogue between Śrī Nārada and Pundarika, it is said: 5 akāmād api ye visnoh sakṛt püjam prakurvate na teşăm bhava-bandhas tu kadacid api jāyate sakrd uccarayed yas tu narayanam atandritah suddhantah-karano bhūtva nirvanam adhigacchati 7 samparkad yadi va mohad yas tu püjayate harim sarva-pāpa vinirmuktaḥ prayati paramam padam 870 149 One Name of Bhagavan Removes All Sins ये नृशंसा दुराचाराः पापाचाररताः सदा । ते यान्ति परं धाम नारायणपदाश्रयाः ॥ ४०४ ॥ लिप्यन्ते न च पापेन वैष्णवा वीतकल्मषाः । पुनन्ति सकलान् लोकान् सहस्रांशुरिवोदितः ॥ ४०५ ॥ जन्मान्तरसहस्रेषु यस्य स्यान् मतिरीदृशी । दासोऽहं वासुदेवस्य सर्वान् लोकान् समुद्धरेत् ॥ ४०६ || स याति विष्णुसालोक्यं पुरुषो नात्र संशयः । किं पुनस्तद्गतप्राणाः पुरुषाः संयतेन्द्रियाः || ४०७ || Even those who are cruel, ill-behaved, and always engaged in sinful acts attain to the transcendental abode by taking shel- ter of the lotus feet of Bhagavan Nārāyaṇa. The Vaisnavas never become implicated in sinful action, because they have gone beyond all sins. They purify everyone, just as the rising sun purifies all the worlds. If after thousands of births the consciousness dawns by which one intuits, “I am a servant of Bhagavān Vasudeva, ” he can uplift all humanity. Such a per- son attains to the abode of Bhagavan Viṣṇu, of this there is no doubt. So, what more need be said of those who have conquered their senses and surrendered their very lives to Bhagavan? (Itihāsa-samuccaya 31.119-122 ) 8 अत एव - सकृदेव प्रपन्नो यस्तवास्मीति च याचते । अभयं सर्वथा तस्मै ददाम्येतद् व्रतं मम ॥ ४०८ ।। इति रामायणे श्रीरामचन्द्रवाक्यं च । सकृदेव प्रपन्नो यस्तवास्मीति च याचते । अभयं सर्वथा तस्मै ददाम्येतद् व्रतं हरेः ॥ ४०९ ॥ ye nṛśamsă durācārāḥ pāpācāra-ratāḥ sadā te yanti paramam dhama nārāyaṇa-padāśrayāḥ lipyante na ca papena vaiṣṇava vita-kalmaṣāḥ punanti sakalān lokan sahasrāmsur ivoditaḥ janmäntara-sahasreşu yasya syan matir idṛśī dāso ham vasudevasya sarvan lokan samuddharet sa yāti viṣṇu-salokyam puruso nātra samsayaḥ kim punas tad-gata-prānāḥ purusaḥ samyatendriyaḥ 871इति च गरुडपुराणम् । I Bhakti Is the Complete Abhidheya Therefore, Śrī Rāmacandra made the following statement in the Rāmāyaṇa: If one surrenders unto Me just once, propitiating Me with the words, “I am Yours,” I award such a person complete freedom from fear. This is My solemn oath. (Rāmāyaṇa 6.18.33)9 An identical statement is made in the Garuda Purāna: If one surrenders to Bhagavan just once, entreating Him with the words, “I am Yours,” He awards such a person complete free- dom from fear. This is Bhagavan Hari’s solemn oath. (Garuda Purāṇa)10 तथा चाह (भा० १।१।१४ ) - Similarly, Śrī Saunaka said: आपन्नः संसृतिं घोरां यन्नाम विवशो गृणन् । ततः सद्यो विमुच्येत यद् बिभेति स्वयं भयम् ॥ ४१० ॥ इति ॥ A person entangled in the terrifying state of temporal existence, who, even out of a sense of sheer helplessness, utters the name of He whom Fear itself fears, is immediately delivered from that temporal state. (SB 1.1.14)11 स्पष्टम् || श्रीशौनकः ॥ The meaning of this statement is clear. Commentary IN THE PAST, the karma-kanda path enjoyed widespread popular- ity in India. Associated with this path are the lawbooks, known as 9 10 sakṛd eva prapanno yas tavāsmiti ca yăcate abhayam sarvatha tasmai dadamy etad vratam mama sakṛd eva prapanno yas tavāsmiti ca yăcate abhayam sarvatha tasmai dadamy etad vratam hareḥ 11 apannaḥ samsṛtim ghoram yan-nāma vivašo grṇan tataḥ sadyo vimucyeta yad bibheti svayam bhayam 872 149 One Name of Bhagavan Removes All Sins the smṛti-śāstras, which prescribe severe atonements for sins. For example, in Manu-smrti (11.41), it is stated that if a brahmana will- ingly avoids the performance of the agnihotra-homa in the morning and evening, then he should observe the candrāyaṇa-vrata for one month to atone for it. The candrāyaṇa-vrata is a fast that begins on the full moon day and continues for one month. On the full moon day, the performer is allowed fifteen morsels of food. Then, as the moon wanes, his food intake is reduced by one morsel each day. On the day of the new moon, he must fast completely, and his allotment of food is then increased by one morsel a day, reaching fifteen morsels on the next full moon day. Such a severe atonement is prescribed just for missing agnihotra for one day! In this regard, the brāhmaṇa had not committed any sinful act; he simply missed his duty consciously. Another example pertains to a person who has murdered a brāhmaṇa (Manu-smrti 11.72)13 Such a person is advised to reside in a hut alone in the forest with a shaved head for twelve years. He is allowed to beg food once a day in the evening after people have eaten their dinner. He should beg food in the skull of the mur- dered brāhmaṇa, and while standing at the door of a householder, he should say, “Please give me, the killer of a brahmana, food.” The following is an additional example in this regard. There is a famous clan of ksatriyas in India, called Sisodia. There is a curious story about how they got this name. Long ago, there was a king in Central India. Once, when he fell sick, his Ayurvedic doctor gave him a fermented herbal tonic (asava) that cured his disease. But later on, the king discovered that the drink contained a small per- centage of alcohol. According to the smṛti-sastra, the three higher varnas are forbidden to take any alcohol at all. The king became anxious, thinking that he had fallen from his dharma. He consulted the learned brāhmaṇas to find out what sort of atonement would be required to counteract the sin incurred by consuming alcohol. The 12 agnihotry apavidhyāgnin brāhmaṇaḥ kama-karataḥ candrāyaṇam caren masam virahaty asamam hi tat 13 brahmahā dvadasa samaḥ kutim kṛtva vane vaset bhaikṣāśy atma-visuddhyartham kṛtvā sava-siro dhvajam 873 I Bhakti Is the Complete Abhidheya brāhmaṇas had a meeting and decided that the king should give up his life by drinking molten glass, called sisa in Hindi. The king fol- lowed the recommendation of the brahmanas and gave up his life by drinking molten glass. Thereafter, his descendants came to be known as Sisodia. In the past, people primarily followed the principles of varṇa- śrama-dharma and had staunch faith in the Smrti injunctions. On this basis, it was very hard for them to believe that anyone could be absolved of sin merely by uttering the name of Bhagavan. In Caitanya-caritamṛta, there is a real incident depicting this state of affairs. Haridasa Thakura was a great devotee and follower of Cai- tanya Mahaprabhu. He was exclusively devoted to the practice of chanting the names of Bhagavan and preached about it to others. A proud brāhmaṇa, named Capala Gopala, had an argument with him concerning the efficacy of the name to free a person of all sins. This sort of attitude was typical of the day. Śrī Jiva Gosvāmi belonged to the same era and was well aware of the mindset of the people of his time. For this reason, he pro- vided many scriptural references to stress the power of bhakti, and especially the chanting of the holy name. Here again, it should be remembered that the power of the name may not manifest to a person who has committed or is committing offenses to the name. 874 Anuccheda 150 The Name Liberates Even a Low-born Person 1 १५० | तथा (भा० ६।१६ ॥४४) – CITRAKETU said to Bhagavan Sankarṣaṇa: न हि भगवन्नघटितमिदं त्वद्दर्शनान् नृणामखिलपापक्षयः । यन्नाम सकृच्छ्रवणात् पुक्कशोऽपि विमुच्यते संसारात् ॥ ४११ ॥ O Bhagavan, it is not at all astonishing that by seeing You, human beings become free from all sins, because even an out- caste person becomes liberated from material existence simply by hearing Your name just once. (SB 6.16.44)1 स्पष्टम् ॥ चित्रकेतुः श्रीसङ्कर्षणम् ॥ The meaning of this statement is clear. Commentary THE POINTS to be noted from this verse are that an outcaste person is liberated simply by hearing one name only and not many names, by doing so only once and not frequently or regularly, and simply by hearing - which could occur even unwillingly - and not nec- essarily by chanting or meditating, which require at least some degree of intentionality. If such is the case even for an outcaste, na hi bhagavann aghatitam idam tvad-darśanān nṛṇām akhila-papa-kṣayaḥ yan-nama sakṛc chravanat pukkaso’pi vimucyate samsarāt 875 I Bhakti Is the Complete Abhidheya then it is certainly all the more applicable for a person of noble birth. 876 Anuccheda 151 The Power Even of Indirect Bhakti १५१ । अत एवोक्तं श्रीविष्णुधर्मोत्तरे- THEREFORE, it is said in the Visnu dharmottara Purāna: जीवितं विष्णुभक्तस्य वरं पञ्च दिनानि वै । न तु कल्पसहस्राणि भक्तिहीनस्य केशवे ॥ ४१२ ।। It is better to live for five days as a devotee of Bhagavan Visņu than to live for millions of years devoid of bhakti to Bhagavan Kesava. (Visnu dharmottara Purāna) ’ अतो यदत्र तृतीये ( भा० ३।३१ ।१२ - २१) गर्भस्थस्य जीवस्य भगवतः स्तुतिः श्रूयते तस्यैव च संसारोऽपि वर्ण्यते । [After hearing all these descriptions about how one is freed from sins and liberated from material existence even by the slightest contact with devotion, the following question may arise:] In the Third Canto of Srimad Bhāgavata (SB 3.31.12-21), we hear that a living entity prays to Bhagavan while in the womb of its mother, and yet it is also described that the same jīva becomes bound to the material world as soon as it emerges from the womb. [Does this not contradict the previous statements regarding the liberating power of bhakti?] तत्रोच्यते- जात्येकत्वेनैकवर्णनमिति । वस्तुतस्तु कश्चिदेव जीवो भाग्यवान् भगवन्तं स्तौति । स च निस्तरत्यपि । न तु सर्वस्यापि भगवज्ज्ञानं भवति । 1 jivitam vişnu-bhaktasya varam pañca-dināni vai na tu kalpa-sahasrani bhakti-hinasya kesave 877 I Bhakti Is the Complete Abhidheya In response, it is said that a single description has been given [of jivas who differ in terms of their level of awareness] because of the oneness they share with regard to genus (jāti). In reality, only a few fortunate jīvas pray to Bhagavan within the womb, and they certainly become liberated. Awareness of Bhagavan does not manifest to all jīvas while in the womb. तथा च नैरुक्ताः पठन्ति “नवमे सर्वाङ्गसम्पूर्णो भवति” (नि०१३ | १९) इति पठित्वा “मृतश्चाहं पुनर्जातो जातश्चाहं पुनर्मृतः” इत्यादि तद्भावनापाठान्तरम्- Accordingly, the followers of the Nirukta offer the following description, “In the ninth month, all the limbs of the fetus become complete” (Nirukta, Parisista 13.19)? After relating this point, they cite the following words: “After dying, I took birth again, and after being born, I died again” (ibid.). After con- veying these thoughts of the jiva in the womb, they go on to say: अवाङ्मुखः पीड्यमानो जन्तुभिश्च समन्वितः । साङ्ख्यं योगं समभ्यसेत् पुरुषं वा पञ्चविंशकम् । ततश्च दशमे मासि प्रजायते ॥ ४१३ || इत्यादि । With his face pressed down, and being surrounded and harassed by worms, the living being within the womb practices Sänkhya- yoga or meditates on the Purusa [i.e., Bhagavan], the 25th ele- ment in the Sänkhya system. Then in the tenth month, he is born. (Nirukta, Parisista 13.19) अत्र “पुरुषं वा " इति वाशब्दात कस्यचिदेव भगवज्ज्ञानमिति गम्यते । Here, by use of the word va, “or,” in the phrasing [samabhyaset] puruṣam vā, “or he meditates on the Purusa,” it is to be under- stood that awareness of Bhagavan becomes manifest only to some jivas. 2 navame sarvanga-sampurno bhavati 3 4 mṛtas cāham punar-jāto jātas caham punar-mṛtah avan-mukhaḥ pidyamano jantubhis ca samanvitaḥ sankhyam yogam samabhyaset puruşam va pañca-vimsakam tataś ca daśame māsi prajāyate 878 151 The Power Even of Indirect Bhakti सर्वास्वप्यवस्थासु भक्तेः समर्थत्वं वर्णितम् । भेदेऽप्येकवद्वर्णनमन्यत्रापि दृश्यते । तृतीये ( भा० ३।१२ ।४) यथा पाद्मकल्पसृष्टिकथनेऽपि श्रीसनकादीनां सृष्टिः कथ्यत इति टीकायां च ब्रह्मकृतसृष्टिमात्रकथनसाम्येनैकीकृत्योक्तिरियमिति योजितम् । Thus, it has been shown that bhakti remains potent under all circumstances. Depictions of diverse or even conflicting events combined together into one uniform description, like the one given above, are found elsewhere in scripture. For example, in the Third Canto (SB 3.12.4), there is mention of the birth of the four Kumāras, Śrī Sanaka and so on, in the midst of the account of the creation of the Padma-kalpa [when in fact they were born during the Brahma-kalpa]. Śrīdhara Svāmi comments on the latter verse as follows: “The mention of the birth of the Kumāras was lumped together with the rest of the description because of the similarity in the narration of the different creations enacted by Brahmā.“5 श्रीवराहावतारवच् च तत्र प्रथममन्वन्तरस्यादौ पृथिवीमज्जने ब्रह्मनासिकातोऽवतीर्णः श्रीवराहस्तामुद्धरन् हिरण्याक्षेण सङ्ग्रामं कृतवानिति वर्ण्यते । हिरण्याक्षश्च षष्ठमन्वन्त- रस्यावसानजातप्राचेतसदक्षकन्याया दितेर्जातः । तस्मात् तथावर्णनं तदवतारमात्रत्वपृ- थिवीमज्जनमात्रत्वैक्यविवक्षयैव घटते तद्वदत्रापीति । कश्चिदेवान्यो जन्यो जीवः स्तौत्य- न्यः संसरतीत्येव मन्तव्यम् । An additional example of this type of description is found in the account of the avataric descent of Śrī Varaha. In the Third Canto, it is described that Varaha self-manifested from the nostril of Brahma at the beginning of the first manvantara, when the earth was submerged under water. It goes on to say that while rescuing the earth, Bhagavan Varaha fought with the demon, Hiranyākṣa. Later on, in the Bhāgavata, however, we discover

• In this instance, Jiva Gosvāmi paraphrases Sridhara Svami’s commentary on SB 3.12.4. The literal comment is as follows: “Although Sanaka and the other Kumāras are not born in every kalpa, the creation of the Padma-kalpa follows the general trend of the Brahma-kalpa. Thus, the birth of the Kumaras is mentioned as if it had occurred at that time. In reality, only the primary aspects of creation are re-enacted in every kalpa, whereas the Kumāras are born only in the Brahma-kalpa” (yadyapi pratikalpam sanakādi sṛstir nästi tathāpi brahma-sargatvad ihocyate vastutas tu mukhya-sargadaya eva pratikalpam bhavanti sanakādayas tu brahma-kalpa sṛstă evanuvartante). 879 I Bhakti Is the Complete Abhidheya that Hiranyākṣa was born at the end of the sixth manvantara from Diti, the daughter of Dakṣa, who was the son of the Pra- cetas. Consequently, such a description was set forth with the sole intention of combining into one account the submersion of the earth and the outstanding events of the Varaha avatāra.“ A similar style of narration has been used here as well in regard to the depiction of the jiva within the womb. It should be under- stood that one living being prays to Bhagavan within the womb, while another is bound in material existence. अत्र पूर्ववत् परमगतिप्राप्तौ भक्तेः परम्पराकारणत्वं च दृश्यते । बृहन्नारदीये ध्वजारोप- णमाहात्म्ये- Just as bhakti was previously seen to be the direct cause of attaining the supreme goal, it is now shown to be the indi- rect cause as well. This is evidenced in this statement from the Bṛhan-naradiya Purana in the section known as Dhvajāropaṇa- māhātmya: यतीनां विष्णुभक्तानां परिचर्यापरायणैः । ईक्षिता अपि गच्छन्ति पापिनोऽपि परां गतिम् ॥ ४१४ ॥ Even sinners attain the supreme goal merely by being glanced upon by those who are dedicated to the service of the ascetic devotees of Bhagavan Viṣṇu. (BNP 1.20.73)” एवं विष्णुधर्मे- Similarly, in the Visnu-dharma Purana, it is said: कुलानां शतमागामि समतीतं तथा शतम् । कारयन् भगवद्धाम नयत्यच्युतलोकताम् || ४१५ ।। ये भविष्यन्ति येऽतीता आकल्पात् पुरुषाः कुले । तास्तारयति संस्थाप्य देवस्य प्रतिमां हरेः ॥ ४१६ ॥ इति । Varaha rescued the earth during the first manvantara and killed Hiranyākṣa during the sixth manvantara. The two events, though separated by a considerable gap of time, are described as if concurrent. yatīnām viṣṇu-bhaktānāṁ paricarya-parāyaṇaiḥ ikşită api gacchanti papino’pi param gatim 880 151 The Power Even of Indirect Bhakti Those who have arranged to build a temple of Bhagavan Hari carry a hundred generations, both past and future, to the abode of Bhagavan Hari. Those who install a deity of Bhagavan Hari deliver all their forefathers dating back to the beginning of Brahma’s day and all future members of their dynasty up to the end of the same day of Brahma. (Vişņu-dharma Purana)” दूतान् प्रति यमाज्ञा चेयम्- Yama also gave the following order to his servants: येनार्चा भगवद्भक्त्या वासुदेवस्य कारिता । नवायुतं तत्कुलजं भवतां शासनातिगम् ॥ ४१७ ॥ इति । If a person has installed a deity of Bhagavan Vasudeva [Śrī Kṛṣṇa] with devotion, then 90,000 of his future generations are to remain outside your jurisdiction.10 यथाह (भा० ७ | १० | १८ ) - 8 Bhagavan Nrsimhadeva spoke to Prahlada in a similar manner: त्रिःसप्तभिः पिता पूतः पितृभिः सह तेऽनघ । यत् साधोऽस्य गृहे जातो भवान् वै कुलपावनः ।। ४१८ ।। O sinless one! O holy saint! Your father has been purified along with twenty-one generations of your ancestors, because you, the veritable sanctifier of the dynasty, have taken birth in his home. (SB 7.10.18)11 According to Puranic tradition, one day of Brahma is equal to 4,320,000,000 years. At the end of each day of Brahma, a partial dissolution of the world occurs, and at the beginning of each new day, a partial creation takes place again. ❞ kulānāṁ satam-agami samatitam tatha satam karayan bhagavad-dhama nayaty acyuta-lokatām ye bhavisyanti ye’titä äkalpät puruṣaḥ kule 10 tāms tārayati samsthäpya devasya pratimām hareh yenarca bhagavad-bhaktyä vasudevasya karitā navayutam tat-kulajam bhavatām sāsanätigam “triḥ-saptabhiḥ pita putaḥ pitṛbhiḥ saha te’nagha yat-sadho’sya grhe jāto bhavan vai kula-pāvanaḥ 881I Bhakti Is the Complete Abhidheya त्रिःसप्तभिः प्राचीनकल्पगततदीयपूर्वपूर्वजन्मसम्बन्धिभिः पितृभिः सह । अस्मिन् जन्मनि हिरण्यकशिपुकश्यपमरीचिब्रह्माण एव तत्पितर इति” ॥ श्रीनृसिंहः प्रह्लादम् ।। In this instance, the reference to twenty-one generations of ancestors being purified includes those who were related to Prahlada from the previous day of Brahma, because in this life, Prahlada’s only forefathers were Hiranyakasipu, Kasyapa, Marici, and Brahmā. Commentary IN THIS ANUCCHEDA, Śrī Jīva continues to describe the power of bhakti to deliver a devotee, indeed, not just the devotee himself but also anyone who has come into contact or has a relationship with him. To this end, he cites numerous texts from the scriptures, culminating in a verse from the Bhagavata itself. In passing, Śrī Jiva deals with a doubt based on the prayers offered by a jiva while in the womb of its mother. In spite of the awareness of Bhagavan that such prayers necessarily entail, it is then described that the jiva takes birth and remains bound in mate- rial life. This would appear to contradict what has been said up till now regarding the power of bhakti. Śrī Jīva Gosvāmī finds a simple solution to this apparent dilemma. He says that in the Third Canto passage, the experiences of two different types of jīvas have been combined into a single account of the jiva’s travails within the womb. It is not that every jīva prays in the womb. Only a rare jīva, who is endowed with bhakti-saṁskāras from a past life, is able to remember Bhagavan in the womb and offer prayers. Such a jīva definitely attains libera- tion. Others, who are bereft of bhakti-samskāras and who do not do so, remain bound. Thus, the experience of the jiva to whom awareness of Bhaga- vān is manifest and that of others who are bereft of such awareness have been combined into one account. These diverse experiences are then spoken of as if they pertain to all human beings within the womb, because the one jiva mentioned is representative of the 882 151 The Power Even of Indirect Bhakti species as a whole. However, the experience of every living being within the womb is not identical because of the difference in the development of consciousness. The clue to this combining of accounts is found in the descrip- tion of the jiva’s experience in the womb given in Nirukta. There, the word vā, “or,” indicating an alternative, in the clause samabhya- set puruṣam vā, “or he meditates on the Purusa,” implies that only a rare jīva prays to Bhagavan, not everyone. If all jivas prayed in the womb, then the word va would not have been used. Śrī Jiva provides two examples from Srimad Bhagavata showing evidence in support of this kind of conflation of accounts. The first pertains to the Kumāras, who are the eldest sons of Brahma. They were born during the first day of Brahma, called the Brahma-kalpa. But their birth is described as taking place during the Padma- kalpa. Each half of Brahma’s life is called a parardha. The first half of Brahma’s life is concluded, and we are now in the first day of the second half, or Brahma’s fifty-first year. This day is called the Padma-kalpa and also the Vārāha-kalpa, because Bhagavan Varāha appeared at the beginning of this day. The birth of the Kumāras takes place only once in the life of Brahma and not every day, but they have been characterized as if taking birth in every day of Brahma, like his other sons. This description is submitted by combining the two creations into one. The second example is that of Varaha uplifting the earth that was submerged in the water of dissolution and then fighting with Hiranyākṣa. Chronologically, the first event occurred during the first manvantara, and the second, during the sixth. There were two different appearances of Varaha, but they have been described as one. In regard to the living being’s remembrance of its past lives, one can also refer to the following excerpt from Garbhopanisad: Thereafter, in the ninth month, the fetus becomes complete with all the characteristics of a human body. The living being then remembers his previous births; the actions undertaken and those 883 I Bhakti Is the Complete Abhidheya not undertaken by him are brought to his recall; and he becomes aware of the meritorious and unmeritorious deeds he committed. (Garbhopanisad 3-4)12 He deliberates as follows: “I have seen thousands of wombs, eaten many different types of food, and have drunk milk from many breasts. I have been born and died repeatedly in life after life. Drowning in an ocean of misery, I can see no relief. On account of the good and bad deeds I performed for the sake of my relatives, I am suffering all alone, while those who enjoyed the fruits of my deeds have gone. If I can get out of this womb, I will take refuge in Sankhya or Yoga, which destroys all inauspiciousness and grants the fruit of liberation. If I can get out of this womb, I will take refuge in Maheśvara, who destroys all inauspiciousness and grants the fruit of liberation. If I can get out of this womb, I will take refuge in Bhagavan Nārāyāṇa, who destroys all inauspiciousness and grants the fruit of liberation. If I can get out of this womb, I will meditate on the eternal Brahman.” Thereafter, when the liv- ing being reaches the birth canal - the gateway to hundreds of other wombs - and suddenly emerges, being squeezed out as if by a mechanical device, he is at once touched by the vaisṇavī air that causes him to forget his previous births and deaths and the good and bad deeds he performed therein. (Garbhopaniṣad 4)13 12 atha navame māsi sarva-lakṣaṇa-sampurno bhavati pūrva-jātīḥ smarati kṛtākṛtam ca karma bhavati subhasubham ca karma vindati nana-yoni-sahasrani dṛṣṭvā caiva tato maya 13 āhārā vividha bhuktāḥ pītāśca vividhaḥ stanaḥ jātasyaiva mṛtasyaiva janma caiva punah punah aho duḥkhodadhau magno na pasyami pratikriyām yan maya parijanasyarthe kṛtam karma subhasubham ekāki tena dahyāmi gataste phala-bhoginaḥ yadi yonyam pramucyami sankhyam yogam vā samāśraye ašubha-kṣaya-kartāram phala-mukti-pradayakam yadi yonyam pramucyami tam prapadye maheśvaram asubha-kṣaya-kartāram phala-mukti-pradayakam yadi yonyam pramucyami tam prapadye bhagavantam nārāyaṇam devam asubha-kṣaya-kartāram phala-mukti-pradayakam yadi yonyam pramucyami dhyāye brahma sanātanam atha jantuḥ stri-yoni-satam yoni-dväri samprapto yantrena pidyamano mahata duḥkhena jata-matrastu vaiṣṇaveņa vāyuna samsprsya tada na smarati janma-maranam na ca karma subhāsubham 884 151 The Power Even of Indirect Bhakti Next, Śrī Jiva alludes to the power of bhakti to liberate even those who are not devotees themselves but are merely related to a devotee. When Bhagavan Narasimha killed Hiranyakasipu, Prahlada prayed to Bhagavan for his father’s deliverance. In response, Bhagavan Narasimha assured Prahlada that twenty- one generations of his forefathers would be delivered because of Prahlada’s bhakti. Thus, bhakti purifies not only the devotees but their relatives as well. 885 Anuccheda 152 Bhakti-ābhāsa Also Destroys Sins १५२ । तथा भक्त्याभासस्यापि सर्वपापक्षयपूर्वक श्रीविष्णुपदप्रापकत्वं यथा बृहन्नारदीये कोकिलामालिनोर्मदिरोन्मत्तयोर्धृतकुचीरखण्डदण्डयोर्जीर्णभगवन्मन्दिरे नृत्यतोर्ध्वजा- रोपणफलप्राप्त्या तादृशत्वं जातम् । EVEN BHAKTI-ABHASA, a mere semblance of devotion, destroys all sins and causes one to attain the abode of Bhagavan Viṣṇu. This is illustrated in two stories from the Brhan-naradiya Purāna. The first concerns a couple named Mälini and Kokila [who lived in an abandoned temple ]. Once, on becoming intox- icated while drinking wine, they took a pole, tied a strip of worn out cloth to it, and danced in that dilapidated old temple of Bhagavan. This action was viewed as if they had conducted the auspicious ceremony of installing a flag on a temple, and as a result, they attained the abode of Bhagavan. तथा व्याधहतस्य पक्षिणः कुक्कुरमुखगतस्य तत्पलायनवृत्त्या भगवन्मन्दिरपरिक्रमणफ- लप्राप्त्या तादृशत्वप्राप्तिरिति । The second story tells of a bird that was shot by a hunter. Before the hunter could retrieve the bird, a dog snatched it in its mouth and ran off with it, inadvertently treading a path around a tem- ple. By this, the bird received the benefit of circumambulating temple of Bhagavan and attained His abode. क्वचित् तत्र महाभक्तिप्राप्तिश्च यथा बृहन्नारसिंहपुराणे श्रीप्रह्लादस्य । तस्य प्राग्जन्मनि वेश्यया सह विवादेन श्रीनृसिंहचतुर्दश्यां दैवादुपवासः सम्पन्नो जागरणं चेति । 886 152 Bhakti-abhasa Also Destroys Sins Sometimes by a semblance of devotion, a person may even be blessed with supreme devotion (mahā-bhakti) to Bhagavan. An instance of this is related in the Bṛhan-narasimha Purāņa in regard to the great devotee Śrī Prahlada. In his previous life, he was an ordinary man who had a relationship with a prostitute. One day, he had a terrible fight with her and became so upset that he was unable to eat or sleep the whole day and night. By coincidence, that day was Nrsimha Caturdaśī. Thus, by provi- dence, he received the benefit of observing this holy day [and became Prahlada in his next life, a great devotee of Bhagavan Nrsimha]. तथा चाह (भा० ३।९।१५) - The fact that a semblance of devotion destroys sins and leads one to the supreme abode can also be concluded from Brahma’s statement to Śri Garbhodakaśāyī Viṣṇu: यस्यावतारगुणकर्मविडम्बनानि नामानि येऽसुविगमे विवशा गृणन्ति । तेऽनैकजन्मशमलं सहसैव हित्वा संयान्त्यपावृतामृतं तमजं प्रपद्ये ॥ ४१९ || Those who somehow utter Your names, which are representa- tive of Your avatāric descents, qualities, and divine acts, doing so even out of a sense of helplessness at the moment of death, are immediately freed from the sins accumulated over many lives and attain the Absolute Truth, which is beyond all covering. I take shelter of You, the Unborn Absolute. (SB 3.9.15)1 असुविगमेऽपीति तदानीन्तनमात्रत्वमशुद्धवर्णत्वं च व्यञ्जितम् । विवशा इति तदिच्छां विनापि केनचित् कारणान्तरेणापीत्यर्थः । “वश कान्तौ ” इत्यमरः । The words asu-vigame api, “even at the moment of death,” imply that the people being referred to are those who utter the name only at that time. It also implies a physical and mental state in which it would be impossible to pronounce Bhagavān’s name 1 yasyavatara-guna-karma-vidambanani nāmāni ye’su-vigame vivasa grnanti te’naika-janma-samalam sahasaiva hitvā samyanty apavṛtāmṛtam tam ajam prapadye 887 I Bhakti Is the Complete Abhidheya properly. The word vivaśaḥ, “helplessly,” means that their utter- ance of the name occurs even without their conscious intent or even due to some other reason [not as an intentional act of devotion]. This is corroborated by the Amarakośa dictionary, in which the word vasa is defined as “will” (kānti) [hence, vi-vasa means, “absence of will or intention”]. तादृशशक्तित्वे हेतुमाह-अवतारेति । अवतारादिसदृशानि तत्तत्तुल्यशक्तीनीत्यर्थः । तत्रावतारविडम्बनानि नृसिंहेत्यादीनि गुणविडम्बनानि भक्तवत्सलेत्यादीनि कर्मविड- म्बनानि गोवर्धनधरेत्यादीनि च ॥ ब्रह्मा श्रीगर्भोदकशायिनम् ॥ The reason why the names of Bhagavan are endowed with so much power is expressed by the words avatara-guṇa-karma- vidambanāni, meaning that Bhagavan’s names are representa- tive of His avataric descents, qualities, and divine acts. This means that these names are identical to the avatāras them- selves (avatarādi-sadṛśāni), and thus they are endowed with the same respective potencies (tat-tat-tulya-śaktini). In this regard, Nrsimha is an example of a name that is representative of one of Bhagavan’s avataric descents (avatara-viḍambanāni). Bhakta-vatsala, “He who is affectionate toward His devotees,” is an example of a name that is representative of Bhagavan’s qual- ities (guna-viḍambanāni). And Govardhana-dhara, “the lifter of Govardhana Hill,” is an example of a name that is representative of Bhagavan’s divine acts (karma-viḍambanāni). Commentary IN THE last anuccheda, Śrī Jiva demonstrated that bhakti can deliver even a person who is simply related to a devotee. Now in this anuccheda, he makes the point that not to speak of direct devo- tion, even an act that is a mere semblance (abhāsa) of bhakti has the power to deliver one from sins and even lead to genuine devo- tion. The power that lies in a semblance of bhakti can be understood from the example of a plastic snake. If an artificial snake lying on the ground is misperceived as real, it can induce genuine fear. Although the plastic snake poses no factual threat, it has the power 888 152 Bhakti-abhasa Also Destroys Sins to incite fear because it resembles a real snake. Accordingly, a sem- blance of bhakti is endowed with similar power to free a person from sins and ward off the Yamadūtas. There are many examples of bhakti-abhasa cited throughout the scriptures - the most famous being that of Ajamila, found in the Sixth Canto of Srimad Bhāgavata. At the time of death, he called for his young son out of fear, when he saw the Yamadūtas coming for him. His son’s name happened to be Nārāyaṇa, a name of Bhagavan. Ajamila was neither thinking of Bhagavan nor calling Him, yet on hearing the name of their master, the servants of Nārāyaṇa came to protect Ajamila from the agents of Yama. In India, people sometimes take advantage of a famous person by citing his name and claiming that they are related to him, when in reality they have no such relation. The pretense of such a rela- tion, however, is often effective in accomplishing their purpose. Similarly, there is a class of people in India called bahu-rūpīya, who dress up in many different uniforms, such as that of a policeman, and attempt to deceive people so as to extort some money from them. These ordinary life examples, though involving unlawful applications of the principle, nonetheless demonstrate the power of similitude. Even the power to misrepresent depends upon the truth quotient of that which the misrepresentation purports to be. Following this principle, the semblance of Bhagavan’s name func- tions only on the basis of the power of bhakti itself. Bhakti belong- ing to the intrinsic potency (svarupa-sakti) invests its power into that which it graciously regards to be its own semblance, and this alone renders the semblance effective. Śrī Jiva Gosvāmi refers to two stories from the Narada Purāṇa to illustrate the power of bhakti-abhāsa. The first is found in the twentieth chapter of the Purva-khanda, wherein the sage Sanaka Kumāra relates to Narada the glories of mounting a flag atop a tem- ple of Visņu. He tells the story of a great king named Sumati, who lived during Satyayuga. He was exceedingly pious and devoted to Bhagavan. His queen, Satyamati, was equally religious and a great devotee. The king used to offer a magnificent flag to the temple on every twelfth day (Dvadasi) of the lunar month. The queen, for her 889 I Bhakti Is the Complete Abhidheya part, was very fond of dancing in front of the deity of Visnu in the temple. Once, the sage Vibhāṇḍaka, having heard the glories of the king, came to visit him along with his disciples. The king received him with great honor. During the course of their conversation, the sage submitted the following inquiry: “O King, I am very pleased with your reception of me and your conduct. I am curious about a certain matter, which you may respond to if you feel so inclined. There are numerous types of devotional service. Why in particular are you so fond of offering a flag in the temple, and your queen, of dancing for the pleasure of the deity?” Both the king and queen were able to remember their previous lives. The king was thus able to pinpoint the reason for their respec- tive devotional predilections. He replied: “In my past life, I was a śūdra, by the name of Malini. I was irreligious and of ill-conduct, given to stealing, telling lies, addicted to drinking and enjoying the company of prostitutes. I was abandoned by my family members because of my misconduct. Not finding any shelter, I went and took up residence in a forest. While wandering there, I discovered an old temple of Vişņu and made my home in it. I used to maintain myself by hunting. “One day, a woman named Avakokila, belonging to the Niṣāda tribe, happened to come there. She was abandoned by her family and was wandering in the wilderness. She was emaciated due to severe malnutrition. I felt compassion for her and gave her food to eat. We began living together as husband and wife. One night, we got drunk and began dancing, while whirling our clothes in the air like a flag. “When the time for our death arrived, the Yamadūtas came to arrest us for our sins. Just then, however, the Viṣṇudūtas arrived and forbade them from touching us. An argument ensued between them regarding the question of our culpability, but the Viṣṇudu- tas prevailed. They testified, ‘At the end of their lives, this woman danced in the temple and the man put up a flag. By virtue of these devotional acts, they have become free of all sins.’ Thus, we were saved from the Yamadūtas, and now in this life, we have become 890 152 Bhakti-abhasa Also Destroys Sins king and queen. Accordingly, we are particularly drawn to the ser- vices of raising a flag on the temple and dancing for the deity. O sage, we were graced with such immense benefit even by render- ing service to Bhagavan unknowingly. What then can be said about the glory of bhakti undertaken with love?” The second story from Bṛhan-naradiya Purana is about a bird that was shot by a hunter. It was then caught by a dog, which ran around a temple while trying to escape from the hunter. As a conse- quence of this turn of events, the bird received the benefit of having performed circumambulation (parikrama) of Bhagavan. This story could not be traced in extant editions of this Purāna. In Narasimha Purana, chapter 33, sage Märkandeya narrates the story of a brahmana named Raivata, who was a debauchee. He brought some women for sexual pleasure to an old temple, but first cleaned it with his cloth. By virtue of this service, he was promoted to heaven for one hundred kalpas and then born as a king on earth. These stories are not to be taken as exaggerations or mere com- mendations, artha-vāda, but as statements of fact. They hint at the power of even a semblance of bhakti. The story of Prahlada could not be traced in Narasimha Purana. This story, however, is cited by Hemadri in his Caturvarga- cintamani (Chapter 2, Part II of the Vrata-khanda). The story is summarized here as follows: After Bhagavan Narasimha Deva killed Hiranyakasipu and His anger had subsided, He began to shower His affection on Prahlada. Prahlada then inquired from Narasimha Deva how he, a mere boy, could have such resolute devotion for Him. Apparently, he had not done anything to acquire such firm devotion. Śrī Narasimha replied that in his previous life, Prahlada was a brāhmaṇa boy named Vasudeva. Although he was learned in the Vedas, he fell into bad association. As a result, he took to drinking and became infatuated with a prostitute by the name of Vilāsini. He even resorted to stealing from others’ houses just to please the prostitute. Once, at the house of Vilasinī, he had a quarrel with her. Being consumed with anger, he did not eat the whole day, and because his mind was greatly agitated, he could 8911 Bhakti Is the Complete Abhidheya not sleep at night. As it turned out, this was the auspicious day of Narasimha-caturdasi, the appearance day of Bhagavan Narasimha. Thus, unknowingly he observed this sacred vow (vrata), and by its influence, he was born as Prahlada. Regarding the holy name, Śrī Caitanya Mahaprabhu declared that Bhagavan has many names and that He has invested all His powers in them (Sikṣāṣṭakam 2). This subject was discussed in great detail in Bhagavat Sandarbha (Anuccheda 47). The reason why the names of Bhagavan are endowed with so much power is conveyed in SB 3.9.15 by the words avatara-guna-karma-vidambanāni, “which are representative of Your avataric descents, qualities, and divine acts.” This signifies that the names of specific avatāras are identi- cal to those avataras, and thus they are endowed with the same potency. Similarly, names that represent Bhagavan’s qualities are identical to Bhagavan, who possesses such qualities, and hence they also disclose His qualities. The same is true for the names that refer to specific divine acts of Bhagavan. 892 Anuccheda 153 The Power Even of Bhakti-abhasa in the Form of an Offense 153.1 The Glories of Bhakti Are Not Artha-vāda १५३ । अस्तु तावत् शुद्धभक्त्याभासस्य वार्ता । अपराधत्वेन दृश्यमानोऽप्यसौ महाप्र- भावो दृश्यते । यथा विष्णुधर्मे भगवन्मन्त्रेण कृतनिजरक्षं विप्रं प्रति राक्षसवाक्यम्- EVEN a semblance of devotion appearing in the form of an offense (aparādhatvena) is seen to possess great power, let alone a semblance (ābhāsa) of pure bhakti [devoid of any offense ]. An example of this is found in the Vişnu-dharma in the state- ment of a man-eating demon (rāksasa) toward a brāhmana, who protected himself by uttering a mantra of Bhagavan: 1 त्वामत्तुमागतः क्षिप्तो रक्षया कृतया त्वया । तत्संस्पर्शाच्च मे ब्रह्मन् साध्वेतन् मनसि स्थितम् ॥ ४२० ॥ कासारक्षातां वेद्मि वेद्मि नास्याः परायणम् । किन्त्वस्याः सङ्गमासाद्य निर्वेदं प्रापितः परम् ॥ ४२१ ॥ इति । O brāhmaṇa, I came to eat you, but I have become distracted by the protective spell you have invoked. By its influence, virtu- ous thoughts have appeared in my mind. I do not know what this protective spell is nor what its ultimate resort might be. But having come in contact with it, I have been led to develop supreme detachment. (Visnu-dharma)1 tvām attum agataḥ kṣipto rakṣaya kṛtaya tvaya tat-samsparsac ca me brahman sädhv etan manasi sthitam → 893 I Bhakti Is the Complete Abhidheya यथा वा विष्णुधर्माद्युदाहृतायाः श्रीभगवद्गृहदीपतैलं पिबन्त्याः कस्याश्चिन् मूषिकाया दैवतो मुखोद्धृतवर्ती दीपे समुज्ज्वलिते सति मुखदाहेन मरणात् राज्ञीत्वं प्राप्य दीपदा- नादिलक्षणभक्तिनिष्ठाप्राप्तिरन्ते परमपदप्राप्तिश्च । The Visnu-dharma and other texts offer an additional example [of the power of a semblance of devotion appearing in the form of an offense). Therein, the story is told of a mouse that used to drink the clarified butter left over from the wicks of oil lamps offered in religious ceremonies in a temple of Śrī Bhagavān. One day, by the will of providence, the mouse went to drink from the lamp before the flame was extinguished, and the burning wick of the lamp got stuck in its teeth. As a consequence, the mouse died and was reborn as a queen, who became firmly fixed in bhakti, particularly in the service of offering lamps to Bhagavan. At the end of that life, she attained the abode of Bhagavan. यथा च ब्रह्माण्डपुराणे जन्माष्टमीमाहात्म्ये कृतजन्माष्टमीकाया दास्या दुःसङ्गेनापि कस्य- चित् तत्फलप्राप्तिः । तथाच बृहन्नारदीये तादृशदुष्टकार्यार्थमपि भगवन्मन्दिरं मार्जयित्वा कश्चिदुत्तमां गतिमवाप । In the Janmāṣṭami-māhātmya of the Brahmanda Purāṇa, there is a story of a man who attained the supreme destination even by licentious association with a maidservant who had observed the vow of Janmāṣṭami. The Brhan-nāradīya Purāņa tells a similar story of a man who attained the supreme destination by clean- ing a temple of Bhagavan, even though he did so only to enjoy the company of a prostitute. न त्वीदृशत्वं ब्रह्मज्ञानस्यापि । यथोक्तं ब्रह्मवैवर्ते-

This type of result, however, is not attainable even by brahma- jñāna, as stated in the Brahmavaivarta Purāna: विषयस्रेहसंयुक्तो ब्रह्माहमिति यो वदेत् । गर्भवाससहस्रेषु पच्यते पापकृन् नरः ॥ ४२२ ॥ kā sā raksā na tām vedmi vedmi nasyāḥ parāyaṇam kintv asyah sangamasadya nirvedam prăpitaḥ param 894 153 The Power Even of Bhakti-abhasa in the Form of an Offense If a person who is attached to sense pleasure and material affec- tion claims, “I am Brahman,” such a sinful person is subjected to the torment of birth in thousands of wombs. (Brahma-vaivarta Purāṇa)2 अथ श्रीभगवद्वशीकारितायामपि सकृदल्पप्रयासात्मिकाया अपि भक्तेः कारणता दृश्यते । यथा ब्रह्मपुराणे श्रीशिववाक्यम्- Next, it is seen that bhakti performed even just once with slight effort is instrumental even in bringing Sri Bhagavan under one’s control. This is illustrated by Śrī Śiva in the Brahma Purāṇa: दृष्टः पश्येदहरहः संश्रितः प्रतिसंश्रयेत् । अर्चितश्चार्चयेन् नित्यं स देवो द्विजपुङ्गवाः ॥ ४२३ ॥ O best of the dvijas, Bhagavan perpetually looks upon a person who has [once] beheld His form, He reciprocally takes refuge in a person who has [once] sought His shelter, and He eternally worships a person who has [once] worshiped Him. (Brahma Purāņa 226.55) यथा च विष्णुधर्मे- A similar statement is made in the Vişnņu-dharma: 2 3 तुलसीदलमात्रेण जलस्य चुलुकेन च । विक्रीणीते स्वमात्मानं भक्तेभ्यो भक्तवत्सलः ॥ ४२४ ॥ visaya-sneha-samyukto brahmaham iti yo vadet garbha-vāsa-sahasreṣu pacyate papa-kṛn narah dṛṣṭaḥ pasyed ahar ahaḥ samsritah prati-samśrayet arcitas carcayen nityam sa devo dvija-pungavāḥ The literal translation would be as follows: “O best of the dvijas, having been seen (dṛṣṭaḥ) [by someone], Bhagavan (sa devaḥ) perpetually sees [him]; having been taken shelter of (samśritaḥ) [by someone], Bhagavan reciprocally takes refuge [in him]; and, having been worshiped (arcitah) [by someone], Bhagavan eternally worships [him].” Although the adverb “once” is not used in the verse, the three past participles (drstah, samśritaḥ, and arcitah), signifying completed states of the actions, imply that the completion of any one such act is sufficient to impel Bhagavan correspondingly. The fact that He “perpetually” sees, on having been once seen, and “eternally” worships, on having been once worshiped, clearly shows His having been brought under the devotee’s control by a single act of devotion. 895 1 Bhakti Is the Complete Abhidheya Bhagavan, who is full of affection for His devotees, sells Himself to His devotees merely by their offering Him a tulasi leaf and a palmful of water. (Visnu dharma) 4 तदीदृशं माहात्म्यवृन्दं न प्रशंसामात्रमजामिलादौ प्रसिद्धत्वात् । दर्शिताश्च न्यायाः श्रीभ- गवन्नामकौमुद्यादौ । तथैव नाम्न्यर्थवादकल्पनायां दोषोऽपि श्रूयते “तथार्थवादो हरिना- नि” इति हि पाद्मे नामापराधगणने- अर्थवादं हरेर्नाग्नि सम्भावयति यो नरः । स पापिष्ठो मनुष्याणां निरये पतति स्फुटम् ॥ ४२५ ॥ इति कात्यायनसंहितायाम् । All these descriptions of the glories of bhakti are not mere eulogies (praśamsā mātra), because these types of results are renowned in the case of Ajamila and others. In addition, these principles [regarding the power of the name] are logically estab- lished in books such as Sri Bhagavan-nāma-kaumudi. Further- more, it is stated in many places in scripture that it is a defect to consider the glories of the holy name as mere commenda- tions (artha-vāda). To do so has been specifically mentioned in the Padma Purāna [Brahma-khanda 25.16 ] as one of the offenses against the holy name. In this regard, the following statement is made in the Katyāyana-samhitā: A person who considers the glories of the holy name to be mere commendatory proclamations (artha-vada) is the most sinful among human beings, and he certainly falls into hell. (Katyāyana-samhitā) s मन्नामकीर्तनफलं विविधं निशम्य न श्रद्दधाति मनुते यदुतार्थवादम् । यो मानुषस्तमिह दुःखचये क्षिपामि संसारघोरविविधार्त्तिनिपीडिताङ्गम् ॥ ४२६ ।। इति ब्रह्मसंहितायां बौधायनं प्रति श्रीपरमेश्वरोक्तौ | tulasi-dala-matrena jalasya culukena ca vikriṇīte svam ātmānam bhaktebhyo bhakta-vatsalah artha-vadam harer namni sambhavayati yo naraḥ sa papiṣṭho manusyānāṁ niraye patati sphutam 896 153 The Power Even of Bhakti-abhasa in the Form of an Offense. In the Brahma-samhita, Śrī Parameśvara informs Bodhāyana: A person who, on hearing of the various results of singing or uttering My names, not only disbelieves them but considers them to be mere commendations, is cast by Me into the ocean of misery, his limbs tormented by a multitude of severe worldly afflictions. (Brahma-samhita)” ततोऽन्तर्भूतनामानुसन्धानेष्वन्येषु तद्भजनेषु च सुतरामेवार्थवादे दोषोऽवगम्यते । तदेवं यथार्थ एवं तन्माहात्म्ये सत्यपि यत्र सम्प्रति तत्तद्भजनफलोदयो न दृश्यते कुत्रचिच्छा- स्त्रे च पुरातनानामप्यन्यथा श्रूयते तत्र नामार्थवादकल्पना वैष्णवानादरादयो दुरन्ता अपराधा एव प्रतिबन्धकारणं वक्तव्यम् । From this, it is certainly evident that it is an offense to con- sider as mere commendations (artha-vada) the glories of other devotional acts in which the pursuit of Bhagavan’s names are included. Thus, in spite of the glories of the name being real (yathartha eva), if the fruit of various devotional acts is not seen to arise at present in a given individual, or if the nonattainment of the fruit by certain people in the past is heard of somewhere in scripture, it should be understood in all such cases that the power of the name has been obstructed from manifesting its result by grave offenses, such as considering the glories of the name as mere commendations (artha-vāda) or disrespecting the Vaisnavas. अत एवोक्तं श्रीशौनकेन ( भा० २।३।२४ ) - 6 Therefore, Śrī Śaunaka said: तदश्मसारं हृदयं बतेदं यद् गृह्यमाणैर्हरिनामधेयैः । T न विक्रियेताथ यदा विकारो नेत्रे जलं गात्ररुहेषु हर्षः ॥ ४२७ ॥ The Gaudiya Vaisnava Abhidhana mentions two different books by the name of Brahma-samhita. Additionally, there is another book named Brhad-brahma-samhita. Thus, the reference that Śri Jiva cites here is likely from one of the two alternative texts and not from the well-known Brahma-sumhitä, containing Brahma’s prayers to Sri Govinda. man-näma kirtana-phalam vividham nisamya na śraddadhati manute yad utarthavadam yo manusas tam iha duḥkhacaye kṣipāmi samsara-ghora-vividhärtti-nipiditangam 897 I Bhakti Is the Complete Abhidheya Alas, the heart that does not melt while uttering the names of Bhagavan Hari is of the essence of stone. Otherwise, when the heart does melt, tears flow from the eyes and the hairs of the body stand on end in ecstasy. (SB 2.3.24) यथा प्रायेणाधुनिकानां यथा वा ( भा० १० । ६४ । २५ ) - ब्रह्मण्यस्य वदान्यस्य तव दासस्य केशव । स्मृतिर्नाद्यापि विध्वस्ता भवत्सन्दर्शनार्थिनः ॥ ४२८ ॥ तदुक्तरीत्याध्यवसितभक्तेरपि नृगस्य “जिह्वा न वक्ति” ( भा० ६।३।२९) इत्यादियमवा- क्यविरुद्धं यमलोकगमनं प्राप्तवतो विना चार्थवादकल्पनामयं भावं श्रुतशास्त्रस्यापि तस्य सत्यां तादृशमाहात्म्यायां भक्तौ श्रीमदम्बरीषादिवत् सेवाग्रहं परित्यज्य दानक- मग्रहो न स्यात् । By way of example, it is generally observed that due to offenses, present-day people do not experience the effects of uttering the name. An example from scripture of someone in the past in whom the results of devotional acts remained obstructed by an offense, is heard of in the case of King Nrga, who spoke as follows: O Kesava, the past life remembrance of this servant of Yours, who was devoted to the brahmanas, munificent in offering char- ity, and anxious to obtain a direct vision of You, has not been lost, right up to the present. (SB 10.64.25)” From the above statement, it is apparent that King Nrga was guilty of considering the glories of bhakti as artha-vāda, oth- erwise he would not have been transferred to the abode of ⚫tad-asma-saram hṛdayam batedam yad grhyamanair hari-nama-dheyaih na vikriyetatha yada vikaro netre jalam gatra-ruheşu harṣaḥ brahmanyasya vadanyasya tava dasasya kesava smrtir nädyāpi vidhvasta bhavat-sandarśanarthinaḥ These words were spoken by King Nrga after he had been liberated from the body of a chameleon by the touch of Bhagavan Krsna’s lotus feet. His statement clearly shows that he had performed many devotional acts in his past life, yet in spite of this, he had to take the body of a chameleon. This implies that in his case, the results of these devotional acts must have been obstructed from bearing immediate fruit by an offense. 898 153 The Power Even of Bhakti-äbhasa in the Form of an Offense Yama in spite of having performed acts of devotion. In fact, his being sent to the abode of Yama contradicted the order of Yama himself: Bring me only the unrighteous who perform no acts of ser- vice to Bhagavan Viṣṇu, whose tongues do not utter His name or qualities, whose minds do not reflect on His lotus feet, and whose heads never bow down even once before Bhagavan Kṛṣṇa. (SB 6.3.29)10 The sense is that in spite of having heard the conclusions of scrip- ture, had King Nrga not considered the glories of bhakti to be artha-vāda, he would not have set aside his enthusiasm for the service of Bhagavan and attached so much importance to the mere act of giving charity. Rather, like Śrī Ambarīṣa Mahārāja, he would have been absorbed in the execution of bhakti, which truly possesses the greatness spoken of in scripture. तादृशापराधे भक्तिस्तम्भश्च श्रूयते । यथा पाद्मे नामापराधभञ्जनस्तोत्रे- In the event of such an offense, bhakti becomes stunted, as stated in the Nämāparādha-bhanjana-stotra found in the Padma Purāṇa: नामैकं यस्य वाचि स्मरणपथगतं श्रोत्रमूलं गतं वा शुद्धं वाशुद्धवर्णं व्यवहितरहितं तारयत्येव सत्यम् । तच् चेद् देहद्रविणजनतालोभपाषण्डमध्ये निक्षिप्तं स्यान् न फलजनकं शीघ्रमेवात्र विप्र ॥ ४२९ ॥ It is indeed a fact that just one holy name appearing in the midst of a person’s speech, on the pathway of his recollection, or in the root of the ear, whether it is enunciated correctly or incorrectly, and with or without the intervention of other syllables, cer- tainly delivers that person. But if the same name is cast among atheistic people who are greedy to enjoy the body, wealth, or 10 jihvä na vakti bhagavad-guna-namadheyam cetaś ca na smarati tac-caranaravindam kṛṣṇāya no namati yac-chira ekadāpi tän änayadhvam asato’kṛta-visnu-kṛtyän 899 I Bhakti Is the Complete Abhidheya followers, then, O vipra, it does not quickly manifest its result. (Padma Purāna, Brahma-khanda 25.24)” देहादिलाभार्थं ये पाषण्डा गुर्ववज्ञादिदशापराधयुक्तास्तन्मध्य इत्यर्थः । स्कान्दे प्रह्लाद- संहितायां द्वारकामाहात्म्ये- The implication is that the holy name does not manifest its result to atheistic people who are greedy for the pleasures of the body, wealth, and so on, and who are implicated in the ten offenses, beginning with disrespect of the guru. In this regard, in the Dvāraka-mahatmya of the Prahlada-samhita section of the Skanda Purāna, it is stated: पूजितो भगवान् विष्णुर्जन्मान्तरशतैरपि । प्रसीदति न विश्वात्मा वैष्णवे चावमानिते ॥ ४३० ॥ If a person disrespects a Vaisnava, then Bhagavan Visnu, the Self of the cosmos, is not pleased with him, even if he worships Bhagavan for hundreds of lifetimes. (Skanda Purana) 12 स्कान्द एवान्यत्र मार्कण्डेयभगीरथसंवादे- Elsewhere in the Skanda Purana, in a dialogue between Markandeya and Bhagiratha, it is said: दृष्ट्वा भागवतं दूरात् सम्मुखे नोपयाति हि । न गृह्णाति हरिस्तस्य पूजां द्वादशवार्षिकीम् || ४३१ || दृष्ट्वा भागवतं विप्रं नमस्कारेण नार्चयेत् । देहिनस्तस्य पापस्य न च वै क्षमते हरिः ॥ ४३२ ॥ Bhagavan Hari does not accept twelve years of worship offered by a person who does not approach a Vaisnava upon seeing him nāmaikam yasya vaci smarana-patha-gatam śrotra-mulam gatam vā suddham vasuddha-varnam vyavahita-rahitam tarayaty eva satyam tac ced deha-dravina-janata-lobha-pāsanda madhye nikṣiptam syan na phala-janakam sighram evätra vipra 12 pujito bhagavan viṣṇur janmäntara-satair api prasīdati na visvātmā vaiṣṇave cavamānite 900 153 The Power Even of Bhakti-abhasa in the Form of an Offense from afar. And Bhagavan Hari does not forgive the sins of a per- son who, upon seeing a devotee vipra, does not honor him by offering obeisance. (Skanda Purāṇa)13 एवं बहून्येवापराधान्तराण्यपि दृश्यते । एवमेव श्रीविष्णुपुराणे शतधनुर्नाम्नो राज्ञो भगवदाराधनतत्परस्यापि वेदवैष्णवनिन्दकाल्पसम्भाषयैव कुक्कुरादियोनिप्राप्तिरुक्ता । अतः “शुश्रूषोः श्रद्दधानस्य” (भा० ११२।१६) इत्यादौ “आवृत्तिरसकृदुपदेशात्” (ब्र० सू० ४।१।१) इत्यादौ च पुरुषाणां प्रायः सापराधत्वाभिप्रायेणैवावृत्तिविधानम् । Accordingly, there are many other offenses described in sastra. In the same vein, we find a story in the Visnu Purana of a king named Satadhanu, who took birth as a dog, although he was ded- icated to the worship of Bhagavan, just because he had a brief conversation with a critic of the Vedas and the Vaisnavas. For this reason, scripture ordains repetition of devotional practices, specifically because people generally succumb to offenses. The recommendation for repeated practice is implied in verses such as the following: O learned brahmanas, by visiting or dwelling in a holy place and by service to highly realized devotees, attraction for the narra- tions of Bhagavan Vasudeva comes about for a person endowed with firm faith, who is eager to hear. (SB 1.2.16)14 The prescription for repeated practice is also stated in the Brahma-sutra: “Repetition [of the practices to obtain the Abso- lute] is necessary, because the Upanisads frequently instruct one to do so” (vs 4.1.1).15 सापराधानामावृत्त्यपेक्षा चोक्ता पाद्मे नामापराधभञ्जनस्तोत्रे नामोपलक्ष्य- Repetition of Bhagavan’s name is recommended for those who commit offenses, as indicated in the instructions about the 13 dṛṣṭvā bhāgavatam durat sammukhe nopayāti hi na grhṇāti haris tasya pujam dvadasa-vārṣikim dṛṣṭvā bhāgavatam vipram namaskāreņa nārcayet dehinas tasya papasya na ca vai kṣamate harih 14 susrūsoḥ śraddadhanasya vasudeva-katha-ruciḥ syan mahat-sevaya viprah punya-tirtha-nisevaṇāt 15 āvṛttir asakṛd upadesät 901I Bhakti Is the Complete Abhidheya name given in the Nämāparādha-bhanjana-stotra found in the Padma Purāṇa: नामापराधयुक्तानां नामान्येव हरन्त्यघम् । अविश्रान्तिप्रयुक्तानि तान्येवार्थकराणि च ॥ ४३३ || Only the names of Bhagavan can cleanse the sins of those who commit offenses against the name. For such people, only cease- less repetition of the names can bring forth the intended result. (Padma Purāṇa, Brahma-khanda 25.23)16 एतदपेक्षयैव त्रैलोक्यसम्मोहनतन्त्रादावष्टादशाक्षरादेरावृत्तिविधानम् । यथा-

It is only on the basis of this consideration that the injunction to repeat the eighteen-syllable mantra and other mantras has been ordained in books such as Trailokya-sammohana-tantra: इदानीं शृणु देवि त्वं केवलस्य मनोर्विधिम् । दशकृत्वो जपेन् मन्त्रमापत्कालेन मुच्यते || ४३४ ।। सहस्रजप्तेन तथा मुच्यते महतैनसा । अयुतस्य जपेनैव महापातकनाशनम् ॥। ४३५ ।। O Goddess, now hear from me the prescription regarding the recitation of this exclusive mantra. By uttering this mantra ten times, one is freed from calamities. By uttering it a thou- sand times, one is freed from great sins, and by uttering it ten thousand times, the most grievous type of sin, known as mahāpātaka, is destroyed. (Trailokya-sammohana-tantra)1 तथा ब्रह्मवैवर्ते नामोपलक्ष्य- Similarly, in the Brahma-vaivarta Purāṇa, we find the following statement about the name: 16 nāmāparādha-yuktänam nämany eva haranty agham avisränti prayuktāni tāny evārtha-karāṇi ca 17 idānim śrnu devi tvam kevalasya manor vidhim dasa-kṛtvo japen mantram apat-kälena mucyate sahasra-japtena tatha mucyate mahatainasa ayutasya japenaiva mahāpātaka-nāšanam 902 153 The Power Even of Bhakti-abhasa in the Form of an Offense हनन् ब्राह्मणमत्यन्तं कामतो वा सुरां पिबन् । कृष्ण कृष्णेत्यहोरात्रं सङ्कीर्त्य शुचितामियात् ॥ ४३६ ।। The ultimate sin of killing a brahmana or that of drinking liquor willingly is completely absolved by chanting “Krsna, Krsna,” day and night. ( Brahmavaivarta Purāna ) 1s अत्रापराधालम्बनत्वेनैव वर्तमानानां पापवासनानां सहैवापराधेन नाश इति तात्पर्यम् । The import here is that by repetition of Bhagavan’s name, or mantras consisting of the name, the present desires for sinful acts are destroyed along with the offenses that foster such sinful desires. एतादृशप्रतिबन्धापेक्षयैवोक्तं विष्णुधर्मे- It is specifically in consideration of the impediment presented by such offenses that the Vişnu-dharma states: रागादिदूषितं चित्तं नास्पदं मधुसूदने । बध्नाति न रतिं हंसः कदाचित् कर्दमाम्बुनि ॥ ४३७ ॥ न योग्या केशवं स्तोतुं वाग्दुष्टा चानृतादिना । तमसो नाशनायालं नेन्दोर्लेखा घनावृता ॥ ४३८ ॥ Bhagavan Madhusudana does not manifest in a heart polluted by materialistic attachments, for a swan is never attracted to muddy water. Speech defiled by untruth is unfit to extol Bhaga- van Kesava, for the moon cannot dispel darkness when covered by clouds. (Visnu dharma) 19 Commentary AFTER demonstrating the purifying power even of a semblance (ābhāsa) of bhakti, Śrī Jīva takes the discussion a step further in this 18 hanan brahmanam atyantam kamato vā surām piban krsna kṛṣṇety aho-ratram sankirtya sucitām iyāt 19 rāgādi-dusitar cittam naspadam madhusūdane badhnati na ratim hamsah kadacit kardamambuni na yogya kesavam stotum väg-dustă cănṛtādinā tamaso nāšanāyālam nendor lekha ghanävṛtā 903 1 Bhakti Is the Complete Abhidheya anuccheda. He says that even a semblance of bhakti that is offensive in nature has the power to redeem the performer of his sins. This is certainly most astonishing. Normally, an offensive act is displeas- ing, so how can a person who behaves in this manner receive such blessings? This is possible only if the person in question is guileless and unhypocritical. In this regard, Śrī Jīva gives the example of a cannibal who attacked a brāhmaṇa. To protect himself, the brāhmaṇa uttered a mantra containing the name of Bhagavan. As a consequence of hearing the mantra, the cannibal’s heart was purified. Although the man-eater’s intention to eat the brahmana was certainly offen- sive, and although his hearing of the mantra was not performed as an act of devotion, he was nonetheless purified by hearing the mantra. The second example is cited from the 167th chapter of Viṣṇu- dharmottara Purana. There was a female mouse living in a Vişnu temple who was accustomed to stealing the ghee wicks from the lamps offered to the deity. One day, when she was about to steal and eat the ghee wick, she heard the cry of a cat and became scared. Out of fear, she ran with the ghee wick stuck to her teeth. The wick was about to be extinguished when she caught it in her mouth, but it flared up again due to her abrupt movement. The flame burned her body, causing her to jump up and down, and she finally died from the burning wick that stuck to her teeth. Her action. amounted to offering a ghee lamp to Bhagavan. As a result, she was born as the daughter of the king of Vidarbha, named Citraratha, and was later married to the king of Kāśī. In that life, she was very much devoted to offering ghee lamps to Bhagavan, and after dying, she attained Vaikuntha. All these stories demonstrate the inconceivable potency of bhakti. No other spiritual practice makes comparable claims to this. Śrī Jiva points out that on the path of jñāna, the practitioner aims at identity with Brahman. But according to the Brahma-vaivarta Purāṇa, if one ostentatiously claims, “I am Brahman,” while still attached to sense objects, he incurs sin. This stands in sharp con- trast to bhakti, which bestows its results even upon a person who 904 153 The Power Even of Bhakti-abhasa in the Form of an Offense may not be a bhakta. Moreover, it does so even through a mere semblance of itself and not exclusively through direct or conscious acts of devotion. Consequently, how much more effective must bhakti be when performed consciously by one who has willingly embraced the path? These glories of bhakti are not mere commendations (artha- vāda). This has been established by Lakṣmidhara Pandita in his famous work Śri Bhagavan-nama-kaumudi. Śrī Jīva also cites Padma Purāṇa, Brahma-samhita, and Katyāyana-saṁhita, all of which forbid any such minimization of the glories of bhakti. Śrī Jīva raises a pertinent doubt in this regard. If bhakti has such potency, then why are its results not immediately experi- enced by people practicing bhakti at present? He replies that the only thing that can obstruct bhakti from manifesting its power is offenses related to bhakti. He comments that this is the situation with most contemporary devotees, which is striking, considering the statement was made in reference to the practitioners of his own time, some five hundred years ago. What then can be said of modern-day practitioners? Śrī Jīva also provides from scripture the example of King Nrga, whose past acts of devotion were obstructed by an offense. Nrga was a very charitable king and also a devotee, but he was impelled to accept the body of a chameleon in his next life because of a mis- take that occurred in the offering of charity. He donated a cow to a brāhmaṇa, but this cow ran away and merged back into the king’s herd. Unaware of this, the king then mistakenly donated the same cow to another brāhmaṇa. The first brahmana spotted his cow with the other brahmana and claimed her for himself. This led to a heated argument between them, and they approached the king to resolve the situation. The king requested the first brāhmaṇa to accept another cow in place of the one that went missing, but he flatly refused. The king then offered to give the brahmana as many cows as he might want in exchange for the one that was given to the second brahmana, but the brahmana was adamant that he could not do so on principle. He became angry and left, uttering a curse that the king was to be born as a chameleon. 905 I Bhakti Is the Complete Abhidheya By King Nrga’s own admission in SB 10.64.25, it is evident that he engaged in acts of devotion in his past life. On this basis, he should not have been brought before Yama, since this would vio- late Yama’s own order, as expressed in SB 6.3.29. Śrī Jiva also points out that the king would most certainly have heard the scriptural teachings regarding the glories of bhakti. In spite of this, however, he gave greater importance to karma-kanda acts, such as giving in charity. From this, it is concluded that he must have been guilty of considering the glories of bhakti to be artha-vāda. As a consequence of this offense, whatever devotional acts he did perform were obstructed from yielding their fruit, and he was obliged to endure the consequences of the defect in his karma-kāṇḍa undertaking. Thus, the conclusion is that although bhakti is supremely pow- erful, just like Bhagavan, it can become obstructed or covered by offenses. There are primarily two types of offenses, namely, those related to acts of service (seväparādha) and those related to the prac- tice of uttering Bhagavan’s names (namaparādha). These will be discussed later in Anuccheda 265. A bhakta must be attentive to avoid all such offenses. Unless one is free of offenses, he will not experience the potency of bhakti, as described in the śāstra. To emphasize the gravity of offenses, Śrī Jīva refers to the story of King Satadhanu from Visņu Purana (3.18). The king and his queen, Śaivya, were observing the Kartika vow together. They journeyed to the Ganga to take a dip in the holy water. While there, the king noticed a heretic, who was a friend of his martial arts teacher. Out of respect for his teacher, he treated the heretic in a friendly manner and conversed with him. The queen, however, kept silent, knowing well that it was highly improper to speak with a heretic while observing their religious vow. Additionally, she gazed at the sun to counter the sin of seeing the heretic. Once their vow was complete, the king and queen returned to their palace and worshiped Visnu according to the prescribed rules. In due course of time, the king died, and the chaste queen entered the fire along with the dead body of her husband. In the next life, the king was born as a dog as a consequence of speaking with a heretic while following the Kartika vow. The queen, however, was 906 153 The Power Even of Bhakti-abhasa in the Form of an Offense born as a daughter of the king of Kāśī. She was very beautiful, learned, and intelligent. When she came of age, the king hoped to marry her to a qualified prince, but she refused. She recalled her past life, and by her divine vision, she could understand the plight of her previous husband. She searched for and found him, trapped as he was in the form of a dog. She gave him nutritious food to eat, and being happy, the dog wagged his tail in front of her. She felt ashamed to see her former husband, a great king, now looking at her in a flattering manner. She respect- fully informed the dog about their past life and the cause behind his becoming a dog. The conscious self entrapped within the dog body was then able to remember his past life and became com- pletely dejected. He wandered out of the city and gave up his life by jumping from a mountain. After this, he was reborn as a jackal. Once again, the queen tracked him down and reminded him of his previous human birth as a king. Thereafter, the jackal gave up his body by fasting. In the lives that followed, he was born as a wolf, a vulture, a crow, a crane, and then a peacock. Each time, the princess would track him down and remind him of his past lives. During his life as a peacock, King Janaka performed an aśvame- dha-yajña. At the conclusion of the ceremony, the king took the ritual bath and also sprinkled some of the sanctified water on the peacock. As a consequence of this act, the peacock was next born as the son of King Janaka. When he had grown to become a young man, the princess married him, and at the end of that life, they attained Vaikuntha. This is a very telling story. As inspired as we may feel to learn of the glories of bhakti, we must also be vigilant not to knowingly commit any offense. To exercise such care, we must be well-acquainted with the offenses. Although a single act of bhakti is sufficient to bestow perfec- tion, the offenses create obstacles. For this reason, a practitioner is recommended to engage in bhakti regularly. This will mitigate the reaction to offenses. One may question how offenses can be so powerful that they can obstruct one’s bhakti. 907 I Bhakti Is the Complete Abhidheya The reason is that the essential characteristic of bhakti is that it gives pleasure to Bhagavan, while an offense is an act that is dis- pleasing. If an act of devotion is accompanied by an offensive act, then naturally the effect of the offense will counteract the full mani- festation of bhakti’s power. It is like the attempt to light a fire while pouring water on the fuel. If the fuel is dry, then a single match- stick can set it ablaze. But if it is wet, the fuel must first be dried before another matchstick can light it. Similarly, the preliminary objective of bhakti is to clear the offenses. Once a person is freed of offense, then even a single act of devotion will yield perfection. The following practical example can help us to understand this dynamic. If a person performs a favorable service for someone but then does something else that irritates him, like abusing him or get- ting angry at him, the offended individual will give more weight to the abusive behavior than to the service rendered. To please him, one must first cease all displeasing actions and continue to serve favorably. Then, sooner or later, the person will forgive the abusive behavior and become happy with the service. Taking all of this into consideration, a sincere devotee should avoid offenses very carefully and execute devotion meticulously. Then he or she can experience directly the glory of bhakti. The mind, body, and senses that have been dedicated to Bhagavan and that are employed in His service should not be used for any sinful or self-serving purpose. The tongue that is used to utter the names of Bhagavan should not be used to engage in idle talks or to tell lies, cheat, and misguide others, just as the plate that is used to offer food to the deity is not to be used for any other purpose. 153.2 Five Primary Effects of Aparadha सिद्धानामावृत्तिस्तु प्रतिपदमेव सुखविशेषोदयार्था । असिद्धानामावृत्तिनियमः फलपर्या- । प्तिपर्यन्तस्तदन्तरायेऽपराधावस्थितिवितर्कात् । In the case of perfected devotees, repetition of the name or other acts of devotion is undertaken simply because it produces 908 153 The Power Even of Bhakti-abhasa in the Form of an Offense unprecedented bliss at every step. As far as those who have not attained perfection, the injunction to repeat such devotional acts applies up to the point that the fruit comes into being. This is so because it is conjectured that as long as the fruit has not manifested, offenses must still be present that are obstructing its appearance. यतः कौटिल्यमश्रद्धा भगवन्निष्ठाच्यावकवस्त्वन्तराभिनिवेशो भक्तिशैथिल्यं स्वभक्त्या- दिकृतमानित्वमित्येवमादीनि महत्सङ्गादिलक्षणभक्त्यापि निवर्तयितुं दुष्कराणि चेत् तर्हि तस्यापराधस्यैव कार्याणि तान्येव च प्राचीनस्य तस्य लिङ्गानि । There are various effects of offenses of which five are promi- nent: (1) hypocrisy (kautilya), (2) faithlessness (aśraddha), (3) absorption in objects unrelated to devotion that erode one’s fix- ity in Bhagavan (bhagavan-niṣṭhā-cyāvaka-vastv-antarābhinive- sa), (4) slackness in devotion (bhakti-śaithilya), and (5) pride arising from the execution of one’s own devotional acts (sva- bhakty-adi-kṛta-mănitva). If one is unable to give these up in spite of being engaged in bhakti rooted in the association of great devotees, one should understand that all these are effects of offenses to the holy name in this life and symptoms of those committed in past lives as well. अत एव कुटिलात्मनामुत्तममपि नानोपचारादिकं नाङ्गीकरोति भगवान् यथा दूत्यगतो दुर्योधनस्य । [Each of these five effects of aparādha will now be considered separately:] KAUTILYA, OR “HYPOCRISY.” Consequently, Bhagavan does not accept even the most valuable offerings of those who are hyp- ocritical in nature. An example of this is Bhagavan Kṛṣṇa’s refusal to accept the luxurious offerings of Duryodhana when He went to the latter’s capital as a messenger on behalf of the Pandavas.20 20 Although Duryodhana tried to win Krsna over with a royal reception and great opulence, Kṛṣṇa rejected his hospitality because of his offensive attitude toward His devotees. See Mahabharata, Udyoga-parva, chapters 85 and 89. 909 I Bhakti Is the Complete Abhidheya आधुनिकानां च श्रुतशास्त्राणामप्यपराधदोषेन श्रीभगवति श्रीगुरौ तद्भक्तादिषु चान्तरा- नादरादावपि सति बहिस्तदर्चनाद्यारम्भः कौटिल्यम् । In spite of having heard the scriptural conclusions, contempo- rary practitioners also exhibit hypocrisy (kauțilya) when, due to their offenses, they make a show of devotion toward Bhaga- vän, their guru, and other devotees while remaining internally disrespectful. अत एवाकुटिलमूढानां भजनाभासादिनापि कृतार्थत्वमुक्तम् । कुटिलानां तु भक्त्यनुवृ- त्तिरपि न भवतीति स्कान्दे श्रीपराशरवाक्ये दृश्यते- Therefore, it is learned from sastra that even foolish people, who are nonetheless free from hypocrisy, can attain perfection even by a semblance (ābhāsa) of bhakti, whereas for those who are hypocritical even an imitation (anuvṛtti)“1 of bhakti is impossi- ble. This is evidenced in a statement by the sage Parāśara from the Skanda Purāṇa: न पुण्यवतां लोके मूढानां कुटिलात्मनाम् । भक्तिर्भवति गोविन्दे कीर्तनं स्मरणं तथा ॥ ४३९ ।। इति । In this world, bhakti to Bhagavan Govinda as well as the glo- rification and remembrance of Him certainly do not become manifest to people who are impious, foolish, and hypocritical. (Skanda Purāṇa)22 एतदपेक्षयोक्तं विष्णुधर्मे- In consideration of this, the Visnu-dharma states: 21 22 The word anuvṛtti primarily means “imitation, following after, and pursuance.” Although anuvṛtti can also mean “repeated practice” or “practice in pursuance of an established standard,” Śrī Jiva seems to have used it here in the sense of “imitation,” by placing it in relation to the word abhāsa, “a semblance,” which is also a kind of imitation. The point is that an unhypocritical person can attain perfection even by an unpretentious “imitation” (abhasa) of devotion, whereas those who are hypocritical cannot so much as imitate devotion, because their outward show is merely a pretense, and as such, of the nature of an offense. na hy apunyavatam loke mudhānāṁ kutilātmanām bhaktir bhavati govinde kirtanam smaraṇam tathā 910 153 The Power Even of Bhakti-abhasa in the Form of an Offense सत्यं शतेन विघ्नानां सहस्रेण तथा तपः । विघ्नायुतेन गोविन्दे नृणां भक्तिर्निवार्यते ॥ ४४० ॥ इति । Truth is hindered by a hundred obstacles, and penance, by a thousand. But the devotion of human beings for Bhaga- vän Govinda is thwarted by ten thousand obstacles. (Visnu- dharma)23 अत एवाह (भा० ३ | १९ / ३६ ) - Therefore, Śrī Sūta Gosvāmī said: तं सुखाराध्यमृजुभिरनन्यशरणैर्नृभिः । कृतज्ञः को न सेवेत दुराराध्यमसाधुभिः || ४४१ ।। Who, if at all grateful, would not serve Bhagavan, who is very easily pleased by human beings who are unpretentious and fully surrendered, but who is most difficult to be propitiated by the wicked? (SB 3.19.36)24 स्पष्टम् ॥ श्रीसूतः ॥ The meaning of this statement is clear. Commentary Next, Śrī Jiva provides five practical criteria on the basis of which one can ascertain the presence of aparādha. By knowing these five effects, one can recognize one’s factual state of being through intro- spection and take proper steps to rectify oneself. Just as sadhana- bhakti leads to love of Bhagavan, offenses result in indifference and ultimately aversion to bhakti. The practice of sadhana-bhakti estab- lishes one firmly on the path, induces humility, awakens taste, and inspires complete absorption in Bhagavan. Offenses, however, do just the opposite. 23 satyam satena vighnanam sahasrena tatha tapah vighnayutena govinde nṛṇam bhaktir niväryate 24 tam sukharadhyam rjubhir ananya-saranair nrbhiḥ kṛtajñaḥ ko na seveta duraradhyam asādhubhiḥ 911I Bhakti Is the Complete Abhidheya How is a person to know if his offenses are from a past life or the present one? If after engaging in bhakti - and in particular, after attaining the association of a great devotee - one still exhibits the symptoms of offenses, such as hypocrisy (kautilya), then it is to be understood that he is implicated in a serious past offense. There- fore, one must become very alert and engage in bhakti continuously with effort, especially in chanting the holy name. If, however, one becomes aware of the offense, then he should try to mitigate it by adopting the appropriate countermeasure. For example, if one has offended a devotee, he should endeavor to appease that devotee. Of the five primary effects of offenses mentioned by Śrī Jīva, the first is hypocrisy (kautilya). This means to be dishonest in one’s behavior to act and speak in one manner while inwardly main- taining a hidden motive. Śrī Jīva gives the example of the Kau- rava prince, Duryodhana. When Kṛṣṇa came to Hastinapura, the capital of Duryodhana’s kingdom, as a peace messenger from the side of the Pandavas, Duryodhana made elaborate arrangements to receive Him. Along the roadway, he erected beautiful welcome gates and engaged brahmanas in chanting Vedic mantras. He also prepared a sumptuous feast in Krsna’s honor. When Krsna entered the city and saw all these arrangements, He immediately recog- nized that this was Duryodhana’s hypocrisy. Duryodhana hoped to impress Krsna so that He would favor him and abandon the side of the Pandavas. He was not sincerely devoted to Kṛṣṇa. Conse- quently, Kṛṣṇa did not go to his palace but went instead to Vidura’s simple hut to take lunch. Bhagavan does not accept the service of a hypocrite. He knows everyone’s true intention, and thus it is not possible to cheat Him. He accepts even a leaf or water offered with sincerity, but He does not care for a magnificent feast offered with an ulterior motive. In Śrīmad Bhāgavata (3.19.36), Śrī Sūta asserts that Bhagavan is worshiped without any difficulty, because bhakti is the most nat- ural function for a living being. But because of our pretentious nature, bhakti appears difficult, and we are not attracted to it. This is because of our attachment to the pleasures of the senses and the objects that facilitate these pleasures. 912 153 The Power Even of Bhakti-abhasa in the Form of an Offense Bhagavan is our primordial source, maintainer, and well- wisher. As such, He alone is utterly worthy of our gratitude, but because of our attachment to sense pleasures, we serve other disin- genuous beings and suffer the consequences. Therefore, in the scriptural narrations regarding a mouse that was benefited by stealing a ghee wick from a temple or a debauchee who was graced with bhakti because he cleaned an old temple to enjoy sex with a prostitute, the key factor is that these recipients of grace were not pretentious, even though they were sinful. If a person engaged in bhakti is deceitful, then the effects of bhakti are not evidenced in his case, so how could such a person derive any benefit from a mere semblance of bhakti? In Anuccheda 121, Śrī Jīva Gosvāmi concluded the investiga- tion into the means of ultimate attainment, establishing bhakti as the abhidheya for all human beings. He then began to specify the primary characteristics of bhakti, which are summarized below:

1. Bhakti is the supreme dharma for all beings (parama-dharmatvam, Anuccheda 121).
2. Bhakti fulfills all aspirations (sarva-kama-pradatvam, Anuccheda 121).
3. Bhakti destroys all inauspiciousness (asubha-ghnatvam, Anuccheda 121).
4. Bhakti counteracts all obstacles in life (sarväntaraya-nivārakam, Anucchedas 121-122).
5. Bhakti frees one from the fear of ferocious beings and other miseries (duṣṭa-jīvādi bhaya-nivārakatvam, Anuccheda 123).
6. Bhakti frees one from the three types of misery (included under the previous heading, Anuccheda 124).
7. Bhakti destroys aprārabdha-karma (aprarabdha-papa-ghnatvam, Anucchedas 125-127).
8. Bhakti destroys prarabdha-karma (prarabdha-papa-hāritvam, Anuccheda 128).
9. Bhakti removes the predispositions toward desire (vāsanā- haritvam, Anuccheda 129).
10. Bhakti dispels beginningless ignorance (avidya-haratvam, Anuccheda 130). 913 I Bhakti Is the Complete Abhidheya
11. Bhakti is the source of satisfaction for all beings (sarva-prīṇana- hetutvam, Anuccheda 131).
12. Bhakti is the source of all auspicious qualities, such as jñāna and vairagya (sad-guna-hetutvam, Anuccheda 132).
13. Bhakti is the cause of all varieties of bliss (sarvananda-hetutvam, Anuccheda 132).
14. Bhakti is nirguna (nirguṇatvam, Anucchedas 133-138). 15. Knowledge related to bhakti is nirguna (Anuccheda 134). 16. Action related to bhakti is nirguna (Anucchedas 135-136). 17. Śraddha related to bhakti is nirguna (Anuccheda 137).
15. Bhakti is the intrinsic potency of Bhagavan (svarupa-saktitvam, Anuccheda 139).
16. Bhakti is self-manifest (svayam-prakāśatvam, Anuccheda 139). 20. Bhakti is of the nature of supreme bliss (parama-sukha-rupatvam, Anuccheda 140).
17. Bhakti bestows love for Bhagavan (śrī bhagavad-viṣayaka-rati- pradatvam, Anuccheda 141).
18. Bhagavan is the source of bhakti (Anuccheda 144)-
19. Bhakti is the exclusive cause in the matter of effecting the immediate realization of Bhagavan (śri bhagavad-anubhava- kartṛtve’nanya-hetutvam, Anuccheda 145).
20. Bhakti is the cause of attaining Bhagavan’s abode (śri bhagavatva- prapakatvam, Anuccheda 146).
21. Bhakti brings even Bhagavan under the control of His devotee (tad-vasīkāritvam, Anuccheda 147).
22. Bhakti frees the performer from the Yamadūtas’ jurisdiction (Anuccheda 148).
23. Even a single act of bhakti can yield perfection (Anuccheda 149). 28. Even a semblance of bhakti can destroy all sins (Anuccheda 152). 29. Even a semblance of bhakti in the form of an offense can destroy sins (Anuccheda 153). After enumerating the glories of bhakti, Śrī Jīva begins to describe the offenses that obstruct bhakti. He first specifies five primary effects by which the presence of offenses can be ascer- tained. In this and the next anuccheda, he discusses the first of these, namely, hypocrisy (kautilya). 914 Anuccheda 154 Pretentiousness Impedes the Reception of Grace १५४ | यथैव भगवद्भक्ता अप्यकुटिलात्मनोऽज्ञाननुगृह्णन्ति न तु कुटिलात्मनो विज्ञानिति दृश्यते । यथा ( भा० ११।५।४-५ ) - SIMILARLY, the devotees of Bhagavan also bless those who are unpretentious (akuțila) yet devoid of knowledge (ajña) but not those who are pretentious (kuțila) and erudite (vijña), as Śrī Camasa informed King Nimi: दूरे हरिकथाः केचिद् दूरे चाच्युतकीर्तनाः । स्त्रियः शूद्रादयश्चैव तेऽनुकम्प्या भवादृशाम् ।। ४४२ ।। विप्रो राजन्यवैश्यौ वा हरेः प्राप्ताः पदान्तिकम् | श्रौतेन जन्मनाथापि मुह्यन्त्याम्नायवादिनः ।। ४४३ ।। All those women, sudras, and others who are bereft of the oppor- tunity to hear the narrations of Bhagavan Hari or to sing the glories of Bhagavan Acyuta [Śrī Krsna] deserve to be blessed by devotees like you. On the other hand, the brahmanas, kṣatri- yas, and vaisyas, despite having full facility to attain the lotus feet of Bhagavan Hari by virtue of their exalted birth and initi- ation into the study of the Vedas, are bewildered by the flowery language of the Vedas [that promote fruitive ritual acts for the attainment of heaven]. (SB 11.5.4-5)1 düre hari-kathāḥ kecid dure cacyuta-kirtanāḥ striyaḥ śudradayas caiva te’nukampya bhavadṛśam vipro rajanya-vaisyau va hareḥ präptāḥ padāntikam śrautena janmanäthäpi muhyanty ämnaya-vadinaḥ 915 I Bhakti Is the Complete Abhidheya टीकाच - " तत्र येऽज्ञास्ते भवद्विधानामनुग्राह्या इत्याह- दूर इति । ज्ञानलवदुर्विदग्धा- स्त्वचिकित्स्यत्वादुपेक्ष्या इत्याशयेनाह - विप्र इति” इत्येषा ॥ श्रीचमसो निमिम् ॥ Śrīdhara Svāmi also comments: “In the first of these two verses, sage Camasa declares that out of the various divisions of human beings mentioned in the two preceding verses [SB 11.5.2-3, Anuccheda 64], those who are devoid of knowledge (ajña) should be favored by devotees like King Nimi. But by the second verse, he intends to say that those who are consumed with pride due to their petty knowledge (jñāna-lava-durvidagdha) are to be avoided, because they are incurable.” Commentary IN THIS ANUCCHEDA, Śrī Jiva continues to elaborate on the first of the five primary effects of aparādha, namely, hypocrisy or pre- tension (kautilya). In his instructions to King Nimi, Śrī Camasa says that simple-hearted people should be blessed, because it is useless to bless the crooked. Although erudite (vijña), those who are pretentious (kutila) will not accept the blessings of devotees. Rather, they may mock such blessings, if not explicitly, then at least within their minds. This is because they consider themselves very clever. Śrīdhara Svāmī calls them incurable (acikitsya), because they have fallen prey to the fatal disease known as the pride of petty knowledge, jñāna-lava-durvidagdha. In reference to them, King Bhartṛhari makes the following statement: A simpleton is easily pleased, and a person of exceptional wis- dom is pleased even more easily. But a person who is consumed with pride due to their petty knowledge (jñāna-lava-durvidagdha) cannot be satisfied even by Brahma himself. (Niti-śataka 3)2 This is a very common disease in modern times. Even among those who take to the spiritual path, many are plagued with this disease. This is largely due to the fact that knowledge is now freely 2 ajñaḥ sukham aradhyah sukhataram aradhyate viseṣajñaḥ jääna-lava-durvidagdham brahmapi tam naram na rañjayati 916 154 Pretentiousness Impedes the Reception of Grace available through the cyber media. There is nothing wrong with this in principle except that people tend to read selectively. They accept whatever agrees with their concept of truth and reject or misinterpret the rest. The readers, however, are unaware of this unconscious bias and think that they are situated in knowledge. Such knowledge, however, induces a sense of smugness. As a result, people no longer feel the need to study under a teacher by submitting to him or her in humility. Even those people who accept a guru do not necessarily have much faith in him. Cyber media is the real guru for them. They acquire half-baked knowledge and then argue relentlessly. A point to be clarified here is that sage Camasa mentioned women and sūdras on a par in terms of being barred from certain social privileges. From the modern perspective, this notion may appear offensive both to women and to any human being who might be categorized as lower caste. It must be borne in mind, however, that this statement was made strictly in regard to a social and moral view that was prevalent long ago. The intention of the speaker is not to disparage women or anyone else. It is very impor- tant to understand the intent of the speaker and not derive the wrong understanding. On the pretext of this social context, what sage Camasa in reality implied was that these people were hum- ble and simple-hearted (akuțila) and deserved to be blessed. Thus, although they appeared outwardly to be lower in social status, they possessed a higher qualification that far exceeded the relevance of social rank. It is this qualification alone that Jīva Gosvāmi is highlighting through Camasa’s statement. Here, unpretentiousness (akuțilatva) is equated with simplicity of heart and the readiness to be blessed. with truth teachings regarding Bhagavan, while pretentiousness (kuțilatva) is equated with pride in petty knowledge (jñāna-lava- durvidagdha) and a consequent resistance to such blessings. The lat- ter represents a major obstacle to be overcome by the practitioner. From the modern world-centric moral view, the categorization of human beings according to caste on the basis of birth alone is an unjust imposition. Even in present-day India, śūdras are not to be 917 I Bhakti Is the Complete Abhidheya found in the original sense spoken of in Camasa’s statement, since the whole varṇāśrama system has collapsed. Moreover, if you call someone a sudra, you can be put behind bars, because in India, this is an unbailable offense. Even where caste considerations are still to some extent operative, those who would be designated as sūdras are no longer barred from hari-katha or hari-kirtana, as mentioned in the verse. In the past, such restrictions were upheld, but now everyone is free to participate in these activities. In the second of the two verses spoken by Camasa (SB 11.5.5), the word amnaya-vādī refers to people who are attached to the karma- kanda division of the Vedas and consider it as the be-all and end-all of their lives. They are described by Kṛṣṇa in the Gītā: O Arjuna, the unwise, who are attached to the evanescent goals described in the Vedas, who claim that the Vedas are concerned with nothing other than this, who are full of material desires, and who are intent upon the attainment of heaven, utter the flow- ery words of the Vedas concerning various special rites that are directed toward the acquisition of pleasure and power and which result in rebirth and perpetuation of the cycle of karma. For those whose minds are carried away by such flowery words and who are firmly attached to pleasure and worldly power, the intellect cannot become resolutely established in transcognitive awareness [of Paramesvara]. (GĪTĀ 2.42-44)3 In the next anuccheda, Śrī Jīva Prabhu will discuss aśraddha, or “faithlessness,” the second of the five primary effects of aparādha. 918 yām imām puspitām vacam pravadanty avipascitaḥ veda-vada-rataḥ pārtha nanyad astiti vadinaḥ kāmātmānaḥ svarga-para janma-karma-phala-pradām kriya-višesa-bahulam bhogaiśvarya-gatim prati bhogaiśvarya-prasaktānāṁ tayāpahṛta-cetasām vyavasayatmika buddhiḥ samadhau na vidhiyate Anuccheda 155 Faithlessness Is Symptomatic of Aparādha १५५ । अथाश्रद्धा - दृष्टे श्रुतेऽपि तन्महिमादौ विपरीतभावनादिना विश्वासाभावः । यथा दुर्योधनस्यैव विश्वरूपदर्शनादावपि । NOW WE WILL discuss aśraddha, or “faithlessness” [the second of the five primary effects of aparādha]. Even after witnessing and hearing about the glories of bhakti, if one still maintains a lack of conviction (viśvāsa-abhāva) about those glories due to harbor- ing various types of doubt, such as contrary opinions and so on (viparita-bhāvanādi), this is known as aśraddha, or “absence of faith.” An example of this is seen in the case of Duryodhana, who did not accept Śrī Kṛṣṇa’s Godhood [Parameśvaratā] even after seeing Him manifest His universal form. अत एव यथा “ आपन्नः संसृतिं घोरां यन् नाम विवशो गृणन् " ( भा० १११११४) इत्यादिशौ- नकस्य “दन्ता गजानां कुलिशाग्रनिष्ठुराः (वि० पु० १।१७।४४) इति श्रीप्रह्लादस्यानुभव- सिद्धं न तथा सर्वेषाम् । Therefore, the realized experience of Śrī Śaunaka and that of Śrī Prahlada are not the experience of everyone. Saunaka’s conviction is expressed in these words: 1 See also Anuccheda 16 for further discussion of the different types of doubt. 919 I Bhakti Is the Complete Abhidheya A person entangled in the terrifying state of temporal existence, who, even out of a sense of sheer helplessness, utters the name of He whom Fear itself fears, is immediately delivered from that temporal state. (SB 1.1.14)2 ईदृशमानुषङ्गिकं फलं तु शुद्धभक्तैर्भगवन्महिमख्यापनेच्छा यदि स्यात् तदैवेष्यते न तु स्वरक्षणाय स्वमहिमदर्शनाय वा । यथैवोक्तम् (वि० पु० १ १७ । ४४ ) - दन्ता गजानां कुलिशाग्रनिष्ठुराः शीर्णा यदेते न बलं ममैतत् । महाविपत्पातविनाशनोऽयं जनार्दनानुस्मरणानुभावः ॥ ४४४ ॥ Śri Prahlada’s faith in regard to his own experience is expressed in the following words: It is not by my own power that the tusks of these elephants, which were as hard as the tip of a thunderbolt, got smashed. It is only the effect of continuous remembrance of Bhagavan Janardana, which destroys all great calamities. (VP 1.17.44)3 This type of experience, which is actually a concomitant effect of bhakti, becomes manifest only if pure devotees of Bhagavän desire it so as to demonstrate the glory of Bhagavan, but they never desire it for their own protection or to show their own greatness. This is illustrated in Prahlada’s statement, as quoted above. श्रीपरीक्षित्प्रभृतिभिस्तु तदपि नेष्टं यथा “द्विजोपसृष्टः कुहकस्तक्षको वा दशत्वलं गायत विष्णुगाथाः " ( भा० १।१९।१५) इति । Devotees like Śri Parikṣit, however, do not desire even that. This is indicated in these words of Parikṣit Mahārāja: 2 O brāhmaṇas, may you as well as Goddess Ganga know me as a surrendered soul, whose mind is fixed on Bhagavan. Let the treachery conjured by the brāhmaṇa consume me, or let apannaḥ samsṛtim ghoram yan-nāma vivašo grnan tataḥ sadyo vimucyeta yad bibheti svayam bhayam › dantā gajānām kulisagra-nisthurāḥ sirna yad ete na balam mamaitat maha-vipat-papa-vināśano’yam janardanānusmaraṇānubhavaḥ 920 155 Faithlessness Is Symptomatic of Aparadha the snake Takşaka bite me; just go on singing the glories of Bhagavan Viṣṇu. (SB 1.19.15)” स्पष्टम् ॥ राजा ॥ The meaning of this statement is clear. Commentary ŚRI JIVA HERE pinpoints the reason why some people cannot have faith in bhakti even after hearing its glories. This is due to some past offense. If the offense is severe in nature, it would prevent a person from having faith in bhakti even after personally witnessing its power. Śrī Jīva gives the example of Duryodhana. When Kṛṣṇa went as a peace messenger to Hastinapura, He advised Dhṛtarastra, Duryo- dhana’s father, to return the Pandavas’ kingdom to them. But Dhr- tarastra did not pay heed to Kṛṣṇa’s counsel, offering the excuse that he was helpless because of Duryodhana’s obstinacy. Kṛṣṇa then advised him to grant just five villages for the Pāṇḍavas. But Duryodhana would not agree even to this concession. As a last resort, Kṛṣṇa met Dhṛtarastra privately and urged him to capture Duryodhana and put him in prison, arguing that this alone would save the Kaurava dynasty from destruction. He asserted that both sides would be killed in the war and that this destruction would ensue only on account of Duryodhana’s adamancy. When Duryodhana came to know about Krsna’s recommenda- tion to his father, he was furious. He consulted with Karna and his brother Duhsasana and decided to capture Kṛṣṇa and imprison Him, although it was a violation of dharma to apprehend a messen- ger. Moreover, Kṛṣṇa was their honored guest. They decided that ✦ tam mopayātam pratiyantu viprā gangă ca devi dhṛta-cittam ise dvijopasṛṣṭaḥ kuhakas takṣako vā daŝatv alam gayata vişnu-gathah 9211 Bhakti Is the Complete Abhidheya on the next day, when Kṛṣṇa would enter the assembly hall, they would catch Him and bind Him with ropes. As planned, the next day when Krsna entered the hall, the three men surrounded Him with ropes in their hands. When Kṛṣṇa saw this, He first smiled and then started laughing. While laughing out loud, He manifested His universal form, wherein the whole uni- verse was seen as contained in His body. When this occurred, Dur- yodhana and his accomplices collapsed on the ground. Kṛṣṇa left the entire assembly agape. Nevertheless, even after seeing the uni- versal form, Duryodhana could not believe in Krsna’s Godhood. He claimed that Krsna was accomplished in magic, and this was just a trick that He conjured. This justification was the effect of his offen- sive mentality. Arjuna also later saw the universal form, but he was able to recognize the true nature of Krsna’s essential being and praised Him reverently as Parameśvara. In the case of Prahlada, it was seen that bhakti’s intrinsic power is identical to that of Bhagavan Himself. As a consequence of Prahlada’s absolute faith in bhakti, he could not be harmed even by the most powerful asura the world has ever known, and even by being subjected to the severest of atrocities. Yet although bhakti truly has such power, devotees have no desire for bhakti to manifest its miraculous capacities just to protect them. They are completely devoid of desire for anything except loving service to Bhagavan. King Parikṣit exhibited this attitude in the face of his imminent death, “Let the snake Taksaka come and bite me. I am not wor- ried.” He only wanted to hear about Bhagavan. He did not pray to Bhagavan to protect him from the snake. Earlier it was demonstrated that bhakti protects the devotee from all fears and has the power to dispel all obstacles. If Parīkṣit had wanted, he could have prayed for such protection. But this type of desire has no standing in pure bhakti. A devotee does not desire even the ecstasy that is intrinsic to bhakti, if the experience of it somehow becomes an obstacle to his service. Someone might ask, “Are not miracles an inducement to faith, and do devotees not wish to see others develop faith? Indeed, is not the recounting of stories, such as Arjuna’s viśva-rupa-darśana in 922 155 Faithlessness Is Symptomatic of Aparādha the Gita, meant to engender faith?” Moreover, it could be objected, “Since you cannot demonstrate the miraculous effects spoken of in scripture, you merely claim that you do not wish to do so.” The answer to these challenges is as explained above. Although devotees do wish that others may develop faith in bhakti, they do not want to utilize the power of bhakti toward that end. They prefer to try to convince people of the greatness of bhakti on the basis of the philosophical truths disclosed in scripture. Otherwise, people who are convinced only by the display of miracles would have faith in miracles alone and not in the ultimate goal of bhakti. Worldly people are interested in enjoying material pleasures. It is practi- cally evidenced that some charismatic spiritual leaders attract fol- lowers by exhibiting miraculous powers. Such followers remain ensnared by the allurement of miracles. These displays, however, have no relevance in bhakti. The abil- ity to perform miracles is not a sign of a great devotee. Those who require the confirmation of miracles merely betray the weakness of their faith. Thus, it is to be understood that the various attitudes of nonbelief are symptomatic of a person’s unreadiness for bhakti or of their being obstructed by a past offense. 923 Anuccheda 156 Difficulties Faced Should Not Lead to Faithlessness 1 १५६ । अत एवाधुनिकेषु महानुभावलक्षणवत्सु तद्दर्शनेऽपि नाविश्वासः कर्तव्यः । कुत्रचिद् भगवदुपासनाविशेषेणैव तादृशमानुषङ्गिकं फलमुदयते । यथा ( भा० ४।८।७९ ) - THEREFORE, even if one sees adversities occurring in the life of contemporary devotees in whom symptoms of advanced realization are clearly evident, one should not become faith- less in regard to them or in regard to bhakti in general. Some- times these types of [miraculous] concomitant effects of bhakti become manifest in particular devotees simply due to the spe- cific nature of their worship of Bhagavan as, for example, in the case of Dhruva, as described by Śrī Maitreya: यदैकपादेन स पार्थिवात्मजस्तस्थौ तदङ्गुष्ठनिपीडिता मही । ननाम तत्रार्धमिभेन्द्रधिष्ठिता तरीव सव्येतरतः पदे पदे ॥ ४४५ ॥ When Prince Dhruva stood on one leg, the earth, pressured by the force of his big toe, became half sunk, just as a small boat, when mounted by an elephant, tips left and right with every movement of the elephant. (SB 4.8.79) 1 अत्र सर्वात्मकतयैव विष्णुसमाधिना तादृक् फलमुदितम्। एतादृश्युपासना चास्य भावि- ज्योतिर्मण्डलात्मकविश्वचालनपदोपयोगितयोदितेति ज्ञेयम् ॥ श्रीमैत्रेयः ॥ yadaika-padena sa parthivātmajas tasthau tad argustha-nipidita mahi nanāma taträrdham ibhendra-dhisthita tariva savyetarataḥ pade pade 924 156 Difficulties Faced Should Not Lead to Faithlessness Such a result occurred in Dhruva’s case because he was absorbed in a state of transcognitive awareness on Bhagavan Visņu as the Immanent Self of the totality of all things. It should be under- stood that Dhruva was also inspired to undertake this type of worship because it was useful for the post he would assume in the future of being the sovereign of the pole star, the axis around which the entire stellar sphere rotates. Commentary IN THE PAST, many great devotees of Bhagavan lived in Vṛndāvana, and many still reside there even today. It is seen that they also face many problems in their lives, such as disease, ostracism from soci- ety, or legal troubles. On this account, however, one should not lose faith in them or in bhakti. Such devotees have no desire to acquire protection from such troubles by virtue of bhakti’s power. Neither do they wish to be known as great devotees. Therefore, one should also be extremely careful in making judgments about them. It is not easy to understand the behavior of great devotees. A doubt may be raised in this regard. It is understandable that devotees do not pray for the alleviation of their personal problems, but why is it that Kṛṣṇa does not safeguard them from such trou- bles in the first place? If Krsna truly loves His devotees, then why does He not relieve them of their problems even without being peti- tioned to do so? In reply, it is explained that Krsna has different rea- sons for such behavior. He does so to increase His devotee’s absorp- tion in Him. Sometimes He neglects to ward off unqualified people from intruding on the path of bhakti. In doing so, His intent is to demonstrate the fixity of His devotees, who are not deterred from bhakti by any amount of trouble. In the next anuccheda, we turn to the third primary effect of aparādha - namely, absorption in objects unrelated to devotion that erode one’s fixity in Bhagavan. 925 Anuccheda 157 Absorption in Objects Unrelated to Bhakti १५७ । अथ भगवन्निष्ठाच्यावकवस्त्वन्तराभिनिवेशो यथा “ एवमघटमानमनोरथाकुलह- दयो मृगदारकाभासेन स्वारब्धकर्मणा योगारम्भणतो विभ्रंशितः स योगतापसो भगवदा- राधनलक्षणाच् च” (भा० ५/८/२६) इति । WE WILL NOW discuss the third effect of aparādha — namely, absorption in objects unrelated to devotion that erode one’s fix- ity in Bhagavan (bhagavan-niṣṭhā-cyavaka-vastv-antarābhinive- śaḥ). This is demonstrated in this statement of Śrī Śuka: His heart being thus agitated with impossible fantasies [about the deer], this ascetic yogi [Bharata] fell down from his practice of yoga and also from the worship of Bhagavan because of his prārabdha-karma, which appeared to him in the form of a fawn. (SB 5.8.26)1 स श्रीभरतः । अत्रैवं चिन्त्यम् - भगवद्भक्त्यन्तरायकं सामान्यम् प्रारब्धकर्म न भवितु- मर्हति दुर्बलत्वात् । ततः प्राचीनापराधात्मकमेव तल्लभ्यत इन्द्रद्युम्नादीनामिवेति ॥ श्रीशुकः ॥ In this verse, the demonstrative adjective saḥ, “this” [ascetic yogi], refers to King Bharata. A point to consider here is that ordinarily prārabdha-karma cannot be an obstacle to bhagavad- bhakti, because it is weaker. Thus, the prārabdha-karma spoken evam aghaṭamana-manorathakula-hṛdayo mrga-darakābhāsena svārabdha-karmana yogarambhanato vibhramsitaḥ sa yoga-tapaso bhagavad-aradhana-lakṣaṇāc ca… 926 157 Absorption in Objects Unrelated to Bhakti of here should be understood to be the outcome of some past offense, as was the case with King Indradyumna and others. Commentary IN THIS ANUCCHEDA, Śrī Jiva illustrates by way of an example how an offense can lead to absorption in objects other than Bha- gavan, causing one to give up the practice of bhakti. Bharata, the eldest son of Bhagavan Rṣabhadeva, was a great king and devo- tee. He renounced his kingdom as a young man and retired to the Himalayas to engage in bhakti. While living on the bank of the Gandaki River, he was fully absorbed in his worship of Śālagrāma and meditation on Bhagavan. One day, when he went to bathe in the river, he saw a preg- nant doe that was drinking water. At that very moment, a lion approached, roaring loudly. The doe became frightened, and to save herself, she jumped over to the other side of the river, which was quite narrow at that point. In the process, she had a miscar- riage, and her baby fell into the river. When the frustrated lion left, the king saved the baby deer and brought it to his asrama. He took care of it, and as it grew up, the king became greatly attached to it. Although the king had previously renounced his family members, all of whom were very dear to him, he now became totally absorbed in thoughts of the deer. As a result of this, he gradually neglected his worship and meditation. After all, the mind is singular in its ori- entation, and it cannot be attached to the world and to Bhagavan at the same time. Although the text says that this occurred because of the matured effects of past karma (svarabdha-karmaṇā), Śrī Jīva com- ments that karma, being weaker by nature, has no power to obstruct bhakti. What happened to Bharata was the outcome of some past offense. The offense impeded his bhakti, and the king became fully absorbed in the deer. Another example of such an offense is found in the history of King Indradyumna. King Indradyumna offended the sage Agastya, 927 I Bhakti Is the Complete Abhidheya and as a result he was born as an elephant. Becoming identi- fied with the elephant body, he forgot about bhakti and became absorbed in material pleasures. The implied message is that if a devotee is losing interest in bhakti and becoming attracted to mate- rial objects, relations, power, or position, then it is to be known for sure that this is an outcome of some past or present offense, or both. Here, the following doubt may be raised. What was Bharata’s fault in caring for the deer? Was it not proper for him to show com- passion to a drowning baby deer? The answer is that the act of sav- ing and taking care of the baby deer was not wrong. His mistake was to become so totally absorbed in this project that he neglected his worship of and meditation on Bhagavan. He thought of himself as the savior and unique protector of the deer, forgetting that the ultimate savior is Bhagavan and that he was merely an instrument. Thus, the defect was to consider himself merciful independent of Bhagavan. 928 Anuccheda 158 Bhagavan Intensifies the Devotee’s Prārabdha-karma 1 १५८ । केचित् तु साधारणस्यैव प्रारब्धस्य तादृशेषु भक्तेषु प्राबल्यं तदुत्कण्ठावर्धनार्थं स्वयं भगवतैव क्रियत इति मन्यन्ते । सा च वर्णिता मृगदेहं प्राप्तस्य तस्य । यथैव श्रीनारदस्य पूर्वजन्मनि जातरतेरपि कषायरक्षणमाह ( भा० १।६।२२ ) - I SOME PEOPLE are of the opinion that Bhagavan personally inten- sifies the normal prārabdha-karma of such devotees just to increase their longing to attain Him. The Bhāgavata in fact describes this as occurring in the case of Bharata, when he obtained the body of a deer. Another example of this is seen in the account of Śrī Nārada’s past life. Although he had attained the state of rati, or “the first dawning of divine love,” a trace of impurity (kaşaya) was said to be preserved in his case. This is implied in the following statement of Śrī Bhagavan: हन्तास्मिन् जन्मनि भवान् मा मां द्रष्टुमिहार्हति । अविपक्वकषायाणां दुर्दर्शोऽहं कुयोगिनाम् ॥ ४४६ ॥ Alas, dear boy, you will not be able to see Me here in this life. I am imperceptible for immature yogis, whose impurities are unburnt. (SB 1.6.22)1 स्पष्टम् ॥ श्रीभगवान् ॥ The meaning of this statement is clear. hantasmin janmani bhavan ma mam drastum iharhati avipakva-kaṣāyaṇām durdarso’ham kuyoginām 929 Commentary 1 Bhakti Is the Complete Abhidheya ŚRI JIVA GOSVĀMI was not entirely satisfied with the explanation offered in the previous anuccheda that Bharata’s attachment to a fawn must have been due to a past offense. In this regard, it must be borne in mind that Bharata was situated on a very high plat- form of bhakti. In SB 5.7.12, there is a striking description of the ecstatic symptoms of divine love that manifested in him while he was engaged in bhakti. On this basis, it is hard to believe that any past offense could have overpowered his bhakti. Moreover, it was said in Anuccheda 153 that as long as offenses are present, such symptoms will not become manifest. Hence, the fact that these symptoms were present in him suggests that he was in reality free from offense. Taking this into consideration, Śrī Jīva here offers an alterna- tive explanation for Bharata’s diverting of regard away from Bhaga- van. He reasons that it was Bhagavan’s will that Bharata’s attention be diverted to the fawn. In other words, it was Bhagavan Himself in the form of the deer who attracted the mind of Bharata. Who other than Bhagavan in some other form could attract his mind away from Bhagavan? A devotee’s mind is attracted to Bhagavan, even if He is not manifest in His original form. This is evident from the story of Brahma stealing the calves and cowherd friends of Kṛṣṇa. At that time, Kṛṣṇa Himself appeared in the forms of the stolen calves and cowherd boys. Thereafter, the mother cows’ attraction to this new set of calves and the parents’ attraction to the new set of cowherd boys far exceeded that which they felt for their own respective calves and sons. Thus, Bhagavan’s intent in making Bharata become attracted to the fawn was to increase Bharata’s longing for Him. Bhagavan sometimes covers a devotee’s normal awareness for this purpose. He did so in the case of King Parīkṣit as well, who, when overcome by thirst, placed a dead snake on the shoulders of the meditating sage, Samika, feeling that the sage was intentionally ignoring him. When as a consequence of this transgression, he was 930 158 Bhagavan Intensifies the Devotee’s Prärabdha-karma cursed to die in seven days, the king gave up his kingdom and heard Śrimad Bhagavata for seven days without eating or drinking any- thing. The same person who was infuriated by a meditating sage because he was not given water to drink was then able to abstain from it for seven days. Therefore, his thirst is described as being unprecedented (abhūta-pūrva, SB 1.18.29), because it was impelled by Bhagavan’s will. Śrī Jiva also gives the example of Narada in his previous birth. As a young boy, he became a devotee by the blessings of the mahā- bhagavatas who came to stay at the house of the brāhmaṇa where his mother was a maidservant. After his mother died from a snake bite, Narada left home and journeyed northward, eventually com- ing upon a vast and formidable forest. There he meditated on Bha- gavan in accordance with the instructions imparted by the sages. After some time, the vision of Bhagavan was self-disclosed to him in the state of samadhi, but an instant later, Bhagavan disappeared. Thereupon, Narada became exceedingly restless to see his Lord again, but while remaining invisible, Bhagavan spoke to him the verse cited here (SB 1.6.22). Narada had already attained the stage of rati, and there was no impurity in his heart. In his Krama-sandarbha commentary on SB 1.6.22, Śrī Jīva writes that in Narada’s case, the impurity (kaṣāya) being referred to was his sättvika predilection for liv- ing in the forest? Yet Bhagavan spoke in such a way as to make Narada feel as though he was still subject to material desires and was thus unfit to see Him. This impelled Narada to become all the more intently absorbed in meditation. In the subsequent verse (SB 1.6.23), Bhagavan confirms that this indeed was His intent: O sinless one, I have shown My form to you just once to arouse your longing for Me. An authentic seeker who longs for Me gradually forsakes all [other] desires lying in the heart. (SB 1.6.23)3 2 kaşăyo’tra sättviko vana-vasady-agrahaḥ Krama-sandarbha, SB 1.6.22 sakṛd yad darsitam rupam etat kāmāya te’nagha mat-kāmaḥ śanakaih sadhuḥ sarvan muñcati hrc-chayān 931I Bhakti Is the Complete Abhidheya In the midst of this type of existential crisis, orchestrated by Bhagavan Himself, the devotee may not be able to discern Bhaga- van’s true intent, but Krsna is perfectly aware of the underlying principle involved. The idea is that devotion is exclusively con- cerned with the intensity of loving feeling, and ultimately it is this feeling alone that captivates Bhagavan and brings Him under the devotee’s control. Kṛṣṇa Himself revealed this principle to the gopis: O My friends, I do not [visibly or immediately] reciprocate the love even of those who love Me, so that they will remain constantly absorbed in meditation on Me. Their condition is comparable to that of a destitute person, who, after acquiring wealth, suddenly loses it again. Such a person becomes absorbed only in thoughts of the lost wealth and can think of nothing else. (SB 10.32.20)* Bhagavan exercised this principle in the case of King Bharata. This is confirmed by the fact that Bharata became all the more intently absorbed in Bhagavan in his next life as a deer as well as in his third and final birth as Jada Bharata. 4 naham tu sakhyo bhajato’pi jantun bhajamy amīṣām anuvṛtti-vṛttaye yathadhano labdha-dhane vinaşte tac-cintayanyan nibhṛto na veda 932 Anuccheda 159 The Fourth and Fifth Primary Effects of Aparādha 159.1 Slackening of Devotion १५९ | तदेवमपराधहेतुकतदभिनिवेशोदाहरणं गजेन्द्रादीनां विषयावस्थायां कार्यम् । ACCORDINGLY, an additional example of absorption in objects that erode a devotee’s fixity in Bhagavan, occurring as an effect of an offense, is seen in the case of the elephant Gajendra, when subjected to the condition of sensual involvement! अथ भक्तिशैथिल्यं येनाध्यात्मिकादिसुखदुःखनिष्ठैवोल्लसति । भक्तितत्पराणां तु तत्रा- नादरो भवति । यथा सहस्रनामस्तोत्रे- Now we will discuss the fourth primary effect of aparādha, the slackening of bhakti (bhakti-śaithilyam). Because of this slackening of bhakti, one becomes increasingly fixated with the happiness and distress related to one’s own body and mind (adhyatmika), to other living beings (adhibhautika), and to natural phenomena (ādhidaivika). Those who are exclusively intent on bhakti, however, are disinterested in such types 1 In these opening words to Anuccheda 159, Śrī Jiva gives a final example of the third effect of aparadha - namely, absorption in objects unrelated to devotion that erode one’s fixity in Bhagavan (bhagavan-niṣṭhā-cyavaka-vastv-antarabhiniveśaḥ) - a topic which was begun in Anuccheda 157. From this point forward, he goes on to describe the fourth and fifth primary effects of aparadha. 933 1 Bhakti Is the Complete Abhidheya of material happiness and distress. This is expressed in the Sahasra-nama-stotra: न वासुदेवभक्तानामशुभं विद्यते क्वचित् । जन्ममृत्युजराव्याधिभयं चाप्युपजायते ॥ ४४७ ॥ इति । For the devotees of Bhagavan Vasudeva, there is nothing inaus- picious. Even the fear of birth, death, old age, and disease does not arise in them. (Sahasra-nama-stotra 131)2 या तु सत्साधकस्य मनुष्यदेहरिरक्षिषा जायते साप्युपासनावृद्धिलोभेन न तु देहमात्ररिर- क्षिषयेति । न तथा च भक्तितात्पर्यहानिः । When an authentic practitioner of bhakti expresses a desire to preserve his physical body, it is out of an eagerness to increase his worship of Bhagavan, and not merely to protect the body. So, this type of desire is not detrimental to the essential purpose of bhakti. तदेवं विवेकसामर्थ्ययुक्तस्यापि भक्तितात्पर्यव्यतिरेकगम्यं तच्छैथिल्यं मध्ये मध्ये रुच्य- माणया भक्त्या यन् न दूरीक्रियते तदपराधालम्बनमेवेति गम्यते । अत एवापराधानुमा- नाप्रवृत्तेर्मूढे चासमर्थे चाल्पेन सिद्धिः समर्थैव । तत्र दीनदयालोः श्रीभगवतः कृपा चाधिका प्रवर्तते । In this manner, if a practitioner, in spite of possessing the capacity for discrimination, is unable to dispel this slackness - which is understood as being opposed to the essential purpose of bhakti - by periodically engaging in acts of devotion according to his liking, then this slackness should be understood to have its basis in some offense. Consequently, if a person is bereft of discrimination and thus unable to infer the existence of such an offense, his slackness will be removed even by a little practice of bhakti, and he is able to attain perfection. In this regard, Śrī Bhagavan, who is merciful toward the fallen, bestows greater favor upon such a person. 2 na vasudeva-bhaktānam asubham vidyate kvacit janma-mṛtyu-jara-vyadhi-bhayam capy upajayate 934 159 The Fourth and Fifth Primary Effects of Aparadha किं तु विवेकसामर्थ्ययुक्ते सम्प्रत्यपि योऽपराधापातो भवति सोऽत्यन्तदौरात्म्यादेव । तद्विपरीते तु नातिदौरात्म्यादिति विदुषः समर्थस्य शतधनुषोऽन्तरायोऽनन्तरविहितभ- गवदुपासनस्यापि युक्त एव । मूढानां तु मूषिकादीनामपराधेऽपि सिद्धिस्तथैव युक्ता- दौरात्म्याभावेन भजनस्वरूपप्रभावस्यापराधमतिक्रम्योदयात् । But if one has sufficient intelligence to discriminate and is still implicated in offenses even at present, this is due to excessive ill-heartedness (dauratmya). On the other hand, if an offense is committed by one bereft of discernment, it is not due to exces- sive ill-heartedness. On this basis, the obstacle faced by King Satadhanu, who was knowledgeable and capable of recogniz- ing his offense, was thus certainly appropriate, even though immediately afterward he engaged in the worship of Bhaga- vān as prescribed. Conversely, for the ignorant, such as the mouse that ate the ghee wicks in the temple, the attainment of perfection was indeed appropriate, despite the presence of an offense. Because in the latter case there was no ill-heartedness, the intrinsic power of bhakti was able to overcome the effect of the offense. Commentary THE FOURTH primary effect of offense is slackness in the execu- tion of devotion. It is practically seen that many sadhakas are very enthusiastic about bhakti in the beginning and make steady progress. But after some time, their enthusiasm slackens. The reason for this is that when they are avidly engaged, they start thinking that they are superior to others, including their seniors. They start finding fault in other devotees instead of absorbing their minds in service. Indeed, fault-finding becomes a major pastime in the name of sadhu-sanga. When such weak-minded sadhakas meet, they relish speaking about the deficiencies of others instead of engaging in hari-katha. As an effect of this offense, they themselves lose enthusiasm for bhakti. Some of them slowly develop greater interest in taking care of their body, family, or material possessions and find little or no 935 I Bhakti Is the Complete Abhidheya time for bhakti. There is essentially nothing wrong in tending to these matters if one’s aim is bhakti, since all of them can be used in service of bhakti. Yet, there is a very thin line between, on the one hand, taking care of these things for the sake of bhakti and, on the other, enacting them independently due to intensified material identification. Some devotees will even speak of the relevance of such matters in bhakti, yet they will spend all their time and energy caring only for them while neglecting direct engagement in bhakti. This is called ill-heartedness (dauratmya). A person afflicted with this condition cannot receive grace, and even if it does perchance befall him, he cannot recognize it. Offenses harden the heart and pervert intelligence. Persons under the influence of an offense and the slackness that is its result use their intelligence only to rationalize their materialistic behav- ior and attachments, even going so far as to validate them with scriptural references. The proof of their ill-heartedness is that gradually they fall away from bhakti and become fully engrossed in such materialistic pursuits. If, however, one is sincere, then even a small act of devotion yields quick results. This is because Bhagavan Himself is simple-hearted, and there cannot be any ill-heartedness in a loving relation. Śrī Jīva analyzes the stories of King Satadhanu and the mouse in this light. Satadhanu was learned and had the ability to discrim- inate between right and wrong, and yet he engaged in a forbid- den act. As a consequence, he had to endure a series of subhuman births beginning with that of a dog. On the other hand, the mouse had no such ability to discriminate, and though she was commit- ting an offense by stealing ghee wicks from the temple, the insignif- icant act of jumping up and down with the ghee wick stuck to her teeth elevated her to becoming a devotee in her next life. The con- clusion is that an offense committed in knowledge causes a severe reaction. It must be avoided at all costs. There is no greater danger to one’s progress in bhakti than to knowingly commit an offense. 936 159 The Fourth and Fifth Primary Effects of Aparadha 159.2 Pride अथ भक्त्यादिकृताभिमानित्वं चापराधकृतमेव – वैष्णवावमानादिलक्षणापराधान्तर- जनकत्वात् । यथा दक्षस्य प्राक्तनश्रीशिवापराधेन प्राचेतसत्वावस्थायां श्रीनारदापराध- जन्मापि दृश्यते । Now we will discuss the fifth primary effect of aparādha, the pride derived from the execution of devotion (bhakty-ādi- kṛtābhimānitvam). When one becomes proud of his devotional acts, it is the result of an offense, because pride gives rise to fur- ther offenses, such as disrespecting Vaisnavas. This was seen in the case of Daksa, who, because of an earlier offense to Śrī Śiva, became offensive to Śrī Narada when he took birth again as the son of the Pracetas. तदेवं यत् सकृद् भजनादिनैव फलोदय उक्तस्तद् यथावदेव यदि प्राचीनोऽर्वाचीनो वापराधो न स्यात् । मरणे तु सर्वथा सकृदेव यथाकथञ्चिदपि भजनमपेक्ष्यते । तत्र हि तस्यैव सकृदपि भगवन्नामग्रहणादिकं जायते यस्य पूर्वत्र वात्र वा जन्मनि सिद्धेन भगवदाराधनादिना तदानीं स्वीयप्रभावं प्रकटयतानन्तरमेव भगवत्साक्षात्कारो भाव्यते । Thus, the principle stated earlier, that the fruit of bhakti is brought forth by devotion (bhajana) performed even just once, is certainly true, provided there are no offenses, past or present. At the time of death, however, bhajana performed in any man- ner whatsoever even just once is by all means sufficient [to bring forth the fruit]. But at the time of death, to be able even just once to chant the name of Bhagavan or to engage in some other devo- tional act is possible only for a person who has perfected his worship of Bhagavan either in a past life or the present one. At the moment of death, bhakti manifests its influence, and after the devotee gives up that body, it awards the devotee direct vision of Bhagavan. गीता ८|६- This is also confirmed by Bhagavan Kṛṣṇa in Bhagavad Gită: 937 I Bhakti Is the Complete Abhidheya यं यं वापि स्मरन् भावं त्यजन्त्यन्ते कलेवरम् । तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥ ४४८ ।। इति श्रीगीतोपनिषद्भ्यः । O son of Kunti, whatever state of being (bhava) one contem- plates at the time of death while giving up the body, that and that alone he attains, being constantly absorbed in thoughts of that feeling-state. (GĪTĀ 8.6)3 ततोऽपराधाभावात् तत्क्षयार्थं न तत्रावृत्त्यपेक्षा यथाजामिलस्य न तथा कृततन्नामश्रवणा- दीनामपि यमदूतानाम् । यथाह ( भा० ६।२।३२ ) - Because one who is able to chant at the time of death is already understood to be free from offenses, constant repetition of the name is not necessary to remove offenses. This was observed in the case of Ajamila. The Yamadūtas, however, did not attain such perfection, in spite of hearing and chanting the name of Bhagavan. Ajamila described his good fortune at the time of death: अथापि मे दुर्भगस्य विबुधोत्तमदर्शने । भवितव्यं मङ्गलेन येनात्मा मे प्रसीदति ॥ ४४९ ॥ Although I am most unfortunate [i.e., although in this life, I am a great sinner (yadyapy aham asmin janmani durbhagaḥ pāpī- yan)], it is to be inferred that I must have performed some aus- picious act in a past life by which I have been blessed with the vision of these exalted devotees. By seeing them, my heart has become filled with joy. (SB 6.2.32)5 “पूर्वेण मङ्गलेन महता पुण्येन” इति टीका च ॥ Śrīdhara Svāmi comments: “The words pūrvena mangalena, by some auspicious act performed in a past life,’ means ‘by some greatly pious deed undertaken in the past.”” yam yam vapi smaran bhavam tyajaty ante kalevaram tam tam evaiti kaunteya sada tad-bhāva-bhāvitaḥ ⚫ Śrīdhara Svāmi athāpi me durbhagasya vibudhottama-darsane bhavitavyam mangalena yenätmä me prasidati 938 159 The Fourth and Fifth Primary Effects of Aparadha Commentary The fifth primary outcome of offense is pride. Bhakti should engen- der a feeling of humility. Why? Because nobody can legitimately lay claim to anything that could be an object of pride. Our true iden- tity as jīvātmā is that we are infinitesimally smaller than an atom and have no ability to do anything independent of Bhagavan. The psycho-physical apparatus with which the ātmā is invested does not belong to us. It is given to us for a brief period of time. More- over, there is nothing in this apparatus that is of a stable or endur- ing nature. Everything is under constant flux. So how can we be proud of borrowed plumes that are fading with every passing moment? Pride leads to further offenses; a proud person will insult and criticize others. For this reason, pride is the most dangerous of all the various effects of aparādha. If one is slack in bhakti or loses faith, he or she may still avoid committing further offenses. But if one is proud, one is bound to do so. This mentality is so pernicious that it will continue even into subsequent lives. Śrī Jīva mentions the case of Dakṣa as an example of this type of occurrence. Prajapati Dakṣa was proud of his exalted status as one of the sons of Śrī Brahma and a great progenitor. Śrī Śiva was his son- in-law, and so Daksa felt that he was entitled to be honored by him, even though Śiva is the greatest of the devas as well as the best of the devotees of Bhagavan. Thus, when Śiva did not stand up to greet him when he entered the assembly hall where many devas and sages had gathered, the Prajapati became angry and insulted him. As a consequence of this, Siva’s wife, Sati, later immolated herself in front of her father, which led to Daksa’s head being cut off by Virabhadra. After this, Daksa was born again as a son of the Pra- cetas. In that life, he offended the great devotee Nārada, because he was still not free of his pride. Daksa’s sons in his second birth were the Haryaśvas. He sent them to perform austerities at Nārāyaṇa-sarovara with the idea that when they had thus qualified themselves, they would take up householder life and help to populate the world. While they 939 I Bhakti Is the Complete Abhidheya यं यं वापि स्मरन् भावं त्यजन्त्यन्ते कलेवरम् । तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥ ४४८ ।। इति श्रीगीतोपनिषद्भ्यः । O son of Kunti, whatever state of being (bhava) one contem- plates at the time of death while giving up the body, that and that alone he attains, being constantly absorbed in thoughts of that feeling-state. (GĪTĀ 8.6)3 ततोऽपराधाभावात् तत्क्षयार्थं न तत्रावृत्त्यपेक्षा यथाजामिलस्य न तथा कृततन्नामश्रवणा- दीनामपि यमदूतानाम् । यथाह ( भा० ६।२।३२ ) - Because one who is able to chant at the time of death is already understood to be free from offenses, constant repetition of the name is not necessary to remove offenses. This was observed in the case of Ajamila. The Yamadūtas, however, did not attain such perfection, in spite of hearing and chanting the name of Bhagavan. Ajāmila described his good fortune at the time of death: अथापि मे दुर्भगस्य विबुधोत्तमदर्शने । भवितव्यं मङ्गलेन येनात्मा मे प्रसीदति ॥ ४४९ ॥ Although I am most unfortunate [i.e., although in this life, I am a great sinner (yadyapy aham asmin janmani durbhagaḥ pāpī- yan)], it is to be inferred that I must have performed some aus- picious act in a past life by which I have been blessed with the vision of these exalted devotees. By seeing them, my heart has become filled with joy. (SB 6.2.32)5 “पूर्वेण मङ्गलेन महता पुण्येन” इति टीका च ॥ Śrīdhara Svāmi comments: “The words pūrveņa mangalena, by some auspicious act performed in a past life,’ means ‘by some greatly pious deed undertaken in the past.”” 3 yam yam vapi smaran bhavam tyajaty ante kalevaram tam tam evaiti kaunteya sada tad-bhava-bhävitaḥ 4 Śrīdhara Svami 5 athāpi me durbhagasya vibudhottama-darśane bhavitavyam mangalena yenātmā me prasidati 938 159 The Fourth and Fifth Primary Effects of Aparadha Commentary The fifth primary outcome of offense is pride. Bhakti should engen- der a feeling of humility. Why? Because nobody can legitimately lay claim to anything that could be an object of pride. Our true iden- tity as jīvātmā is that we are infinitesimally smaller than an atom and have no ability to do anything independent of Bhagavan. The psycho-physical apparatus with which the ātmā is invested does not belong to us. It is given to us for a brief period of time. More- over, there is nothing in this apparatus that is of a stable or endur- ing nature. Everything is under constant flux. So how can we be proud of borrowed plumes that are fading with every passing moment? Pride leads to further offenses; a proud person will insult and criticize others. For this reason, pride is the most dangerous of all the various effects of aparādha. If one is slack in bhakti or loses faith, he or she may still avoid committing further offenses. But if one is proud, one is bound to do so. This mentality is so pernicious that it will continue even into subsequent lives. Śrī Jīva mentions the case of Daksa as an example of this type of occurrence. Prajapati Dakṣa was proud of his exalted status as one of the sons of Śrī Brahma and a great progenitor. Śrī Śiva was his son- in-law, and so Dakṣa felt that he was entitled to be honored by him, even though Śiva is the greatest of the devas as well as the best of the devotees of Bhagavan. Thus, when Śiva did not stand up to greet him when he entered the assembly hall where many devas and sages had gathered, the Prajapati became angry and insulted him. As a consequence of this, Siva’s wife, Sati, later immolated herself in front of her father, which led to Dakṣa’s head being cut off by Virabhadra. After this, Daksa was born again as a son of the Pra- cetas. In that life, he offended the great devotee Nārada, because he was still not free of his pride. Daksa’s sons in his second birth were the Haryaśvas. He sent them to perform austerities at Nārāyaṇa-sarovara with the idea that when they had thus qualified themselves, they would take up householder life and help to populate the world. While they 939I Bhakti Is the Complete Abhidheya were engaged in their penances, however, Narada Muni happened by and convinced them through a series of poignant metaphorical questions that entanglement in householder life was not the pur- pose of human life. Embracing Narada’s words, they abandoned their previous intentions and took to the path of no return. Dakṣa was pained by their departure and felt distressed. Being consoled by Brahma, he begot a thousand more sons, called the Śabalāśvas from his wife Pañcajanī. As he had done previously, Dakṣa ordered this new set of sons as well to perform austerities and then take to married life. They also went to Nārāyaṇa-sara and were met by Nārada, who convinced them to follow the path of their elder brothers. When the news reached Daksa, he was filled with grief for his sons and was now furious at Narada. Narada thought that this could be the opportune moment to free him too of his mate- rial attachments, but instead, Daksa cursed him to become an end- less wanderer, never able to remain long in any one place. This was the enduring effect of Daksa’s offense to Śiva in the previous life. Earlier it was said that even a single act of bhakti yields perfection. But if one has committed offenses either in the present or a past life, then one needs to execute bhakti repeatedly until the offenses have been cleared away. Krsna declares in the Gita that one attains whatever state of being one contemplates at the time of death (GĪTĀ 8.6). If one chants the name of Bhagavan or thinks of Him at that time, he or she will become perfect. This implies that the person has no linger- ing offenses; from this we can again infer that only a person free of offenses can chant the name of Bhagavan at the time of death, otherwise not. This was the case with Ajamila. Although he was a sinner, he was free of all offenses. This is a very peculiar case, because generally a sinful person is also an offender. On the other hand, the Yamadutas did not receive the benefit of the name or even of the dialogue with the Viṣṇudūtas, because they committed the offense of considering the glories of the name as mere commen- dations, artha-vāda. Ajamila is quoted again in the next anuccheda, 6 yam yam vapi smaran bhavam tyajaty ante kalevaram tam tam evaiti kaunteya sada tad-bhava-bhāvitaḥ 940 159 The Fourth and Fifth Primary Effects of Aparadha repeating the same conclusion regarding utterance of the name at the time of death, doing so this time from the perspective of negative concomitance. 941 Anuccheda 160 An Offenseless Person Can Chant the Name at Death १६० । व्यतिरेकेणाह (भा० ६ |२| ३३) - | AJAMILA Confirms the same conclusion by negative concomitance: अन्यथा म्रियमाणस्य नाशुचेर्वृषलीपतेः । वैकुण्ठनामग्रहणं जिह्वा वक्तुमिहार्हति ॥ ४५० ॥ If it were not so, then it would not have been possible for my tongue to utter the holy name of Bhagavan Visņu in that help- less state while dying, for I am a most impure man and the husband of a prostitute. (SB 6.2.33)1 स्पष्टम् ॥ श्रीमानजामिलः ॥ The meaning of this statement is clear. Commentary THIS verse follows immediately after the one quoted in the previ- ous anuccheda. In this regard, Śrīdhara Svāmi comments that the word anyatha, “if it were not so,” means, “how could this be, if I had not performed some pious deeds in my past life?” (pūrva-puṇyaṁ 1 anyatha mriyamanasya naśucer vrsali-pateh vaikuntha-nama-grahanam jihva vaktum ihärhati 942 160 An Offenseless Person Can Chant the Name at Death vinā katham bhūtam). Here Ajamila infers that it would not have been possible for him to utter “Nārāyaṇa” at the time of death if he had not been free from offenses. From the word mangalena in the previous verse, “by some greatly auspicious or pious deed,” it should be understood that Ajamila must have been blessed with the association of some devo- tees in the past as a consequence of which he named his son Nārā- yana. This is the opinion of Śrī Viśvanatha Cakravarti. In the present context, it also implies that he was free of offenses. Śrī Jiva Gosvāmī comments in Krama-sandarbha that Ajamila must have executed bhakti in his past life, but his bhakti was covered due to some offense. After undergoing a sinful life as the husband of a prostitute, the result of his prior offense came to an end. 943 Anuccheda 161 Remembering Bhagavan at the Time of Death १६१ । यत् तु श्रीभरतस्य मृगशरीरं त्यजतो नामानि गृहीत्वापि शरीरान्तरप्राप्तिस्तत्रापि साक्षाद्भगवत्प्राप्तिरेव – तादृशानां हृदि सदाविर्भावात् । एवमजामिलस्य पूर्वशरीराव- स्थितावपि ज्ञेयम् । ततो मरणसमये सकृद्भजनस्यानन्तरमेव कृतार्थत्वप्रापणे व्यभिचारो न स्यात् । IN THE CASE of Śrī Bharata, however, although he uttered the holy names while giving up his deer body, he still had to take another birth. Yet even in that birth, he certainly attained Bha- gavan directly, because Bhagavan is perpetually present in the hearts of devotees such as him. The same attainment should be understood as having occurred in the case of Ajāmila, even while he was situated in his previous body. Therefore, there is no contradiction to the principle that the attainment of perfec- tion, or the fulfillment of the path ( krtārthatva), ensues imme- diately from a single act of devotion undertaken at the time of death. अत एवाह (भा० २११६) - Therefore, Sri Suka said: एतावान् साङ्ख्ययोगाभ्यां स्वधर्मपरिनिष्ठया । जन्मलाभः परः पुंसामन्ते नारायणस्मृतिः ॥ ४५१ ॥ 944 161 Remembering Bhagavan at the Time of Death To remember Bhagavan Narayana at the end of life - this alone is the highest possible benefit of taking birth as a human being, whether attained through Sankhya philosophy, yoga, or firmness in the execution of one’s prescribed duty. (SB 2.1.6)’ टीका च - “एतावानेव जन्मनो लाभः फलम् । तमाह ‘नारायणस्मृतिः’ इति । साङ्ख्या- दिभिः साध्य इति तेषां स्वातन्त्र्येण लाभत्वं वारयति । अन्ते च स्मृतिः परो लाभः । न तन्महिमा वक्तुं शक्यत इत्यर्थः” इत्येषा । Śrīdhara Svāmi comments: “This alone is the highest possible benefit (lābha), or in other words, the supreme fruit (phalam), of taking birth as a human being. This highest fruit is speci- fied here as the remembrance of Bhagavan Nārāyaṇa at the end of life. By stating that this is the sadhya, or the end state to be attained by Sankhya philosophy and so on, Sukadeva denies that these paths have any purpose independent of this. Rather, the remembrance of Bhagavan Nārāyaṇa at the end of life is itself the supreme gain. This statement implies that the glory of such remembrance cannot be sufficiently expressed.” [Here ends Śrīdhara Svami’s comment.] नामकौमुदीकारैश्च “अन्तिमप्रत्ययोऽभ्यर्हितः” इत्युक्तम् ॥ श्रीशुकः ॥ 1 The author of Nama-kaumudi has also written, “Awareness of Bhagavan at the end of life is greatly revered.” Commentary FROM THE preceding discussion regarding the power of a single act of devotion, it may be questioned: Why is it that after his birth as a deer, Bharata had to take another body instead of being promoted directly to the abode of Bhagavan, even though he uttered the name of Bhagavan while giving up his deer body? In reply to this ques- tion, it should be understood that in spite of taking another body, he attained Bhagavan directly in that very same body, because Bha- gavan is always manifest in the heart of devotees such as him. Thus, etävän sänkhya-yogabhyam sva-dharma-parinisthaya janma-labhaḥ parah puisām ante nārāyaṇa-smrtiḥ 945 I Bhakti Is the Complete Abhidheya the end result was attained by him even within the context of an additional birth. To say nothing of Bharata, even King Rahūgana, who was instructed by the former, attained complete realization of the Absolute, sujana-samavagata-paramātma-satattva (SB 5.13.25)? The same occurrence should be understood in the case of Ajamila. After obtaining the association of Bhagavan’s associates and before giving up his material body, he also attained Bhagavan directly. Therefore, there is no discrepancy in the principle that perfection is achieved simply by once chanting the name of Bhagavan at the time of death. Although in his birth as a deer, Bharata uttered the name Nārā- yaṇa while dying, he was not immediately promoted to Bhagavan’s abode. Rather, he was born as a brahmana boy. This would seem to contradict the principle that one attains whatever one thinks of at the time of death, as well as its corollary that uttering Bhagavan’s name at the time of death grants one the association of Bhagavan. Śrī Jiva writes that Bharata did in fact attain Bhagavan, because He was permanently present in his heart. This is understood from the description of Bharata’s liberated awareness, as evidenced in Srimad Bhagavata (5.9.3). In the case of Ajamila, he did not die immediately after uttering the name of Nārāyaṇa. He first went to Haridvāra and engaged in devotion. But when he gave up that body, he was carried to Vaikuntha by the associates of Bhagavan. Śrīdhara Svāmi’s comment makes it clear that the remem- brance of Bhagavan Nārāyaṇa is the highest fruit to be attained by Sankhya, or the philosophical discrimination between matter and spirit, by Patanjali’s astanga-yoga system, or by firmness in the execution of one’s prescribed duty. It is factually seen, however, that none of these paths outwardly proclaim the remembrance of Nārāyaṇa as their goal. But, although each of these paths has its own specific goal, they are not even mentioned here. Thus, by this statement, Śrī Śuka denies the ultimacy of the independent fruits 2 , sauvira-patir api sujana-samavagata-paramātma-satattva… tatrapi svajana-sargac ca bhrsam udvijamāno bhagavataḥ karma-bandha- vidhvamsana-śravana-smarana- … 946 161 Remembering Bhagavan at the Time of Death of these paths and establishes remembrance of Bhagavan as the only primary fruit of all paths. 947 Anuccheda 162 Ajāmila’s Sins Destroyed from His First Utterance of the Name १६२ । अत एवाजामिलस्यान्यदापि पुत्रोपचारितं नारायणनाम गृह्णतः— प्रयाणे चाप्रयाणे च यन्नामस्मरणान् नृणाम् । सद्यो नश्यति पापौघो नमस्तस्मै चिदात्मने ॥ ४५२ ॥ इति पाद्मे देवद्युतिस्तुत्यनुसारेण “ज्वरमरणदशायामपि सकलकश्मलनिरसनानि तव गुणकृतनामधेयानि ” ( भा० ५।३।१२) इति पञ्चमोक्तगद्यस्थितापिशब्देन प्रथमनामग्रह- णादेव क्षीणसर्वपापस्यापि मरणे यन्नामग्रहणं तत्प्रशंसैव श्रूयते । IT SHOULD thus be understood that Ajamila uttered the name Nārāyāṇa, not only at the time of death, but at other times throughout his life while calling for his son. In reality, all of Ajāmila’s sins were destroyed from the very first utterance of the name. This conclusion is in accordance with the prayers of Devadyuti cited from the Padma Purāṇa: I offer obeisance unto Bhagavan, who is of the essence of consciousness alone (cit-ātmā). Simply by remembering His name, whether at the time of death or while living, all sins of human beings are immediately destroyed. (Padma Purana, Uttara-khanda 128.238)1 1 prayāṇe caprayane ca yan-nama-smaraṇān nṛṇām sadyo nasyati papaugho namas tasmai cid-atmane 948 162 Ajamila’s Sins Destroyed from His First Utterance of the Name The same thing is confirmed by use of the word api, “even,” in this prose statement from the Fifth Canto of Srimad Bhāga- vata: “Even in a state of fever or even at the time of death, Your names, which are indicative of Your qualities, destroy all sins” (SB 5.3.12)2 So even though Ajamila was freed from all sins from his very first utterance of the name, it is his articulation of the name at the time of death that is specifically extolled. तत्राप्यावृत्त्या (भा० ६।२।१३ ) - In this regard, it is by repetition (āvṛtti) [of the name through- out his life that Ajamila was able to utter the name at the time of death], as indicated in the Viṣṇudutas’ statement to the Yamadūtas: अथैनं मापनयत कृताशेषाघनिष्कृतिम् । यदसौ भगवन्नाम म्रियमाणः समग्रहीत् ॥ ४५३ ॥ Therefore, O Yamadūtas, do not take away this man, who has already atoned for his sins without remainder (aśeşa), because he has perfectly articulated the name of Bhagavan while dying. (SB 6.2.13)3 अशेषशब्दोऽत्र वासनापर्यन्तः । अघशब्दश्चापराधपर्यन्त इति । अत्र मरणे सर्वेषां दैन्यो- दयोऽपि श्रीभगवत्कृपातिशयद्वारमिति द्रष्टव्यम् ॥ श्रीविष्णुदूता यमदूतान् ॥ The word aśeșa, “without remainder,” [qualifying the word “sins” (agha)], means that even his predispositions (vāsanās) toward sinful action were eradicated. The word agha, “sins,” should be understood to include even his offenses [which are the cause of further sin]. Moreover, it is to be noted that at the time of death, everyone is overcome with a feeling of humility and that this is the gateway to receive Bhagavan’s abundant grace. …jvara-maraṇa-daśāyām api sakala-kasmala-nirasanāni tava guna-kṛta-nämadheyāni… athainaṁ mapanayata kṛtaseṣāgha-niskṛtim yad asau bhagavan-nāma mriyamāṇaḥ samagrahit 949Commentary I Bhakti Is the Complete Abhidheya AJĀMILA named his youngest son Nārāyaṇa. Therefore, he must have called him by name hundreds of times previously, thus inci- dentally uttering the name of Bhagavan Nārāyaṇa. In fact, he became free of sin from the moment he called out his son’s name for the first time. This is indicated by use of the past perfect tense (vyäjahāra and jagada) in the Viṣṇudutas’ following statement regarding Ajamila’s utterance of the name: This man [Ajamila] has certainly atoned for sins committed not only in this life but even in thousands of previous lives as well, because, although in a helpless state, he uttered (vyajahāra) the name of Hari, which is the means to all auspiciousness [i.e., the means even to liberation and not mere atonement]. When [at the time of calling his son] he uttered (jagada) the four-syllable name, “Nārāyaṇa come here,” this sinner certainly completed the atonement for all his sins. (SB 6.2.7-8)+ Here, Ajāmila’s utterance of the name does not refer only to the name he spoke while dying, but to his very first act of calling for his son. This is understood from the past perfect tense, which is used when the speaker did not witness the act. In SB 6.2.7, the word vivasa, literally, “helpless,” would then refer not to his condi- tion at the time of death but to the affection that bound him to his son. So, in fact it was not even necessary for him to utter the name at the time of death. He would still have been protected from the Yamadūtas even without uttering it at that time. Some may argue that although Ajamila became free from sins when he spoke the name Nārāyaṇa for the first time, he contin- ued to commit further sins thereafter. In this manner, each new sin would be washed off by the subsequent utterance of the name. According to this view, it is conjectured that Ajamila needed to chant the holy name again at the moment of death just to clear away 4 ayam hi kṛta-nirveso janma-koty-amhasam api yad-vyajahāra vivaso nama svasty-ayanam hareḥ etenaiva hy aghono’sya krtam syad agha-niskṛtam yadā nārāyaṇāyeti jagada catur-aksaram 950 162 Ajamila’s Sins Destroyed from His First Utterance of the Name any sins that had accumulated after his last utterance. This expla- nation is unacceptable, because there are statements affirming that even future sins are burned by chanting the name even just once. One such statement is as follows: All sins committed at present, in the past, and in the future as well are immediately burned by the fire of singing Govinda’s name. (Hari-bhakti-vilāsa 11.339) In the same context, the use of the particle api, “even,” in SB 5.3.12 is significant. The sense is that if the name destroys all sins “even” in a state of delirium or great tribulation, in which the mind cannot possibly be focused, it undoubtedly destroys all sins at any time, under all circumstances. So, although Ajamila’s sins were destroyed from his very first utterance of the name, it is the name he chanted at the time of death that is specifically extolled. That he was able to articulate the name at the time of death, how- ever, was only because he had repeated it throughout his life and was thus already free from all sins. It is on the basis of this infer- ence that Śrī Jiva Gosvāmī cites SB 6.2.13 as an example of praise for repetition of the name, although the verse refers only to Ajamila’s reciting the name at the time of death. Here a doubt may be raised. If Ajamila became free of sins after uttering “Nārāyana” for the very first time, why did he not forsake everything and engage in bhakti, as he did after seeing the Viṣṇudu- tas? Furthermore, why did he continue to sin? Śrī Viśvanatha Cakravarti replies that he continued to act sinfully because of his past saṁskāras, just as a person who attains to the liberated status while living, jīvan-mukta, continues to live and act according to his previous samskāras. Kings like Janaka were liberated but contin- ued to rule. They were not implicated in any karma, meritorious or unmeritorious. In a similar manner, Ajamila continued his sinful life, but he was not affected by it. His sinful deeds were like the bite of a snake that has been defanged. vartamanaṁ tu yat papam yad bhutam yad bhavisyati tat sarvam nirdahaty asu govindanala-kirtanāt 951 I Bhakti Is the Complete Abhidheya Śrī Jīva extracts one more important point from the story of Ajāmila. The moment of death engenders a state of humility, which is highly conducive to elicit the grace of Bhagavan. For this reason, chanting the name at the time of death has a special effect. When we chant at other times, our ego of independent doership tends to remain intact, and thus we may not chant in absolute humility. At the time of death, however, the entire foundation of the psyche col- lapses. We must then face the stark reality that our body, mind, ego, relations, and possessions cannot help us. 952 Anuccheda 163 The Results of Bhakti Manifest to a Qualified Bhakta १६३ । तदेवमधिकारिविशेषं प्राप्यैव तत्तत्फलोदयो दृष्टः । यथैव पूर्वमुदाहृतम् । यथा च जातरुचिं प्राप्य ( भा० ११ | ६ |४४ ) - 1

THUS, it has been shown that all these results of bhakti manifest only to those with unique qualifications [i.e., those who are free from all offenses], as has been exemplified earlier. Similarly, Śri Uddhava states that these results of bhakti are attainable by devotees in whom the taste for bhakti has been born (jāta-ruci): तव विक्रीडितं कृष्ण नृणां परममङ्गलम् । कर्णपीयूषमास्वाद्य त्यजन्त्यन्यस्पृहां जनाः ॥ ४५४ ॥ O Kṛṣṇa, having tasted Your extraordinary pastimes, which are the peak of all auspiciousness for human beings and nectar for the ears, people abandon the craving for all other things. (SB 11.6.44)1 अत एवोक्तम्- Thus, it is said in the Vişnu-sahasra-nama-stotra: न क्रोधो न च मात्सर्यं न लोभो नाशुभा मतिः । भवन्ति कृतपुण्यानां भक्तानां पुरुषोत्तमे || ४५५ || इति ॥ tava vikriditam krsna nṛnam parama-mangalam karna-piyuṣam äsvadya tyajanty anya-spṛham janaḥ 953 श्रीमदुद्धवः ॥ I Bhakti Is the Complete Abhidheya Neither anger, nor envy, nor greed, nor unrighteous thoughts ever appear in the virtuous devotees of Bhagavan Purusottama. (Visnu-sahasra-nama-stotra 133)2 Commentary UP TO THE end of Anuccheda 120, Śrī Jiva Gosvāmi established bhakti as the only abhidheya. Then from Anucchedas 121-153, he elucidated the glories of bhakti, culminating in the understanding that even a single act of devotion can grant all perfection. In this regard, how- ever, he explained that although bhakti has such power, the results of bhakti do not manifest if blocked by offenses. In the course of this discussion, he spoke about the five primary effects of offenses. Now in this and the next anuccheda, Śrī Jiva concludes with a discussion of how bhakti manifests its potency in a qualified devotee. In the principal verse of this anuccheda (SB 11.6.44), spoken by Uddhava, the state of the awakening of taste (ruci) for bhakti has been described. The concomitant effect of this taste is detach- ment from everything else. Śrī Rūpa Gosvāmī describes that bhakti matures from faith (śraddha) to relish (ruci), to profound attach- ment (asakti), to the first dawning of divine love (rati), and finally to the developed stage of divine love (prema). In SB 11.6.44, the verb asvadya, “having tasted,” signifies that the devotee has attained ruci, or “the state of relish.” The verse from Viṣṇu-sahasra-nama describes the state of freedom from all inauspiciousness and from nature’s base qualities. 2 954 na krodho na ca mātsaryam na lobho nãsubhā matiḥ bhavanti krta-punyānāṁ bhaktānāṁ purusottame Anuccheda 164 The Results of Bhakti Manifest to a Devotee in Prema १६४ । जातप्रेमाणं प्राप्य ( भा० १०।१।१३ ) - FURTHERMORE, these results of bhakti are attainable for devo- tees in whom divine love for Bhagavan has been born (jāta- premāṇam), as indicated in this statement by King Parikṣit: नैषातिदुःसहा क्षुन् मां त्यक्तोदमपि बाधते । पिबन्तं त्वन्मुखाम्भोजच्युतं हरिकथामृतम् ॥ ४५६ ॥ Although I have even given up drinking water, I am not at all afflicted by this hunger, which is excruciatingly difficult to bear, because I am drinking the ambrosia of Bhagavan Kṛṣṇa’s pastimes flowing from your lotus mouth. (SB 10.1.13)1 स्पष्टम् ॥ श्रीराजा || The meaning of this statement is clear. Commentary THIS verse was spoken by King Parikṣit when he was fully relish- ing hearing hari-katha from Sukadeva. He was so blissful and sat- isfied that he did not eat or drink anything. Hunger is one of the 1 naiṣātiduḥsahā ksun mäm tyaktodam api bădhate pibantam tvan-mukhambhoja-cyutam hari-kathamṛtam 955 956 I Bhakti Is the Complete Abhidheya most miserable experiences that one can be subjected to, as the say- ing goes, “there is no misery comparable to hunger,” nästi kṣudha- samam duḥkham. But the king was not at all disturbed by it, even though just a few days previously he had insulted the sage Śamika due to being troubled by thirst. This was the effect of bhakti that had manifested to the king. His complete absorption in hari-kathā and consequent transcendence of hunger and thirst indicate that he had attained the stage of prema. 3 Ananya-bhakti Culminates in Natural Attraction Anucchedas 165-178 The Exclusivity of Bhakti Anucchedas 165-169 Assessment of Bhakti through the Nistha of Its Performers Anucchedas 170-176 Bhakti Born of Natural Attraction Is the Abhidheya Anucchedas 177-178 The Exclusivity of Bhakti Anucchedas 165-169Anuccheda 165 Pure Bhakti Is Ananya, Akiñcanā, Akāmā, and Ekāntitā १६५ । व्याख्याते यथाकथञ्चिद्भजनसम्यग्भजनावृत्ती । तदेवं भगवदर्पितधर्मादिसा- ध्यत्वात् तां विनान्येषामकिञ्चित्करत्वात् तस्याः स्वत एव समर्थत्वात् स्वलेशेन स्वा- भासादिनापि परमार्थपर्यन्तप्रापकत्वात् सर्वेषां वर्णानां नित्यत्वाच्च साक्षाद् भक्तिरूपं तत्साम्मुख्यमेवात्राभिधेयं वस्त्विति स्थितम् । UP TO THIS point, devotion performed incidentally (yathā- kathañcit-bhajana) and continuous execution of true devo- tion (samyag-bhajanāvṛtti) have been explained. Thus, in this book, turning one’s intentful regard toward the Absolute (tat- sămmukhya) in the form of direct devotion (sāksāt-bhakti) to Bhagavan, has been established as the only abhidheya, or “the prescribed means to attain the Absolute.” There are five reasons for this: (1) First of all, bhakti is the goal to be attained (i.e., the sadhya) by offering one’s prescribed duties (dharma) or any other undertaking to Bhagavan. (2) Secondly, without bhakti, all other processes are futile [meaning that they are unable to bring forth any fruit without contact of devotion]. (3) Thirdly, bhakti is independently powerful. (4) Fourthly, bhakti can lead one to the supreme destination 961 1 Bhakti Is the Complete Abhidheya even by slight contact with bhakti or even by a semblance of bhakti. (5) And finally, bhakti is the eternal obligatory duty of all the varnas. इयमेव केवलत्वादनन्यताख्या (गीता ९ । २२-३३ ) - Because bhakti is exclusive in nature (kevalā) [being indepen- dent of any other process], it is called ananyā, lit., “not having any other,” as indicated by Śrī Kṛṣṇa in Bhagavad Gitā: अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते । तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् || ४५७ ॥ येऽप्यन्यदेवताभक्ता यजन्ते श्रद्धयान्विताः । तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥ ४५८ ।। Those people who are exclusively devoted to Me (ananya) and who worship Me, being constantly absorbed in meditation on Me - for them, who are ever united with Me, I bear the respon- sibility to furnish their needs and to protect their possessions. O son of Kunti, even those devotees of other devas, who worship them, being endowed with faith, actually worship Me alone, although in an improper manner. (GĪTĀ 9.22-23)1 इत्यव्यवहितवाक्यद्वयेऽन्वयव्यतिरेकोक्त्यानन्यत्वं नाम ह्यन्योपासनाराहित्येन तद्भजन- मुच्यते । In these two consecutive verses, by positive and negative concomitance, ananya-bhakti is described as loving service (bhajana) rendered to Bhagavan devoid of worship of any other entity. इत्थमेवाङ्गीकृतम् “अपि चेत् सुदुराचारो भजते मामनन्यभाक्” (गीता ९।३०) इत्यादौ । This has been accepted in statements such as this one from Bhagavad Gitā: 1 ananyaś cintayanto mam ye janah paryupăsate teşam nityabhiyuktänam yoga-kṣemam vahamy aham ye’py anya-devata-bhakta yajante śraddhayānvitāḥ te’pi măm eva kaunteya yajanty avidhi-purvakam 962 165 Pure Bhakti Is Ananya, Akiñcanā, Akāmā, and Ekantita If a person, who although exceedingly ill-behaved, is imbued with exclusive devotion (ananya-bhāk) and worships Me, he should be regarded as indeed virtuous, because he is rightly resolved. (GĪTĀ 9.30)2 तस्याश्च महादुर्बोधत्वं महादुर्लभत्वं चोक्तम् “धर्मं तु साक्षाद् भगवत्प्रणीतं न वै विदुर् ऋषयो नापि देवाः” (भा० ६ । ३ । १९) इत्यादौ “येऽभ्यर्थितामपि च नो नृगतिं प्रपन्नाः” (भा० ३ | १५|२४) इत्यादौ च । This ananya-bhakti has been described as most difficult to com- prehend and most rare to attain. The unfathomable nature of bhakti is expressed in a statement of Sri Dharmaraja: Even the great sages, the devas, and the preeminent among the perfected beings (siddhas) certainly do not know the import of dharma, which has been directly disclosed by Bhagavan Himself. What then can be said of the human beings, the Vidyadharas, the Caranas, and the asuras? (SB 6.3.19) The rareness of bhakti is described in Brahma’s statement to the devas: Even we gods aspire to attain this human form of life wherein immediate awareness of the Absolute along with the corre- sponding dhärmic path is readily available. Alas! Those who, in spite of obtaining this human form, do not worship Bhagavan are bewildered by His all-pervading maya. (SB 3.15.24)* तदेवं तस्याः श्रवणादिरूपायास्तत्साक्षाद्भक्तेः सर्वविघ्ननिवारणपूर्वकसाक्षाद्भगवत्प्रेमफ- लदत्वे स्थिते परमदुर्लभत्वे च सत्यन्यकामनया च नाभिधेयत्वम् । तथा चोक्तं चतुर्थे (भा० ४।२४।५५) - 2 3 4 api cet sudurăcaro bhajate mam ananya-bhāk sādhur eva sa mantavyaḥ samyag vyavasito hi sah dharmam tu sakṣad bhagavat-pranītam na vai vidur rṣayo napi devāḥ na siddha-mukhyā asurā manuṣyāḥ kuto nu vidyadhara-caraṇadayah ye’bhyarthitām api ca no nṛ-gatim prapannā jñānam ca tattva-visayam saha-dharma yatra naradhanam bhagavato vitaranty amuşya sammohitä vitataya bata māyaya te 963 I Bhakti Is the Complete Abhidheya Thus, it has been established that direct devotion (sāksāt-bhakti) in the form of hearing and other such devotional acts, removes all obstacles and bestows the fruit of divine love (prema) for Bha- gavän Himself. Moreover, this devotion is supremely rare. If, however, bhakti is performed with a desire for anything else, it is not the abhidheya, as indicated by Rudra: तं दुराराध्यमाराध्य सतामपि दुरापया । एकान्तभक्त्या को वाञ्छेत् पादमूलं विना बहिः ॥ ४५९ ।।

Having pleased You [Bhagavan] - whose favor is difficult to secure through exclusive devotion, which is rarely attained even by the saintly, who would desire anything extraneous (bahiḥ) [such as the happiness of heaven (bahiḥ svargādi- sukham)], bereft of Your lotus feet? (SB 4.24.55) इति तन्मात्रकामनायां च भक्तेरेवाकिञ्चनत्वमकामत्वं च सञ्ज्ञापितम् (भा० ५/५/२५ ) - मत्तोऽप्यनन्तात् परतः परस्मात् स्वर्गापवर्गाधिपतेर्न किञ्चित् । येषां किमु स्यादितरेण तेषामकिञ्चनानां मयि भक्तिभाजाम् ॥ ४६० ॥ इति श्रीऋषभदेववाक्यात् । When bhakti is performed exclusively with a desire for bhakti alone, it is known as akiñcanā, “unconditional devotion,” and akāmā, “devotion free from all other desire.” A reference to bhakti as akiñcană is found in a statement of Bhagavan Rṣabhadeva: My unconditional devotees (akiñcanānām), who are receptacles of bhakti to Me, do not desire anything even from one such as Me, who am self-endowed with unlimited potency, Supreme beyond all superiors [Brahma and so on], and the bestower of 5 Śrīdhara Svāmi 6 tam durarādhyam ārādhya satām api durāpayā ekanta-bhaktyā ko vāñchet pada-mulaṁ vinā bahiḥ 964 165 Pure Bhakti Is Ananya, Akiñcana, Akāmā, and Ekantita heaven and liberation. What could they possibly have to do with anything else? (SB 5.5.25)” " अकामः सर्वकामो वा " ( भा० २ | ३ | १०) इत्यादेश्च । A reference to bhakti as akāmā is found in a statement quoted earlier: “A person of evolved discernment who is free from all desires (akāmaḥ) should worship the Supreme Puruşa with resolute bhakti-yoga” (SB 2.3.10) तथेयमेवैकान्तितेत्युच्यते “एकान्तिनो यस्य न कञ्चनार्थं वाञ्छन्ति ये वै भगवत्प्रपन्नाः” ( भा० ८।३।२०) इति गजेन्द्रवाक्यम् । In the same vein, bhakti is also known as ekāntitā, or “one- pointed devotion,” as in this statement of Gajendra: “The one- pointed devotees (ekāntinah), who are fully surrendered to Bhagavan, do not desire anything from Him” (SB 8.3.20).? भा० ७/९/५५- एवं प्रलोभ्यमानोऽपि वरैर्लोकप्रलोभनैः । एकान्तित्वाद् भगवति नैच्छत् तानसुरोत्तमः || ४६१ ।। इति नारदवाक्याच्च । Bhakti is also referred to as ekāntitä in a statement of Sri Narada: Although Prahlada, the best of the asuras, was enticed in this manner [as described in the previous verses] by boons that are extremely tempting to people in general, he did not desire any of them, because he was one-pointedly devoted (ekantitva) to Bhagavan. (SB 7.9.55) 10 अत एवोक्तं गारुडे- 7 matto’py anantat paratah parasmat svargapavargadhipater na kincit yeṣam kim u syad itarena teṣām akiñcanānāṁ mayi bhakti-bhājām aakamah sarva-kāmo vā 9 ekāntino yasya na kancanartham vāñchanti ye vai bhagavat-prapannah 10 evam pralobhyamano’pi varair loka-pralobhanaiḥ ekāntitvad bhagavati naicchat tän asurottamaḥ 965 I Bhakti Is the Complete Abhidheya Therefore, it is said in Garuda Purana: एकान्तेन सदा विष्णौ यस्मादेव परायणाः । तस्मादेकान्तिनः प्रोक्तास्तद्भागवतचेतसः || ४६२ ॥ इति । Because they are always exclusively intent upon Bhagavan Visnu with one-pointed fixity (ekāntena), the devotees, whose minds are immersed in Bhagavan, are called ekantis. (Garuda Purāna, Acāra-khanda 227.13-14 )” एषैवोपदिष्टा श्रीगीतोपनिषत्सु (गीता ११।५४-५५ ) - It is specifically this exclusive devotion that has been instructed in Bhagavad Gita, as in these two verses: भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन । ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप ॥ ४६३ ॥ मत्कर्मकृन् मत्परमो मद्भक्तः सङ्गवर्जितः । निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ॥ ४६४ || इति । O Arjuna, O scorcher of enemies, by exclusive devotion (ananya- bhakti), however, I can be known in truth, seen in this very form, and entered into. O son of Pandu, one who performs all actions for My sake, who considers Me as the supreme object of attainment, who is devoted to Me, without attach- ment, and devoid of enmity toward all living beings - such a person attains Me. ( GITÂ 11.54-55 ) 12 मत्कर्म श्रवणकीर्तनादि । अहमेव परमः साधनत्वेन साध्यत्वेन च यस्य । अत एव साधनसाध्यान्तरसङ्गविवर्जित इति व्याख्येयम् । In the second of these two verses, the compound mat-karma-krt, “one who performs all actions for My sake,” can be interpreted 11 ekāntena sadā vişnau yasmad eva parāyaṇaḥ tasmad ekantinaḥ proktās tad-bhagavata-cetasah 12 bhaktyā tv ananyaya śakya aham evar-vidho’rjuna jnatum drastum ca tattvena pravestum ca parantapa mat-karma-krnmat-paramo mad-bhaktah sarga-varjitah nirvairah sarva-bhūtesu yah samam eti pandava 966 165 Pure Bhakti Is Ananya, Akiñcana, Akāmā, and Ekāntitā instead as “one who performs ‘My actions’ (mat-karma),” mean- ing that he engages in acts such as hearing and chanting My glo- ries. The compound mat-paramaḥ, “one who considers Me as the supreme object of attainment,” means, “one for whom I alone am supreme, both as the means of attainment (sadhanatvena) and as the ultimate goal to be attained (sādhyatvena).” Accord- ingly, the compound sanga-varjitah, “one who is without attach- ment,” means, “one who is free from attachment to all things that do not concern the sadhana and sadhya [of bhakti].“13 This verse is to be explained in this manner. इमामेव भक्तिमाह (भा० ७/७/४८) - Śrī Prahlada spoke about this type of bhakti to the sons of the asuras: तस्मादर्थाश्च कामाश्च धर्माश्च यदपाश्रयाः । भजतानीहयात्मानमनीहं हरिमीश्वरम् || ४६५ || Therefore, abandoning desire (anihaya), you should worship He who is devoid of desire (aniham), the Immanent Self (ātmānam) and Supreme Regulator (isvaram), Bhagavan Hari, under whose shelter the three human aspirations of prosperity (artha), ful- fillment of desire (kama), and moral integrity (dharma) abide. (SB 7.7.48)14 यदपाश्रया यदधीनास्तं हरिमित्यन्वयः । अनीहया कामनात्यागेन । अनीहं तथैव कामना- शून्यम् “इच्छाकाङ्क्षास्पृहेहातृट्” इत्यमरः ॥ श्रीप्रह्लादोऽसुरबालकान् ।। The compound yad-apäśrayaḥ, “under whose shelter,” means that artha, kāma, and dharma are subordinate to and dependent on Him (yad-adhīnāḥ). The pronoun yad from the compound 13 Śrī Jiva’s gloss on the compound sanga-varjitaḥ (i.e., sadhana-sādhyāntara- sanga-vivarjita iti vyakhyeyam) can be taken in two ways: In the first, it would mean that the devotee is free from attachment to anything other than the sadhana and sadhya of bhakti; and in the second, it would mean that the devotee is free from attachment to all forms of sadhana and sadhya other than bhakti. 14 Both meanings are relevant to Krsna’s statement. tasmad arthas ca kāmāś ca dharmaś ca yad-apāśrayāḥ bhajatānīhayātmānam anîham harim isvaram 967 I Bhakti Is the Complete Abhidheya refers to Hari, mentioned in the second line of the verse. The word anihayā [qualifying the manner of worship], means “while abandoning desire” (kāmanā-tyāgena). Similarly, aniham [qual- ifying Bhagavan Hari], means “He who is devoid of desire” (kāmanā-śünyam). The Amara-kosa lexicon states that the words icchā, ākānkṣā, sprha, and ihă are all synonyms meaning desire. Commentary ŚRĪ JIVA GOSVĀMI began this book by defining in succinct and universal terms the means of attainment (abhidheya) and the end state to be attained (prayojana). In regard to the first, he stated: “Out of these two, the means (abhidheya) involves turning one’s intentful regard toward the Absolute (tat-sammukhya), which is just the opposite of the former attitude of directing attention away from It (tad-vaimukhya). This turning of attention is characterized as upāsanā, lit., ‘seating oneself reverentially in the presence of the Absolute,’ which is the very means by which immediate intu- ition of that Reality becomes manifest.” From this beginning point, Śrī Jiva undertook a lengthy analysis to demonstrate that bhakti is the only abhidheya, because it turns the practitioner’s aware- ness toward the Complete Reality, Bhagavan (sammukhya). This analysis is concluded in the present anuccheda. After establishing bhakti as the abhidheya and elaborating its specific glories, Śrī Jīva summarizes the reasons why bhakti is to be understood as the abhidheya. These are five in number, and there is no other path that has these five characteristics. They are summarized as follows: bhakti is the goal to be attained by dharma and so on; other paths are ineffective without it; bhakti is indepen- dently powerful; it leads to the supreme destination even by its mere semblance; and it is the common duty of all the varnas. On this basis, it is naturally concluded that bhakti is exclusive. It does not require the aid of any other process or the worship of 968 165 Pure Bhakti Is Ananyā, Akiñcanā, Akāmā, and Ekantitā any other deva. Therefore, it is called ananya and ekantită. Because devotees do not desire anything other than divine love for Bhaga- vān, this bhakti is also called akāmā and akiñcanā. Such being the case, bhakti that is performed with an ulterior motive is not the abhidheya. Consequently, whenever it is said that bhakti is the abhi- dheya, it refers only to pure bhakti, which is without any implicit or explicit motive. This bhakti is very difficult to fathom. Why is this the case? Because we are accustomed to act only for a specific goal that we believe will bring us happiness. We do not act without a purpose. A common saying in Sanskrit is that “Even a fool does not act with- out a motive,” prayojanam anuddiśya mando’pi na pravartate. And, in the same vein, “Whatever a person does is undertaken under the impetus of desire. In this world, an act not prompted by desire has never been seen” (Manu-smrti 2.4)15 These subconscious imprints (samskaras), regarding the condi- tional relation between action and desire, are very deeply embed- ded in everyone’s psyche. One makes decisions to act automat- ically, based on these samskāras. Bhakti, on the other hand, is performed only for the pleasure of Bhagavan. Action of this essential nature lies outside the range of conventional experience. Hence, people in general, who have no bhakti saṁskāras, cannot understand bhakti, which entails action performed without mate- rial motive. Because of this transcendental quality of bhakti, it naturally follows that bhakti is exceedingly rare. In his elucidation on the principal verse of this anuccheda (SB 7.7.48), Śri Jiva explains the word aniha, which appears twice in the verse. The word aniha commonly means “listless, impassive, or indifferent.” On its own, the word iha has two meanings, one being “effort or exertion,” and the other, “desire or wish.” Anihā would then signify the negation of either of these. Since Prahlada is referring to the manner (anīhaya) in which the devotee should worship Bhagavan, the latter meaning, “without any desire,” is the logical and semantic fit. The same word is also used to describe 15 yad yad dhi kurute jantus tat tat kamasya cestitam akamasya kriya kacid dṛśyate neha kaṛhicit 9691 Bhakti Is the Complete Abhidheya Bhagavan as “He who is devoid of or beyond all desire.” This will be explained more fully in the next anuccheda. In his Krama-sandarbha commentary to this verse, Śrī Jīva glosses anīhayā as nirupādhikayā, “free from all limiting adjuncts,” meaning, “by way of the authentic self, without any motivation based on a false self-concept.” Accordingly, the word anîham, qual- ifying Bhagavan Hari, is glossed as nirūpādhi-kṛpā-karam, “He who bestows His authentic grace on the devotee.” The word anapäśraya, which appears in the principal verse of the next anuccheda (SB 7.10.6), is contrasted with the word apāśraya, used in this one. The sense is that all things are dependent on Him (yad-apāśrayāḥ), while He is dependent on no one (anapasrayaḥ). 970 Anuccheda 166 Both the Bhakta and Bhagavan Are Desireless १६६ | तथैवोभयोः कामनाशून्यत्वं स्वयमेवाह (भा० ७।१०।५-६ ) - ELSEWHERE, Prahlada himself speaks about the desirelessness of both Bhagavan and His devotee: आशासानो न वै भृत्यः स्वामिन्याशिषमात्मनः । न स्वामी भृत्यतः स्वाम्यमिच्छन् यो राति चाशिषः ।। ४६६ ।। अहं त्वकामस्त्वद्भक्तस्त्वं च स्वाम्यनपाश्रयः । नान्यथे हावयोरर्थो राजसेवकयोरिव ॥ ४६७ ॥ One is certainly not a servant who seeks the fulfillment of per- sonal desires from his master. And one is not a true master who awards benedictions to his servant while seeking to pre- serve his mastery over him. I am Your unconditional servant (akāmaḥ tvad-bhaktah) and You are my utterly self-sufficient master (anapāśrayaḥ svāmi). In this respect, our relationship is not like that of a worldly king and his servant in which both have some selfish purpose to be served. (SB 7.10.5-6)1 स्पष्टम् ॥ प्रह्लादः श्रीनृसिंहदेवम् ॥ The meaning of this statement is clear. 1 āśāsāno na vai bhrtyaḥ svaminy asiṣam ātmanaḥ na svāmi bhṛtyataḥ svamyam icchan yo rāti căsiṣaḥ aham tv akāmas tvad-bhaktas tvam ca svāmy anapasrayaḥ nanyathehavayor artho raja-sevakayor iva 971 Commentary 1 Bhakti Is the Complete Abhidheya IN THE material world, everybody has desires to fulfill. To satisfy one’s desire, the help of others is required. Nobody can survive alone, and thus there is a need for society. People deal with each other to satisfy their desires. Nobody really likes to work only to fulfill someone else’s desire. Therefore, in taking help from others, people must act as if their true intent is to help them. In this world, everyone is caught in a perpetual competition between exploiter and exploited. No one can escape it. It is for this reason that the law or dharma is introduced so that the strong will not exploit the weak. In the ideal sense, the law is meant to ensure the protection of the weak. The strong and powerful do not need the law. Bhakti is a fundamentally different dimension of experience. In the realm of bhakti, both Bhagavan and His devotees desire noth- ing other than to render pleasing service to each other. Just as bhaktas consider themselves devoted and surrendered to Bhaga- van, so too Bhagavan considers Himself devoted and surrendered to His bhaktas. He Himself says that He is under the control of His devotee and does not feel or act independently (SB 9.4.63). Śrī Śuka addresses Bhagavan as the bhakta of His bhakta (SB 10.86.59). In this respect, they both compete to serve each other. Neither of them seeks anything in return for such service. It is as if the par- ticipants in the exchange were each delighted simply to be used for the other’s advantage, prompting a reciprocal competition in self-abnegation. This is depicted in the verses spoken by Prahlada. Bhagavan Narasimha wanted to offer Prahlada a boon, but Prahlada argued against it. In the material world, the employer is reluctant to offer benefits, and the employee has to fight for them, but in this case, Prahlada said to Narasimha, “You need nothing from me, and I want nothing from You. I am Your unconditional servant, not a merchant who is trying to procure favor from You. You are testing me to see whether I am a worthy devotee, and so You offer me boons. Please don’t embarrass me in this way; I desire nothing from You.” This is summed up in the following verse: 972 166 Both the Bhakta and Bhagavan Are Desireless O Preceptor of all beings! It would not otherwise have been possi- ble for You, whose very essence is mercy, to try to allure me in this way. One who expects rewards for his service is not a servant, but only a merchant. (SB 7.10.4)2 2 nanyatha te khila-guro ghateta karunātmanaḥ yas ta äsiṣa äsäste na sa bhrtyaḥ sa vai vanik 973 Anuccheda 167 The Self Is Fulfilled Only by Serving Bhagavān १६७ । एवमेवाह (भा० ७।९।११) - PRAHLADA expressed an identical sentiment in these words to Bhagavan Nrsimhadeva: नैवात्मनः प्रभुरयं निजलाभपूर्णो मानं जनादविदुषः करुणो वृणीते । यद् यज् जनो भगवते विदधीत मानं तच् चात्मने प्रतिमुखस्य यथा मुखश्रीः ।। ४६८ ॥ This omnipotent Lord is complete in Himself, and so certainly does not accept for His own benefit the honors extended to Him by people who are ignorant, [but does so because] He is com- passionate. Whatever honor a person offers to Bhagavan is ulti- mately for his own benefit, just as beautification applied to the face is mirrored in its reflection. (SB 7.9.11 ) 1 अयं प्रभुरात्मनो मानं पूजां जनान् निजभक्तान् न वृणीते नेच्छति । तत्र हेतुः - निजस्य भक्तस्यैव लाभेन पूर्णः परमसन्तुष्टः । हेत्वन्तरम् - करुणः पूजार्थं तत्प्रयासादावसहि- ष्णुः । This “omnipotent Lord” (prabhu ) does not accept or desire honor (mānam) or worship for Himself from people (janān), meaning, naivātmanah prabhur ayam nijalābha-pumo mānam janad avidusah karuno vrnite yad yaj jano bhagavate vidadhita manam tac catmane prati-mukhasya yatha mukha-śrīḥ 974 167 The Self Is Fulfilled Only by Serving Bhagavān from His own devotees. The reason for this is that He is com- plete (purna ), or in other words, supremely fulfilled (parama- santuşta), simply with the obtainment (läbha) of what is His very own (nija), meaning by the obtainment of His own devo- tees (nija-bhakta). Another reason why He does not desire honor from His devotees is that He is “compassionate” (karuna), mean- ing that He is unable to bear the hardships they undertake for His worship. कथम्भूताज् जनात् ? अविदुषः पितुरग्रे बालकवत् तस्याग्रे न किञ्चिदपि जानतः । एषा स्वस्य जनैकवर्गत्वेन दैन्योक्तिः । यद्वा तदावेशेनान्यत् किञ्चिदपि न जानत इत्यर्थः । उभयत्र पक्षेऽपि तच्च तस्य कारुण्यहेतुरिति भावः । 1 How are these devotees described in the verse? They are “unaware” [of Your glory ] ( avidusah), meaning that as a small boy knows nothing before his father, they know nothing at all in face of Him. Prahlada says this out of humility, by considering himself to be one of the people of whom he speaks. Alternatively, the devotees are “unaware” in the sense that because they are so absorbed in Bhagavan, they know nothing else at all but Him. In both cases, Bhagavan’s mercy is the cause of His accepting their worship. तर्हि किं जनस्तस्य मानं न कुरुत एवेत्याशङ्क्याह-यदिति । स च जनो यद् यद् यं यं मानं भगवते विदधीत सम्पादयति स सर्वोऽप्यात्मार्थमेव । तत्सम्मानमात्रेणैव स्वसम्माननाभिमाननात् सुखं मन्यमानस्तन्मानं करोत्येवेत्यर्थः । [So if Bhagavān does not require anyone’s worship,] then why don’t people simply cease to worship Him? Anticipating this doubt, Prahlada speaks the second half of the verse. He says that whatever worship a devotee performs for Bhagavan is really for his own benefit. A devotee feels that he honors himself only by honoring Bhagavan, and, considering this as his own happiness, he certainly worships Bhagavān. This is the intended sense. तत्सम्मानमात्रेण स्वसम्मानश्च तदेकजीवनस्य तज्जनस्य युक्त एवेति दृष्टान्तमाह – यथा मुखे या शोभा क्रियते तन्मात्रमेव प्रतिमुखस्य शोभायै भवति नान्यदिति । श्रीप्रह्लादः श्रीनृसिंहम् ॥ 975 I Bhakti Is the Complete Abhidheya It is indeed appropriate that a devotee feels honored only by hon- oring Bhagavan, because a devotee is one whose life is Bhagavan alone. Prahlada gives an example to make this clear. He says that whatever beautification is applied to the face automatically beautifies its reflected image and not otherwise. Commentary THIS ANUCCHEDA continues to elaborate the desireless nature of both Bhagavan and the bhakta. It is not that only Bhagavan is completely fulfilled, but the devotee too is utterly fulfilled just by obtaining the opportunity to serve. As said earlier, the nature of bhakti is blissful. Therefore, a devotee is full of bliss. He or she has no desires other than for service. According to Śrīdhara Svami’s commentary on this verse, Bha- gavan represents the original face and the living being represents the reflection of that face in a mirror. A reflection becomes beau- tified only by decorating the original face and not by attempting to decorate the reflection. Similarly, the living entity becomes ful- filled not by trying to please himself directly, but by offering him- self to Bhagavan. Svetasvatara Upanisad (6.20) ironically proposes that only if human beings could roll up the sky like a strip of leather would it be possible for them to become free from suffering even without surrendering to God. This is a poetic way of pointing out the impossibility of such a thing. In reality, only devotees are truly discerning, because they know the formula for real happiness. Nondevotees waste their time and energy in search of happiness without ever knowing the source of that happiness, and thus they meet only with frustration. Mostly, they live in the hope of happiness. It is because of hope that they survive. Here a doubt may be raised. Earlier it was said that Bhagavan does not accept the service of a crooked or hypocritical person, for which the example of Duryodhana was given. In the principal verse of this anuccheda (SB 7.9.11), the word jana, “a person,” could mean a 976 167 The Self Is Fulfilled Only by Serving Bhagavan crooked person, since it is said there that Bhagavan does not accept their worship. But if Bhagavan is the original face and the living being His reflection, then even a crooked person’s worship should beautify his own face, but this is not the case. In response to this, it is said that if the word jana in the verse is taken to mean a hypocritical person, then the verb na vrnite would mean that “He does not accept.” In this case, the sense is that Bhaga- vän, being fully satisfied in Himself, does not accept the worship of a crooked person who is ignorant (aviduṣaḥ) about the real nature of Bhagavan. The worship of such a crooked person serves only to increase his own pride. A further question is raised in this regard. If Bhagavan does not accept the worship of such people, how is His compassion exhibited in regard to them? The answer is that Bha- gavān is compassionate inasmuch as He nourishes the pride of the hypocrite, which is the hidden motive behind his worship. 977 Anuccheda 168 Bhakti Tainted with Desire Is Only a Show १६८ । अत एवाह (भा० ७।७।५१-५२ ) - THEREFORE, Śrī Prahlada told the sons of the asuras: नालं द्विजत्वं देवत्वमृषित्वं वासुरात्मजाः । प्रीणनाय मुकुन्दस्य न वृत्तं न बहुज्ञता ॥ ४६९ ॥ न दानं न तपो नेज्या न शौचं न व्रतानि च । प्रीयतेऽमलया भक्त्या हरिरन्यद् विडम्बनम् ॥ ४७० ॥ O sons of the asuras, being a member of the twice-born class, a deva, a sage, a person of virtuous conduct, or a great scholar, are all inadequate to be a source of pleasure for Bhagavan Mukunda. Bhagavan Hari is pleased only by untainted devotion, not by charity, penance, worship, purity, or vows. Without devotion, everything else is merely a show. ( SB 7.7.51-52 ) 1 | अमलया निष्कामया । विडम्बनं नटनमात्रम् । अतः सकामभक्तस्यापि भक्तेर्नटनमात्र- त्वं स्वार्थसाधनमात्र तात्पर्येण भक्त्यनुकरणमात्रत्वात् । यथा परेषामपि नटानां क्वचित् तदनुकरणं तथैवेति । The word amalayā, “untainted” [qualifying devotion (bhaktyā)], means “devoid of desire for any fruit” (niskāmayā). The word vidambanam, “a show,” means that all else is but a theatrical 1nālam dvijatvam devatvam ṛṣitvam vāsurātmajāḥ prinanaya mukundasya na vṛttam na bahu-jñata na dānam na tapo nejya na saucam na vratăni ca priyate’malaya bhaktyä harir anyad vidambanam 978 168 Bhakti Tainted with Desire Is Only a Show performance and nothing more (naṭana-mātram). Therefore, even the bhakti of a devotee with desires (sakāma-bhakta) is essentially only a show, because it is nothing but an imitation of bhakti [performed with the intention of fulfilling his own motives]. Just as actors imitate others when participating in a drama, so it is with such devotees. तत्र सकामत्वमैहिकं पारलौकिकं चेति द्विविधम् । तत् सर्वमेव निषिध्यते श्रीनागपत्नी- वचनादौ “न नाकपृष्ठं न च सार्वभौमं न पारमेष्ठ्यं न रसाधिपत्यम्” ( भा० १० | १६ |३७) इत्यादिना । In this regard, desirousness for the fruit (sakāmatvam) is of two types - that which is related to this world (aihikam) and that pertaining to the next (para-laukikam). Both of these are rejected in statements such as this one by the wives of the Kaliya snake: Having attained the dust of Your feet, devotees covet nei- ther heaven nor the sovereignty of the world, nor the post of Brahmā, nor lordship over the subterranean planets, nor the metanormal powers of yoga, nor even liberation. (SB 10.16.37)2 तस्माद् वैवस्वतमनुपुत्रस्य पृषध्रस्य तु मुमुक्षोरप्येकान्तित्वव्यपदेशो गौण एव बोद्धव्यः । भा० ७।१०।२- मा मां प्रलोभयोत्पत्त्या सक्तं कामेषु तैर्वरैः । तत्सङ्गभीतो निर्विण्णो मुमुक्षुस्त्वामुपाश्रितः || ४७१ ।। इत्यत्र श्रीप्रह्लादवाक्ये मुमुक्षा तु कामत्यागेच्छैव । Therefore, when it is said [in SB 9.2.11] that King Pṛṣadhra, a son of Vaivasvata Manu, attained the state of one-pointed devo- tion for Bhagavan (ekāntitva), this is meant only in a secondary sense, because he desired liberation. But in the following state- ment of Śrī Prahlada, the desire for liberation (mumukṣā) is nothing but the desire to abandon desire: 2 na naka-pṛṣṭham na ca sarva-bhaumam na parameṣthyam na rasadhipatyam na yoga-siddhir apunar-bhavaṁ vā vāñchanti yat-pada-rajaḥ-prapannāḥ 979I Bhakti Is the Complete Abhidheya O Bhagavan, I have been attached to desire from the very moment of birth, so please do not entice me with these boons. Fearing attachment to such desires and having become dis- gusted with them, I have taken shelter of You, seeking emancipation (mumuksu) [from all such desires]. (SB 7.10.2)3 भा० ७ १०१७- Prahlada confirms the same thing in a later statement: यदि दास्यसि मे कामान् वरांस्त्वं वरदर्षभ । कामानां हृद्यसंरोहं भवतस्तु वृणे वरम् ॥ ४७२ ॥ इति वक्ष्यमाणात् । O Bhagavan, O best of those who offer benedictions, if You wish to fulfill my aspirations, then please bless me that the seed of desire may never sprout in my heart. I request only this boon from You. (SB 7.10.7)* “भक्तियोगस्य तत् सर्वमन्तरायतयार्भकः” (भा० ७।१०।१) इति श्रीनारदेन प्रागुक्तत्वा- च्च । The same conclusion was stated earlier by Śrī Narada: The young boy, Prahlada, considering all such benedictions as an obstacle to pure bhakti, spoke as follows to Bhagavan Hrşikeśa while smiling. (SB 7.10.1)5 एवं श्रीमदम्बरीषस्य यज्ञविधानमपि लोकसङ्ग्रहार्थकमेव ज्ञेयम् । तमुद्दिश्याप्येकान्तभ- क्तिभावेनेत्युक्तमस्ति । Similarly, it should be understood that although King Ambarīṣa conducted sacrifices, he did so simply to set an example for peo- ple in general. This is understood from the statement about him ‘mā mām pralobhayotpattyä saktam kämeşu tair varaiḥ 4 5 tat-sanga-bhito nirvinno mumuksus tvām upāśritaḥ yadi dasyasi me kaman varāms tvam varadarsabha kāmānām hṛdy asamroham bhavatas tu vrne varam bhakti-yogasya tat sarvam antarayatayârbhakaḥ manyamano hṛṣīkeśam smayamana uvāca ha 980 168 Bhakti Tainted with Desire Is Only a Show that Bhagavan was pleased by his mood of exclusive devotion, ekānta-bhakti-bhāvena [SB 9.4.28]. तत्र चैहिकं निष्कामत्वं भक्त्या जीविकाप्रतिष्ठाद्युपार्जनं यत् तदभावमयमपि बोद्धव्यम् । “विष्णुं यो नोपजीवति” इति गारुडे शुद्धभक्तलक्षणात् । In this regard, [i.e., in the matter of bhakti’s being performed without desires related to this world or the next], the absence of desire (niskāmatvam) related to this world (aihikam) further implies that one should be devoid of all motive to earn one’s livelihood or to seek to acquire fame or prestige by bhakti. This is clear from the description of a pure devotee (suddha-bhakta) given in Garuda Purāņa (1.227.8): “A devotee is one who does not earn his livelihood on the basis of Bhagavan Viṣṇu.’ भा० ७ १९१४६ - “16 The same point is made in these words of Śrī Prahlada: मौनव्रतश्रुततपोऽध्ययनस्वधर्मव्याख्यारहोजपसमाधय आपवर्ग्याः । प्रायः परं पुरुष ते त्वजितेन्द्रियाणां वार्ता भवन्त्युत न वात्र तु दाम्भिकानाम् ॥ ४७३ ॥ इति श्रीप्रह्लादवाक्यवत् । O Supreme Immanent Self (Purusa) [i.e., antaryami],” the prac- tices of observing silence, vows, study of the Vedas, penance, self-study, fulfillment of prescribed duty, discoursing on scrip- ture, living in seclusion, mantra-meditation, and supracog- nitive trance (samadhi) are the methods leading to liberation (apavargyaḥ). For those of uncontrolled senses, however, these practices generally become only a means of livelihood in this world. As far as the outright pretenders are concerned, even 6 visnum yo nopajivati The present reading in the printed edition is: yo viṣṇun copajivati. This reading, however, is almost certainly corrupt, because it would mean the exact opposite: “The devotee is one who earns his livelihood on the basis of Visnu.” This does not at all suit the character of a mahabhagavata, which is the subject being defined here. 7 Śrīdhara Svāmī 981 I Bhakti Is the Complete Abhidheya that may or may not be the case [because the fruit of pretension is uncertain (dambhasyaniyata-phalatvat)] (SB 7.9.46) मौनादय एवाजितेन्द्रियाणां वार्ता जीवनोपाया भवन्ति । दाम्भिकानां तु वार्ता अपि भवन्ति न वा दम्भस्यानियतफलत्वादित्यर्थः । These very methods of observing silence and so on become means of livelihood for those of uncontrolled senses. But for pretenders, they may or may not serve as means of livelihood, because the result of pretension is uncertain. अत एवोक्तम् (भा० ६।१८।७४ ) - Thus Indra said: आराधनं भगवत ईहमाना निराशिषः । ये तु नेच्छन्त्यपि परं ते स्वार्थकुशलाः स्मृताः ॥ ४७४ ॥ इति । O Mother, those who are intent upon the worship of Bhagavan, who are thus without desire for any boons, and who do not covet even liberation (param), are declared as truly expert in fulfilling their own aspirations. (SB 6.18.74)10 “परं मोक्षमपि " इति टीका च । Śrīdhara Svāmi comments: “The word param means ’even liberation’ (mokṣam api).” तस्मात् साधूक्तम् “नालं द्विजत्वम्” (भा० ७।७।५१ ) इत्यादि ॥ श्रीप्रह्लादोऽसुरबाल- कान् ॥ Therefore, Prahlada’s statement [SB 7.7.51-52], quoted at the beginning of this anuccheda, is fully appropriate. 8 Śrīdhara Svāmī 9 10 mauna-vrata-sruta-tapo’dhyayana-sva-dharma- vyakhya-raho-japa-samadhaya apavargyaḥ prayaḥ param purusa te tv ajitendriyanam vārtā bhavanty uta na vatra tu dambhikānām ārādhanam bhagavata ihamanā nirasiṣaḥ ye tu necchanty api param te svartha-kusalaḥ smṛtāḥ 982 168 Bhakti Tainted with Desire Is Only a Show Commentary IN THE previous three anucchedas, Śrī Jiva Gosvāmi has been explaining that a pure devotee is free from desire. He is not impelled to engage in bhakti by anything external to bhakti. Here, Śrī Jīva makes the point that if bhakti is impelled by any external desire, then it is not really bhakti at all, but a show. Just as an actor on stage is not really angry or in love but just imitates the mood of the person whose role he is playing, so too a motivated bhakta only makes a show of bhakti. Real bhakti, as described previously, is only for the pleasure of Bhagavan. There is no other expectation involved in it. Since a person who performs bhakti with an ulterior motive holds to some other expectation, his bhakti is a mere show. Bhakti is its own reward, and so a real bhakta is never a beg- gar. Accordingly, Śrī Suka raises the following rhetorical ques- tion, “Why should the wise propitiate those who are blinded by the pride of wealth?” (SB 2.2.5). By “the wise” (kavayah), he means the devotees. For Suka, the question was rhetorical, but it is not so for us. Unfortunately, this kind of motivated bhakti is very common at present. Devotees will start some project, such as running a cowshed or constructing a temple. They will collect huge amounts of money for this purpose, most of which will be spent on their own luxurious lifestyle. This cannot be equated to pure devotion, for it is making use of devotion in the service of one’s own per- sonal comfort. This is forbidden in the statement cited from Garuda Purāna (1.227.8): “A devotee does not use Bhagavan Visņu to earn his livelihood.” Śrī Jiva Gosvāmi examines two different cases to clarify what he means by untainted devotion (amala-bhakti). The first con- cerns Prince Prṣadhra, who is said to have attained the state of one-pointed fixity (ekāntitva) in Bhagavan (SB 9.2.11), even though he desired liberation. Śrī Jīva says that the word ekāntitva here is not used in its primary sense of devotion devoid even of the desire 11 kasmäd bhajanti kavayo dhana-durmadandhān 983 I Bhakti Is the Complete Abhidheya for liberation. Rather, it would mean that in his execution of devo- tion, he was one-pointedly fixed in regard to the attainment of liberation. The second case concerns Prahlada, who was an ekānti-bhakta (as stated in SB 7.9.55), but who described himself to Bhagavan Narasimha as a seeker of liberation (mumuksu, SB 7.10.2). Śrī Jīva Gosvāmi says that in the context of Prahlada’s statement, the word mumukṣā does not refer to “the desire for liberation,” even though that is its popular meaning. The primary sense of the word is dropped in this case because it is out of sync with the context. The word literally means “the desire for freedom,” or “the wish to be released,” a notion which is popularly extended to mean “the desire for freedom from material bondage.” If, however, we exam- ine Prahlada’s subsequent statements (SB 7.10.5-7), it is clear that he was praying for freedom from material desire and not from material bondage. Thus, he himself said that men of uncontrolled senses make a business of religious practice (SB 7.9.46). He was cer- tainly not about to make a business of bhakti, for he already denied such an attitude in the verses cited in Anuccheda 166 (SB 7.10.5-6). Out of selfishness, people use religion, spiritual practices such as yoga, and even bhakti to serve their own interests. But Indra affirms that real self-interest (sva-artha) is pure bhakti, because it is directly related to the authentic self (SB 6.18.74). Therefore, bhakti alone is the source of complete fulfillment both for the self and Bhagavan, the Self of the self. 984 Anuccheda 169 Pure Bhakti Is the Essence of All Săstra १६९ । ततोऽस्या एव भक्तेः सर्वशास्त्रसारत्वमाह (भा० ७।५।२३-२४) -

THEREFORE, in addressing his father, Śri Prahlada describes this type of bhakti alone as the essence of all scriptures: श्रवणं कीर्तनं विष्णोः स्मरणं पादसेवनम् । अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् || ४७५ || इति पुंसार्पिता विष्णौ भक्तिश्चेन् नवलक्षणा । क्रियेत भगवत्यद्धा तन् मन्येऽधीतमुत्तमम् || ४७६ ।। Hearing about Visņu, singing or speaking of His glories, remem- bering Him, serving His feet, worshiping His deity form, offer- ing Him prayers, thinking of oneself as His servant, adopting an attitude of friendship, and complete surrender of the self to Him - if devotion characterized by these nine practices is offered by a person to Bhagavan Visņu directly in the act of being performed (addha kriyeta), then I consider this to be the pinnacle of education. (SB 7.5.23-24)2 1 Sridhara Svami gives the following syntax for the latter half of the verse and, in particular, the clause arpită cet addha kriyeta, “if offered directly in the act of being performed”: “If bhakti is performed, being itself priorly offered, and not that it is first performed and afterward offered, then I consider this to be the pinnacle of education” (bhaktiḥ [addha] kriyeta să cârpitaiva sati yadi kriyeta na tu krtā sati paścād arpyeta tad uttamam adhitam manye). The word addha has been inserted here since it is implicit in Sridhara’s explanation. This is made 2 explicit in Sri Jiva’s own gloss on the same word in his elucidation that follows. sravanaṁ kirtanam visnoḥ smaranam pada-sevanam arcanam vandanam dasyam sakhyam atma-nivedanam→→ 985 I Bhakti Is the Complete Abhidheya श्रवणकीर्तने तदीयनामादीनां स्मरणं च । पादसेवनं परिचर्या । अर्चनं विध्युक्तपूजा । वन्दनं नमस्कारः । दास्यं तद्दासोऽस्मीत्यभिमानः । सख्यं बन्धुभावेन तदीयहिताशंस- नम् । आत्मनिवेदनं गवाश्वादिस्थानीयस्य स्वदेहादिसङ्घातस्य तदेकभजनार्थं विक्रय- स्थानीयं तस्मिन्नर्पणं यत्र तद्भरणपालनचिन्तापि स्वयं न क्रियते । Hearing, singing, and remembering are performed in relation to Bhagavān’s names, forms, qualities, and so on. The compound păda-sevanam, “service to His feet,” refers to service in general ( paricarya ). Arcanam refers to worship ordained in the scrip- tures, and vandanam means to offer obeisances (namaskāra). Dasyam means to identify oneself as a servant of Bhagavan. Sakhyam means to aspire to bring about Bhagavan’s well-being in the mood of a friend. Atma-nivedanam means to offer one’s body, mind, and self exclusively for the service of Bhagavān. In this regard, the body, mind, and so on are compared to animals, such as cows and horses, and the act of offering them to Bhaga- van is compared to the selling of such animals to a new owner. When such animals are sold, one no longer gives any thought to their maintenance or nourishment. उदाहृतानि चैतानि प्राचीनैः- Examples of these nine types of devotion [along with the devo- tees who specialized in each of them] are given by previous ācāryas: श्रीविष्णोः श्रवणे परीक्षिदभवद् वैयासकिः कीर्तने प्रह्लादः स्मरणे तदङ्घ्रिभजने लक्ष्मीः पृथुः पूजने । अक्रूरस्त्वभिवन्दने कपिपतिर्दास्येऽथ सख्येऽर्जुनः सर्वस्वात्मनिवेदने बलिर- भूत् कृष्णाप्तिरेषां परम् ॥ ४७७ || Parikşit engaged principally in hearing about Bhagavan Visņu, Śri Suka in singing His glories, Prahlada in remembering Him, Laksmi in serving His feet, Prthu in worshiping Him, Akrūra in offering prayers, Hanuman in adopting the mood of being His servant, Arjuna in embracing the mood of friendship, and Bali iti pumsārpită visnau bhaktiś cen nava-lakṣaṇā kriyeta bhagavaty addha tan manye’dhitam uttamam 986 169 Pure Bhakti Is the Essence of All Sastra in offering his entire being to Him. By so doing, they all attained Śrī Krsna in the most excellent manner. (Padyavali 53)3 इति नवलक्षणानि यस्याः सा भगवति तद्विषयिका । अद्धा साक्षाद्रूपा न तु कर्माद्यर्पण- रूपा पारम्परिकी भक्तिरियम् । तत्रापि श्रीविष्णावेवार्पिता तदर्थमेवेदमिति भाविता न तु धर्मार्थादिष्वर्पिता । एवम्भूता चेत् क्रियते तदा तेन कर्त्रा यदधीतं तदुत्तमं मन्य इत्यर्थः । Bhakti is defined as that which has the nine characteristics out- lined in the verse cited above [SB 7.5.23]. The word bhagavati, “unto Bhagavan,” means that bhakti has Him as its object (tad- vişayikā). The word addha, “directly,” means that bhakti should be immediate in form (sākṣād-rupa), and not of the nature of the offering of karma and so on, in which the offering proceeds after the act is already accomplished (pārampariki). Furthermore, such bhakti, offered exclusively to Bhagavan Viṣṇu, should be performed in the consciousness that it is solely for His plea- sure not offered for the sake of dharma, artha, and so on. If bhakti of this constitution is enacted, then whatever study the performer (karta) may have completed, Prahlada considers as the summit of education. This is the sense of his statement. — तथा च श्रीगोपालतापनी श्रुतिः " भक्तिरस्य भजनं तदिहामुत्रोपाधिनैरास्येनामुष्मिन् मनः कल्पनमेतदेव च नैष्कर्म्यम्” (गो० ता० उ०१।१५) इति । Similarly, in Gopala-tapani Upanisad, it is said: 3 4 Bhakti means devotional service (bhajana) to Bhagavan, which entails fixing the mind on Him by having first given up all sri vişnoḥ śravane pariksid abhavad vaiyāsakiḥ kirtane prahladaḥ smarane tad-anghri bhajane laksmiḥ prthuḥ pujane akrūras tv abhivandane kapi-patir dasye tha sakhye’rjunaḥ sarvasvätma-nivedane balir abhut kṛṣṇāptir eṣāṁ param In accordance with Sridhara Svami’s gloss on the word addhā mentioned in an earlier footnote, Śrī Jīva here comments that the word addha means “immediate in form” (sākṣād-rupa), implying that bhakti is offered in the very act of its being performed, unlike karma, in which the offering proceeds after the act is already accomplished (pärampariki). This is to say that in bhakti, the offering is identical with the act, and the self is first offered as the basis of the act. 987 I Bhakti Is the Complete Abhidheya desires related to this world and the next. And this alone is lib- eration (naiskarmya) [or the state of freedom from conditional action]. (GTU 1.15)5 अत “नवलक्षणा” इति समुच्चयो नावश्यकः । एकेनैवाङ्गेन साध्याव्यभिचारश्रवणात् क्वचिदन्याङ्गमिश्रणं तु तथापि भिन्नश्रद्धारुचित्वात् । It is not a requirement to perform all nine types of bhakti, because scriptures have declared that the fruit of bhakti is attained without exception by the execution of even one of its limbs. Sometimes devotees combine more than one type of devotion because of their individual faith and liking. ततो नवलक्षणाशब्देन भक्तिसामान्योक्त्या तन्मात्रानुष्ठानं विधीयत इति ज्ञेयम् । नवलक्षणत्वं चास्या अन्येषामप्यङ्गानां तदन्तर्भावादुक्तम् ॥ श्रीप्रह्लादः स्वपितरम् ॥ Thus, by the compound nava-lakṣaṇā, “characterized by these nine practices,” bhakti in general is referred to, and by this, it is to be understood that the performance of bhakti alone is thereby ordained. When bhakti is spoken of as having nine limbs, it means that all the other limbs of devotion are included within these nine. Commentary IN THIS ANUCCHEDA, Śrī Jīva specifies nine practices that, if per- formed directly for the pleasure of Bhagavan without any vested interest, constitute pure bhakti, individually as well as collectively. Moreover, pure bhakti is not limited only to these nine practices but includes all actions that can be executed by the body, senses, mind, and speech. All other acts can be subsumed under the nine types of bhakti enumerated by Prahlada. People are drawn to engage in one or more of these forms of bhakti in accordance with their indi- vidual temperament, faith, and predilection. Any one of these nine acts of bhakti can yield perfection. 5 bhaktir asya bhajanam tad-ihamutropädhi-nairāsyenamusmin manaḥ kalpanam etad eva ca naiskarmyam 988 169 Pure Bhakti Is the Essence of All Săstra Pāda-sevanam, literally, “service to the feet,” means personal service to the deity form of Bhagavan, which includes cleaning the temple, growing flowers, fruits, and vegetables for offering, seeing the deity, circumambulating the temple, following the deity in pro- cession, visiting holy places, worshiping the Tulasi plant, and so on. Dāsyam means to be established in the self-identity (abhimana) of being a servant of Bhagavan. Even just to embrace such an iden- tity is itself service and bestows perfection. The service acts that fall under the headings of pada-sevanam and arcanam are a natural outcome of dasyam. Atma-nivedanam means to offer oneself completely to Bhagavan and to do nothing for oneself. Just as when a cow or horse is sold, then that animal is completely dependent on its new owner for its existence. If the owner provides food, the animal eats. If he does not provide food, then it simply stands and waits, making no effort to obtain food independently. Additionally, the animal will do any work that it is engaged in by its owner. In corresponding fashion, atma-nivedanam entails offering one’s body, mind, and senses fully to Bhagavan. One then uses them only for Bhagavan and not for oneself. These nine devotional acts will be explained exhaustively later in Bhakti Sandarbha in the anucchedas detailed below:

1. Śravanam - Hearing (Anucchedas 248-262).
2. Kirtanam - Singing, chanting, glorifying, or simply repeating (Anucchedas 262-275).
3. Smaranam-Remembering, meditating (Anucchedas 275-279).
4. Pada-sevanam - Serving His feet (Anucchedas 280-283).
5. Arcanam - Worshiping (Anucchedas 283-303).
6. Vandanam - Offering obeisances (Anuccheda 303).
7. Dasyam - Becoming established in the self-identity of being a servant of Bhagavan (Anucchedas 304-305).
8. Sakhyam - Adopting the mood of a friend (Anucchedas 306- 308).
9. Atma-nivedanam - Complete surrender of one’s body, mind, and self exclusively for the service of Bhagavan (Anuccheda 309). 989I Bhakti Is the Complete Abhidheya These practices of bhakti are performed strictly for the plea- sure of Bhagavan. They are offered directly in the very act of being performed and not after the fact, as in the offering of karma. One who is engaged in bhakti of this stature is said to have reached the summit of all education. This is the opinion of Prahlada. To fur- ther clarify the topic of pure devotion, bhakti that is of the essence of bhakti by its constitutional nature (svarupa-siddha bhakti), is distinguished from associative devotion (sanga-siddha bhakti) and attributive devotion (aropa-siddha bhakti). This topic will be examined at length in Anucchedas 217-234. 990 Assessment of Bhakti through the Niṣṭhā of Its Performers Anucchedas 170-176 Anuccheda 170 Three Paths of Sammukhya १७० । अथास्या अकिञ्चनाख्याया भक्तेः सर्वोर्ध्वभूमिकावस्थितिमधिकारिविशेषनिष्ठ- त्वं च दर्शयितुं प्रक्रियान्तरम् । तत्र परतत्त्वस्य वैमुख्यपरिहाराय यथाकथञ्चित् साम्मु- ख्यमात्रं कर्तव्यत्वेन लभ्यते । तच्च त्रिधा - (१) निर्विशेषरूपस्य तदीयब्रह्माख्यावि- र्भावस्य ज्ञानरूपम् (२) सविशेषरूपस्य च तदीयभगवदाख्याविर्भावस्य भक्तिरूपमिति द्वयम् (३) तृतीयं च तस्य द्वयस्यैव द्वारं कर्मार्पणरूपमिति । WE WILL now begin a separate section to show the status of the topmost stage of this bhakti, known as akiñcanā (or “ uncondi- tional devotion”), and the corresponding nisthā, or “conviction,” of those who have become eligible to participate in it. In this regard, scriptures ordain practices that somehow bring atten- tion to bear on the Absolute (sammukhya) to remove the living beings’ apathy in regard to the Absolute Reality (para-tattva- vaimukhya). These practices are of three classifications: ( 1 ) The process of jnana, which discloses the unqualified mani- festation of the Absolute (nirviśesa-avirbhāva), called Brahman. ( 2 ) The process of bhakti, which discloses the qualified manifes- tation of the Absolute (saviśesa-avirbhāva), known as Bhagavan. [These two alone are the actual nieans.] ( 3 ) The third, which is merely a gateway to these two, entails the offering of karma. तदेतत् त्रयं पुरुषयोग्यताभेदेन व्यवस्थापयितुं लोके सामान्यतो ज्ञानकर्मभक्तीनामेवो- पायत्वं नान्येषामित्यनुवदति ( भा० ११।२०।६) - 993 I Bhakti Is the Complete Abhidheya In order to establish these three paths for people of different qualifications, Bhagavan Kṛṣṇa reiterates the fact that jñāna, karma, and bhakti are broadly categorized as the three methods to attain the Absolute in this world and that there are no other means. This is stated in the following verse: योगास्त्रयो मया प्रोक्ता नृणां श्रेयोविधित्सया । ज्ञानं कर्म च भक्तिश्च नोपायोऽन्योऽस्ति कुत्रचित् ॥ ४७८ ॥ These three yogas-jñāna, karma, and bhakti - have been taught by Me with the intention of granting the highest good to humanity. No other means besides these can be found anywhere. (SB 11.20.6)1 योगा उपायाः । मया शास्त्रयोनिना । श्रेयांसि मुक्तित्रिवर्गप्रमाणि । अनेन भक्तेः कर्मत्वं च व्यावृत्तम् ॥ The word yogaḥ here means “the methods” (upāyāḥ) [to attain the Supreme]. The pronoun maya, “by Me,” means “by He who is the source of all the scriptures” (śāstra-yoninā). The word śreyaḥ, “the highest good,” refers to the goals human beings strive to attain through these three paths, namely, liberation (mukti) [through jñāna], the three aims of religiosity, pros- perity, and fulfillment of desire (tri-varga) [through karma], and divine love for Bhagavan (prema) [through bhakti]. By this statement, the idea that bhakti is essentially a form of karma is refuted. Commentary AFTER establishing bhakti as the abhidheya, Śrī Jīva Gosvāmī elabo- rated the glories of bhakti, the offenses that block its manifestation, and the nature of pure bhakti. Now in this anuccheda, he begins the topic of eligibility, adhikāra. Bhakti is prescribed for everyone nobody is barred from it - yet it needs some specific qualification. 1 yogas trayo maya prokta nṛṇām śreyo-vidhitsaya jñānam karma ca bhaktiś ca nopayo’nyo’sti kutracit 994 170 Three Paths of Sammukhya What this means is that bhakti does not disqualify a person on the basis of birth, gender, age, nationality, social status, or physical or mental ability. For example, everyone is allowed to study engineering or med- ical science. There is no discrimination on the basis of gender, eth- nic background, skin color, and so on. But still, not everybody is admitted for a course of study. A particular college may hold an entrance exam to gauge the caliber of the would-be student. Similarly, although bhakti is open to all, some specific qualifica- tion is required to take it up. To illuminate this topic, the author begins to examine the qualifications needed for the three major yoga systems. Of these, bhakti and jñāna are the only direct paths leading to realization of the Absolute. Karma-yoga is primarily a process to discipline people and gradually make them disenchanted with material life. If one offers karma to Bhagavan, it can lead to pure bhakti by the grace of a devotee; otherwise, it will bring one to the practice of jñana-yoga. Kṛṣṇa mentions only these three yogas and says that there are no other methods besides these. What He means is that other paths, such as aṣṭanga-yoga, are to be subsumed within one of these three paths. They are not independent of them. It may be noted here that the adherents of jñāna and yoga con- sider bhakti to be but a means to attain the goals of their respec- tive paths. For them, it is not the ultimate goal. They think of it in the same way as karma. In this regard, Śrī Jiva comments that Kṛṣṇa’s statement here refutes the idea that bhakti is essentially of the nature of karma. In the next anuccheda, Kṛṣṇa specifies the eligibility for each of the three paths. 995 Anuccheda 171 Eligibility for Karma, Jñana, and Bhakti १७१ । तेष्वधिकारिहेतूनाह द्वाभ्याम् (भा० ११।२० ७-८ ) - IN THE next two verses, Śrī Bhagavan points out the causes of eligibility for these three paths: निर्विण्णानां ज्ञानयोगो न्यासिनामिह कर्मसु । तेष्वनिर्विण्णचित्तानां कर्मयोगश्च कामिनाम् ॥। ४७९ ।। यदृच्छया मत्कथादौ जातश्रद्धस्तु यः पुमान् । न निर्विण्णो नातिसक्तो भक्तियोगोऽस्य सिद्धिदः ॥ ४८० ॥ Out of these three methods, jñāna-yoga grants success to those who are disinterested in fruitive actions and who have thus abandoned them, whereas karma-yoga grants success to those who are not disinterested in fruitive actions and who still desire the fruits of such actions. However, for a person who, by great fortune, has acquired faith in hearing My narrations and other similar devotional acts, and who is neither completely indiffer- ent to sense objects nor overly attached to them, bhakti-yoga grants success. ( SB 11.20.7-8 ) 1 इह एषां मध्ये निर्विण्णानामैहिकपारलौकिकविषयप्रतिष्ठासुखेषु विरक्तचित्तानामत एव तत्साधनभूतेषु लौकिकवैदिककर्मसु न्यासिनां तानि त्यक्तवतामित्यर्थः । पदद्वयेन दृढजातमुमुक्षूणामित्यभिप्रेतम् । तेषां ज्ञानयोगः सिद्धिद इत्युत्तरेणान्वयः । 1 nirvinṇānāṁ jñāna-yogo nyasinām iha karmasu teşv anirvinna-cittānām karma-yogas ca kāminām yadṛcchaya mat-kathadau jäta-śraddhas tu yaḥ puman na nirvinno nātisakto bhakti-yogo’sya siddhi-dah 996 171 Eligibility for Karma, Jñana, and Bhakti The word iha, lit., “here,” means “out of these three methods.” The word nirviņṇānām, “for those who are disinterested” [in fruitive actions (karmasu)], refers to those whose minds have become disinclined toward the pleasures that are derived from sense objects (viṣaya) and prestige (pratiṣṭhā) related to this world and the next. As a consequence [of such indifference], they have become renunciants (nyāsinām), which means that they have given up the social and Vedic responsibilities that are the means to obtain the above-said pleasures. These two words - nirvinṇānām and nyasinām - are indicative of those in whom a staunch desire for liberation has sprouted (mumu- kṣuṇām). For them, jñāna-yoga grants success (siddhi-da). The word siddhi-da, appearing in the second of these two verses, is to be applied to the compound jñāna-yoga [as well as to karma-yoga, as shown below]. कामिनां तत्तत्सुखेषु रागिणामत एव तेषु तत्साधनभूतेषु कर्मस्वनिर्विण्णचित्तानां तानि त्यक्तुमसमर्थानां कर्मयोगः सिद्धिदस्तत्सङ्कल्पानुरूपः फलदः । The word käminām, lit., “for those with desire,” refers to those who are attached to the pleasures of this world or the next. Con- sequently, they are anirvinna-cittānām, or those whose minds are not disinterested in the fruitive actions (karmasu) that are the means (sādhana-bhūteṣu) to obtain those pleasures and who are thus unable to give them up. For them, karma-yoga grants success (siddhi-da), meaning that it bestows the fruits that cor- respond to their initial intent (sankalpa). अथ “ते वै विदन्त्यतितरन्ति च देवमायाम्” (भा० २ । ७ ।४६) इत्यादौ “तिर्यग्जना अपि " इत्यनेन भक्त्यधिकारे कर्मादिवज् जात्यादिकृतनियमातिक्रमात् । In examining the eligibility for bhakti discussed in the second of these two verses [SB 11.20.8], we may also consult verses such as this one: Those who have been instructed in the moral integrity (sila) of those who are exclusively intent upon Bhagavan, the performer of extraordinary deeds, can certainly understand and cross 997 I Bhakti Is the Complete Abhidheya over Bhagavan’s deluding potency, even if they are women, śūdras, hūņas, sabaras, sinful beings, or even lower species, such as animals and birds. So, what can be said of those who have received the Vedic knowledge and fixed it in their hearts? (SB 2.7.46)2 In this verse, the words tiryag-jana api, “even lower species,” indicate that in regard to the eligibility to perform bhakti, there is no restriction based on birth or other similar criteria, as in the case of karma-yoga and jñāna-yoga. श्रद्धामात्रं हेतुरित्याह " यदृच्छया” (भा० ११।८।२०) इति । यदृच्छया केनापि परमस्वतन्त्र- भगवद्भक्तसङ्गतत्कृपाजातमङ्गलोदयेन । यदुक्तम् “शुश्रूषोः श्रद्दधानस्य " ( भा० १।२।१६ ) इत्यादि ॥ श्रीभगवान् ॥ 1 The sole cause of eligibility [for bhakti] is śraddhā, or “implicit faith,” as stated by Bhagavan [in the second verse under exam- ination, SB 11.20.8]. The word yadṛcchaya, “by great fortune,” means “by the auspicious fortune born of the grace issuing from the association of Bhagavan’s devotees, who are supremely inde- pendent (parama-svatantra)” [in the matter of bestowing such grace]. This is spoken of by Saunaka: O learned brahmanas, by visiting or dwelling in a holy place and by service to highly realized devotees, attraction for the narra- tions of Bhagavan Vasudeva comes about for a person endowed with firm faith, who is eager to hear. (SB 1.2.16)3 Commentary BROADLY speaking, there are two types of people in this world — those who are attached to material sense pleasures and those who have lost interest in them. The majority of people belong to the first category. Sense pleasures may be related to objects desired in 3 3 te vai vidanty atitaranti ca deva-mayam stri-sudra-hüṇa-sabarā api papa-jīvāḥ yady adbhuta-krama-parāyaṇa-sila-sikṣās tiryag-janā api kim u śruta-dharaṇā ye suśrusoḥ śraddadhanasya vasudeva-katha-rucih syan mahat-sevaya viprah punya-tirtha-nisevanät 998 171 Eligibility for Karma, Jñana, and Bhakti this world or to those attainable in heaven, svarga. People who are attached to sense pleasures are unable to give up the idea of enjoy- ment. If they hear about bhakti or jñāna, they are unable to invest their faith in them. Karma-yoga is suitable for such people, because it provides them the facility to satisfy their desires and ultimately to become detached from them. If karma-yoga did not have as its purpose the gradual awakening of detachment, then it would not be a yoga, or a means of turning one’s intentful regard toward Bhagavan, bhagavat-sammukhya. Therefore, to be effective, karma-yoga must include karmarpanam, or the offering of actions to Bhagavan. The varṇāśrama system was designed on the basis of this prin- ciple of karma-yoga leading to jñāna or bhakti. If worldly-minded people were not given facility for karma-yoga, they would turn into gross materialists, who would only exploit others and pollute the surrounding environment. This is more or less the situation of the world at present. About such materialists, Kṛṣṇa makes the follow- ing statement: “O Arjuna, one who in this life does not observe this creational cycle set into motion in the manner depicted leads a sin- ful life, delighting only in the senses. Such a person lives in vain” (GĪTA 3.16). Karma-yoga, on the other hand, gives one the facility to fulfill his or her material desires while maintaining a balance with nature. When a person develops detachment by the practice of karma- yoga or otherwise, he or she becomes eligible for jñāna-yoga. The goal of jñāna-yoga is immediate realization of the unqualified Abso- lute called Brahman. At this point, the person in question is no longer fit for karma-yoga, because he is without attachment to material pleasures. He is also ineligible for bhakti, because he has no faith in it. Those who have gone through the lengthy and assid- uous process of karma-yoga to arrive finally at the state of detach- ment are especially immune to bhakti. Their samskāras related to karma-yoga make them doubt the glories of bhakti, which is com- paratively simple. Only if they obtain the grace of a devotee can they acquire faith in bhakti and the sacred literature that discloses it. 999I Bhakti Is the Complete Abhidheya This grace is not dependent on anything material. The recipi- ent does not have to be born in a high-class family or belong to a particular nation, gender, race, and so on. This grace comes about by the supremely independent will of a highly realized devotee. Therefore, Kṛṣṇa uses the word yadṛcchaya, lit., “by chance,” or “by divine will,” to indicate this auspicious fortune, which is not dependent on prior karmas or any previous material condition. Most people at present no longer practice karma-yoga, at least not in its original complete form, as established by the tradition. From this point of view, they have the advantage of being devoid of the samskāras related to karma-yoga that create doubts about the glories of bhakti. They can take to bhakti easily by the grace of a devotee. It is for this reason that it is said that in the age of Kali, the prescribed process is chanting the names of Bhagavan (Padma Purāṇa, Pātāla-khaṇḍa 80.2-3). The next few anucchedas will explore the nature of devotional faith in greater depth. Śrī Jiva Prabhu mentions at the end of his commentary on the principal verse of the previous anuccheda (SB 11.20.6) that bhakti is not a part of the karma-marga, as many on the jñana path claim. Their understanding is based on the following words of Śrī Kṛṣṇa: O son of Pṛtha, I have spoken this wisdom to you in relation to sankhya-yoga [the path of detachment based upon the discern- ment between the body and self]. Now hear the same in rela- tion to karma-yoga [the path of selfless action offered to God]. Equipped with wisdom, you will be able to completely relinquish the shackles of karma. (GĪTĀ 2.39)5 And: Śrī Bhagavan said: “O sinless Arjuna, I have previously enunci- ated two types of spiritual fixity that are available in this world- the jñānis, or sankhya-yogis, proceed by the path of knowledge harer nama harer nama harer namaiva kevalam 15 hare rama hare krsna krsna krsneti mangalam evam vadanti ye nityam na hi tan badhate kaliḥ esă te bhihitā sarkhye buddhir yoge tv imam śṛņu buddhya yukto yaya partha karma-bandham prahasyasi Here, Kṛṣṇa is using the term sankhya-yogis for jñāna-yogīs. 1000 171 Eligibility for Karma, Jñana, and Bhakti (jñāna-yoga), whereas the karma-yogis progress via the path of action without selfish motives (karma-yoga).” (GĪTĀ 3.3)” In these two verses, Kṛṣṇa mentions only two paths - karma and jñāna. So how does bhakti fit into the Bhagavad Gita scheme? The answer is that in GITA 3.3, Kṛṣṇa does not state that there are no other paths besides the two He mentions. This contrasts with SB 11.20.6, cited in the previous anuccheda, in which He explic- itly declares that there are no other paths besides karma, jñāna, and bhakti. Rather, in GĪTĀ 3.3, He says that people of the world have faith either in the path of karma or jñāna. This implies that bhakti is not of this world and that one obtains it only by the grace of a superlative devotee, as indicated in SB 11.20.8 by the word yadṛcchaya. Therefore, in concluding His instructions to Arjuna in the Gītā, Krsna refers to bhakti as the foremost of all secrets (sarva-guhyatamam, GĪTĀ 18.64). Another point to be considered in regard to SB 11.20.8 is as follows. It is often seen that Vaisnavas, such as Raghunatha Dāsa Gosvāmī, are highly renounced. In Caitanya Caritămṛta, the following generalization is made on this topic: The complete absence of attachment (vairāgya) is prominent in the devotees of Caitanya Mahaprabhu, seeing which, Bhagavan Gaura is highly pleased. (Caitanya Caritamṛta 3.6.218) Such being the case, what is the meaning of the words nati- nirvinna, “not excessively detached,” in SB 11.20.8? The answer to this question is that detachment comes about in two ways. One is acquired by practice, such as by undertaking the path of karma- yoga, and the other ensues as a concomitant effect of bhakti. The devotees, however, are not ascetics in the manner of highly dis- interested jñāna-yogis. They do not renounce objects that can be 7 8 śri bhagavan uvāca loke’smin dvi-vidha niṣṭhā pura proktā mayānagha jñana-yogena sankhyānam karma-yogena yoginām mahaprabhura bhakta-ganera vairagya pradhana yāhā dekhi prita haya gaura bhagavan 1001 1 Bhakti Is the Complete Abhidheya used in the service of Kṛṣṇa. To renounce such objects is called “worthless renunciation,” phalgu-vairagya (BRS 1.2.256). The devotees are detached from the objects of sense pleasure and partake of material objects only to the extent that is required for their service and personal maintenance. Their emphasis is on service to Krsna and not on renunciation (nirbandhah krsna- sambandhe, BRS 1.2.255). As a formal practice, renunciation is not part of bhakti but of jñana. Even Raghunatha Dasa Gosvāmi, who was greatly renounced, did not abandon his residence at Rådhā- kunda and wander about in the manner of an ascetic. Moreover, in his day, renunciation was very much honored in society, whereas bhakti, as an independent path, was not understood by the masses. Thus, to bring repute to bhakti, the followers of Mahaprabhu consciously adhered to the principles of renunciation. 1002 Anuccheda 172 The Criterion of Eligibility for Ananyā-bhakti 172.1 Bhakti Begins from and Yet Is Independent of Śraddha १७२ । तदेतत् पद्यं स्वयमेवाग्रे व्याख्यास्यते द्वाभ्याम् (भा० ११ | २० | २७-२८ ) - LATER in the same chapter, Bhagavan Himself speaks two further verses to explain this one [sB 11.20.8 ] : 1 जातश्रद्धो मत्कथासु निर्विण्णः सर्वकर्मसु । वेद दुःखात्मकान् कामान् परित्यागेऽप्यनीश्वरः ॥ ४८१ ॥ ततो भजेत मां प्रीतः श्रद्धालुर्दृढनिश्चयः । जुषमाणश्च तान् कामान् दुःखोदर्कांश्च गर्हयन् ॥ ४८२ ॥ A person who has developed faith in the narrations of My divine acts and who has become disinterested in all worldly actions may still be unable to give up material enjoyment, although knowing it to be the source of misery. From this point forward (tatah), being established in faith and hence firmly resolved, he should worship Me with love. While still partaking in those pleasures, he should condemn them, knowing that they will end in misery. (SB 11.20.27-28)1 कथेत्युपलक्षणं मत्कथादिषु । एतदेव केवलं परमं श्रेय इति जातविश्वासः । अत एवान्येषु कर्मसु उद्विग्नः किन्तु वर्तमानेषु प्राचीनपुण्यकर्मफलभोगेषु एवम्भूत इत्याह- वेदेति । jata-sraddho mat-kathāsu nirvinnah sarva-karmasu veda duḥkhātmakän kämän parityage’py anisvaraḥ tato bhajeta mām pritaḥ śraddhalur drdha-niscayah juṣamāņaś ca tān kāmān duḥkhodarkāmś ca garhayan 1003 1 Bhakti Is the Complete Abhidheya Here, the word kathāsu, “in the narrations,” is indicative [of faith] in all manner of devotional acts, beginning with hearing the narrations of Bhagavan. The person in whom such faith is born (jata-śraddha) refers to one in whom the conviction has dawned (jāta-viśvāsa) that this alone [i.e., bhakti] is the sup- reme good. Consequently, such a person is apprehensive in regard to all other actions [which are fruitive in nature]. But in spite of knowing that sense pleasures are full of sorrow, he is unable to give up the enjoyment that is presently available as the fruit of his past pious deeds. This is stated in the second line of SB 11.20.27. ततस्तां वेदेत्यादिव्याख्याताम् “न निर्विण्णो नातिसक्तः” (भा० ११।२०।८) इत्येवंलक्षणा- मवस्थां आरभ्यैवेत्यर्थः । मां भजेत मदीयानन्यताख्यभक्तावधिकारी स्यान् न तु ज्ञानवज् जा सम्यग्वैराग्य एव । तस्याः स्वतः सर्वशक्तिमत्त्वेनान्यनिरपेक्षत्वादित्यर्थः । The description given here of one who knows (veda) that suf- fering is inherent within sense pleasure yet is unable to give it up, corresponds to the characterization given in SB 11.20.8 of a person who is neither completely indifferent to sense objects nor overly attached to them. So, beginning from this very stage, such a person should worship Bhagavan. This means that even in this condition, the practitioner [who is endowed with faith] is eligible to perform ananya-bhakti to Bhagavan, unlike the practitioner on the jñāna-mārga, who must be fully renounced before adopting the path. This signifies that because bhakti is intrinsically self-endowed with all potencies, it is not dependent on anything else. अनन्तरं च वक्ष्यते ( भा० ११ /२०१३१) - तस्मान् मद्भक्तियुक्तस्य योगिनो वै मदात्मनः । न ज्ञानं न च वैराग्यं प्रायः श्रेयो भवेदिह ॥ ४८३ ।। “यत् कर्मभिर्यत् तपसा” (भा० ११ १२० १३२) इत्यादि । Later on, in the same chapter of Srimad Bhagavata, Bhagavān states the fact that bhakti is not dependent on knowledge and 1004 172 The Criterion of Eligibility for Ananya-bhakti renunciation and that it bestows the results of all other paths. The first point is made in this verse: Therefore, for the yogi who is endowed with bhakti for Me and whose mind is fixed on Me, knowledge and renunciation are not generally conducive to the ultimate good here in this world. (SB 11.20.31)2 The second point is made in these two verses: Whatever may be attained by execution of prescribed duties (karma), penances, the cultivation of jñāna, renunciation, the practice of yoga, offering of charity in accordance with the prin- ciples of dharma, or even by any other means to the ultimate good, is easily attained by My devotee simply through engage- ment in bhakti-yoga unto Me. If My devotee should somehow aspire for heaven, liberation, or My own abode, he can also attain these. (SB 11.20.32-33)3 न च कर्मनिर्वेद सापेक्षत्वमापतितम् । स तु भक्तेः सर्वोत्तमत्वविश्वासेन स्वत एव प्रवर्तते । अतो निर्विण्ण इत्यनुवादमात्रम् । Additionally, bhakti is not dependent upon having first devel- oped a disinterest in karma, because this naturally ensues from the conviction that bhakti is the preeminent process. Therefore, in SB 11.20.27, the mention of a devotee’s disinterest in karma is merely a restatement of the fact [that such an outcome is the inevitable result of faith in bhakti]. अत एव यद्यपि ज्ञानकर्मणोरपि श्रद्धापेक्षास्त्येव तां विना बहिरन्तः सम्यक् प्रवृत्त्यनुपप- तेस्तथाप्यत्र श्रद्धामात्रस्य कारणत्वेन विशेषतस्तदङ्गीकारः । Thus, although śraddha is undoubtedly required on the paths of jñāna and karma, because without śraddha one will not fully 2 tasman mad-bhakti-yuktasya yogino vai mad-atmanaḥ na jñānam na ca vairagyam prayaḥ śreyo bhaved iha yat-karmabhir yat-tapasā jñāna-vairāgyataś ca yat yogena dana-dharmena sreyobhir itarair api sarvam mad-bhakti-yogena mad-bhakto labhate njasa svargāpavargam mad-dhāma kathañcid yadi väñchati 1005 I Bhakti Is the Complete Abhidheya apply oneself to the process internally or externally, yet because in bhakti, śraddha is the sole cause of taking to the path, it has been specifically designated as the criterion of eligibility. अत्रापि च तदपेक्षा पूर्ववत् सम्यक्प्रवृत्त्यर्थैव । तां विनानन्यताख्यभक्तिस्तथा न प्रवर्तते । कदाचित् किञ्चित् प्रवृत्ता च नश्यतीति । In bhakti also, as in the case of karma and jñāna, śraddha is nec- essary in order to apply oneself fully. Without it, ananyā-bhakti cannot commence, and even if undertaken at all for some period of time, it will be lost. अत एव “न निर्विण्णो नातिसक्तः” इत्यस्यानन्तरमपि " मत्कथाश्रवणादौ वा ” ( भा० ११।२०।९) इत्यत्र श्रद्धायां जातायामेव कर्मपरित्यागो विहितः । Therefore, even after stating in SB 11.20.8 that bhakti is taken up by a person who has acquired faith in hearing narra- tions about Him and who is neither completely detached nor overly attached, Kṛṣṇa again declares in the very next verse (SB 11.20.9) that the abandoning of karma is ordained only after the manifestation of faith in hearing narrations about Him. भक्तिमात्रं तु तां विनापि सिद्ध्यति । स्कान्दे प्रभासखण्डे “ सकृदपि परीगीतं श्रद्धया हेलया वा भृगुवर नरमात्रं तारयेत् कृष्णनाम” इत्यादौ । [So far, Śrī Jiva has been discussing the point that faith in devo- tion is the sole criterion of eligibility for ananya-bhakti, or “exclusive devotion,” and that this devotion cannot be under- taken without faith. Now, however, he makes a distinction between ananya-bhakti and devotion in general.] Be that as it may, bhakti in general can yield success even without śraddha, as stated in the Prabhasa-khanda of the Skanda Purāņa: 4 O best of the Bhrgu dynasty, if Bhagavan Kṛṣṇa’s name is chanted even once, whether with faith (śraddhaya) or care- lessly (helayā vā), it delivers a human being. (Skanda Purāṇa, Prabhasa-khanda) sakrd api parigitam śraddhaya helayā vā bhrgu-vara nara-matram tarayet kṛṣṇa-nāma 1006
10. The Criterion of Eligibility for Ananya-bhakti भा० ३।२५/२५ - The same point is concluded from the following verse [in which faith is said to be an effect of bhakti and not its prior condition]: सतां प्रसङ्गान् मम वीर्यसंविदो भवन्ति हत्कर्णरसायनाः कथाः । तज्जोषणादाश्वपवर्गवर्त्मनि श्रद्धा रतिर्भक्तिरनुक्रमिष्यति ॥ ४८४ ॥ इत्यादौ च । In the association of pure devotees, the discussions (kathā) nat- urally come to focus upon Me [Bhagavan]. Such discussions are not only laden with full awareness of My unlimited majesty, but they serve too as inebriating tonic for both the ear and heart. By service and attention to such discussions, faith, spiritual attrac- tion, and divine love quickly and successively unfold for Me [Bhagavan Hari], the very embodiment of the path of liberation. (SB 3.25.25)5 तत्पूर्वतोऽपि तस्याः फलदातृत्वश्रवणात् । From the above two statements, it is evidenced that bhakti delivers its fruit even prior to the manifestation of śraddha. भा० ६।२१४९ - म्रियमाणो हरेर्नाम गृणन् पुत्रोपचारितम् । अजामिलोऽप्यगाद् धाम किमुत श्रद्धया गृणन् ॥ ४८५ ॥ इत्यादौ । तथा फलदातृत्वसौष्ठवश्रवणाच्च । Additionally, in verses such as the following, we hear of the ease (sausthava) with which bhakti delivers its result [even prior to the manifestation of śraddha]: 5 6 Even Ajamila attained the abode of Bhagavan Hari by uttering Bhagavan’s name indirectly in the act of calling for his son while dying. So what more need be said of one who chants the name with faith? (SB 6.2.49) satām prasangan mama virya-samvido bhavanti hṛt-karna-rasayanaḥ kathāḥ taj-josanád āśv apavarga-vartmani sraddha ratir bhaktir anukramisyati mriyamano harer nama grnan putropacăritam ajamilo’py agad dhama kim uta śraddhaya gṛṇan 1007 I Bhakti Is the Complete Abhidheya सा च श्रद्धा शास्त्राभिधेयावधारणस्यैवाङ्गं तद्विश्वासरूपत्वात् । ततो नानुष्ठानाङ्गत्वे प्रवि- शति । This śraddha is a limb (anga) only of the assured ascertainment (avadhārana) of the subject propounded in scripture (i.e., the abhidheya), because śraddha means to have trust (viśvāsa) in the import of scripture. Therefore, it is not counted as a limb (arga) of the actual practice of bhakti. भक्तिश्च फलोत्पादने विधिसापेक्षापि न स्यात् दाहादिकर्मणि वह्न्यादिवत् । भगवच्छ्रव- णकीर्तनादीनां स्वरूपस्थतादृशशक्तित्वात् । ततस्तस्याः श्रद्धाद्यपेक्षा कुतः स्यात् ? अतः श्रद्धां विना क्वचिन्मूढादावपि सिद्धिर्दृश्यते " श्रद्धया हेलया वा” इत्यादौ । Furthermore, bhakti does not depend upon any ordinance of scripture for it to produce its effects, for like fire’s power to burn, the acts of bhakti, such as hearing and singing about Bha- gavan, have the potency to bring forth effects inherent in their very nature (svarupa). How then can bhakti be dependent on śraddha? Thus, it is sometimes seen that even foolish beings attain success in bhakti without śraddha, as was stated above, “If Bhagavan Kṛṣṇa’s name is chanted even once, whether with faith or carelessly (helayā vā), it delivers a human being.” हेला त्वपराधरूपाप्यबुद्धिपूर्वककृता चेद् दौरात्म्याभावे न भक्त्या बाध्यत इत्युक्तमेव । ज्ञानलवदुर्विदग्धादौ तु तद्वैपरीत्येन बाध्यते यथा मत्सरेण नामादिकं गृह्णति वेणे । क्वचिद् वस्तुशक्तिर्बाधिता दृश्यते । आर्द्रेन्धनादौ वह्निशक्तिरिव । Although “carelessness” (helā) is in the form of an offense, if it is expressed unintentionally, it does not obstruct bhakti, because there is no ill-heartedness (dauratmya) involved. This point has been discussed already [in Anuccheda 159]. But in the case of those who are proud of their petty knowledge (jñāna-lava- durvidagdha), [carelessness] does obstruct bhakti, because it is impelled by the opposite of this attitude [meaning that it is expressed intentionally out of ill-heartedness]. An example of this is seen in the case of King Veņa, who uttered Bhagavan’s name with malicious intent. Sometimes, the natural power of 1008 172 The Criterion of Eligibility for Ananya-bhakti an object becomes curtailed, just as the burning power of fire is hampered in the case of wet wood. “श्रद्धयोपाहृतं प्रेष्ठं भक्तेन मम वार्यपि ” (भा० ११ । २७ ।१७) “भूर्यप्यभक्तोपाहृतं न मे तोषाय कल्पते” इत्यत्र श्रद्धाभक्तिशब्दाभ्यामादर एवोच्यते । In the following statement, the words śraddha and bhakti’ simply imply reverence (adara): Even water offered to Me with reverence (śraddha) by a devo- tee (bhakta) is dear to Me. However, even an extraordinary gift offered to Me by a nondevotee does not give Me satisfaction. (SB 11.27.17B-18A) 8 स तु भगवत्तोषणलक्षणफलविशेषस्योत्पत्तावनादरलक्षणतद्विघातकापराधस्य निरसन- परः । तस्मात् श्रद्धा न भक्त्यङ्गं किन्तु कर्मण्यर्थिसमर्थविद्वत् तावदनन्यताख्यायां भक्तौ अधिकारिविशेषणमेवेति । अत एव तद्विशेषणत्वेनैवोक्तम् “यदृच्छया मत्कथादौ जातश्र- द्वस्तु यः पुमान् ” ( भा० ११ ।२०।८) इति “जातश्रद्धो मत्कथासु” ( भा० ११ २०/२७) इति च । This reverence dispels the offensive attitude of disrespect (anādara) that impedes the unfolding of the exceptional fruit of giving satisfaction to Bhagavan. Therefore, śraddha is not a limb (anga) of bhakti but an attribute ( viśesana) of a person eligible to perform ananyā-bhakti, just as wealth, physical abil- ity, and knowledge are attributes of a person qualified to per- form karma and not parts of the practice of karma. Thus, in the two verses under discussion [sB 11.20.8, cited in the begin- ning of Anuccheda 171, and sB 11.20.27, quoted at the beginning of this anuccheda], the compound jäta-śraddha (“the person in whom faith has been born’) is used as a qualifier (viśesana) of the person eligible to perform bhakti. अत्र तामारभ्येत्यर्थेन ल्यब्लोपे पञ्चम्यन्तेन तत इति पदेनानवधिकनिर्देशेनात्मारामता- वस्थायामपि सा केषाञ्चित् प्रवर्तत इति तस्याः साम्राज्यमभिप्रेतम् । अनन्तरं च वक्ष्यते “न किञ्चित् साधवो धीराः” (भा० ११ | २० | ३४) इति । 8 The word bhakti is not actually present in this verse, but it is implied by the word bhakta, i.e., “the one endowed with bhakti, or reverence.” śraddhayopahṛtam prestham bhaktena mama vary api bhūry apy abhaktopahṛtam na me toṣaya kalpate 1009I Bhakti Is the Complete Abhidheya In this statement [SB 11.20.28], the pronoun tataḥ, “from that,” means “beginning from the point of śraddha” [one should wor- ship Bhagavan], and the fifth case [i.e., the ablative case] has been used to convey this meaning in place of the gerund form (lyap), which has been dropped? This indicates that bhakti is without any specified end, and thus it is sometimes taken up even by those who have attained to the status of an atmarama, or “one who delights in the self alone.” By this unlimited character- istic of bhakti, the complete sovereignty (samrajya) of bhakti has been implied. Later in the same chapter of Srimad Bhāgavata, Śrī Kṛṣṇa says: Indeed, My exclusive devotees, who are endowed with wisdom (dhirāḥ) and established in authentic being (sadhavaḥ), do not covet anything at all, not even ultimate liberation from rebirth, even if awarded by Me. (SB 11.20.34)10 अतः साम्राज्यज्ञापनया तां विना कर्मज्ञाने अपि न सिध्यत इति च ज्ञापितम् । By thus disclosing the complete sovereignty (sāmräjya) of bhakti, the fact that karma and jñāna cannot be successful without bhakti is also made evident. Commentary IN THE previous anuccheda, Śrī Jiva cited two verses spoken by Śrī Kṛṣṇa (SB 11.20.7-8) that specify the criteria of eligibility for the three types of yoga. In the second of these two verses, Kṛṣṇa mentions three qualifications that are relevant to the path of bhakti: 9 The pronoun tatah is in the ablative or fifth case, which has been used in place of the second case after dropping the gerund (lyap) “beginning from” (arabhya). Thus, instead of saying tām (śraddham) arabhya, “beginning from the point of this śraddha,” Krsna simply says tataḥ, “from this point forward.” The meaning is the same in both cases, since “arabhya” and “sraddha” are implied by the word tatah. For details of such usage, see Harināmāmṛta-vyakarana (4.122). This rule is commonly referred to as lyap-lope pañcami. 10 na kiñcit sadhavo dhira bhakta hy ekantino mama vāñchanty api mayā dattam kaivalyam apunar-bhavam 1010 172 The Criterion of Eligibility for Ananya-bhakti
11. Śraddha, or implicit faith in bhakti as the preeminent path. 2. Näti-nirvinna, or not being excessively indifferent to sense objects.
12. Näti-sakta, or not being overly attached to sense objects. Śri Jiva’s intent is to show that out of these three, the real crite- rion of eligibility for bhakti is śraddha alone. The other two qualities are merely concomitant effects of the beginning stage of śraddha. To make this clear, he begins this anuccheda by citing two other verses spoken by Kṛṣṇa from His teachings to Uddhava (SB 11.20.27- 28). These two verses are an elaboration on SB 11.20.8, cited in the previous anuccheda, in which the eligibility for bhakti is described. The three characteristics mentioned in SB 11.20.8 are reiterated in SB 11.20.27. In the latter verse, the eligible devotee is directly stated to be one in whom śraddha is born (jäta-śraddha) in regard to hearing the narrations (katha) of Bhagavan. Śrī Jīva first clar- ifies that when it is said that a person acquires faith in kathā, it indicates in a broader sense that the person acquires faith in other forms of devotion also. The words nirvinnaḥ sarva-karmasu mean that the faithful devotee has given up all hope of obtaining ben- efit from works, and the words parityage’py anisvaraḥ mean that he is yet unable to completely abandon material enjoyment. These statements correspond to the definitions given in the earlier verse (SB 11.20.8). This is the state of a beginner on the path of bhakti. Krsna recommends that even such a person, who is yet unable to give up material enjoyment, should take directly to bhakti. It is not that he or she needs to practice some other process first to become eligible for bhakti. Such is not the case, however, with the path of jñāna. To be eligible for jñāna, one must first be fully renounced. According to Sadananda Yogindra, the eligibility for jñāna-mārga is as follows: The eligible candidate, however, is one who has at once under- stood the import of all the Vedas by having studied the Vedas and Vedāngas according to the prescribed method. His heart is com- pletely pure, because either in this birth or another, after having already desisted from both fruitive and prohibited actions, he 1011 I Bhakti Is the Complete Abhidheya has become free from all impurities through execution of regular duties (nitya-karma), incidental duties (naimittika-karma), expi- atory duties (prayaścitta), and meditation (upāsanā). Being thus endowed with the four wealths of practice (sadhana-catustaya- sampatti), he becomes a pramātā, or “one qualified to apprehend valid knowledge” [pramā-jñāna-kartā]. (Vedanta-sāra 1.6)11 The four wealths referred to above are those of discrimination between matter and spirit (viveka), dispassion toward all sense pleasure (vairagya), the six endowments (sat-sampatti - mental equilibrium, sense control, detachment, tolerance, fixity of mind, and faith), and a strong will to liberation (mumuksutā). In contrast to this rigid set of prerequisites, the eligibility for bhakti is simply śraddha. Kṛṣṇa stresses, however, that the begin- ning devotee must remain aware that sense pleasures culminate in suffering. Therefore, if some pleasure comes about as a result of past meritorious karma, the devotee should not become overly enchanted by it. If he does so, he will only create further samska- ras for enjoyment and will never be able to extricate himself. But if he partakes of the experience while remaining internally detached, he will not sow the seed for further entanglement. Krsna here is offering very practical advice for the neophyte bhakta. Often an aspiring devotee will react to sense pleasures that come of their own accord with an attitude of hatred or disgust, not knowing that these negative emotions are as binding as the feeling of attraction. Hatred, or repulsion (dvesa), is also an attachment, but in the negative sense. Krsna advises the neophyte to remain natural and neutral but aware of the reality. In these verses, Kṛṣṇa also implies that bhakti is potent in and of itself, and thus it is supremely independent. It does not depend on jñāna or vairagya. Thus, out of the three characteristics mentioned 11 adhikari tu vidhivad-adhita-veda-vedängatvenāpātato’dhigatākhila-vedartho’smin janmani janmäntare vā kāmya-niṣiddha-varjana-puras-saram nitya-naimittika-prayaścittopāsanānuṣṭhānena nirgata-nikhila-kalmaṣatayā nitanta-nirmala-svantaḥ sadhana-catustaya-sampannaḥ pramātā. 1012 172 The Criterion of Eligibility for Ananya-bhakti in SB 11.20.8 and again in SB 11.20.27, only śraddha is the actual quali- fication required for bhakti. Detachment from works is a direct con- sequence of śraddha. Everything a devotee does is undertaken on the basis of sraddha. Thus, śraddha itself in regard to bhakti implies a disinterest in karma. Accordingly, Śrī Jīva Gosvāmī writes that the condition of being detached (nirvinna) is only a reconfirmation of what was said about śraddha. It is not expressing some new characteristic of a bhakta. The conclusion therefore is that śraddha alone is the real crite- rion of eligibility for bhakti. Of course, faith is needed to under- take any path, or for that matter, any action at all, but other paths require some other qualifications in addition to śraddha, such as freedom from desire or a suitable birth in the varṇāśrama sys- tem. In bhakti, nothing other than śraddha is required. All other qualities manifest by the grace of bhakti. This was discussed earlier. What is the meaning of śraddha? It signifies a firm belief in the import of scripture. The dawning of faith in hearing the narrations of Bhagavan and other practices of devotion means a firm convic tion that this alone is the supreme good. For this reason, the devo- tee becomes apprehensive when participating in actions that are fruitive in nature. Without faith, one cannot be exclusively devoted to the path of bhakti. Bhakti is potent in and of itself, and so it does not depend on anything else to deliver its result. Additionally, it does not depend on the Vedic injunctions, as is the case for the acts of karma-yoga. It is analogous to fire, which burns anyone who touches it regard- less of whether the person is acquainted with its burning power or not. The power of fire to burn is inherent in its constitution and not dependent on anything external, such as a Vedic injunction. Bhakti is analogous in nature. In this regard, we hear various stories about even foolish beings, who had no śraddha in bhakti, such as Ajamila or the mouse who used to steal ghee wicks, but who obtained the benefit of bhakti even without śraddha. In contrast, however, karma-yoga does not have the inherent power to deliver its intended fruit. In the case of the Vedic rituals that form part of the path of karma-yoga, it is the 1013 I Bhakti Is the Complete Abhidheya power present in the Vedic injunctions themselves in the form of the orders of Bhagavan that is invested into the Vedic actions. Oth- erwise, they are not different from laukika, or “worldly,” actions. So, since bhakti is independently powerful, why is śraddha nec- essary at all? Śrī Jīva answers this question in two ways. First, although bhakti’s power is inherent, it will not manifest in a person who is crooked at heart and thus offensive in nature. In this respect, bhakti’s power is comparable to fire’s inherent burning capacity, which is obstructed in the case of wet wood. If the fuel is wet, or in other words, unsuitable for use, only smoke will be produced but no fire or light. Consequently, the devotee who is obstructed by an offense needs to practice bhakti regularly to purify his heart, just as one has to dry wet wood before being able to set it aflame. But if one is faithless, he will not have the impetus to practice bhakti to become free of offensiveness and crookedness of heart. Secondly, even if such a person does practice, he will not be exclusive to the path of bhakti. For these reasons, śraddha is the necessary criterion of eligibility for ananya-bhakti. The above analysis leads us to the conclusion that śraddha is not a direct limb (anga) of bhakti itself. Otherwise, people would not be able to execute bhakti prior to the appearance of śraddha, but such is not the case. Moreover, if śraddha were a limb of bhakti, then śraddha alone would yield perfection, without the necessity to engage in any other act of devotion. This, however, is not sup- ported by any scriptural statement. Therefore, śraddha is under- stood to be only an attribute (viseṣana) of the eligible practitioner, and it is śraddha that impels one to take to bhakti in an exclusive manner. A further doubt is raised in this regard. If śraddha is not a limb of bhakti, then why is it that in SB 11.27.17 it is mentioned as being instrumental to bhakti in the compound śraddhayopahṛtam, “offered with faith?” Śrī Jīva explains that the word śraddhaya here only means “with respect” (adara). Therefore, śraddha is only an attribute of a bhakta, and this is precisely how Kṛṣṇa has used the word in the compound jäta-śraddha, lit., “the person in whom faith is born” (SB 11.20.8 and 11.20.27). 1014 172 The Criterion of Eligibility for Ananya-bhakti Śrī Jīva makes one more pertinent comment on SB 11.20.28 in regard to the independent nature of bhakti. He explains that the word tataḥ, “from that,” means “beginning from the point of śraddha.” This signifies that the formal practice of bhakti begins on the appearance of śraddha, even in a person who is still attached to sense pleasure. Additionally, the phrase “from that point forward,” is an open-ended statement, indicating that bhakti is without any specified end. This means that bhakti continues even beyond liber- ation, and thus it is sometimes taken up even by those who have attained to the completion stage of an ātmārāma, or “one who delights in the self alone.” All other paths have a limited range of jurisdiction. Karma ends upon the awakening of detachment, and jñāna ends at liberation. But bhakti continues even beyond liber- ation. This is further evidence that bhakti is not dependent upon these other processes. 172.2 How Beginning Bhajana Should Be Conducted तदेवमनन्यभक्त्यधिकारे हेतुं श्रद्धामात्रमुक्त्वा स यथा भजेत् तथा शिक्षयति - स श्रद्धा- लुर्विश्वासवान् । प्रीतो जातायां रुचावासक्तः । दृढनिश्चयः साधनाध्यवसायभङ्गरहितश्च सन् । [Śrī Jiva Gosvāmi continues the discussion of SB 11.20.28, cited at the beginning of this anuccheda.] In this way, after stating that śraddha alone is the criterion of eligibility for executing ananya- bhakti, Krsna instructs in what manner worship, or bhajana, should be conducted. The word śraddhālu, “being established in faith,” means “being endowed with trust” (viśvāsavān) [in the words of scripture]. The word prita, lit., “being loving,” means “being attached to the taste (ruci)12 [for bhakti] that has come 12 The word ruci is used here in a general sense to mean a simple “liking” or “predilection.” It does not refer to ruci in the technical sense as the fifth stage of development of bhakti, as given in Rupa Gosvāmi’s famous progression (BRS 1.4.15-16). This is evident from the fact that the practitioner being described is one who is unable to give up sense enjoyment, whereas ruci in the technical →→ 1015 1 Bhakti Is the Complete Abhidheya about.” The compound drdha-niscaya, “being firmly resolved,” means “being without deviation in one’s efforts to enact the practices of devotion.” सहसा त्यक्तुमसमर्थत्वात् कामान् जुषमाणश्च गर्हयंश्च । गर्हणे हेतुः - दुःखोदर्कान् शोका- दिकृदुत्तरफलानिति । अत्र कामा अपापकरा एव ज्ञेयाः शास्त्रे कथञ्चिदप्यन्यानुविधा- नायोगात् । Because the person being described is unable to give up sense pleasures immediately, he partakes of them (juṣamāṇa) while also condemning them (garhayan). The reason for this condem- nation is that such pleasures will end in misery (duḥkhodarkān), meaning that later on they will result in lamentation and other forms of distress. The sense pleasures referred to in this verse are those that are not sinful, because scriptures never ordain sinful acts. प्रत्युत- परपत्नीपरद्रव्यपरहिंसासु यो मतिम् । न करोति पुमान् भूप तोष्यते तेन केशवः ॥ ४८६ ॥ इति विष्णुपुराणवाक्यादौ कर्मार्पणात् पूर्वमेव तन्निषेधात् । Rather, sinful enjoyment is forbidden even prior to the stage in which one simply offers one’s karma to Bhagavan, as indicated in the Visnu Purāṇa: O King, Bhagavan Kesava is pleased with a person whose mind is not set on others’ wives, others’ wealth, and violence to others. (VP 3.8.14)13 अत्रैव च निष्कामकर्मण्यपि " यद्यन्यन् न समाचरेत्” (भा० ११।२० ।१०) इति वक्ष्यमाणनि- षेधात् । Furthermore, in the context of discussing niskāma-karma as well, Śrī Kṛṣṇa has forbidden sinful acts in the words “if he 13 sense refers to a practitioner who has transcended the stage of anarthas. para-patni-para-dravya-para-himsäsu yo matim na karoti puman bhupa toşyate tena kesavah 1016 172 The Criterion of Eligibility for Ananya-bhakti does not perform other [i.e., forbidden (nişiddha)]1 acts” (yady anyan na samācaret), from the following verse, which is to be discussed further ahead [in Anuccheda 174]: O Uddhava, if a person who is fixed in his prescribed duties, who does not desire the fruits of action, and who worships [Me] through sacramental actions (yajñas), refrains from forbidden acts, he will not go either to heaven or to hell. (SB 11.20.10)15 कर्मपरित्यागविधानेन सुतरां दुष्कर्मपरित्यागप्रत्यासत्तेः । By ordaining the relinquishment of karma, it naturally follows that one is meant to give up sinful karma as well. विष्णुधर्मे- मर्यादां च कृतां तेन यो भिनत्ति स मानवः । न विष्णुभक्तो विज्ञेयः साधुधर्मार्चनो हरिः ॥ ४८७ || इति वैष्णवेष्वपि तन्निषेधात् । In the Visnu-dharma, it is stated that Vaisnavas are also forbidden to engage in sinful acts: A person who transgresses the prescribed behavior established by Bhagavan can never be called a devotee of Visņu, because Bhagavan Hari is worshiped by saintly conduct. (Visnu-dharma Purāṇa) 16 “यत्पादसेवाभिरुचिस्तपस्विनामशेषजन्मोपचितं मलं धियः । सद्यः क्षिणोति” ( भा० ४।२१।३१) इत्यत्र सद्यःशब्दप्रयोगेण जातमात्ररुचीनाम्- 15 यदा नेच्छति पापानि यदा पुण्यानि वाञ्छति । ज्ञेयस्तदा मनुष्येन्द्र हृदि तस्य हरिः स्थितः ॥ ४८८ ॥ 14 This is Śrīdhara Svami’s gloss on the word anyat. sva-dharma-stho yajan yajñair anāsih-kama uddhava na yāti svarga-narakau yady anyan na samacaret maryādām ca kṛtām tena yo bhinatti sa mānavaḥ na visņu-bhakto vijñeyaḥ sadhu-dharmarcano harih 16 1017 I Bhakti Is the Complete Abhidheya इति विष्णुधर्मनियमेन च । We may also consider the following statement of Pṛthu Mahārāja: The taste to serve the lotus feet of Bhagavan, which increases day-by-day and is of the nature of unalloyed being (sati),” imme- diately cleanses the mind’s impurities accumulated over unlim- ited births of those who are afflicted by worldly existence, just as the river Gangā, which originated from the toe of Bhagavan [also washes away sinful desire]. (SB 4.21.31)18 The word sadyaḥ, “immediately,” in the clause “immediately cleanses” (sadyaḥ kṣinoti), indicates that the cleansing of the mind’s impurities takes place from the very moment that the taste (ruci) for service comes into being. That Vaisnavas do not engage in sin is also understood from the following principle stated in the Visnu-dharma: O lord of men! When a person no longer desires to engage in sin- ful acts and longs only for virtue, it is understood that Bhagavan Hari is situated in his heart. (Visnu-dharma)19 “विकर्म यच् चोत्पतितं कथञ्चिद् धुनोति सर्वं हृदि सन्निविष्टः " ( भा० ११।५।४२) इत्य- त्रापि कथञ्चिच्छब्दप्रयोगेण लब्धभक्तीनां च स्वतस्तत्प्रवृत्त्ययोगात् । “नाम्नो बलाद् यस्य हि पापबुद्धिर्न विद्यते तस्य यमैर्हि शुद्धिः” इति पाद्मनामापराधभञ्जनस्तोत्रादौ हरिभक्तिबलेनापि तत्प्रवृत्तावपराधापाताच्च । We may also consider this verse from Srimad Bhagavata: “7 Śrīdhara Svāmi glosses the word sati (qualifying abhiruci) as sättviki, “of the nature of authentic being,” and Śrī Viśvanatha Cakravarti glosses the same word as suddha-sattva-svarupa nityety arthah, “of the nature of unalloyed being and, hence, eternal.” The word sat refers to “being” or “existence,” in general. It also signifies that which is true and not false (asat). Thus, the expression “of the nature of authentic being” refers to a manner of being or existing that is rooted in the authentic self, or in specific contexts, being that is of the essence of Suddha-sattva. Additionally, Śrīdhara Svami glosses the word tapasvinam as samsara-taptānām, “of those who are afflicted by worldly existence.” yat-pada-sevabhirucis tapasvinām aseṣa-janmopacitam malam dhiyah sadyah kṣinoty anvaham edhati sati yatha padangustha-viniḥsṛtā sarit yada necchati păpâni yadā punyāni vâñchati 18 19 jñeyas tada manusyendra hṛdi tasya hariḥ sthitah 1018 172 The Criterion of Eligibility for Ananya-bhakti If a forbidden act should somehow occur in the case of a beloved devotee, who is engaged in the worship of the soles of Bhaga- van’s feet and who has forsaken all other affections, the Sup- reme Immanent Self, Hari, being situated within his heart, cleans it away in totality. (SB 11.5.42)20 In this verse, the word kathañcit, “somehow,” indicates that involvement in forbidden acts runs contrary to the nature of those who have attained bhakti. Furthermore, according to the Nāmāparādha-bhanjana-stotra from the Padma Purāņa, to commit sins on the strength of Hari-bhakti is an offense: “For one who intentionally commits sins on the strength of the holy name, the means of his purification through rules simply does not exist” (Padma Purāṇa, Brahma-khanda 25.16).21 “अपि चेत् सुदुराचारः” (गीता ९।३०) इति तु तदनादरदोषपर एव न तु दुराचारतावि- धानपरः " क्षिप्रं भवति धर्मात्मा” (गीता ९।३१ ) इत्यनन्तरवाक्ये तु दुराचारतापगमस्य श्रेयस्त्वनिर्देशादिति ॥ श्रीभगवान् ॥ A related point that should be clarified is from this verse of Bhagavad Gitā: “If even a person who is exceedingly ill-behaved worships Me with exclusive devotion, he should be regarded as indeed virtuous, because he is rightly resolved” (GĪTĀ 9.30) .22 The intention here is to point out the defect of disrespecting a person who is firmly resolved to worship Bhagavan, irrespec- tive of his character, and not to give license for sinful behavior. This is clear from the verse that follows, in which it is said: “Such a person quickly becomes righteous” (GĪTĀ 9.31).23 Here, it is the auspiciousness of having his sinfulness removed that is being pointed out. 20 21 22 22 23 sva-pada-mulam bhajatah priyasya tyaktanya-bhavasya hariḥ paresaḥ vikarma yac cotpatitam kathañcid dhunoti sarvam hrdi sannivistaḥ namno balad yasya hi papa-buddhir na vidyate tasya yamair hi suddhiḥ api cet sudurăcăro bhajate mam ananya-bhāk sadhur eva sa mantavyaḥ samyag vyavasito hi sah kṣipram bhavati dharmātmā 1019Commentary 1 Bhakti Is the Complete Abhidheya In SB 11.20.28, Krsna specifies three attributes of a practitioner, namely, (1) being established in faith (śraddhālu), (2) being engladdened (prita), or in other words, attached to the taste for bhakti (jātāyām rucav asaktaḥ), and (3) being firmly resolved (drdha-niscaya). Among these three, faith is the basic quality. The other two ensue from firm faith. One naturally relishes doing what one believes in, and one is thus determined about it. The mind wavers when one lacks faith. Even with faith, if one has deeply embedded samskaras of past sense pleasure, the mind may be led astray by them. The senses are exceedingly powerful and can lead astray the mind even of a person of knowledge (balavan indriya-grāmo vidvāmsam api karṣati, SB 9.19.17). Śrī Jiva stipulates, however, that even such a devotee will not engage in forbidden pleasure. Why is that? Because he has śraddha, signifying firm belief in the words of scripture. Any engagement in forbidden pleasure runs contrary to his faith. Faith is what inspires one to act. A person does not act in opposition to his faith, espe- cially if the activity is sinful and anti-social. Therefore, it is imper- ative to study sastra. Faith in sastra will protect one from sinful pleasures. This also implies that a practitioner of ananya-bhakti is naturally moral. This is the meaning of Prahlada’s statement that all virtuous qualities become manifest in an akiñcana-bhakta (SB 5.18.12).24 A doubt may be raised in this regard. In GĪTĀ 9.30, Kṛṣṇa says that a person who is exclusively engaged in bhakti but who is exceedingly ill-behaved should nonetheless be considered as vir- tuous. Does this not imply that some devotees do engage in sinful acts? Śrī Jīva Gosvāmī replies that this verse is spoken in praise of bhakti and is not meant to be taken as a license to engage in sinful acts. This is why the words “even if” (api cet) have been used in the verse. They signify that normally it is not possible for a devotee to engage in any sinful act. But if it so happens, even then he will 24 yasyästi bhaktir bhagavaty akincana sarvair gunais tatra samasate surah harav abhaktasya kuto mahad-gunā manorathenāsati dhavato bahih 1020 172 The Criterion of Eligibility for Ananya-bhakti become rectified very quickly by the power of bhakti. He will not continue to engage in sinful acts. Thus, the verse was spoken just to give an indication of the power of bhakti. To correctly ascertain the meaning of a statement, two things, besides the literal meaning of the words, are critically important. The first is the context, and the second is the speaker’s intent. State- ments are not made out of context, and a discerning speaker does not employ meaningless or incoherent words. In GĪTĀ 9.30, Kṛṣṇa is speaking only about the power of bhakti and not offering a license to engage in immoral acts. Since He declares elsewhere that He avatarically descends to establish dharma, it would contravene His own intention to support immorality on the authority of this verse. Moreover, this verse is about a person who has śraddha in bhakti but whose śraddha is not based on sastra. A devotee with śastriya- śraddha will never engage in any forbidden act, because that would go against the śraddha that is his very existence, for as Krsna says, “A person is whatever his śraddha is” (yo yac-chraddhaḥ sa eva saḥ, GĪTĀ 17.3). 1021 Anuccheda 173 A Devotee Should Give Up Karma 173.1 Eligibility to Abandon Karma १७३ । नन्वेवं केवलानां कर्मज्ञानभक्तीनां व्यवस्थोक्ता । नित्यनैमित्तिकं कर्म तु सर्वे- ष्वेवावश्यकम् । तर्हि साङ्कर्ये कथं शुद्धे ज्ञानभक्ती प्रवर्तेयातां तदेतदाशङ्क्य तयोः कर्माधिकारितां वारयति ( भा० ११/२०१९) – AT THIS POINT, a doubt may be raised that in the verses cited so far from the Eleventh Canto of Srimad Bhagavata [11.20.6- 8, cited in Anucchedas 170 and 171], Bhagavan Kṛṣṇa has spo- ken of karma, jñāna, and bhakti as independent paths (kevala). But aside from the practices that are specific to these respective paths, there are daily and occasional duties, known as nitya and naimittika-karma, that are obligatory for all. So, if this is the case, how can pure jñāna and bhakti be performed when they have to be combined with karma? Anticipating this doubt, Bha- gavan spoke the following verse to refute the idea that jñāna and bhakti are still under the jurisdiction of karma: 1 तावत् कर्माणि कुर्वीत न निर्विद्येत यावता । मत्कथाश्रवणादौ वा श्रद्धा यावन् न जायते ॥ ४८९ ॥ One should engage in works only until one has developed detachment from sense pleasure, or until one has awakened faith in hearing narrations about Me. (SB 11.20.9)1 tavat karmani kurvita na nirvidyeta yāvatā mat-katha-śravaṇadau vā śraddha yavan na jayate 1022 173 A Devotee Should Give Up Karma “कर्माणि नित्यनैमित्तिकादीनि " इति टीका च । Śrīdhara Svāmi comments: “The word karmāni, ‘works,’ refers to the daily and occasional obligatory duties (nitya and naimittika-karma).” अत एव - श्रुतिस्मृती ममैवाज्ञे यस्ते उल्लङ्घ्य वर्त्तते । आज्ञाच्छेदी मम द्वेषी मद्भक्तोऽपि न वैष्णवः ।। ४९० ॥ इत्युक्तदोषोऽप्यत्र नास्ति । आज्ञाकरणात् । प्रत्युत जातयोरपि निर्वेदश्रद्धयोस्तत्करण एवाज्ञाभङ्गः स्यात् । Therefore, the defect mentioned in the following verse does not apply to one in whom either detachment or śraddha has been born: Śruti and Smrti are My orders. One who transgresses them disobeys Me and is averse to Me. Even if such a person is My devotee, he cannot be considered a Vaisnava.2 The reason why the defect mentioned here is inapplicable to one in whom detachment or śraddha has been born is because Bhagavan Himself has ordered the abandonment of nitya and naimittika-karma at that point. Rather, if one were to continue to engage in nitya and naimittika-karma even after the awak- ening of either detachment or śraddha, that itself would be a transgression of Bhagavan’s order [as given in SB 11.20.9]. यथा च व्याख्यातम् “आज्ञायैवं गुणान् दोषान्” (भा० ११ | ११ | ३२) इत्यस्य टीकायाम्- “भक्तिदार्त्स्न्येन निवृत्त्यधिकारतया सन्त्यज्य” इति । The same point is confirmed in the following verse along with Svāmīpāda’s commentary: 2 śruti-smrti mamaiväjne yas te ullanghya varttate äjnäcchedi mama dvesi mad-bhakto’pi na vaisnavah 1023 I Bhakti Is the Complete Abhidheya In like manner, he is the best of those established in authentic being (sattamaḥ) who worships Me, having abandoned all of his prescribed duties, even though they have been ordained by Me, and in spite of knowing the virtues [of performing them] and the defects [of neglecting them]. (SB 11.11.32)3 Śrīdhara Svāmi comments: “Because of firmness in bhakti, such a person becomes qualified for the path of nivṛtti, or ‘detachment,’ and thus relinquishes his prescribed duties.” निवृत्त्यधिकारित्वं चोक्तं श्रीकरभाजनेन ( भा० ११ | ५ |४१ ) - The devotee’s eligibility for the path of nivṛtti is described by sage Śrī Karabhajana: देवर्षिभूताप्तनृणां पितॄणां न किङ्करो नायमृणी च राजन् । सर्वात्मना यः शरणं शरण्यं गतो मुकुन्दं परिहृत्य कर्तम् ॥ ४९१ ॥ O King, one who abandons all obligations and wholeheart- edly resorts to the refuge of Bhagavan Mukunda, who alone is worthy of shelter, is no longer a servant of or a debtor to the devas, the sages, the living beings in general, family members, humankind, or the forefathers. (SB 11.5.41)* इति तेषां न किङ्करः किन्तु श्रीभगवत एवेत्यनधिकारित्वम् । कर्तं कृत्यम् । कर्तं भेदमि- त्यर्थे ततो देवतादीनां स्वातन्त्र्यमिति यावत् । From this statement, it is clear that a person who has taken full shelter of Bhagavan is no longer a servant of all those mentioned in the verse but only a servant of Bhagavan. Con- sequently, he is no longer eligible for the practice of karma. The word kartam, “obligations,” means “that which is ordinarily to be done” (krtyam). [The devotee abandons all such conven- tional obligations.] This word can also mean “distinction” or “difference” (bhedam), in which case it indicates that a devotee

ajñāyaivam gunan dosan mayadiṣṭan api svakän dharman santyajya yah sarvan mam bhajet sa ca sattamaḥ devarṣi-bhūtāpta-nrnām pitnām na kinkaro nayam rni ca rājan sarvātmana yaḥ saranam saranyam gato mukundam parihrtya kartam 1024 173 A Devotee Should Give Up Karma abandons the mentality of considering the devas or other living beings as worshipable independent of Bhagavan. एवमेवोक्तं गारुडे- This mentality and its rejection by a devotee are referred to in Garuda Purāna: अयं देवो मुनिर्वन्ध एष ब्रह्मा बृहस्पतिः । इत्याख्या जायते तावद् यावन् नार्चयते हरिम् ॥ ४९२ ॥ “This is a deva, this is a sage, this is Brahmā, and this is Brhas- pati, all of whom are meant to be worshiped by me.” This notion persists as long as one does not take to the worship of Bhagavan Hari. (Garuda Purana ) s न च विकर्मप्रायश्चित्तरूपं कर्मान्तरं कर्तव्यं तस्य तच्छरणस्य विकर्मप्रवृत्त्यभावात् । Additionally, if the devotee engages in a forbidden act, there is no need to perform a separate ritual act (karma) as a form of atonement, because one who is surrendered to Bhagavan is not inclined to perform forbidden acts in the first place. कथञ्चिदापतितेऽपि विकर्मणि तदनुस्मरणेनैव प्रायश्चित्तस्याप्यानुषङ्गिकसिद्धिरित्यप्यु- क्तमनन्तरपद्येनैव (भा० ११/५/४२) - — If, however, one should somehow engage in a forbidden act, even then atonement is automatically accomplished merely as a con- comitant effect of remembering Bhagavan. This point was made by the sage Karabhājana in the immediately following verse: स्वपादमूलं भजतः प्रियस्य त्यक्तान्यभावस्य हरिः परेशः । विकर्म यच् चोत्पतितं कथञ्चिद् धुनोति सर्वं हृदि सन्निविष्टः ॥ ४९३ ॥ इति । 5 ayam devo munir vandya esa brahma bṛhaspatih ity akhyā jāyate tavad yavan närcayate harim 1025 I Bhakti Is the Complete Abhidheya If a forbidden act should somehow occur in the case of a beloved devotee, who is engaged in the worship of the soles of Bhaga- vān’s feet and who has forsaken all other affections, the Sup- reme Immanent Self, Hari, being situated within his heart, cleans it away in totality. (SB 11.5.42)6 1 त्यक्तोऽन्यत्र देवतान्तरे भावो भगवतीव भावो भक्तिर्येनेति च व्याख्येयम् । अत्र कर्मपरि- त्यागहेतुत्वेनाभिधानात् श्रद्धाशरणापत्त्योरैकार्थ्यं लभ्यते तच्च युक्तम् । श्रद्धा हि शास्त्रा- र्थविश्वासः शास्त्रं च तदशरणस्य भयं तच्छरणस्याभयं वदति । ततो जातायाः श्रद्धाया- स्तच्छरणापत्तिरेव लिङ्गमिति । The compound tyaktanya-bhāvasya, “of one who has forsaken all other affections,” should be understood to mean “of one by whom affection (bhava), or in other words, devotion (bhakti) for other gods as if for Bhagavan, has been given up.” Here [in SB 11.5.41], since the intent is to specify it as the cause of aban- doning the path of works (karma), taking shelter (saraṇāpatti) is identical in meaning to faith (śraddha) [as used in SB 11.20.9, cited in the beginning of this anuccheda]. This is also appropri- ate, because faith means firm conviction (viśvāsa) in the import of scripture, and scripture affirms that there is fear for those who have not taken refuge and fearlessness for those who have. Therefore, taking refuge in Bhagavan (śaraṇāpatti) is itself the symptom (lingam) that faith has arisen in a person. न च देवादितर्पणमात्रतात्पर्येणापि पृथक्पृथगाराधनं कर्तव्यम् “यथा तरोर्मूलनिषेचनेन " ( भा० ४ । ३१ । १४) इत्यादौ तत्पौनरुक्त्यप्राप्तेः । Additionally, there is no need to worship the devas separately even for the sake of appeasing them, because such worship is stated to be redundant in verses such as the following: 6 Just as by pouring water on the root of a tree, its trunk, branches, and twigs become nourished, and just as by supplying food to the vital life current (prāna), the senses gain strength, ⚫ sva-pada-mulam bhajatah priyasya tyaktanya-bhavasya hariḥ paresaḥ vikarma yac cotpatitam kathañcid dhunoti sarvam hrdi sannivistaḥ 1026 173 A Devotee Should Give Up Karma so too by worshiping Bhagavan Acyuta [Kṛṣṇa], the worship of all entities is effected. (SB 4.31.14)” न च त्यक्तकर्मणो मध्ये विघ्नस्यगितायामपि भक्तौ तत्त्यागानुतापो युज्यते " त्यक्त्वा स्वधर्मं चरणाम्बुजं हरेर्भजन्नपक्वो ऽथ पतेत् ततो यदि (भा० १।५।१७) इत्याद्युक्तेः । 12 After a person gives up karma, then even if in the course of undertaking bhakti he becomes hindered due to obstacles, it is still improper for him to lament over the abandonment of karma, as stated by Śrī Nārada: Has inauspiciousness (abhadram) ever befallen a person, what- ever his circumstances might be (yatra kva vā), who, having abandoned his prescribed duty (sva-dharma), takes to the sacred service (bhajana) of the lotus feet of Bhagavan Hari, even if he falls away from such bhajana while still in an immature condition? On the other hand, what value (artha) is gained through adherence to prescribed duty by those who fail to worship Bhagavan? (SB 1.5.17)8 श्रीगीतासु च (गीता १८ | ६६ ) - In the Gita also, it is said: सर्वधर्मान् परित्यज्य मामेकं शरणं व्रज । अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ ४९४ ।। Abandoning completely all [attachment to] conventional duties, seek refuge in Me alone. I will free you from all sins; do not grieve. (GĪTĀ 18.66)” इत्यस्य “देवर्षिभूताप्तनृणाम् ” ( भा० ११।५।४१ ) इत्यादिद्वयेनैकार्थ्यं दृश्यते । अतो भक्त्यारम्भ एव तु स्वरूपत एव कर्मत्यागः कर्तव्यः । परित्यज्येत्यत्र परिशब्दस्य हि तथैवार्थः । 7 B yatha taror mula-nisecanena typyanti tat-skandha-bhujopaśākhaḥ pranopahârâc ca yathendriyanam tathaiva sarvarhanam acutejyä tyaktvä sva-dharmam caranambujam harer bhajann apakva’tha patet tato yadi yatra kva vabhadram abhud amuşya kim ko vartha apto bhajatām sva-dharmatah " sarva-dharman parityajya mam ekam šaranam vraja aham tvām sarva-papebhyo mokṣayisyāmi ma sucah 1027 I Bhakti Is the Complete Abhidheya This verse and the verse cited previously (SB 11.5.41) about taking refuge of Bhagavan after abandoning all obligations [parihṛtya kartam] are seen to have the same meaning. Therefore, in the very beginning of bhakti, karma should be given up by its consti- tutional nature (svarupata eva). This indeed is the significance of the prefix pari in the word pari-tyajya, “completely forsake.” “मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु” (गीता १८ । ६५) इत्यादिना चानन्यामेव भक्ति- मुपदिदेश । In the Gită verse [prior to the one just cited], Bhagavan has given instructions specifically on exclusive devotion (ananya-bhakti): Fix your mind on Me, become My devotee, worship Me, and bow down to Me. By so doing, you will come to Me. I promise this to you truthfully, because you are dear to Me. (GĪTĀ 18.65) 10 गौतमीयेच- In the Gautamiya Tantra as well [the abandonment of all ritual actions other than exclusive devotion is ordained]: न जपो नार्चनं नैव ध्यानं नापि विधिक्रमः । केवलं सततं कृष्णचरणाम्भोजभाविनाम् ।। ४९५ ।। For those who continuously meditate only on the lotus feet of Bhagavan Kṛṣṇa, there is no need of uttering mantras, wor- ship, other forms of meditation, or Vedic rituals. (Gautamiya Tantra 33.57)” तथा विष्णुपुराणेऽपि भरतमुद्दिश्य (वि० पु० २।१३ । ९-१० ) - The same point is made in the Visnu Purana in Parāśara’s statement about King Bharata: 10 11 man-mana bhava mad-bhakto mad-yājī mām namaskuru mām evaisyasi satyam te pratijane priyo’si me na japo narcanam naiva dhyanam napi vidhikramaḥ kevalam satatam kṛṣṇa-caraṇāmbhoja-bhāvinām 1028 173 A Devotee Should Give Up Karma यज्ञेशाच्युत गोविन्द माधवानन्त केशव । कृष्ण विष्णो हृषीकेशेत्याह राजा स केवलम् ॥ ४९६ ॥ नान्यज् जगाद मैत्रेय किञ्चित् स्वप्नान्तरेष्वपि ॥ ४९७ ॥ इति । O Maitreya, the king only chanted the names, “Yajñeśa, Acyuta, Govinda, Madhava, Ananta, Kesava, Krsna, Visnu, and Hrsīkeśa.” Even in his dreams, he did not utter anything else. (vP 2.13.9- 10)12 अत्र वचनान्तरस्याप्यनवकाशात् । सुतरामेव तत्तद्वचनमयकर्मान्तरपरित्यागोऽङ्गी- कृतः । कथञ्चित् क्रियमाणमपि तन्नाम्नैव कृतमित्यवगतेश्च सर्वत्र तदीक्षणाच्छुद्धभक्ति- त्वमेवाङ्गीकृतम् । In this regard, the king’s doing so was due to the fact that he had no occasion whatsoever even to utter any other words. Conse- quently, it is accepted that he completely forsook all other acts of speech. Here it is understood that even if the king became involved in any action at all, he did so exclusively while chanting Bhagavan’s names, because he perceived Bhagavan’s presence everywhere. From this, it is evident that he accepted only pure bhakti. यथोक्तं पाद्मे– This is also discussed in the Padma Purana: सर्वधर्मोज्झिता विष्णोर्नाममात्रैकजल्पकाः । सुखेन यां गतिं यान्ति न तां सर्वेऽपि धार्मिकाः ॥ ४९८ ॥ इति । The destination that is easily attained by those who have for- saken all duties (dharma) and chant only the name of Bhagavan Visnu cannot be attained even by all those who religiously carry out their prescribed duties. (Padma Purana) 13 तस्मान् मतान्तरेणाप्युचितः श्रद्धावतोऽनन्यभक्त्यधिकारः कर्माद्यनधिकारश्चेति । 12 13 yajñeśācyuta govinda madhavananta kesava kṛṣṇa vişno hrşikeŝety aha räjä sa kevalam nanyaj jagāda maitreya kiñcit svapnantareṣv api sarva-dharmojjhitä vişnor nama-mätraika jalpakāḥ sukhena yam gatim yanti na tam sarve pi dharmikäh 1029I Bhakti Is the Complete Abhidheya In this manner, even according to the opinion of other sastras, it is concluded that a person who is endowed with faith is eligible to perform ananya-bhakti and is no longer eligible for karma. Commentary ŚRI JIVA GOSVĀMI flourished in an era when varṛṇāśrama-dharma was still prevalent. Those who were born and educated in this system firmly believed in it and could not imagine abandoning it. Those who were not part of this system were called veda-bāhya, “people outside the jurisdiction of the prescribed duties in the Vedas.” Those who were born within varnasrama but who did not follow it were called dvija-bandhus. A true follower of varṇāśrama would have no social dealing with these two classes of people, lest he fall from his dharma. There are instances in Indian history of individuals who had dealings with veda-bāhyas and then had to undergo atonement and purificatory rites before being accepted back into the system. Many people voluntarily gave up their lives, because they felt they had been polluted by coming into contact with a veda-bahya. If a Hindu king was defeated by a Muslim king, the former’s queen and her maidservants would rather burn themselves alive than be touched by a veda-bahya. It is for people of this mindset that Śrī Jiva raises a doubt at the beginning of this anuccheda. The doubt is as follows: In the varṇāśrama system, everyone has to execute duties that are of two types - regular (nitya) and incidental (naimittika). No one is exempt from them. Such being the case, how is it possible to execute exclusive devotion (ananya- bhakti), as prescribed by Krsna in the previous anuccheda? Krsna Himself provides the answer to this question. He says that karma has jurisdiction only up to the point that a person has either developed detachment from it or has acquired śraddha in bhakti. Consequently, there are two types of Vedic injunctions: one is to engage in karma according to one’s varna and asrama, and the 1030 173 A Devotee Should Give Up Karma other is to desist from karma when one has developed either vairā- gya or śraddha in bhakti. The first is a general instruction, because it is applicable to common people. The second is an exceptional instruction. When both of these injunctions are seen to be applicable, meaning that when a person is both born and educated in varna- śrama and has developed either vairagya or śraddha, then the sec- ond injunction will override the first. This is determined by the Mīmāmsā principle, “In a conflict between general and special rules, the former is overridden by the latter, as in the case of a stan- dard form ritual (prakṛti), [which is overridden by a specialized or altered form ritual (vikṛti)].” Therefore, one who has attained śraddha is relieved of his eligibility for karma, both nitya and naimi- ttika. In fact, it would be a defect on the part of such a person to continue to engage in karma at that point, because he would then be in violation of Krsna’s injunction given in SB 11.20.9.15

A further doubt may be raised. Every human being is born with five types of debts to the devas, the rsis, the forefathers, living beings in general, and to all humanity! One must either fulfill these responsibilities or incur sin. This obligatory duty is a nitya- karma, called the fivefold sacrifice (pañca-yajña). So, if one engaged in bhakti fails to attend to these debts in the prescribed manner, will he not incur sin? This question is answered by sage Karabhajana, who says that a person who has taken shelter of Bhagavan is not indebted to any- one. This is comparable to a person who is working directly for the emperor, in which case he is not obliged to the local governor. The devas, the sages, the forefathers, and all other living beings are 14 15 paurvaparye purva-daurbalyam prakṛtivat Mimamsa-sūtra 6.5.54 tāvat karmāņi kurvita na nirvidyeta yāvatā mat-katha-śravanadau va śraddha yavan na jāyate 16 In Să 11.5.41, cited in this arruccheda, six classes of entities are mentioned. In the pañca-yajña, however, both family members (aptah) and humankind (nṛṇām), mentioned as two separate categories in SB 11.5.41, are included under the single heading of manusya-yajña, which is one of the five pañca-yajñas. Thus, there is no discrepancy between the two listings. 1031 I Bhakti Is the Complete Abhidheya not independent of Bhagavan and are sustained by Him. If water is poured on the root of a tree, then all of its branches, leaves, fruits, and flowers are automatically nourished. It was said earlier that by performing bhakti, everyone is satisfied. An additional question may be raised as an extension of the above principle. It is understood that a devotee is relieved of nitya and naimittika-karma. But what about the atonement rituals and penances, known as prayaścitta-karma, which are prescribed in the event of sin? In case a devotee engages in a forbidden act, know- ingly or unknowingly, he must atone for it, as prescribed in the Smṛti-śāstra. Śrī Jīva Gosvāmī replies, first of all, that a devotee does not engage in sinful actions. This was said before. The reason for this is that it goes against his śraddha. But if he somehow commits a forbidden act, he does not have to atone for it in the manner pre- scribed according to the dictates of Hindu law, i.e., the Smṛti-sastra. Remembering Bhagavan is itself the recommended atonement for him. He has taken shelter of Bhagavan and thus chosen Bhagavan as his protector. Consequently, the conclusion is that a devotee is completely free from any type of duty prescribed in the Vedas related to social position. Karma-yoga and bhakti-yoga are two dif- ferent paths. A person on the path of ananya-bhakti-yoga does not participate in karma-yoga. This is the very meaning of śraddha in bhakti. He takes shelter of bhakti only and not of karma or jñāna. Thus, śraddha is naturally symptomized by surrender to Bhagavan. If one doubts that a person who has śraddha may not be surren- dered, then Śrī Jiva Gosvāmi argues that such is not the case. In SB 11.5.41, quoted above, saraṇāpatti, or “surrender to Bhagavan,” is described as the cause of eligibility for giving up karma, which is also true of śraddha, as expressed in SB 11.20.9. In this sense, the meaning of surrender and faith is the same, because both are the basis for giving up karma. This is also appropriate for the following reason. Śraddha means faith in the import of scripture, and sastra 17 devarși-bhūtāpta-nnam pitṛṇam na kinkaro nayam ni ca räjan sarvātmana yaḥ śaranam saranyam gato mukundam parihṛtya kartam 1032 173 A Devotee Should Give Up Karma informs us that one who does not surrender to Bhagavan is fear- ful, whereas, one who surrenders to Bhagavan is fearless. There- fore, taking shelter of Bhagavan is the symptom that śraddha has manifested in a person. 173.2 Symptoms of Faith in Bhakti किन्तु श्रद्धासद्भाव एवं कथं ज्ञायते ? इति विचार्यम् । तत्र च लिङ्गत्वेन पूर्वपूर्वं शरणा- पत्तिरुपदिष्टैव । यस्यां च शरणापत्तौ वक्ष्यमाणानि “आनुकूल्यस्य सङ्कल्पः” इत्यादीनि लिङ्गानि । तथा व्यवहारकार्पण्याद्यभावोऽपि श्रद्धालिङ्ग ज्ञेयम् । शास्त्रं हि तथैव श्रद्धामु- त्पादयति (गीता ९।२२) - We must, however, discuss how one can know whether or not śraddha truly exists within an individual. Earlier saraṇāpatti, or “taking refuge in Bhagavan,” was specified as the precur- sory symptom [linga] of śraddha’s existence; and the charac- teristics of this taking refuge, which will be described later [in Anuccheda 236], include the resolve to act favorably (ānuku- lyasya sankalpah) and other attributes. In addition [to these primary attributes], even the absence of the feeling of being destitute (kärpanya)’s in the matter of ordinary worldly deal- ings is to be understood as a symptom of faith. Indeed, the statements of săstra inspire this type of faith in Bhagavan, as does the following statement of the Gita: 18 अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते । तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥ ४९९ ।। इत्यादि । It is to be noted here that the word karpanya in Śrī Jiva’s statement does not refer to the karpanya (i.e., “humility”) mentioned as one of the six symptoms of surrender in the famous verse from the Vaisnava Tantra on saranagati, discussed later in Anuccheda 236. Here, karpanya refers to the sense of feeling oneself to be destitute in the matter of worldly dealings. A devotee is devoid of this attitude because of his conviction that Krsna will provide his necessities and preserve what he has, as He Himself avows in the Gita verse (9.22) cited in support of this statement. Consequently, the absence of the feeling of destitution (karpanya-abhava) is an additional symptom of the existence of faith, apart from the six primary characteristics described later. 1033 I Bhakti Is the Complete Abhidheya Those people who are exclusively devoted to Me and who wor- ship Me, being constantly absorbed in meditation on Me - for them, who are thus ever united with Me, I bear the responsi- bility to provide their necessities and preserve what they have. (GĪTĀ 9.22)19 किं च श्रद्धावतः पुरुषस्य भगवत्सम्बन्धिद्रव्यजातिगुणक्रियाणां शास्त्रे श्रूयमाणेष्वैहि- कव्यवहारिकप्रभावेष्वपि न कथञ्चिदनाश्वासो भवति । ततस्तासु प्राकृतद्रव्यादिसा- धारणदृष्ट्या दोषविशेषानुसन्धानतो न कदाचिदप्रवृत्तिः स्यात् । ते च तादृशप्रभावाः ( बृहन्नारदीये) - Furthermore, when a person endowed with faith hears from scripture about the nature of objects, existents, qualities, and actions related to Bhagavan, even in terms of their power to influence worldly and practical phenomena, he has no doubt about the truth of such matters. Therefore, he will never abstain from them due to seeing them as ordinary material objects and perceiving some particular fault in them. Objects related to Bha- gavān truly possess such powers. An indication of this is given in the Brhan-naradiya Purāṇa: अकालमृत्युशमनं सर्वव्याधिविनाशनम् । सर्वदुःखोपशमनं हरिपादोदकं शुभम् ॥ ५०० ॥ इत्यादयः । The auspicious water that has washed the feet of Bhagavan Hari, wards off accidental death, destroys all disease, and removes all miseries. (BNP 1.37.16) 20 केचित् तु तत्र तत्र श्रद्धावन्तोऽपि स्वापराधदोषेण सम्प्रति तत्फलं नोदेतीति स्थगिताय- न्ते । Some people, in spite of having faith in the power of objects related to Bhagavan, obscure their power, surmising that their effects are not manifesting at present due to their own offenses. 19 ananyaś cintayanto mam ye janaḥ paryupasate teṣam nityabhiyuktänäṁ yoga-kṣemam vahamy aham 20 akala-mṛtyu-samanam sarva-vyādhi-vināšanam sarva-duḥkhopa-samanam hari-padodakam subham 1034 173 A Devotee Should Give Up Karma यत् तु " यः स्मरेत् पुण्डरीकाक्षं स बाह्याभ्यन्तरः शुचिः " ( गारुडे) इत्यादौ श्रद्दधाना अपि नानादिकमाचरन्ति तत् खलु श्रीमन्नारदव्यासादिसत्परम्पराचारगौरवादेव । अन्यथा तदतिक्रमेऽप्यपराधः स्यात् । ते च तथा मर्यादां लोकस्य कदर्यवृत्त्यादिनिरोधायैव स्था- पितवन्त इति ज्ञेयम् । On the other hand, we find statements such as this one from the Garuda Purāna: “One who remembers the lotus-eyed Bhaga- vān is clean, both within and without” (Garuda Purāna, Preta- khanda 47.52 ) 21 Some people, in spite of having faith in such statements, still continue to bathe just to honor the tradition of ethical conduct established by personalities like Śrī Vyasa and Narada. Oth- erwise, transgression of such conduct would itself become an offense. These sages have established such norms to prevent people from behaving in an avaricious manner. किं च जातायां श्रद्धायां सिद्धावसिद्धौ च स्वर्णसिद्धिलिप्सोरिव सदा तदनुवृत्ति- चेष्टैव स्यात् । सिद्धिश्चात्रान्तःकरणकामादिदोषक्षयकारिपरमानन्दपरमकाष्ठागामि- श्रीहरिस्फुरणरूपैव ज्ञेया । Moreover, having attained faith, whether still in the practice stage or in the stage of perfection, they constantly endeavor to follow the conduct of great saints, like a person who is eager to master the art of gold production [through the alchemical trans- mutation of base metals]. Perfection (siddhi) here is understood to be in the form of the direct self-disclosure (sphurana) of Bha- gavān Śrī Hari [in one’s heart], which destroys defects, such as ulterior desire (kama), from the heart and transports one to the supreme limit of transcendental bliss. तस्यां स्वार्थसाधनानुप्रवृत्तौ च दम्भप्रतिष्ठालिप्सादिमयचेष्टालेशोऽपि न भवति । न सुतरां ज्ञानपूर्वकं महदवज्ञादयोऽपराधाश्चापतन्ति विरोधादेव । In that state of constant engagement in the means (sadhana) to bring about one’s intended goal, there is absolutely no trace of conduct that is plagued with impurities, such as duplicity and 21 yaḥ smaret pundarikakṣaṁ sa bahyabhyantarah suciḥ 1035 1 Bhakti Is the Complete Abhidheya desire for honor. It is thus all the more self-evident that there is no scope for consciously committing offenses, such as disre- specting great devotees, because such offenses are diametrically opposed to the revelation of Bhagavan in the heart. अत एव चित्रकेतोः श्रीमहादेवापराधस्तस्य स्वचेष्टान्तरेणाच्छन्नस्वभावस्य भागवतत्वा- ज्ञानादेव मन्तव्यः । Therefore, it should be understood that King Citraketu’s offense toward Śri Mahadeva [Śiva] was due to not recognizing him as a great devotee, because Śiva’s intrinsic nature was concealed by his own independent and contradictory behavior. यदि वा श्रद्धावतोऽपि प्रारब्धादिवशेन विषयसम्बन्धाभ्यासो भवति तथापि तद्बाधया विषयसम्बन्धसमयेऽपि दैन्यात्मिका भक्तिरेवोच्छलिता स्यात् । यथोक्तम् “जुषमाणश्च तान् कामान् दुःखोदर्कांश्च गर्हयन्” ( भा० ११ | २० | २८) इत्यत्र “बाध्यमानोऽपि मद्भक्तः " ( भा० ११ | १४ |१८) इत्यादौ च । On the other hand, a devotee, in spite of having faith in bhakti, may remain habituated to involvement in sense pleasure due to the influence of the matured effects of his past karma (prāra- bdha). If such is the case, then even at the time of contacting sense objects, the devotee understands them to be an obstacle to devotion, and thus bhakti in the form of humility surges up. This was expressed earlier in this statement: “While still partaking in those pleasures, he should condemn them, knowing that they will end in misery” (SB 11.20.28).22 A similar condition is described in this verse: “Although still attracted to the sense objects, a devotee of Mine who has not yet attained mastery over the senses is generally not overwhelmed by them because of bhakti’s inherently powerful capability” (SB 11.14.18).23 “अपि चेत् सुदुराचारः” (गीता ९ । ३०) इत्याद्युक्तस्यानन्यभाक्त्वेन लक्षिता तु या श्रद्धा सा 22 23 juṣamānaś ca tan kämän duḥkhodarkāmś ca garhayan badhyamano’pi mad-bhakto visayair ajitendriyaḥ prayah pragalbhaya bhaktyā viṣayair nābhibhūyate 1036 173 A Devotee Should Give Up Karma खलु “ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः” (गीता १७।१) इत्यादिवल्लोकपरम्प- राप्राप्ता न तु शास्त्रार्थावधारणजाता । In regard to the following verse, [however, a distinction is to be made]: If even a person who is exceedingly ill-behaved worships Me with exclusive devotion, he should be regarded as indeed virtuous, because he is rightly resolved. (GĪTĀ 9.30)24 In this statement, the śraddha that is indicated by the compound ananya-bhāk, “exclusive devotion,” is one that has been acquired merely through social acculturation (loka-paramparā) and not through ascertainment of the import of scripture. This type of conventional faith is referred to in verses such as the following: O Krsna, what is the conviction (nistha) of those who, although endowed with faith, nonetheless worship with disregard for the scriptural injunctions? Is it of the nature of sattva, rajas, or tamas? (GĪTĀ 17.1)25 । शास्त्रीयश्रद्धायां तु जातायां सुदुराचारत्वायोगः स्यात् । “परपत्नीपरद्रव्य” (विष्णुपु- राणे) इत्यादिविष्णुतोषणशास्त्रविरोधात् “मर्यादां च कृतां तेन ” (विष्णुधर्मे) इत्यादिना तद्भक्तत्वविरोधाच्च । When, however, one develops sastriya-śraddha, or “faith rooted in the import of scripture,” there is no scope for the ill-behavior referred to in GĪTĀ 9.30, because it is opposed to the principles of scripture that give satisfaction to Bhagavan Visņu, such as stated in the verse cited earlier from the Visnu Purana: O King, Bhagavan Kesava is pleased with a person whose mind is not set on others’ wives, others’ wealth, and violence to others. (VP 3.8.14)26 24 api cet sudurăcaro bhajate mam ananya-bhāk 25 26 sādhur eva sa mantavyaḥ samyag vyavasito hi sah ye sastra-vidhim utsṛjya yajante śraddhayānvitāḥ teṣam niṣṭhā tu kā kṛṣṇa sattvam aho rajas tamaḥ para-patni-para-dravya-para-himsasu yo matim na karoti puman bhupa toṣyate tena kesavah 1037 I Bhakti Is the Complete Abhidheya It also runs contrary to the essential “devoteeness” (bhaktatva) of a devotee of Bhagavan Viṣṇu, as stated in the Viṣṇu-dharma Purāṇa: A person who transgresses the prescribed behavior established by Bhagavan can never be called a devotee of Visņu, because Bhagavan Hari is worshiped by saintly conduct. (Vişnu-dharma Purāṇa)27 न तु सा दुराचारता तद्भक्तिमहिमश्रद्धाकृतैव । अपिशब्देन दुराचारत्वस्य हेयत्वव्यञ्ज- नात् । तथा “क्षिप्रं भवति धर्मात्मा” (गीता ९।११) इत्युत्तराप्रतिपत्तेः “नाम्नो बलाद् यस्य हि पापबुद्धिः” इत्यादिनामापराधाच्च । In addition, this ill-behavior is not based on faith in the glory of bhakti to Bhagavan. This is clear from the verse in question (GĪTĀ 9.30), because the word api, “even,” used to qualify the word sudurācāraḥ, “an exceedingly ill-behaved person,” empha- sizes that such behavior is to be abandoned. Furthermore, in the succeeding verse, “He quickly becomes righteous and attains eternal peace” (GĪTĀ 9.31),28 it is indicated that this ill-behavior will subsequently be given up. And finally, [the person endowed with śastriya-śraddha desists from such behavior,]2” because it is an offense to the holy name, as stated in the following verse: “For one who intentionally commits sins on the strength of the holy name, the means of his purification through rules simply does not exist” (Padma Purana, Brahma-khanda 25.16).30 ततः सा श्रद्धा न शास्त्रीयभक्त्यधिकारिणो विशेषणत्वे प्रवेशनीया किन्तु भक्तिप्रशंसा- यामेव । 27 maryādāṁ ca kṛtām tena yo bhinatti sa mānavaḥ 28 29 na visņu-bhakto vijñeyaḥ sadhu-dharmärcano harih kṣipram bhavati dharmatma sasvac-chantim nigacchati In Sri Jiva’s Sanskrit passage, which begins with the principal clause, sastriya-śraddhāyān tu jātāyāṁ sudurâcaratvayogah syat, he gives six reasons why the person endowed with sastriya-sraddha desists from the ill-behavior mentioned in GĪTA 9.30. The last of these is mentioned here. Since in the original construction, this entire passage including the quoted verses forms a single sentence, we have repeated here the translation of the principal clause, to which each of the six reasons is syntactically connected. 30 nämno balad yasya hi papa-buddhir na vidyate tasya yamair hi suddhih 1038 173 A Devotee Should Give Up Karma Therefore, the conventional śraddha referred to in GĪTĀ 9.30 should not be included as an attribute of the person eligible to perform bhakti that is rooted in scripture, but rather as simple glorification of bhakti [inasmuch as it shows that even the least worthy of individuals becomes exalted by virtue of contact with bhakti]. तादृश्यापि श्रद्धया भक्तेः सत्त्वहेतुत्वं न तु देवतान्तरयजनवत् । “ये शास्त्रविधिमुत्सृज्य " (गीता १७।१) इत्यादावेवोक्तमन्यादृशत्वमिति । Bhakti executed even with such conventional śraddha is instru- mental in purifying the heart, which is not the case with the worship of other gods. That this is not observed in other forms of worship is indicated in the Gită verse referred to above: “What is the conviction (niṣṭha) of those who, although endowed with faith, nonetheless worship with disregard for the scriptural injunctions?” (GĪTĀ 17.1).31 31 अस्याः श्रद्धायाः पूर्णतावस्था तु ब्रह्मवैवर्ते- In contrast, the completion stage of this śraddha is described in the Brahma-vaivarta Purāṇa: किं सत्यमनृतं चेह विचारः सम्प्रवर्तते । विचारेऽपि कृते राजन्नसत्यपरिवर्जनम् । सिद्धं भवति पूर्णा स्यात् तदा श्रद्धा महाफला || ५०१ ॥ इति | O King, at first one investigates whether scriptural statements [regarding the power of bhakti] are true or false. At the com- pletion stage of this investigation, one thoroughly abandons the idea of their being untrue. At this point, one’s śraddha becomes perfect, and being then complete, it yields the supreme fruit. (Brahma-vaivarta Purāṇa)12 32 तदेवंलक्षणेषु श्रद्धोत्पत्तिलक्षणेषु सत्सु विधीयते “यदृच्छया मत्कथादौ जातश्रद्धस्तु यः” (भा० ११ |२०१८) इत्यादि “मत्कथाश्रवणादौ वा” (भा० ११/२०१९) इत्यादि च । 31 ye śästra-vidhim utsṛjya yajante śraddhayānvitaḥ teṣām nisthā tu kā krsna sattvam aho rajas tamaḥ 32 kim satyam anṛtam ceha vicaraḥ sampravartate vicare’pi kṛte rajann asatya parivarjanam siddham bhavati purna syat tada śraddha mahāphala 10391 Bhakti Is the Complete Abhidheya When the śraddha characterized above has manifested, as under- stood by the appearance of its symptoms, only then are the instructions in the following verses ordained for a person: However, for a person who, by great fortune, has acquired faith in hearing My narrations and other similar devotional acts, and who is neither completely indifferent to sense objects nor overly attached to them, bhakti-yoga bestows perfection. (SB 11.20.8)33 And: One should continue to engage in prescribed karma only as long as one has not developed detachment from sense pleasure or as long as one has not awakened faith in hearing narrations about Me. (SB 11.20.9) 34 अत एवमनधिकार्यधिकारिविषयत्वविवक्षयैव श्रीभगवन्नारदयोर्वाक्ये व्यवतिष्ठते (गीता ३।२६ ) - Therefore, the instructions of Bhagavan Kṛṣṇa and Śrī Nārada given below are intended respectively for the person ineligible to give up karma and for the person eligible to do so. Bhaga- van Krṣṇa’s instruction is for those who are ineligible to give up karma: न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् । जोषयेत् सर्वकर्माणि विद्वान् युक्तः समाचरन् ॥ ५०२ ॥ इत्यादि । A wise person should not unsettle the minds of the unaware who are attached to action (karma). Rather, being situated in evenness of mind, he should engage them in action, while meticulously carrying out all manner of action. (GĪTĀ 3.26)35 yadṛcchaya mat-kathadau jäta-śraddhas tu yaḥ pumän na nirvinno natisakto bhakti-yogo’sya siddhi-daḥ See Anuccheda 171. 34 tavat karmāni kurvita na nirvidyeta yāvatā mat-katha-śravaṇadau va śraddha yāvan na jāyate See the first subsection of this anuccheda (173.1). 35 na buddhi-bhedam janayed ajñānām karma-sanginām joşayet sarva-karmani vidvan yuktaḥ samācaran 1040 भा० १/५/१५- 173 A Devotee Should Give Up Karma Nārada’s instruction [which appears to contradict the above directive], is meant for those who are eligible to give up karma: जुगुप्सितं धर्मकृते ऽनुशासतः स्वभावरक्तस्य महान् व्यतिक्रमः । यद्वाक्यतो धर्म इतीतरः स्थितो न मन्यते तस्य निवारणं जनः ॥ ५०३ ॥ इति च । It was a great impropriety on your part to prescribe repre- hensible actions in the name of religion for people who are already naturally predisposed to such actions. On the strength of your instructions, the common person, having determined this alone as primary dharma, will not heed any prohibition of such motivated actions. (SB 1.5.15) 36 एवमजितवाक्यं च तदधिकारिविषयमेव (भा० ६ |९|५० ) - Similarly, the words of Bhagavan Ajita are intended for persons eligible to give up karma: स्वयं निःश्रेयसं विद्वान् न वक्त्यज्ञाय कर्म हि । न राति रोगिणोऽपथ्यं वाञ्छतोऽपि भिषक्तमः ॥ ५०४ ॥ इति । One who is personally acquainted with the supreme good does not instruct an inexperienced person to engage in karma, just as an expert physician does not prescribe unwholesome food for a sick patient, even if he requests it. (SB 6.9.50 ) 37 अत्र यद्यप्यधिकारितायां श्रद्धैव हेतुः सा चाज्ञस्य न सम्भवतीति नैतत् तद्विषयं स्यात् तथापि कथमपि प्राचीनसंस्कारवितर्केण तदधिकारित्वनिर्णयान् न दोष इति ज्ञेयम् । अन्यथोपदेष्टुरेव दोषः स्यात् “अश्रद्दधाने विमुखेऽप्यशृण्वति यश्चोपदेशः” इति वक्ष्यमा- णापराधश्रवणात् ॥ In ananya-bhakti, faith is the only cause for eligibility, and since it is not possible for a person ignorant of śästra to have acquired this faith, the instruction to give up karma is not intended for 36 jugupsitam dharma-kṛte’nusasataḥ svabhäva-raktasya mahän vyatikramaḥ yad-vakyato dharma ititarah sthito na manyate tasya nivāraṇam janah 37 svayam niḥśreyasam vidvan na vakty ajñāya karma hi na rati rogino’pathyam vañchato’pi bhisaktamah 1041 1 Bhakti Is the Complete Abhidheya him. [One may then question the validity of the above two instructions, which discourage participation in karma even for such a person.] In spite of this, however, it may be assumed that the individuals for whom the instruction is given [though unac- quainted with the glories of devotion], are carrying the impres- sions from some type of contact with devotion in past lives. This makes them fit to abandon the path of karma, and thus there is no fault in offering such an instruction. Otherwise, it would be a fault on the part of the preceptor to offer such instructions. To do so would constitute an offense, as stated later on, “It is an offense to instruct a person who is faithless, disinterested, or unwilling to hear.“38 Commentary In this subsection of Anuccheda 173, Śrī Jiva makes the point that taking refuge in Bhagavan (saraṇāpatti) is the practical and unmis- takable symptom that śraddha truly exists within an individual. Later [in Anuccheda 236] it will be explained that such taking refuge involves six characteristics: the resolve to accept that which is favorable to devotion, to reject whatever is unfavorable, to have faith that Bhagavan will provide protection, to accept Bhagavan as one’s maintainer, to offer oneself completely to Bhagavan, and to develop humility. If one studies sastras, such as Bhagavad Gita and Srimad Bhāga- vata, from a qualified devotee, then one naturally develops śraddhā characterized by these six attributes. This is because one will find statements throughout the scripture wherein Bhagavan promises to protect His devotee, or one will read stories depicting such things. Therefore, hearing sastra is essential to the development of firm faith. Apart from this sixfold śaraṇāpatti (counted here as the first symptom), Śrī Jīva discusses several other symptoms of śraddha in this anuccheda. The second symptom of śraddha is the absence 38 asraddadhane vimukhe’py asravati yaś copadeśaḥ 1042 173 A Devotee Should Give Up Karma of the feeling of being destitute (karpaṇya-abhāva) in the matter of worldly or conventional dealings (vyavahāra). This means that a devotee does not act in a way to incite feelings of pity in others in order to procure some material help from them. Such behav- ior is contrary to śraddha. Anyone who acts in this way has no faith that Bhagavan is the Supreme Master of the cosmos and is compassionate toward His devotees. A devotee does not go to rich people and beg from them. This is an insult to Bhagavan. It is comparable to a son of a very wealthy person who goes to some small businessman and asks him for a few dollars. If the boy’s father comes to know of it, he would feel insulted. A devotee should not feel indigent in front of materialis- tic people. This is not humility but weakness of heart and the sign of a lack of śraddha. One should remember Suka’s rhetorical ques- tion, “Why should the wise flatter those who are blinded by their wealth?“39 The third symptom of śraddha is that one fully accepts the state- ments of sastra that describe the articles, categorical existents, qualities, and actions related to Bhagavan as nonmaterial, even though they may not appear to be so to one with mundane vision. For example, Vṛndāvana is described as a spiritual place, the abode of Sri Kṛṣṇa. But when one sees it, it does not seem different from any other place. A devotee, however, believes it to be transcenden- tal; he or she has no doubt in this regard. The same is true about the form of Bhagavan in the temple, the objects offered to Him, and so on. Although a devotee may not have personally experienced the power of these objects as described in the sastra, he or she has faith that they do indeed possess such power. The reason for this is śraddha, which is to believe in the meaning of the words of sastra. The power of these objects may not always be manifest, because Bhagavan or bhakti choose not to reveal their power. Alterna- tively, their power may remain concealed from a particular person, because the latter’s offenses are obstructing their manifestation. 39 kasmäd bhajanti kavayo dhana-durmadāndhān SB 2.2.5 1043 1 Bhakti Is the Complete Abhidheya In this context, a doubt may be raised. The Garuda Purāna verse cited in this anuccheda (Preta-khanda 47.52)40 states that one who remembers the lotus-eyed Kṛṣṇa becomes purified within and without. From this, one may conclude that if people have faith in this statement, there is no need for them to bathe, or that if they do bathe, they must not have faith in this statement. How to resolve this? Śrī Jiva replies that in such instances, the example of great sages, such as Sri Narada and Vyasa, should be considered as deci- sive. Thus, one should continue to bathe in spite of having faith in the verse. To do otherwise would be a sign of disrespect to such sages. Moreover, it would set the wrong example for people in general, who may consider the devotee in question as an authority. The fourth symptom of śraddha is that the devotee assiduously engages in bhakti. He or she has no interest in anything else. There is nothing that can deviate the mind of a devotee who is firmly established in śraddha. This is true both for the practicing and the perfected devotee. The practicing devotee is eager to attain the per- fectional stage involving the immediate self-disclosure of Bhaga- vän, and the perfected devotee relishes bhakti at every step and thus cannot imagine doing anything else. The fifth symptom of śraddha is that a devotee is very sincere and straightforward. Earlier (in Anuccheda 153), crookedness or hypocrisy (kautilya) was described as one of the five primary effects of offenses. In contrast, śraddha results in simplicity. A devotee has no desire for name and fame. A true devotee, therefore, makes no effort to achieve these. As the saying goes, “personal honor is nothing but a sow’s feces,” pratisthā sūkarī-viṣṭhā. The sixth symptom of śraddha is that a devotee carefully avoids offenses, especially criticism of or disrespect toward great devo- tees of Bhagavan. The seventh symptom is that a devotee makes no effort for sense pleasure. If, however, a devotee is presented with the opportunity for material enjoyment by virtue of past mer- itorious karma and is unable to discard it due to the force of past samskāras, he or she will feel humbled and will pray for the grace of Bhagavan. Even while partaking in such experiences, a devotee yaḥ smaret pundarīkākṣaṁ sa bahyabhyantaraḥ śucih 40 1044 173 A Devotee Should Give Up Karma will not become absorbed in sense pleasure, because his mind is fixed in service, which is a source of superior satisfaction. After elaborating these symptoms of śraddha, Śrī Jīva makes a clarification regarding GĪTĀ 9.30. This verse should not be mis- interpreted as a license to engage in immoral behavior. Rather, it emphasizes the greatness of exclusive devotion to Bhagavan by describing its power to exalt even the lowest of individuals. It thus implies that this ill-behavior is to be rejected. It is also under- stood from the subsequent verse that once a devotee becomes estab- lished in virtue, such behavior will be given up. Moreover, such ill-behavior is an offense to the holy name, as stated in this verse: For one who intentionally commits sins on the strength of the holy name, the means of his purification through rules simply does not exist. (Padma Purana, Brahma-khanda 25.16)“1 In this context, Śrī Jīva Gosvāmī makes a keen observation. He writes that the devotee spoken of in GĪTĀ 9.30 as behaving in an abominable manner is not a devotee having śraddha based on śästra. Rather, his śraddha is acquired from social convention (loka- parampară). This is the type of śraddha described in GĪTĀ 17.1-4. A devotee with faith that is rooted in scripture (sastriya-śraddha) will not engage in any act forbidden in sastra. This is the very mean- ing of sastriya-śraddha. Thus, there are two types of śraddha - one that is based upon sastra and the other, on social convention. Most practitioners have some combination of the two. It is for practitioners endowed with sastriya-śraddha that Kṛṣṇa ordains the abandonment of karma and exclusive engagement in bhakti. Therefore, the statements of sastra advising one not to dis- turb the minds of people engaged in karma, and those that recom- mend the abandonment of karma are intended for two different classes of people. The first type of instruction is for those who do not have śāstriya-śraddha in bhakti, and the second is for those who have acquired such śraddha. From this analysis, it is clear that sastriya-śraddha cannot mani- fest in a person who is ignorant of sastra. Only those who have 41 nāmno balad yasya hi papa-buddhir na vidyate tasya yamair hi suddhih 1045 1 Bhakti Is the Complete Abhidheya heard the śăstra from a qualified teacher can have sastriya-śraddhā, not others. It is for those who are unaware of sastra that Kṛṣṇa gives the instruction not to provoke them to give up karma (GĪTĀ 3.26). They should first be inspired to listen to sastra. If they become inquisitive about sastra, they should be given śāstrīya knowledge and then advised to take to bhakti. If, however, they are unwill- ing to hear sastra, they should not be given sastric knowledge. Otherwise, it would be an offense on the part of the instructor. 1046 Anuccheda 174

Karma or Bhakti The Doorway to Either Jñana १७४ । अथ प्रकृतमनुसरामः । तदेवं योगत्रयं तदधिकारहेतूंश्वोक्त्वा कर्मणोऽपि यथा भगवत्साम्मुख्यरूपत्वं स्यात् तथाह ( भा० ११ १२० ११०-११ ) - Now WE MAY return to the topic under discussion. After delin- eating the three paths of karma, jñāna, and bhakti and the source of eligibility for each, Śrī Kṛṣṇa explains how even karma can become a means to turn one’s intentful regard toward Bhagavan (bhagavat-sammukhya): स्वधर्मस्थो यजन् यज्ञैरनाशीः काम उद्धव । न याति स्वर्गनरकौ यद्यन्यन् न समाचरेत् ॥ ५०५ ।। अस्मिन् लोके वर्तमानः स्वधर्मस्थोऽनघः शुचिः । ज्ञानं विशुद्धमाप्नोति मद्भक्तिं च यदृच्छया ॥ ५०६ ॥ O Uddhava, if a person who is fixed in his prescribed duties, who does not desire the fruits of action, and who worships [Me] through sacramental actions, refrains from forbidden acts, he will not go either to heaven or to hell. While remaining in this world and adhering to his prescribed duties, avoiding sin, and remaining pure, he attains either unadulterated aware- ness (višuddha-jñāna), or by exceptional grace, devotion to Me. (SB 11.20.10-11)1 1 sva-dharma-stho yajan yajñair anasihḥ-kāma uddhava na yati svarga-narakau yady anyan na samacaret asmin loke vartamānaḥ sva-dharma-stho’naghah sucih jñānam visuddham apnoti mad-bhaktim ca yadṛcchaya 1047 I Bhakti Is the Complete Abhidheya टीकाच - " अनाशीः कामोऽफलकामः । अन्यन् निषिद्धम् । नरकयानं हि द्विधैव भवति । विहितातिक्रमाद्वा निषिद्धाचरणाद्वा । अतः स्वधर्मस्थत्वान् निषिद्धवर्जनाच्च नरकं न याति । अफलकामत्वान् न स्वर्गमपीत्यर्थः । Śrīdhara Svāmi comments: “The compound anāsīḥ-kāmaḥ means ‘without desire for the fruits of action’ (aphala-kāmaḥ). In the clause yady anyan na samacaret, ‘if he refrains from other acts,’ the pronoun anyat, ‘other’ refers to ‘forbidden actions’ (nişidham) and ‘fruitive actions’ (kāmyam). There are two paths leading to hell - one is by failing to carry out one’s prescribed duty, and the other is by performing forbidden acts. Conse- quently, because he adheres to his sva-dharma, and because he avoids forbidden acts, he does not go to hell. Additionally, because he does not desire the fruits of action, he does not go to heaven either. “किन्त्वस्मिल्लोके अस्मिन्नेव देहे । अनघो निषिद्धपरित्यागी । अतः शुचिर्निवृत्तरागादि- मलः । यदृच्छयेति केवलज्ञानादपि भक्तेर्दुर्लभतां द्योतयति” इत्येषा । [So then, what does he attain? The second verse answers this question.] “The words asmin loke, ‘while remaining in this world,’ mean, ‘while residing in this very body.’ The word anaghaḥ, ‘sinless,’ means that he has forsaken forbidden actions. Consequently, he is also pure (suciḥ), meaning that his impu- rities, such as attachment (rāga) and so on, have been elimi- nated. The word yadṛcchaya, ‘by exceptional grace,’ indicates that bhakti’s rarity exceeds even that of unqualified awareness (kevala-jñāna).” [Here ends Śrīdhara Svami’s comment.] अत्राफलकामत्वं केवलेश्वराज्ञाबुद्ध्या कुर्वाणत्वम् । अत्र ज्ञानिसङ्गे सति तन्मात्रत्वमेव भगवदर्पणं भवेत् । भक्तसङ्गे तु तत्सन्तोषमयत्वम् । In this verse, when it is said that a person performs his pre- scribed duties without desire for the fruit (aphala-kāmatva), it means that he carries out such responsibilities only by consid- ering them as the orders of Isvara. In this circumstance, if he 2 This is the comment of Sri Viśvanatha Cakravarti. 1048 174 Karma The Doorway to Either Jñana or Bhakti obtains the association of a jñāni, the mere execution of his pre- scribed duties itself becomes the offering to Bhagavan. If, how- ever, he obtains the association of a devotee, the same duties are performed directly for the pleasure of Bhagavan? अतो यदृच्छयेति पूर्ववद् भक्तसङ्गतत्कृपालक्षणं भाग्यं बोधितम् । यदुक्तम् “एतावानेव यजतामिह निःश्रेयसोदयः " ( भा० २ । ३ । ११) इत्यादि ॥ श्रीभगवान् ॥ Therefore, the word yadṛcchaya, “by exceptional grace,” as explained previously [in Anuccheda 171], indicates his fortune in the form of obtaining the association and mercy of a devotee, as Śrī Suka said: The ultimate benefit attainable for those engaged in the wor- ship of various gods lies in this alone - that in the course of such worship (iha), by the association of devotees, unswerving devotion for Bhagavan is evoked. (SB 2.3.11)* Commentary IN ANUCCHEDA 170, it was said that there are three means to the ultimate good, namely, karma, jñāna, and bhakti. The general understanding about karma is that it leads only to heaven. Kṛṣṇa, however, makes the point that karma can also be instrumental in orienting awareness toward Bhagavan, by becoming a doorway to jñāna or bhakti. If a karma-yogi performs his duties without desiring anything and avoids all forbidden action, he will neither go to heaven nor hell. This is because he does not desire heaven, and he does not deserve hell. Thereafter, depending upon whether he obtains the association of a jñānī or a bhakta, he will either take to jñāna- yoga or bhakti-yoga. According to Śrīdhara Svāmi, bhakti’s rarity 3 4 Literally, “[the same duties] become of the nature of that which is directly pleasing to Bhagavan” (tat-santosamayatvam). etävän eva yajatam iha nihsreyasodayah bhagavaty acalo bhavo yad bhagavata-sangataḥ See Anuccheda 32. 1049I Bhakti Is the Complete Abhidheya exceeds that of jñāna, because it ensues from exceptional grace (yadṛcchaya), meaning only when one attains the grace of a bhakta. This implies that without any association at all - either of a jñānī or a bhakta - the eligible candidate would be drawn to no more than jñāna-yoga. Accordingly, the candidate will attain either liberation or the abode of Bhagavan, following the two modes of orienting aware- ness, sammukhya. In the first case, he must perform his karma con- sidering it to be the order of Bhagavan, or he must offer the karma and its results to Bhagavan. This will instill dispassion in him and thus lead to jñāna-yoga. In the second case, he will perform such actions exclusively for the pleasure of Bhagavan alone. Thus, in either case, the action is not given up. In other words, here too Kṛṣṇa is not prescribing sannyasa in the sense of abandoning all prescribed action, as He says in the Gita: Without performing prescribed action, one cannot gain freedom from the bondage of karma (naiskarmya), and a person of impure heart cannot attain perfection merely by giving up prescribed action. (GĪTĀ 3.4)5 One who performs the work for which he is meant without expect- ing the fruits of action is both a sannyāsī and a yogi, but not the per- son who renounces the sacred fire and who merely desists from action. (GĪTĀ 6.1) In the next anuccheda, Krsna instructs that one should act according to one’s eligibility. 5 6 na karmanām anarambhān naiṣkarmyam puruso’snute na ca sannyasanad eva siddhim samadhigacchati anasritaḥ karma-phalam karyam karma karoti yaḥ sa sannyasi ca yogi ca na niragnir na căkriyah 1050 Anuccheda 175 To Act According to One’s Eligibility Is a Virtue 1 १७५ । तदेवं कर्मार्पणकेवलज्ञानकेवलभक्तयोऽधिकारिभेदेन व्यवस्थापिताः । ततः स्वा- धिकारानुसारेणैव स्थातव्यमित्याह (भा० ११।२१।२) - IN THIS MANNER, the offering of prescribed action (karma- arpana), the cultivation of unqualified awareness ( kevala- jñāna), and exclusive devotion ( kevala - bhakti) have been pre- scribed according to the difference in eligibility. Therefore, one should act specifically in accordance with one’s own eligibility, as stated by Bhagavan: स्वे स्वेऽधिकारे या निष्ठा सा गुणः परिकीर्तितः । विपर्ययस्तु दोषः स्यादुभयोरेष निश्चयः ॥ ५०७ ॥ इति । Adherence (niṣṭhā) to one’s own respective eligibility is extolled as a virtue, whereas the opposite [i.e., behaving contrary to one’s eligibility] is a fault. This is the definitive determination regarding these two - virtue and fault. (SB 11.21.2)1 स्पष्टम् || श्रीभगवान् ॥ The meaning of this statement is clear. sve sve dhikare ya nistha sa gunah parikirtitaḥ viparyayas tu doṣaḥ syad ubhayor esa niscayaḥ 1051 Commentary I Bhakti Is the Complete Abhidheya THERE are four types of people in the world: gross materialists (kāmīs), karma-yogis, jñāna-yogis, and bhakti-yogis. The aṣṭānga- yogis, hatha-yogis, and raja-yogis are included in the category of jñāna-yogis. Out of these four categories, the first has no place in our discussion, because those who are swayed by desire alone do not have faith in any of the three means to the ultimate good. To follow a path that accords with one’s eligibility is a virtue, whereas to follow a path for which one is ineligible is a vice. For the gross materialists, the classifications of virtue and vice have no real basis. They are thus arbitrary fabrications of the human mind that vary from one culture to another. If a person who is qualified either for the path of karma or jñāna follows that path properly with an admixture of bhakti, it will be considered a virtue, because these paths cannot bestow their result without bhakti. But if a bhakta mixes his or her practice with karma or jñāna, it will be considered a defect, because it shows a lack of śraddha in bhakti. This is the significance of the statement, “To behave contrary to one’s eligibility is a fault.” In the next anuccheda, Śrī Jīva Gosvāmi demonstrates that although the yogas of karma, jñāna, and bhakti have been accepted as different means to turn one’s awareness toward the Absolute, in reality, bhakti-yoga is the sole means to do so in completion. 1052 Anuccheda 176 Bhakti Is the Real Means of Sammukhya १७६ । तत्र साम्मुख्यद्वारभूतस्य कर्मणः साक्षात्साम्मुख्यरूपज्ञानभक्त्युदयपर्यन्तत्वात् स्वयमेव ताभ्यां न्यक्कारः । IN THIS respect, karma, being merely a gateway leading to the shift of intentful regard toward the Absolute (sammukhya), extends only as far as the appearance of jñāna or bhakti, which are the factual paths of direct (sākṣāt) sammukhya. Hence karma is naturally discarded by both jñāna and bhakti. अत्र साक्षात्साम्मुख्ये च निर्विशेषसाम्मुख्यं ज्ञानम् । सविशेषस्यापि तत्त्वस्य भगवत्त्वं परमात्मत्वं चेति मुख्यमाविर्भावद्वयमिति सविशेषसाम्मुख्यरूपाया भक्तेस्तु मुख्यं भेदद्वयं भगवन्निष्ठत्वं परमात्मनिष्ठत्वं चेति । Among the two paths of säkṣāt-sammukhya, or “direct turning of regard toward the Absolute,” the path that orients atten- tion toward the unqualified Absolute (nirviseșa-sammukhya) is known as the path of immediate awareness (jñāna). The qualified aspect of the Absolute has two primary manifesta- tions (āvirbhāvas) : Bhagavān, the Supreme Transcendent Self, and Paramātmā, the Supreme Immanent Self. Therefore bhakti, which orients attention toward the qualified Absolute (saviseṣa- sämmukhya), has two primary divisions: that which is intent on Bhagavan and that which is intent on Paramātmā. तदेतत्त्रयं श्रीगीतासूक्तम् । तत्र " अक्षरं ब्रह्म परमम्” (गीता ८१३) इत्यक्षरशब्देन पूर्वो- क्तं ब्रह्म । तत्साम्मुख्यरूपं ज्ञानात्मकमुपासनं चोत्तरोक्तं यथा “यदक्षरं वेदविदो वदन्ति " ( गीता ८।११) इत्यादि । 1053 I Bhakti Is the Complete Abhidheya These three manifestations of the Absolute [Brahman, Param- ātmā, and Bhagavan] and their corresponding forms of sammu- khya [jñāna and the two divisions of bhakti] are mentioned in the Gītā. In the statement, “The Supreme Imperishable (paramam akşaram) is Brahman” (GĪTĀ 8.3), the word akṣara, “imperishable,” refers to the aforementioned Brahman. The method of worship (upāsanam), involving the cultivation of immediate awareness (jñānātmakam), is described a few verses later as the means of orienting attention toward Brahman (tat-sammukhyam): I shall tell you in brief about that supreme destination, which the knowers of the Vedas refer to as the Imperishable (aksara), into which the mendicants who are bereft of all desire enter and aspiring for which students adopt the vow of celibate apprenticeship. (GĪTĀ 8.11)2 तथा परमात्मानमपि “पुरुषश्चाधिदैवतम्” (गीता ८।४) इति “ अधियज्ञोऽहमेवात्र देहे देहभृतां वर” (गीता ८।४) इति च । The Paramātmā feature is described in this verse: O best of embodied beings, perishable existence [i.e., the exis- tence of objects that are subject to passing away] is what is meant by phenomenality (adhibhutam), the cosmic being (purusa) [i.e., virăț] is known as the supreme deity of cosmic governance (adhidaivatam), and I Myself am the impeller and bestower of the results of all action in the form of the Immanent Self (adhiyajña) present in this body. (GĪTĀ 8.4)3 विराड् व्यष्टिरूपाधिष्ठानद्वयभेदेन भिन्नप्रायमुक्त्वा भक्तिरीतिद्वयी तयोरेकप्राया दर्शिता । तत्र “अभ्यासयोगयुक्तेन” (गीता ८I८) इत्यादिनैका “कविं पुराणमनुशासितारम् ” (गीता ८९) इत्यादिनान्या । akṣaram brahma paramam yad-akṣaram veda-vido vadanti visanti yad yatayo vita-rāgāḥ yad-icchanto brahmacaryam caranti tat te padam sangrahena pravaksye adhibhūtam kṣaro bhavaḥ purusas cādhidaivatam adhiyajño’ham evätra dehe deha-bhṛtām vara 1054 176 Bhakti Is the Real Means of Sammukhya After speaking of these two apparently distinct features of Paramātmā in accordance with the two fields over which they preside - the cosmos as a whole (virăț-rupa) and the individual body (vyaşți-rupa) - two types of bhakti are correspondingly depicted. These two types of bhakti toward Paramātmā, how- ever, are generally characterized as one. Among them, bhakti directed toward Paramātmā in the form of the virat-puruşa is referred to in this statement: O Arjuna, being constantly immersed in contemplation on the divine Supreme Cosmic Being (paramam puruşam) by absorp- tion in the practice of meditation with an unwavering mind, one attains Him alone. (GĪTĀ 8.8)* Bhakti directed toward Paramātmā in the form of the Immanent Self (vyaşti-purusa) is referred to in this verse: At the time of death, one who, being endowed with devotion, and having carefully fixed the vital force (prāna) at the äjñā- cakra through the power of yoga, meditates constantly with an undeviating mind on the Purușa, who is omniscient, begin- ningless, the primordial preceptor, subtler than the atom, the universal sustainer, whose form transcends the limits of rationality, who is resplendent like the sun and beyond igno- rance - such a person attains that divine Supreme Immanent Self. (GĪTĀ 8.9-10)5 तथा मच्छब्दोक्त श्रीकृष्णाख्यभगवद्भक्तिप्रकारश्चायम् (गीता ८।१४ ) - अनन्यचेताः सततं यो मां स्मरति नित्यशः । तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ॥ ५०८ || इति । abhyasa-yoga-yuktena cetasa nanya-gaminā paramam puruşam divyam yati parthānucintayan S kavim purāṇam anusāsitaram anor aṇiyamsam anusmared yaḥ sarvasya dhātāram acintya-rupam aditya-varnam tamasah parastat prayāṇa-kāle manasa’calena bhaktyä yukto yoga balena caiva bhruvor madhye pranam āvesya samyak sa tam param puruşam upaiti divyam 1055 1 Bhakti Is the Complete Abhidheya Bhakti directed to Bhagavan, who is known as Śrī Kṛṣṇa and is referred to in the following verse by the pronoun mat, “Me,” is described in this manner: O Arjuna, one who constantly remembers Me from moment to moment, his mind being fixed exclusively on Me - to such a yogi, who is ever united with Me, I am easily attainable. (GĪTĀ 8.14) तदेतत् साम्मुख्यत्रयं श्रीकपिलदेवेनाप्युक्तम् (भा० ३।३२।२६ ) - These three paths of sammukhya [jñāna, bhakti toward Param- ātmā, and bhakti toward Bhagavan] are also spoken of by Bhagavan Kapiladeva: ज्ञानमात्रं परं ब्रह्म परमात्मेश्वरः पुमान् । दृश्यादिभिः पृथग्भावैर्भगवानेक ईयते ॥ ५०९ ॥ इति । According to the differences in the seeing capacity (drsi)’ and the mutually distinct modes of contemplation (bhava), the One [Nondual Absolute] is self-disclosed as Parabrahman, in the form of consciousness alone (jñāna-mātram), as Paramātmā, the Supreme Regulator (Iśvara) and Immanent Self (Puman), or as Bhagavan. (SB 3.32.26) दृशिर्ज्ञानम् । पृथक् परस्परमन्यादृशो भावो भावना । येषु तथाविधैर्ज्ञानादिभिरेक एव परिपूर्णस्वरूपगुणः परब्रह्मेयते परमात्मेयते भगवांश्चेयते । तत्र ज्ञानेन परब्रह्मतया ज्ञायते भक्तिविशेषेण परमात्मतया पूर्णया भक्त्या भगक्त्तयेति ज्ञेयम् । परब्रह्मणः स्वरूपलक्षणं ज्ञानमात्रमिति परमात्मन ईश्वरः पुमानिति भगवतो भगवानित्येव । 6 7 8 ananya-cetaḥ satatam yo mam smarati nityaśaḥ tasyaham sulabhaḥ partha nitya-yuktasya yoginaḥ Śrī Jiva takes the compound drsyadibhiḥ to mean dṛsya adibhiḥ, “according to the differences in the seeing capacity (drsi), and so on.” Śrīdhara Svāmī takes it to mean dṛsya adibhiḥ, “according to the distinctions in the Reality to be seen (drsya), and so on.” Śrīdhara Svāmi thus interprets the compound as a whole to mean “according to the distinctions in the Reality to be seen (drsya), the seer (drasta), and the instruments of seeing (karana).” The translation has been rendered according to Sri Jiva’s interpretation. jääna-matram param brahma paramatmesvaraḥ puman drsyadibhiḥ prthag bhāvair bhagavan eka iyate 1056 176 Bhakti Is the Real Means of Sammukhya The word drsiḥ, “the seeing capacity,” means “the modality of knowing” (jñāna). So, according to the different (pṛthak), i.e., “mutually distinct” (parasparam-anyādṛśa), modes of con- templation (bhāva, i.e., bhāvanā), and according to the cor- responding modalities of knowing (jñānādibhiḥ), operative within different individuals (yesu), the One (eka eva) [Nondual Absolute], which is utterly complete in intrinsic nature and attributes, is self-disclosed (iyate) as Parabrahman, as Param- ātmā, or as Bhagavan. In this regard, the One [Nondual Abso- lute] is disclosed as Parabrahman through immediate aware- ness (jñāna), as Paramātmā, through a qualified [i.e., limited] type of devotion (bhakti-viśesa), and as Bhagavan, through complete devotion (pūrṇa-bhakti). The intrinsic characteris- tic (svarupa-lakṣaṇa) of Parabrahman is consciousness alone (jñāna-mātram) [i.e., consciousness without an object], that of Paramātmā is the Supreme Regulator (Iśvara) and the Imma- nent Self (Puman), and that of Bhagavan is the Supreme Tran- scendent Self replete with all qualities to the highest degree (Bhagavān). विवृतं चैतत् साम्मुख्यत्रयं भगवत्परमात्मसन्दर्भयोः - ब्रह्मणः " तथापि भूमन् ” ( भा० १० | १४ |६) इत्यादिना । These three modes of orienting one’s regard toward the Absolute (sammukhya) have been described in the Bhagavat and Parama- tmā Sandarbhas. The sammukhya of Brahman was described in verses such as this: O Unlimited One (bhuman)! This glory (mahima) of Yours, who are devoid of qualification (aguna), can nonetheless be directly intuited as self-revealing in nature (ananya-bodhyatmatayā) and not otherwise perceivable, by those whose inner percep- tual faculty has been purified, or in other words, turned within (amalántar-atmabhih). This realization is possible through immediate apperception of the inner cognizing faculty [antah- karana] as one in identity with the self (svänubhavat), by way of its becoming free from transformation (avikriyāt) and devoid of 1057 I Bhakti Is the Complete Abhidheya any particularized form or objectness (arupataḥ). (SB 10.14.6) परमात्मनः “केचित् स्वदेहान्तर्हृदयावकाशे प्रादेशमात्रं पुरुषं वसन्तम्” ( भा० २।२१८) इत्यादिना । The sammukhya of Paramātmā was described in verses such as this: Some practitioners meditate with fixed attention on the Puruşa, residing in the space of the heart of their own bodies and mea- suring the span of the thumb and forefinger. He has four arms and holds a lotus, disc, conch, and club. (SB 2.2.8)1o भगवतः " भक्तियोगेन मनसि ” ( भा० १।७।४) इत्यादिना च । And the sammukhya of Bhagavan was depicted in verses such as this: In his pure heart, which was established in perfect fixity through the yoga of unalloyed devotion, Vyasa saw the Com- plete Original Person along with His extrinsic potency, māyā, which was apart from and yet supported by Him. (SB 1.7.4)11 तथा च यद्यपि साम्मुख्यत्वेनाविशिष्टं ज्ञानादित्रयमपि तद्वैमुख्यप्रतियोगि भवेत् । Moreover, the processes of jñāna and the two types of bhakti are without distinction in terms of sammukhyatā, meaning that they all focus one’s intentful regard toward the Absolute and, in so doing, counteract the tendency for attention to be directed away from the Absolute. तथापि " श्रेयः सृतिं भक्तिमुदस्य ते विभो क्लिश्यन्ति ये केवलबोधलब्धये तेषाम्” (भा० १० | १४ |४) इत्यादिना भक्तिं विना केवलं ज्ञानस्याकिञ्चित्करत्वात् तत्रापि च “तस्मान् 9 tathāpi bhuman mahimagunasya te viboddhum arhaty amalantar-atmabhiḥ avikriyāt svänubhavad arupato hy ananya-bodhyatmataya na canyathā See Bhagavat Sandarbha, Anuccheda 6 for an explanation of this verse. 10 kecit sva-dehāntar-hṛdayāvakäse pradeśa-matram purusaṁ vasantam catur-bhujam kanja-rathānga-sankha-gada-dharam dharanaya smaranti See Paramatma Sandarbha, Anuccheda 4. 11 bhakti-yogena manasi samyak pranihite’male apasyat puruṣam purnam māyam ca tad-apāśrayam 1058 176 Bhakti Is the Real Means of Sammukhya मद्भक्तियुक्तस्य” (भा० ११ १२० । ३१) इत्यादौ भक्तेस्तन्निरपेक्षत्वात् “यत् कर्मभिर्यत् तपसा” (भा० ११।२०।३२) इत्यादावानुषङ्गिकसर्वफलत्वाच्च ज्ञानमपि न्यक्कृतम् । In spite of this, however, even jñāna is rejected for the following three reasons: (1) Without bhakti, unqualified awareness (kevala-jñāna) is pointless, as stated by Brahma: O Almighty Lord, those who discard bhakti unto You, which is the means to supreme blessedness, and strive instead to attain realization of the radically unqualified Absolute, are left in the end with nothing more than their own labor, like those engaged in threshing coarse husks devoid of grain. (SB 10.14.4)12 (2) Bhakti, on the other hand, does not depend on jñāna, as affirmed by Śrī Kṛṣṇa: Therefore, for the yogi who is endowed with bhakti for Me and whose mind is fixed on Me, knowledge and renunciation are not generally conducive to the ultimate good here in this world. (SB 11.20.31) 13 (3) Furthermore, bhakti can award the results of all other paths as its concomitant effects, as stated by Śrī Kṛṣṇa: 12 13 Whatever may be attained by execution of prescribed duties (karma), penances, the cultivation of jñana, renunciation, prac- tice of yoga, offering of charity in accordance with the princi- ples of dharma, or even by any other means to the ultimate good, is easily attained by My devotee simply through engagement in bhakti-yoga unto Me. If My devotee should somehow aspire for heaven, liberation, or My abode, he can also attain these. (SB 11.20.32-33)14 Sreyah-sṛtim bhaktim udasya te vibho klisyanti ye kevala-bodha-labdhaye teşâm asau klesala eva sisyate nanyad yatha sthula-tusävaghātinām tasman mad-bhakti-yuktasya yogino vai mad-âtmanaḥ na jñānam na ca vairagyam prayaḥ śreyo bhaved tha 14 yat-karmabhir yat-tapasa jnana-vairagyataś ca yat yogena dana-dharmena sreyobhir itarair api sarvam mad-bhakti-yogena mad-bhakto labhate ñjasā svargāpavargam mad-dhama kathañcid yadi vañchati 1059I Bhakti Is the Complete Abhidheya ततोऽवशिष्टायां सविशेषोपासनारूपायां भक्तौ च श्रीविष्णुरूपमबहुमन्यमानाः केचिन् निराकारेश्वरस्यान्याकारेश्वरस्य चोपासनां या मन्यन्ते सापि न्यक्कृतास्ति । यतो हिरण्य- कशिपोरपि “नित्य आत्माव्ययः शुद्धः” (भा० ७।२।२२) इत्यादितद्वाक्येन यदृच्छयेशः सृजतीदमव्ययः” (भा० ७ । २ । ३९) इत्यादितदुदाहृतेतिहासवाक्येन तेन कृतब्रह्मस्तवेन च ब्रह्मज्ञानं निराकारेश्वरज्ञानमन्याकारेश्वरज्ञानं च तस्यास्तीति वर्ण्यते । श्रीविष्णौ देवता- सामान्यदृष्टेर्निन्द्यते च स इति । Consequently, what remains out of the processes that center one’s awareness on the Absolute is bhakti in the form of wor- ship of the qualified Absolute (saviseṣa-upāsanā). Even in regard to bhakti of this classification, there are some who disregard the forms of Bhagavan Viṣṇu and worship Iśvara as ultimately formless (nirākāra-iśvara), while others esteem the worship of Iśvara in some other form (anyākāra-iśvara) [such as that of the devas]. These types of worship are also rejected for the follow- ing reasons. First of all, even the great asura, Hiranyakasipu, had brahma-jñāna, as indicated in his own words: The ātmā is eternal, imperishable, pure, all-pervading, omni- scient, and transcendental to matter. By the influence of its own deluding potency, the ātmā adopts a material body and thus accepts the gunas of primordial nature. (SB 7.2.22)15 Secondly, Hiranyakasipu’s conception of Isvara as ultimate- ly formless (nirākāra-iśvara) is evident from the historical anecdote narrated by him, in which he said: 15 O gentle ladies, the Immutable Regulator (avyayaḥ iśaḥ)16 cre- ates, sustains, and dissolves this world by His own will. For that nitya ātmāvyayaḥ śuddhaḥ sarvagah sarva-vit paraḥ dhatte’sav atmano lingam mayaya visṛjan guṇān 16 The word avyaya primarily means “free from change, mutation, modification, or decay.” According to the Hindi Sabda-sagara, avyaya also means “that which perpetually exists in the state of ‘One Taste’ [i.e., Brahman]” (sadā eka-rasa rahane-vālā). In the same lexicon, avyaya is also given as a synonym for “Parabrahman.” Since Sri Jīva uses the term parabrahman in this anuccheda to refer to the unqualified Absolute, characterized as “consciousness alone” (jñāna-mātram), it is evident that he is taking the words avyayah isah here as synonymous with nirakara-isvara, “the formless Absolute.” Additionally, in SB 10.14.6, which Śrī Jiva cites in this anuccheda as an illustration of the 1060 176 Bhakti Is the Real Means of Sammukhya powerful Regulator (isituḥ), this world of mobile and stationary beings is said to be a plaything. Therefore, He is fully competent, both in the matter of sustenance and dissolution. (SB 7.2.39)17 In addition, Hiranyakasipu’s prayers to Śrī Brahma [as the Sup- reme Controlling Entity, SB 7.3.26-34] indicate that he held to a conception of Isvara separate from Bhagavan Viṣṇu (anyākāra- iśvara). Hiranyakasipu is condemned, however, for considering Bhagavan Viṣṇu as an ordinary devatā. तथान्यत्राहङ्ग्रहोपासना च न्यक्कृता पौण्ड्रकवासुदेवादौ यदुभिरिव शुद्धभक्तैरुपहा- स्यत्वात् “सालोक्यसाष्टिसामीप्य ( भा० ३ । २९।१३ ) इत्यादिषु तत्फलस्य हेयतया निर्देशात् । Then in other places, ahangrahopāsanā, or “worship of one- self as the Supreme,” is also rejected, because it is ridiculed by pure devotees like the Yadus, who derided Paundraka-Vasudeva. [Paundraka considered himself to be Bhagavan Vasudeva and advised Kṛṣṇa to give up His pretense of being Bhagavān.] Fur- thermore, the fruit of ahangrahopāsanā, which is liberation, is described as fit to be rejected in verses such as this: Even if granted by Me, [My] people (janāḥ) do not accept mukti in the form of residence on the same planet as Me (sälokya), enjoyment of similar opulence (särști), proximity to Me (sāmi- pya), endowment with a form identical to Mine (sarūpya), or oneness with Me (aikatvam), if such liberated states preclude the possibility of service to Me. (SB 3.29.13)18 तदुक्तं श्रीहनुमता " को मूढो दासतां प्राप्य प्राभवं पदमिच्छति” इति । sammukhya of Brahman, we find the word avikriyat, which is identical in meaning to the word avyaya. Sridhara Svami glosses the word avikriyat as višeṣākāras tad-rahitat, “devoid of any particular form.” From this perspective as well, the word avyaya here can be understood to refer to the formless Absolute. 17 yadṛechayeśaḥ srjatidam avyayo ya eva rakṣaty avalumpate ca yah tasyabalah kriḍanam ahur isitus caracaram nigraha-sangrahe prabhuḥ 18 sälokya-sårsti-sāmīpya-särüpyaikatvam apy uta diyamānam na grhnanti vina mat-sevanam janäh 1061 I Bhakti Is the Complete Abhidheya A similar sentiment is expressed by the great devotee Śrī Hanuman: “Which fool would desire the post of mastership after attaining the state of being a servant?“19 तदेतत् सर्वमभिप्रेत्य निष्किञ्चनां भक्तिमेव तादृशभक्तप्रशंसाद्वारेण सर्वोर्ध्वमुपदिशति ( भा० ११/२०१३४ ) - With all this in mind, Bhagavan singles out niskiñcana-bhakti alone as being the topmost path by glorifying such selfless devotees: न किञ्चित् साधवो धीरा भक्ता ह्येकान्तिनो मम । वाञ्छन्त्यपि मया दत्तं कैवल्यमपुनर्भवम् ॥ ५१० || Indeed, My exclusive devotees, who are endowed with wisdom (dhirah) and established in authentic being (sadhavaḥ), do not covet anything at all, not even ultimate liberation from rebirth, even if awarded by Me. (SB 11.20.34)20 टीकाच - “धीरा धीमन्तः । यतो ममैकान्तिनो मय्येव प्रीतियुक्ताः । अतो मया दत्तमपि न गृह्णन्ति किं पुनर्वक्तव्यं न वाञ्छन्तीत्यर्थः । अपुनर्भवमात्यन्तिकमपि कैवल्यम्” इत्येषा । Śrīdhara Svāmi comments: “The word dhirah means, ’endowed with wisdom’ (dhimantaḥ). This is because they are ’exclusively devoted to Me’ (mamaikantinaḥ), meaning that they have love (priti-yuktāḥ) for Me alone (mayy eva). Therefore, since they do not accept liberation even if awarded by Me, it goes without saying that they do not covet it. The compound apunar-bhavam, ’liberation from rebirth,’ means ‘absolute oneness with Brah- man’ (atyantikam kaivalyam).” [Here ends Śrīdhara Svāmi’s comment.] ईदृशानामेकान्तिनामेव परममहिमा गारुडे- The supreme glory of exclusive devotees such as this is described in the Garuda Purāṇa: 19 ko mudho dasatăm präpya prabhavam padam icchati Padyavali 110 20 na kiñcit sadhavo dhira bhakta hy ekāntino mama vāñchanty api maya dattam kaivalyam apunar-bhavam 1062 176 Bhakti Is the Real Means of Sammukhya ब्राह्मणानां सहस्रेभ्यः सत्रयाजी विशिष्यते । सत्रयाजिसहस्रेभ्यः सर्ववेदान्तपारगः ॥ ५११ ।। सर्ववेदान्तवित्कोट्यां विष्णुभक्तो विशिष्यते । वैष्णवानां सहस्रेभ्य एकान्त्येको विशिष्यते ॥ ५१२ ॥ इति । A brahmana who performs a particular type of sacrifice known as satra-yaga is superior to thousands of other brahmanas. One who knows the conclusion of all the Vedas is superior to thou- sands of such performers of the satra-yaga. A devotee of Bha- gavān Viṣṇu is better than millions of those who know the con- clusion of all the Vedas, and an exclusive devotee is superior to thousands of Vaisnavas. (Garuda Purana)21 Commentary IN SB 11.20.6 (cited in Anuccheda 170), Śrī Kṛṣṇa said that He prop- agated the three paths of karma, jñāna, and bhakti with the intent of bestowing the highest good (śreyas) upon humanity. In reality, the highest good is to turn one’s intentful regard toward the Abso- lute Reality (para-tattva-sammukhya), because the root cause of a living being’s suffering is the beginningless absence of awareness of that Reality. This was stated in the very beginning of Sri Jiva’s exposition on the abhidheya, or the means of ultimate attainment (Anuccheda 1). Among these three paths, karma is only an indirect means. If executed without any material motive, it will lead one to jñāna or bhakti. In this respect, it is comparable to a car that one uses to go to the airport. The utility of the car comes to an end once one reaches the airport. Thus, truly speaking, there are only two means of para-tattva-sammukhya. The one nondual tattva is self-disclosed in three features - as Brahman, Paramātmā, and Bhagavan. Jñana is the means of brahma-sammukhya, jñānam tad brahma-darśanam (SB 3.32.31). The 21 brāhmaṇānām sahasrebhyaḥ satra-yāji visişyate satra-yaji-sahasrebhyaḥ sarva-vedanta-päragaḥ sarva-vedanta-vit-kotyām visnu-bhakto visisyate vaiṣṇavānāṁ sahasrebhya ekanty eko visisyate 1063 I Bhakti Is the Complete Abhidheya other two manifestations of the tattva can be realized by bhakti. The specific manner in which the tattva is self-disclosed is in accor- dance with the conviction of a particular practitioner. This is the import of Kapila’s statement cited in this anuccheda (SB 3.32.26). Although the tattva is one, It manifests according to the distinct mode of contemplation (bhava, i.e., bhavana) of the sadhaka. Those who adopt the path of jñāna and who thus hold to the conviction that the tattva is devoid of all qualification, realize It as Brahman. The yogis, who meditate on the Immanent Self within the core of their hearts and consider Him to be the supreme tattva, realize It as Paramātmā. Those, however, who regard the tattva as the Com- plete Person, self-endowed with unlimited potency, and who wor- ship Him with bhakti, realize It as Bhagavan. This subject has been discussed in Bhagavat Sandarbha and Paramatma Sandarbha. Śrī Jiva cites GĪTĀ 8.3 as a reference to Brahman and verse 8.11 as the means of Its realization. He cites GĪTĀ 8.4 as a reference to Paramātmā in two distinct yet related features. In this verse, the word puruşa refers to the virat-puruşa, or the cosmic form of Paramātmā in the shape of the universe. This virat-puruşa is known as adhidaivatam, or the support and presiding deity of the devas. This refers to the Paramātmā feature that is immanent within the cosmos as a whole. In the same verse, Kṛṣṇa then states that within the body, He Himself is the adhiyajña, or “the inner impeller and object of all action.” This refers to the Paramātmā feature that is immanent within the individual bodies of the living beings (vyaşti-purusa). The means to realize these two features of Paramātmā are then given in GĪTĀ 8.8 and GĪTĀ 8.9-10, respectively. The third aspect of the tattva is Bhagavan, who is referred to as Śrī Kṛṣṇa in GĪTĀ 8.14. The means of realizing Him is also described in the same verse. After first acknowledging these three types of sammukhya (jñāna, bhakti toward Paramātmā, and bhakti toward Bhagavan), Śrī Jiva Gosvāmi argues that in fact the real sammukhya occurs only by way of bhakti. It has been said repeatedly that without bhakti, jñāna cannot bring forth its intended fruit. Therefore, even the sammukhya of jñāna is made possible only by the grace of bhakti. 1064 176 Bhakti Is the Real Means of Sammukhya Bhakti, however, is not at all dependent upon jñāna for anything. Such being the case, even jñāna, like karma, is not a true or inde- pendent means of sammukhya. Thus, only bhakti remains as the genuine and complete form of sammukhya. Śrī Jiva explains that within bhakti in the broadest sense as saviseṣa-sammukhya, there are different types of sammukhya. He divides them into two primary groups - those who are intent upon Visnu or Krsna as Bhagavan, and those who are intent upon some entity other than Viṣṇu as Bhagavan. In the second category, there are three further divisions, namely, considering Bhagavan as form- less, considering oneself as Bhagavan, and considering some other deva as Bhagavan. Among these three, the first type considers Bhagavan as qualified with potency but formless (saguṇa-nirākāra). Thus, their object of worship is not the same as Brahman, which is unqualified and formless (nirguna-nirākāra). The third type consid- ers devas such as Gaṇeśa as Bhagavan. These three types of bhaktas are found mostly in the western part of India. Worshipers of the second category do not meet the true crite- ria of bhakti, because their bhakti is not intended for Bhagavan as He is in His own intrinsic being. In Bhagavat Sandarbha as well as in Kṛṣṇa Sandarbha, Bhagavan’s true identity was established as Vişņu, and Svayam Bhagavan’s identity, as Krsna. From this under- standing, worship of any other entity cannot be accepted as true bhakti. Śrī Jīva gives the example of Hiranyakasipu, who considered himself to be a staunch enemy of Visnu. He also engaged in a form of bhakti intended for the Supreme Controller, with the idea that He is formless or has a form other than that of Visnu. By such devotion, he did not bring about tattva-sammukhya. Rather, he tortured his own son Prahlada, who was a genuine devotee of Bhagavan. More- over, he considered Visņu to be but one of the devas. For all these reasons, such bhakti is not accepted as the abhidheya. The practice of considering oneself as Bhagavan, known as ahangrahopāsanā, is condemned, because it is based on a gross misconception about the nature of the living being. No individual being can be Bhagavan. It is akin to the idea of aham brahmasmi 1065 I Bhakti Is the Complete Abhidheya of the jñāna-marga. This goes against the fundamental principle of bhakti, in which a loving relationship permanently exists between the bhakta and Bhagavan. Therefore, pure devotees mock such worship and even consider it offensive. The conclusion then is that only exclusive devotion, ananya-bhakti, is the abhidheya. In the next anuccheda, the two divisions of ananyā-bhakti, namely, the one based on scriptural injunctions and the other based upon natural liking, are described. 1066 Bhakti Born of Natural Attraction Is the Abhidheya Anucchedas 177-178 Anuccheda 177 Bhakti Born of Natural Attraction Transcends Virtue and Vice १७७ । यस्मादेवं सर्वानन्दातिक्रमलिङ्गेन परमानन्दस्वरूपासौ भक्तिस्तस्मात् तत्र स्वभावत एव प्रवृत्तिर्गुणस्तथाभूतामपि तन्माधुरीं स्वदोषेणानुभवितुमसमर्थानां तु केवलविधिनिषेधसम्भवगुणदोषदृष्ट्यैव प्रवृत्तिरपि पूर्वापेक्षया दोष एव । BECAUSE this bhakti surpasses all other types of bliss (ananda), it is the embodiment of supreme bliss (paramānanda). There- fore, to engage in bhakti out of natural attraction (svabhāvata eva) is a virtue (guna). Although bhakti is truly of the nature of supreme bliss, some practitioners are unable to experience its sweetness due to their own defects. Such persons may engage in devotion only by weighing the consequences of merit and demerit (guna dosa ) based solely on the injunctions and prohi- bitions of scripture (vidhi- nisedha). To do so, however, is consid- ered a defect (dosa) in contrast to engagement in devotion out of natural attraction. यथोक्तमेतत् पूर्वाध्याये “शमो मन्निष्ठताबुद्धेः” (भा० ११ १९ । ३६) इत्यादौ साक्षाद्भक्तेरपि विधानाविधानयोर्गुणदोषताम् " किं वर्णितेन बहुना” (भा० ११।१९।४५) इत्यन्तेन ग्रन्थेन प्रतिपाद्य “गुणदोषदृशिर्दोषो गुणस्तूभयवर्जितः” (भा० ११ । १९।४५) इति लब्धतन्माधुर्या- नुभवानां तद्विधिनिषेधकृतगुणदोषौ नस्त एवेत्याह (भा० ११ १२० १३६) - As Śrī Kṛṣṇa said in the previous chapter of Srimad Bhāga- vata, “Sama, or ‘unwavering mental tranquility,’ is fixity of the 1069I Bhakti Is the Complete Abhidheya intellect on Me” (SB 11.19.36)! In this and the subsequent state- ments, the ordained engagement in direct bhakti is a virtue (guna), whereas neglecting to do so is a defect (dosa). Krsna con- cludes His discussion on virtues and defects with the following statement: O Uddhava, these questions of yours have all been suitably answered. What need is there for further elaboration? The definitive characteristic of virtue and defect may be summed up as follows: to distinguish virtues and faults (guna-dosa) is itself a defect (dosa), whereas to be free from the perception of both is real virtue (guna). (SB 11.19.45)2 In accordance with this teaching, those who have tasted the sweetness (madhurya) of devotion are free from the virtues and defects (guna-dosa) associated with the injunctions and prohibi- tions of scripture (vidhi-niṣedha). These devotees are described by Bhagavan Kṛṣṇa as follows: न मय्येकान्तभक्तानां गुणदोषोद्भवा गुणाः । साधूनां समचित्तानां बुद्धेः परमुपेयुषाम् || ५१३ || Those who are established in authentic being (sādhūnām), who are thus equally disposed to all phenomenal uprisings (sama-cittānām), who have attained the transcendence [Iśvara] beyond the scope of intellection (buddheḥ param upeyuṣām), and 1 samo man-nisthata buddheh Σ In SB 11.19.28-32, Uddhava asks Krsna a series of questions, including, “What is sama?” In particular, in the last three of these verses (SB 11.19.30-32), the things he inquires about would typically be regarded either as virtues (guna) or their opposite, i.e., defects (dosa), although he doesn’t explicitly use these terms. Krsna answers these questions in order in SB 11.19.33-45. It is only in the final verse in this series that He uses the terms guna and dosa, referring everything just said back to this twofold classification. According to this understanding, sama, which Kṛṣṇa equates with bhakti (i.e., “fixity of the intellect on Him”), is understood as a virtue, whereas its opposite is a defect. This is the point being made here. Bhakti is also directly mentioned in this list in SB 11.19.40. eta uddhava te prasnaḥ sarve sädhu nirupitāḥ kim varṇitena bahuna lakṣaṇam guna-dosayoh guna-dosa-drsir doso gunas tubhaya-varjitah 1070 177 Bhakti Born of Natural Attraction Transcends Virtue and Vice who are exclusively devoted to Me, have no attributes (gunas) arising out of virtue and vice (guna-dosa). (SB 11.20.36)3 टीकाच - " गुणदोषैर्विहितप्रतिषिद्वैरुद्भवो येषां ते गुणाः पुण्यपापादयः” इत्येषा ॥ श्री- भगवान् ॥ Śrīdhara Svāmi comments: “In this verse, the word guṇaḥ, ‘attributes,’ refers to the piety and sin (punya-papa) that arise from virtue and vice (guna-dosa), or in other words, from [obeying] the prescriptions and [ignoring] the prohibitions of scripture.” Commentary JIVA GOSVĀMI has been gradually building his argument to illus- trate the splendor of bhakti. It is as though bhakti were a glitter- ing diamond that was covered with mud, sullied, and unpolished, amidst a pile of other stones that seem more colorful and attrac- tive. He has cleared away the dirt, and now he begins polishing the diamond. In this anuccheda, Śrī Jīva makes the point that bhakti is the most natural engagement for us to participate in. Why is that? Because we are all looking for peace and happiness unmixed with any suf- fering. This is our most basic and primary desire. In this matter, we are all equal, and we can drop all our differences. In other respects, our differences are apparent, and we find ourselves in competi- tion for the objects of our desire. By its very nature, bhakti is bliss and awareness. It bestows a quality of bliss that has no compari- son to any experience of happiness that we have ever had. There- fore, engaging in bhakti is the most natural thing for a living being. There is no injunction required for it. When a person is dying from starvation, he does not need to be given an order to eat. He will do so willingly and happily with great enthusiasm and feel great bliss. In fact, if someone were to 3 na mayy ekanta-bhaktānām guna-dosodbhavā gunah sādhūnām sama-cittānām buddheḥ param upeyuṣām 1071 I Bhakti Is the Complete Abhidheya try to stop him, he would even resort to fighting to get at the food. If such is the case with mere bodily or physical nourishment, then why doesn’t everyone take to bhakti, which is nourishment for the heart, mind, and soul? Why does sastra need to enjoin it? We are all suffering in different ways; everyone is starving for want of peace and happiness. We should naturally become absorbed in bhakti, the very nature of which is peace and supreme bliss, as Krsna informs Uddhava, “Mental peace (sama) is fixity of the intellect on Me” (SB 11.19.36). If the mind is absorbed in Krsna, it cannot be disturbed, because it is not available for disturbance. It is natural for the mind to become absorbed in Kṛṣṇa, because the mind is attracted to beauty and pleasure. Kṛṣṇa is beauty and bliss personified. Therefore, peace and happiness are concomitant effects of bhakti. In spite of bhakti’s being of such nature, however, people still do not take to it for the simple reason that they are in a diseased condition. If a person is sick with jaundice or a high fever, then he or she feels no appetite, even though the body is in need of nour- ishment. In the same manner, people are not attracted to bhakti because of the ignorance that bewilders their intelligence and the offenses that make them immune to the experience of bhakti’s bliss- ful nature. To address this condition, sastra mercifully ordains the practice of bhakti, just as a qualified physician instructs a sick patient to adopt a wholesome diet. This bhakti, however, which is taken up on the basis of scrip- tural injunctions, is known as vaidhi-bhakti. Such formal devo- tion is not undertaken with the same enthusiasm and absorption as when bhakti is performed out of natural attraction, known as rāgānuga-bhakti. A sick person, who eats only on the doctor’s order, will not eat with the same gusto and absorption as a healthy person who is genuinely hungry. On this basis, Jīva Gosvāmi boldly asserts that in comparison to bhakti impelled by natural attraction, engage- ment in devotion merely on the basis of śästrika injunctions is a defect (dosa). To speak of vaidhi-bhakti as defective here means that such practice is comparatively weaker and not that it is otherwise devoid of inherent value. 1072 177 Bhakti Born of Natural Attraction Transcends Virtue and Vice One may question how Krsna’s statement, “Sama, or ‘unwaver- ing mental tranquility,’ is fixity of the intellect on Me” (SB 11.19.36), brings bhakti under the purview of the scriptural injunctions and prohibitions, and as a consequence, of virtue and vice? The answer is that scriptural injunctions are concerned with engaging people in pious acts, which result in peace and happiness, and with pre- venting their involvement in immoral acts, which result in distur- bance and suffering. Since peace of mind (sama) is defined as fix- ity of the intellect on Krsna, it naturally follows that one should engage in bhakti and that this is a virtue. Action contrary to this is prohibited, it being a vice. Although there is no direct injunction in Kṛṣṇa’s statement, it is implied. This is called a siddhopadeśa. If a reliable and authoritative person informs you that there is a treasure hidden in your back- yard, there is no need to lay down an injunction for you to go and unearth it. Implicit within the declaration itself is the imperative to do so. The divisions of virtue and vice in regard to bhakti, however, are different from those that apply in the field of karma. Devo- tees are beyond the purview of virtue and vice as defined on the path of karma, which are based respectively on the injunctions and prohibitions given in sastra. This is because devotees do not have attributes arising from material nature, constituted of sattva, rajas, and tamas. Their qualities manifest from bhakti and are beyond the gunas of nature, even though they may appear material. 1073 Anuccheda 178 Only Akiñcanā Bhakti Is the Abhidheya 1 १७८ | इयमकिञ्चनाख्या भक्तिरेव जीवानां स्वभावत उचिता । स्वाभाविकतदाश्रया हि जीवाः “स कारणं करणाधिपाधिपः " (श्वे० उ० ६ । ९) इति श्रुतेः । ONLY that bhakti which is known as akiñcana, or “unconditional devotion,” is by its constitutional nature appropriate for the liv- ing beings (jivas). This is due to the fact that bhakti is the natural refuge and support (asraya) of all living beings. This is indicated in the Śruti: “He is the original Cause and the Overlord of the presiding deities of the senses” (SU 6.9). अंशत्वेऽपि बहिरङ्गत्वस्वीकारात् तदाश्रयत्वं सूर्यमण्डलबहिरातपपरमाणूनामिव । Although the living beings are integrated parts (amsas) of Bha- gavan, they remain under His shelter, because their “partness” (angatva) [meaning, “the existential condition of their being conscious parts of the Whole”] is admitted as existing external sa kāraṇam karaṇādhipadhipah Here, the implication is that since Bhagavan is the original Cause and Overlord, it is only by the infusion of a portion of His intrinsic potency (svarupa-sakti) that the presiding deities of the senses are enabled to execute their overseership office, which then facilitates the ordinary sense-functioning of all living beings. Hence, bhakti, which is the condensed essence of the svarupa-sakti, indirectly supports even the ordinary sense-functioning, and indeed the life, of all living beings. This clearly signifies that the jivas’ essential make-up is such that it is naturally supported by svarupa-sakti in the form of bhakti. On this basis, bhakti is understood as that which the jivas are meant to be involved in, by their very own essential nature. To do otherwise would be to violate their essential nature. 1074 178 Only Akiñcana Bhakti Is the Abhidheya to Him, just as particles of sunlight exist outside the orb of the sun. अत एव पाद्मोत्तरखण्डे प्रणवव्याख्याने — Therefore, in the explanation of pranava, the sacred syllable Om, found in the Uttarakhanda of the Padma Purāna, [ we find a statement regarding the existential status of the living beings]: अकारश्चाप्युकारश्च मकारश्च ततः परम् । वेदत्रयात्मकं प्रोक्तं प्रणवं ब्रह्मणः पदम् ॥ ५१४ ।। अकारेणोच्यते विष्णुः श्रीरुकारेण चोच्यते । मकारस्तु तयोर्दासः पञ्चविंशः प्रकीर्तितः ॥ ५१५ ।। Pranava consists of the three syllables A, U, and M. Beyond this, it is said to be the embodiment of the three Vedas [Sama, Rg, and Yajur] and the seat of Brahman. The syllable A represents Visnu, u represents the Goddess Śri [Lakṣmi], and м represents the twenty-fifth element, which is the servant of these two. (Padma Purāna, Uttarakhanda 226. 22-23 ) 2 अन्ते च “भगवच्छेषरूपोऽसौ मकाराख्यः सचेतनः” इति । This description ends with these words: “The jiva, who is referred to by the syllable M, is the irreducible remainder (sesa) [i.e., the integrated part] of Bhagavan and is conscious” (Padma Purāna, Uttarakhanda 226.28) 3 तथा Further, it is said in the Padma Purana: अवधारणवाच्येव उकारः कैश्चिदिष्यते । श्रीश्च तत्पक्षपातित्वादकारेणैव चोच्यते । भास्करस्य प्रभा यद्वत् तस्य नित्यानपायिनी ॥ ५१६ ॥ a-karaś cāpy u-karaś ca ma-kāraś ca tatah param veda-trayātmakam proktari pranavar brahmanah padam a-kārenocyate visnuh srir u-kārena cocyate ma-karas tu tayor dasaḥ pañca-vimśaḥ prakirtitaḥ bhagavac-chesa-rūpo’sau ma-karakhyah sacetanah 1075 I Bhakti Is the Complete Abhidheya Some say that the syllable u represents ascertainment (avadha- rana), and Śrī, being intrinsically connected with Visņu, is also represented by the syllable A. She is ever united with Bhagavan Visņu, just as the sun’s effulgence is ever connected to the sun. (Padma Purana, Uttara-khanda 227.36b-39a)* अत एव श्रीवैष्णवानां प्रणव एव महावाक्यमिति स्थितम् । तथाष्टाक्षरव्याख्याने- Therefore, for Śrī Vaisnavas, pranava is the only mahāvākya, or “quintessential utterance of the Vedas.” Similarly, while eluci- dating the meaning of the eighteen-syllable mantra, it is stated: 4 श्रीमते विष्णवे तस्मै दास्यं सर्वं करोम्यहम् | देशकालाद्यवस्थासु सर्वासु कमलापतेः ।। ५१७ ।। इति स्वरूपसंसिद्धं मुख्यं दास्यमवाप्नुयात् । एवं विदित्वा मन्त्रार्थं तद्वृत्तिं सम्यगाचरेत् ॥ ५१८ ।। दासभूतमिदं तस्य जगत् स्थावरजङ्गमम् । श्रीमन्नारायणः स्वामी जगतां प्रभुरीश्वरः || ५१९ ॥ “In all circumstances of time and place, I enact all manner of servanthood for the pleasure of Śrī Viṣṇu, the husband of God- dess Kamalā [Laksmi].’ May this state of primary servitorship become my very nature.” Knowing this conclusion as the mean- ing of the mantra, one should repeat it in a complete manner. This world comprised of mobile and stationary beings exists as a servant of Bhagavān. Śrī Nārāyaṇa is the Lord (Svāmī), the Master (Prabhu), and Supreme Regulator (Isvara) of the cosmos. avadhāraṇa-vacyeva u-karaḥ kaiścid isyate śris ca tat-paksa-patitväd a-karenaiva cocyate bhaskarasya prabha yad-vat tasya nityānapāyinī In this alternative explanation of pranava, the syllable a represents the One Absolute Reality consisting of Visnu as the potent source (saktiman) and Sri as His inseparable potency (sakti). In this case, the syllable u represents the ascertainment (avadharana) of Viṣṇu and Śrī as the One Complete Reality, and the syllable M (as in the previous explanation) represents the jiva, who is the servant of these two. 5 śrīmate vişnave tasmai dasyam sarvam karomy aham desa-kalady avasthāsu sarvāsu kamala-pateḥ iti svarupa-samsiddham mukhyam dasyam avāpnuyāt evam viditvä manträrtham tad-vṛttim samyag acaret 1076 178 Only Akincana Bhakti Is the Abhidheya तदेतदाहुः (भा० १०।८७/२० ) - The Śrutis conveyed the same idea in Srimad Bhagavata: स्वकृतपुरेष्वमीष्वबहिरन्तरसंवरणं तव पुरुषं वदन्त्यखिलशक्तिधृतोऽशकृतम् । इति नृगतिं विविच्य कवयो निगमावपनं भवत उपासतेऽङ्घ्रिमभवं भुवि विश्वसिताः || ५२० ॥ The Vedas say that the puruşa, or the “conscious living being,” dwelling in these fortresses of the bodies generated by You (sva- kṛta-pureşu), yet [in reality] devoid of all external and internal coverings, is manifested as an integrated part of You (amsa- kṛtam), the repository of unlimited potencies. Having thus ascertained the existential nature of the living being, the wise on earth, who are firmly established in faith, worship Your feet, which are the object of all acts enjoined by the Vedas and which bring about the cessation of material existence (abhavam)? (SB 10.87.20)8 स्वेन त्वया कृतेषु पुरेषु देहेषु वर्तमानं तव पुरुषं जनं तवैवांशरूपेण त्वदीयस्वरूपेण कृतं नित्यसिद्धं वदन्ति । In the compound sva-kṛta-pureşu, “in the fortresses (pureșu) generated by Thine own Self (sva),” the pronoun sva means “by You” [Bhagavan], and the word pureșu means “in the bodies (deheṣu).” They [the Vedas] say that the conscious living being (puruşa), or the person dwelling in these bodies, is manifested (kṛtam), meaning that it is eternally existent (nitya-siddham), as an integrated part of You alone (tavaivāmśa-rūpena), brought dasa-bhūtam idam tasya jagat sthavara-jangamam sriman nārāyaṇaḥ svāmī jagatām prabhur isvaraḥ ⚫ Śrīdhara Svāmi glosses the compound sva-krta-pureşu as sva-karmoparjiteṣu puresu dehesu, “in the fortresses of the bodies formed out of their own karma.” This translation is according to Sridhara Svami’s gloss on the word abhavam, i.e., bhava-nivartakam. Jiva Gosvāmī gives a different interpretation of the word, as will be seen ahead. 8 sva-kṛta-puresv amiṣv abahir-antara-samvaraṇam tava puruşam vadanty akhila-sakti-dhrto’msa-kṛtam iti nr-gatim vivicya kavayo nigamavapanam bhavata upasate’nghrim abhavam bhuvi viśvasitāḥ 1077 I Bhakti Is the Complete Abhidheya forth out of Your own essential being (tvadiya-svarūpena- krtam). तत्र “अखिलशक्तिधृतस्तव” इत्युक्त्वा तदखिलशक्तिगुणान्तःपातिजीवाख्यतटस्थश- क्तिविशिष्टस्यैव तवांशः । न तु स्वरूपशक्तिविशिष्टस्य केवलस्वरूपस्येत्यायातम् । ततो मूलमण्डलस्थानीयत्वदाश्रयकरश्मिपरमाणुस्थानीया जीवा इति भावः । In this regard, the words akhila-śakti- dhrtas tava, “[an inte- grated part] of You, the repository of unlimited potencies,” signify that the living being is an integrated part only of that aspect of Yours [i.e., Paramātmā] that is qualified by the inter- mediary potency (taṭastha-śakti), known as jiva-sakti, which is one among Bhagavan’s unlimited potencies. The living being, however, is not a part of Bhagavan’s absolute or radical essential being (kevala-svarūpa), which is qualified by His svarūpa-sakti, or “intrinsic potency.” Thus, the jiva, who is compared to a par ticle of sunlight, exists under the shelter of Bhagavan, who is compared to the original orb of the sun. अंशत्वे हेतुः – अबहिरन्तरसंवरणं बहिरन्तश्च यस्य संवरणं नास्ति किन्तु तैस्तैरुपाधिभिः संवरणमेवास्तीत्यर्थः । अतः संवरणहीनस्य तवायमंश एवेति भावः । The reason why the individual living being is said to be an inte- grated part of Bhagavan is that it is “devoid of all external and internal coverings” (abahir-antara-samvaranam ). Rather, it is covered only by the limiting adjuncts (upadhis) with which it identifies. Therefore, the living being is exclusively a part of You, who are utterly devoid of all coverings. इति एतत्प्रकारां नुर्जीवस्य गतिं स्वभावत एव त्वदाश्रयकस्त्वदेकजीवनश्चासौ जीव इति तत्त्वं विविच्य ज्ञात्वा कवयः पण्डिता विश्वसिताः श्रद्दधाना भवत एवाङ्घ्रिमुपासते । In this manner, having thus ascertained the existential nature (gatim, i.e., tattvam) of the living being (nr, i.e., jivasya), who by its essential constitution (svabhavata eva) is sheltered by You and whose very life is You alone, the wise (kavayah), who are firmly established in faith, worship only Your feet. विश्वासे हेतुः - निगमावपनं सकलवेदबीजोज्जीवनैकाश्रयक्षेत्रं शास्त्रयोनिमित्यर्थः । 1078 178 Only Akincana Bhakti Is the Abhidheya The reason why the wise are firmly established in faith is indi- cated by the compound nigamavapanam, “the object of all acts enjoined by the Vedas” [qualifying Bhagavan’s feet]. The word nigama means “the Vedas as a whole,” and avapanam means “the sacred place or fertile field (ksetra) of their exclusive shel- ter, wherein the seeds of all the Vedas sprout.” In other words, Bhagavan’s feet are the womb (yoni), or in other words, the originating source of the scriptures. अतो नित्यत्वदाश्रयैकजीवनानामपि तेषां त्वद्वैमुख्येन यत् संसारदुःखं भवति तदपि साम्मुख्येन स्वयमेव पलायत इत्याहुः - अभवमिति न विद्यते भवः संसारो यत्रेति । Therefore, although the jivas eternally exist under the shel- ter of Bhagavan, who is the singular basis of their existence, they experience the miseries of samsara because their regard is directed away from Him (tad-vaimukhyena). In spite of this, however, the material miseries flee of their own accord when the jiva turns its intentful regard toward Bhagavan (tad- sammukhyena). This is the significance of the word abhavam, [also qualifying Bhagavan’s feet], meaning “that in which there is no trace of worldly existence (bhava), or in other words, of samsăra.” अथवा भजनीयस्य नित्यत्वेन भक्तेरप्यनश्वरत्वं प्रतिपादयन्ति - अभवं जन्मरहितमडि- मिति । तस्मादकिञ्चानाख्या भक्तिरेव सर्वोर्ध्वमभिधेया || श्रुतयः श्रीभगवन्तम् ॥ Alternatively [abhavam may be interpreted as follows]: By establishing the eternality of the object of devotion, or Bhaga- văn, the Śrutis propound the imperishability of devotion itself. In this case, abhavam would mean that Bhagavan’s feet are without birth or origination [implying that they are eternal]. Consequently, only that bhakti known as akiñcană, or “uncon- ditional,” is the preeminent abhidheya, the means of ultimate attainment. 1079Commentary I Bhakti Is the Complete Abhidheya IN THE previous anuccheda, Śrī Jiva Gosvāmi explained that one can take to bhakti either because of a natural liking for it or because one is impelled to do so by the scriptural injunctions. Of these two motivations, the first is superior. Now in this anuccheda, Śrī Jīva gives the rationale for bhakti’s being natural to the jiva. The living beings are eternal parts of Bhagavan. The most natu- ral condition for a part is to be united with the whole. As an ordi- nary example of this, in a car hundreds of screws may be used. The value and beauty of a screw comes into view only when it fulfills its function within the whole, i.e., the car. When disconnected from the car, it has limited value and beauty. Another example is the hair on our head. Hair has its beauty, value, and function as long as it is connected to the head. Once it falls away from the head, it is treated as refuse. In like manner, just as the most natural condition for the screw and the hair is to be in the service of the whole of which they are part, the most natural condition for the jiva is to be in the service of Bhagavan. The screw has no purpose independent of the car; cor- respondingly, the jiva has no purpose other than to be in the loving service of Bhagavan. Just as all insentient objects around us are meant for sentient beings, so too sentient beings are meant for the Supreme Sentient Being. Unconditional devotion, akiñcanā-bhakti, is thus the most natural state for the living being. All other states are unnatural and thus sources of dissatisfaction and suffering. This is the significance of the verses cited in this anuccheda from Padma Purāna and Srimad Bhagavata. It is therefore stated that the wise engage only in bhakti. The symptom of wisdom is not mea- sured by the extent of one’s wealth, power, or followers, but by the magnitude of one’s bhakti for Bhagavan. In this regard, Śrī Kṛṣṇa instructs Uddhava: “By means of the unreal and mortal body, a per- son in this very life can attain Me, the Real and Immortal. This indeed is the intelligence of the intelligent and the wisdom of the wise” (SB 11.29.22). 1080 178 Only Akincana Bhakti Is the Abhidheya While describing the jiva as an integrated part of Bhagavān, Śrī Jiva Gosvāmi makes an important remark. He says that the jīva is a part only of that aspect of Bhagavan (i.e., Paramātmā) that is qual- ified by the taṭasthā-śakti and not of Bhagavan in His absolute or radical essential being (kevala-svarupa), as qualified by His svarupa- sakti. The import of this statement is that the jivas are integrated parts only of Bhagavan’s taṭastha-sakti and not of His svarūpa-sakti. It is due to being so constituted that they can be overpowered by māyā. Māyā has no capability to influence the svarupa-sakti of Bhagavan. A further implication of this statement is that bhakti, being the condensed essence of the svarupa-sakti, is not present in the jiva’s “intermediary existential make-up” (taṭastha-svarupa). Bhakti is to be received from a devotee. If bhakti were priorly existent in the jiva’s constitution, there would be no need for sadhana. It may be argued that bhakti is present in the jiva in a dormant state, and hence practice is required to awaken it. This argument, however, takes no account of what is actually meant by svarupa- śakti and, hence, by bhakti. Being existent (sat) and of the nature of consciousness (cit) and bliss (ananda) in its essential constitu- tion, there is no possibility for it to be dormant ever. Moreover, even if, for the sake of argument, bhakti somehow existed in a dormant state in the jiva, then because svarupa-sakti in any state at all can never be covered by the external potency (bahiranga- śakti), the jivas could never become conditioned by māyā. They would be perpetually established in sammukhya toward Bhagavan, because sammukhya is the foundational orientation of the svarupa- sakti, whereas vaimukhya is the orientation of the external potency. Since the jivas are indeed conditioned by māyā, it is self-evident that svarupa-sakti is not present in their taṭastha-svarūpa. 1081 II How Akiñcana-bhakti Is Attained 1 Devotees As the Cause of Attaining Bhakti Anucchedas 179-187.1 The Cause of Sammukhyatā in the Form of Bhakti Anucchedas 179-180.1 The Grace of Bhagavan Is Secondary Anucchedas 180.2-185 Sat-sanga Determines the Nature of a Person’s Sammukhya Anucchedas 186-187.1 The Cause of Sammukhyatā in the Form of Bhakti Anucchedas 179-180.1 Anuccheda 179 Devotional Regard Is Born of Sat-sanga १७९ । अथ तस्या एव प्रकारान्तरेण स्थापनाय प्रकरणान्तरं यावत्तल्लक्षणप्रकरणम् । Now, in order to establish this bhakti again in a different manner, we begin a new division (prakarana)1 that continues up to the one in which the definition of bhakti will be given [Anuccheda 216]. तदेवं परमदुर्लभस्वरूपं परमदुर्लभफलं चाकिञ्चनाख्यसाक्षाद्भक्तिरूपं साम्मुख्यं कथं स्यादिति वक्तुं साम्मुख्यमात्रस्य निदानमुपलक्षयति (भा० १०/५११५३) - [In the previous division (prakarana), it was shown that akiñcana-bhakti is the only viable means of sammukhya.] The question must now be asked how one can attain this sammukhya in the form of sākṣāt-bhakti, known as akiñcană, which is sup- remely rare by its very nature (parama-durlabha-svarupa) and which is also the rarest fruit to be attained (parama-durlabha- phala). In answer to this, King Mucukunda hints at the primary cause (nidānam) of sammukhya in general: A prakarana refers to a chapter, section, or division of a book that is thematically integrated, treating one primary topic. From this statement of Jiva Gosvāmi, it is evident that Bhakti Sandarbha contains three major divisions or topics of discussion (prakaranas): (1) The Abhidheyatva of Bhakti (Anucchedas 1-178). (2) The Cause of Attaining Bhakti (Anucchedas 179-213), and (3) The Essential Nature and Practice of Bhakti (Anucchedas 214-340). 1089II How Akincana-bhakti Is Attained भवापवर्गो भ्रमतो यदा भवेज् जनस्य तर्ह्यच्युत सत्समागमः । सत्सङ्गमो यर्हि तदैव सद्गतौ परावरेशे त्वयि जायते मतिः ॥ ५२१ ॥ O Bhagavan Acyuta, when the time of release from material existence (bhavapavarga) comes about for a living being who has been wandering in the cycle of birth and death, he obtains the association of those established in authentic being (sat- samāgama). From the moment he obtains such association, a devotional regard (mati) is awakened toward You, who are the supreme goal of attainment for the saintly (sad-gatau) and the orchestrator of cause and effect (paravarese). (SB 10.51.53)2 यदा भ्रमतः संसरतो जनस्य भवापवर्गो भवेत् सम्प्राप्तकालः स्यात् तदा सत्सङ्गमो भवेत् । अत्र च यदा सत्सङ्गमो भवेत् तदा भवापवर्गो भवेदिति वक्तव्ये वैपरीत्येन निर्देशस्तत्र सत्सङ्गमस्य शीघ्रतयावश्यकतया च हेतुत्वविवक्षया । When the time of release from material existence (bhavapava- rga) comes about for a living being who has been wandering in the cycle of birth and death, meaning, when this time has well and truly arrived (samprāpta-kālaḥ syāt), he obtains the asso- ciation of those established in authentic being (sat-sangama). In reality, it is the reverse of this that should have been stated here - “When he obtains the association of those established in authentic being, only then does his material existence come to an end.” By stating it in the opposite manner, the intention is to say that in the matter of bringing an end to material exis- tence the association of those established in authentic being (sat- sangama) is the cause, both in terms of its necessity and the swiftness of its effect. अत एवातिशयोक्तिनामालङ्कारस्य चतुर्थो भेदोऽयमित्यालङ्कारिकाः । तदुक्तं तद्विवृत्तौ “चतुर्थी सा कारणस्य गदितुं शीघ्रकारिताम् । या हि कार्यस्य पूर्वोक्तिः” इति । Therefore, according to aestheticians, or those acquainted with the principles governing refinement in literary style, this state- ment is an example of the fourth variety of the poetic orna- ment (alankara) known as hyperbolical expression (atiśayokti), 2 bhavapavargo bhramato yada bhavej janasya tarhy acyuta sat-samagamaḥ sat-sangamo yarhi tadaiva sad-gatau paravarese tvayi jayate matiḥ 1090 179 Devotional Regard Is Born of Sat-sanga which is defined as follows: “The fourth type of atisayokti is that in which the effect is stated as prior to the cause, just to show how quickly the actual cause brings about its result.”” तथोक्तं नलकूबरमणिग्रीवौ प्रति श्रीभगवता (भा० १० | १० |४१ ) - In speaking to Nalakuvara and Manigrīva, Bhagavan Śrī Kṛṣṇa made the same point [that the association of the sat is the cause of release from material existence]: साधूनां समचित्तानां सुतरां मत्कृतात्मनाम् । दर्शनान् नो भवेद् बन्धः पुंसोऽक्ष्णोः सवितुर्यथा ॥ ५२२ ॥ इति । Simply by seeing the saints who look upon everything with equanimity and moreover whose minds are offered to Me, there is no bondage for human beings, just as by seeing the sun there is no obstruction [of darkness] for the eyes. (SB 10.10.41)* तत्र हेतुः - यहिं यदा सत्सङ्गमस्तदैव परावरेशे त्वयि मतिर्भवति । तद्वैमुख्यकराना- दिसिद्धतज्ज्ञानसंसर्गाभावान्ते तत्साम्मुख्यकरं तज्ज्ञानं जायत इत्यर्थः । अत एवोक्तं श्रीविदुरेण (भा० ३1५1३)- [Continuing the discussion of SB 10.51.53:] The reason why a person’s material existence comes to an end is that as soon as he obtains the association of a genuine saint, a devotional regard (mati) is born in him for You, the controller of spirit and matter or the orchestrator of cause and effect (parāva- rese). This statement implies that when the beginningless prior absence of awareness (jñāna-samsarga-abhava) of Bhagavan, which is the cause of the turning of one’s regard away from Him (tad-vaimukhya), comes to an end, then awareness (jñāna) of Him comes into being, which effects the turning of regard 3 caturthi să kāranasya gaditum sighra-karitâm. ya hi karyasya pūrvoktiḥ. sădhūnām same-cittānāṁ sutarām mat-kṛtātmanām 4 5 darsanan no bhaved bandhah pumso’ksnoh savitur yatha The compound paravarese (para-avara-ise) may be interpreted in both of these ways. Sridhara Svāmī glosses it as karya-karana-niyantari, “the Regulator of cause and effect.” 6 This term was discussed in Anuccheda 1. 1091 II How Akincana-bhakti Is Attained toward Him (tat-sammukhya). Therefore, Śri Vidura said to sage Maitreya: जनस्य कृष्णाद् विमुखस्य दैवादधर्मशीलस्य सुदुःखितस्य । अनुग्रहायेह चरन्ति नूनं भूतानि भव्यानि जनार्दनस्य || ५२३ || Indeed, auspicious devotees of Bhagavan Janardana like you wander in this material world simply to bless those who due to misfortune have turned their regard away from Śrī Kṛṣṇa and who are thus irreligious and exceedingly miserable. (SB 3.5.3)” अत्र दैवात् प्राचीनकर्मणो हेतोस्तदावेशादधर्मशीलस्य भगवद्धर्मरहितस्येत्यर्थः । In this verse, the word daivāt, “due to misfortune,” means “due to absorption in conditional action, occasioned by the influence of their past karma.” Because of this, they are irre- ligious (adharma-sila), which means that they are devoid of bhagavad-dharma or bhakti. मूलपद्ये “यर्हि तदैव " इति निर्देशान् न कालविलम्बेन । तत्र चैवकारान् नान्यदा कदाचि- दपीत्यर्थः । In the original verse under discussion [SB 10.51.53], the correl- ative adverbs of time yarhi, “from the moment,” and tada eva, “precisely then,” indicate that there is no delay in obtaining the result mentioned. [In other words, “From the moment a per- son obtains the association of a devotee established in authentic being, at that very moment a devotional regard (mati) is awak- ened toward You.”] The restrictive particle eva in tada eva, “then only,” indicates that there is no other moment or occasion in which such an event could occur. तेन तन्मतौ हेतुः – सद्गतौ यत्र यत्र सन्तः सङ्गच्छन्ते तत्र तत्र गतिः स्फुरणं यस्य तस्मिं- स्त्वयीति । तथा चेतिहाससमुच्चये- The reason why a devotional regard (mati) is awakened toward Bhagavan by the association of the sat is indicated by the com- pound sad-gatau [which is an adjective for Bhagavan]. The 7 janasya kṛṣṇād vimukhasya daivad adharma-silasya suduḥkhitasya anugrahayeha caranti nūnam bhūtāni bhavyani janardanasya 1092 179 Devotional Regard Is Born of Sat-sanga word gati here means “a self-disclosure of Bhagavān” (sphu- rana). Thus, the compound as a whole means that Bhagavan self-manifests wherever the sat, or “those established in authen- tic being,” gather together. [Thus, by the association of the sat, a devotional regard is awakened toward Bhagavan, who appears wherever the sat are found.] The same idea is expressed in the Itihasa-samuccaya: यत्र रागादिरहिता वासुदेवपरायणाः । तत्र सन्निहितो विष्णुर्नृपते नात्र संशयः || ५२४ ॥ इति । Bhagavan Viṣṇu or Vasudeva is present wherever His devotees, who are devoid of material attachment, assemble. O King, there is no doubt about this. (Itihasa-samuccaya 25.22) सतां गतावित्यत्र व्याखानेऽपि असतां त्वसौ न गतिः । अतस्तद्द्वारैवान्येषां तल्लाभो युक्त इति पूर्ववदेव । Alternatively, sad-gatau can mean that Bhagavan is the sup- reme object of attainment (gati) for those established in authen- tic being (satām), which would indicate that He is not the goal (gati) for those who are caught up in inauthentic being (asatām). So even if sad-gatau is interpreted in this way, the implication remains - as in the previous explanation - that it is only by the association of the sat that others can attain Bhagavan. पिङ्गलाया अपि सत्सङ्गः “विदेहानां पुरे ह्यस्मिन्नहमेकैव मूढधीः” (भा० ११।८।३४ ) इत्यत्र व्यक्तोऽस्ति । Even in the case of the prostitute Pingalā, it is to be understood that she must have come under the influence of sat-sanga, as is evident from her own words: 8 In this city of Videha, I alone am certainly the only one bereft of all discernment, because I, an unchaste woman, having forsaken Bhagavan Acyuta [Kṛṣṇa], the revealer of the Self yatra rāgādi-rahitā vasudeva-parāyaṇaḥ tatra sannihito vişnur nṛ-pate nātra samsayaḥ 1093 II How Akincana-bhakti Is Attained (atma-daḥ), have been craving enjoyment with common men. (SB 11.8.34)9 टीका च - “सत्सङ्गतौ सत्यामप्यहो मम मोह इत्याह ‘विदेहानाम्’ इति” इत्येषा । Śrīdhara Svāmi comments: “This verse is spoken to indicate that although Pingalā did in fact obtain the association of saints, she laments that she had fallen into bewilderment.” तदेवं यत्र नोपलभ्यते सत्सङ्गस्तत्राप्याधुनिकः प्राक्तनो वा पारम्परिको वानुमेय एव । Thus, in cases where individuals developed a devotional regard without any apparent association of saints, it should be assumed that they must have come in contact with saints either at some other time in this life, in a previous life, or indirectly (pārampa- rika) [i.e., through the association of others who obtained direct association with the sat]. अत्र कृतश्रीनारदादिदर्शनादेरपि देवतादेः श्रीनलकूबरादिवत् तादृशत्वप्राप्तिर्न श्रूयत इत्यत एवं विवेचनीयम् - यद्यप्यपराधसद्भावो वर्तते पुरुषे तदा तद्दोषेण सत्सु निरादरा- णां साधारणपुण्यादिदृष्टीनां च तद्दोषशान्त्यर्थं सत्सङ्गस्य भगवत्साम्मुख्यकारणत्वेऽपि तत्कृपासाहाय्यमपेक्ष्यते । निरपराधत्वे सति सत्सङ्गेनैव जातपरमोत्तमदृष्टीनां तु तेषां मनोऽवधानाभावेऽपि सत्सङ्गमात्रं तत्कारणमिति । [So if the association of an authentic devotee is the cause of the appearance of mati toward Bhagavan, why is it that this does not occur for all people who obtain such association?] In this regard, it is to be noted that although the devas and others obtained the vision and association of saints like Śrī Nārada, they did not attain Bhagavan in the same way that Nalakuvara and Maņi- grīva did. This is to be resolved as follows. If the presence of offenses persists within certain people, then by this defect, they become disrespectful toward the saints or consider them to be merely ordinary pious people. So although sat-sanga is itself the cause of the turning of one’s regard toward Bhagavan (bhagavat- sammukhya), it requires the assistance of the grace (krpā) of 9 videhānām pure hy asminn aham ekaiva mudha-dhih yanyam icchanty asaty asmad atmadat kamam acyutāt 1094 179 Devotional Regard Is Born of Sat-sanga the sat in order to overcome the fault of offenses. On the other hand, if offenses are absent, then for those who have developed the highest regard for the sat merely by their association, even if they are lacking in mental attentiveness (mana-avadhāna), sat-sanga alone becomes the cause of bhagavat-sammukhya. अतः सापराधानैवाधिकृत्योक्तमजानजदेवैः (भा० ३।५।४४) - Thus, the ajanaja-devas [the celestial beings who preside over the material elements] spoke the following words about those who are under the influence of offenses: तान् वै ह्यसद्वृत्तिभिरक्षिभिर्ये पराकृतान्तर्मनसः परेश । अथो न पश्यन्त्युरुगाय नूनं ये ते पदन्यासविलासलक्ष्म्याः || ५२५ ॥ इति । O Supreme Ruler, who are praised in choice poetry, those who are graced by the beauty of the movement of Your feet generally on this account do not look upon those whose inward turned minds are led astray by the outward turned [bahirmukha]1o senses, whose functional capacities (vṛttis) are involved with inauthentic being (asat). (SB 3.5.44)” ते तव पदन्यासविलासलक्ष्म्याः सम्बन्धिनो ये भक्ता इत्यर्थः । ते तान् नूनं प्रायो न पश्य- न्ति न कृपादृष्टिविषयीकुर्वन्तीत्यर्थः । कान् ? य असद्वृत्तिभिः सापराधचेष्टैरक्षिभिरिन्द्रियैः पराकृतान्तर्मनसो दूरीकृतान्तर्मुखचित्तवृत्तयो बहिर्मुखा इत्येवं व्याख्यानमत्राप्यनुसन्धे- यम् । The pronoun te means “Your” (tava) [i.e., “Bhagavan’s”]. The compound pada-nyasa-vilāsa-lakṣmya means “those who are 10 Sridhara Svami glosses the compound asad-vṛttibhih, “[by the senses] whose functional capacities (vṛttis) are involved with inauthentic being (asat),” as bahirmukhaiḥ, “[by the senses] which are curward turned.” Additionally, in place of the word parakrtam, “led astray” or “made other,” he takes the reading as parahṛtam, “carried far away” (düram apahṛtam). The meaning is the same in either case. However, by taking the reading as parakrtam in the sense of “made other,” Jiva Gosvāmi conveys the added idea that the mind, or the psyche as a whole, becomes whatever it is absorbed in thinking about. Thus, in this context, parākṛtam implies that the inward turned mind is made bahirmukha by the outward turned senses. “tän vai hy asad-vrttibhir akşibhir ye parakṛtäntar-manasaḥ paresa atho na pasyanty urugaya nunam ye te padanyasa-viläsa-lakṣmyaḥ 1095 II How Akiñcana-bhakti Is Attained related (sambandhinaḥ) to the beauty of the movement of Your feet,” meaning the devotees (bhaktāḥ). They generally (nūnam) do not look upon them (tan) [those described in the verse], mean- ing that they do not make them the objects of their merciful glance. Who do the devotees not generally look upon? [The ajānaja-devas reply:] Those whose intentful regard is turned away from Bhagavān (bahirmukhāḥ), because their inward turned minds (antar-manasah) are led astray (parākṛtam), meaning that their inward turned mental modes (antarmukha- citta-vṛttayah) are carried away (dūrī-kṛtāḥ) by the senses (akși- bhiḥ), whose functional capacities are involved with inauthen- tic being (asad-vṛttibhiḥ), or in other words, with offensive acts (sāparādha-ceṣṭaiḥ). This explanation of the verse should also be considered [as valid].12 12 अत्र साधारणासद्वृत्तित्वं न गृह्यते । सर्वस्य तत्कृपायाः प्राक् तथाभूतत्वात् “जनस्य कृष्णाद् विमुखस्य दैवात् ” ( भा० ३।५।३) इत्यादिकमविषयं स्यादिति । The involvement with inauthentic being (asad-vṛttitvam) that is mentioned in this verse is not of the ordinary variety, because everyone is thus involved prior to receiving the grace of a devo- tee. Furthermore, if the ordinary involvement with inauthentic being were intended, then the verse cited above from the same chapter [and restated below] would be left without an object (avişayam) [meaning that there would be no one remaining as a possible object of the devotee’s mercy]: “Indeed, auspicious devotees of Bhagavan Janardana like you wander in this mate- rial world simply to bless those who due to misfortune have 12 This verse is grammatically constructed so as to leave some ambiguity as to what is the subject and what is the object. Consequently, the verse can be interpreted in two ways. Śrīdhara Svāmī takes the subject to be ye akşibhir parahṛtāntar-manasah (te) and the object as ye te padanyasa-vilāsa-lakṣmyaḥ tan. The verse would thus mean that “those whose inward turned minds are carried away by the outward turned senses certainly therefore do not see those who are graced by the beauty of the movement of Your feet.” Since Sridhara Svāmī’s interpretation may be regarded as the standard, Śrī Jiva comments here that his explanation, which involves a reversal of the latter, should also be considered as valid. 1096 179 Devotional Regard Is Born of Sat-sanga turned their regard away from Śrī Kṛṣṇa and who are thus irreligious and exceedingly miserable” (SB 3.5.3).13 13 तस्मादनपराधासद्वृत्तौ तेषां कृपा प्रवर्तत एव । कथञ्चिदवधानाभावेन तदप्रवृत्तावपि सङ्गमात्रेणैव तेषां सन्मतिः स्यात् । यत्र तु सापराधेऽपि स्वैरतयैव कृपां कुर्वन्ति तस्यैव तन्मतिः स्यान् नान्यस्य नलकूबरवत् साधारणदेवतावच् चेति । Consequently, the meaning is that the mercy of the devotees is certainly bestowed on those who are involved with inauthentic being (asad-vṛtti) but who are not offensive. Even if somehow, due to an absence of attention on their part (avadhāna-abhāva), they make no effort in this direction, a regard for authentic being (sat-mati) is awakened in them simply by the power of sat-sanga alone. If, however, the devotees willingly bless even someone who is offensive, then a devotional regard (mati) for Bhagavan will be awakened in that person alone and not in oth- ers [who are not so blessed]. This was shown in the cases of Nalakuvara and the ordinary gods respectively. तथा श्रीभरतस्य रहूगणे यथा चोपरिचरवसोर्वृत्तं विष्णुधर्मे । स हि देवसाहाय्यायैव दैत्यान् हत्वा विरज्य च भगवदनुध्यानाय पातालं च प्रविष्टवान् । तं च निवृत्तमपि हन्तुं लब्धच्छिद्रा दैत्याः समागत्य तत्प्रभावेणोद्यतशस्त्रा एवातिष्ठन् । ततश्च व्यर्थोद्य- माः पुनः शक्रोपदेशेन तं प्रति पाषण्डमार्गमुपदिशन्तोऽपि जातया तत्कृपया भगवद्भक्ता बभूवुरिति । अत उक्तं विष्णुधर्म एव- King Rahūgana is another example of an offensive person in whom a devotional regard for Bhagavan was awakened by the mercy of Śrī Bharata. An additional example is found in the account of King Uparicara Vasu’s mercy on the daityas [a class of asuras, or “anti-gods”], which is described in the Visnu-dharma. The king took up the fight against the daityas and killed many of them just to assist the gods. After doing so, he desisted from fighting and went to Pātāla to meditate on Bhagavān. Although he had given up fighting, the daityas came there to take advan- tage of this opportunity to kill him. By his influence, however, they remained motionless with uplifted weapons. Their efforts 13 janasya kṛṣṇad vimukhasya daivad adharma-silasya suduḥkhitasya anugrahayeha caranti nunam bhūtāni bhavyāni janardanasya 1097 II How Akincana-bhakti Is Attained being thus thwarted, they began preaching atheism to him on the instruction of Sukrācārya [in order to break his meditation and thus counteract his power]. In spite of this, the king’s com- passion was aroused, and by his blessings, they became devotees of Bhagavan. Thus it is stated in the Visnu-dharma Purāṇa: अनेकजन्मसंसारचिते पापसमुच्चये । नाक्षीणे जायते पुंसां गोविन्दाभिमुखी मतिः || ५२६ ॥ इति । Unless the sins accumulated over many lifetimes as a result of worldly desires are destroyed, the living beings’ intentful regard (mati) cannot be turned toward Bhagavan Govinda [Krsna]. (Visnu-dharma Purāṇa)11 ननु “नैतान् विहाय कृपणान् विमुमुक्ष एको नान्यस्त्वदस्य शरणं भ्रमतोऽनुपश्ये” ( भा० ७।९।४४) इत्येवं श्रीप्रह्लादस्य सर्वस्मिन्नपि संसारिणि कृपा जाता तर्हि कथं न सर्वमुक्तिः स्यात् ? A doubt may be raised in regard to the above discussion. Śrī Prahlada bestowed his mercy upon all those entangled in mate- rial existence, as expressed in this verse: “I do not wish to be lib- erated alone, leaving behind all these unfortunate beings. For those wandering on the path of transmigration, I do not see any shelter other than You” (SB 7.9.44).15 Such being the case, how is it that all living beings did not become liberated? उच्यते – जीवानामनन्तत्वान् न ते सर्वे मनसि तस्यारूढास्ततो यावन्तो दृष्टश्रुतास्तच्चे- तस्यारूढास्तावतां तत्प्रसादाद् भविष्यत्येव मोक्षः । नैतानित्येतच्छब्दप्रयोगात् । The answer to this is that because there are unlimited num- bers of living beings, Prahlada could not possibly have recalled all of them in his mind [at the time he made this statement]. Consequently, only those whom he had seen or heard of could have come to mind, and only they would attain liberation by his 14 aneka-janma-samsara-cite papa-samuccaye näkṣine jayate pumsam govindabhimukhi matiḥ 15 naitan vihāya kṛpaṇān vimumukṣa eko nanyam tvad asya saranam bhramato’nupasye 1098 179 Devotional Regard Is Born of Sat-sanga grace. This conclusion is validated by use of the demonstrative pronoun etat,” “these,” in naitan, i.e., “not without them.” ये चान्ये तेषामपि तत्कीर्तनस्मरणमात्रेणैव कृतार्थतावरं स्वयमेव कृपया दत्तवान् श्रीनृ- सिंहदेवः (भा० ७ | १० | १४ ) - Of His own accord, Bhagavan Nrsimhadeva awarded all other jīvas His merciful benediction that they would achieve perfec- tion simply by singing and remembering the prayers recited by Prahlada, as stated in this verse: य एतत् कीर्तयेन् मह्यं त्वया गीतमिदं नरः । त्वां च मां च स्मरन् काले कर्मबन्धात् प्रमुच्यते ॥ ५२७ ॥ इति । Anyone who sings these prayers recited by you for My pleasure, while remembering you and Me, as well as these [acts of Mine], will become free from the bondage of karma in course of time. (SB 7.10.14)17 यस्त्वां कीर्तयेदपि किं पुनस्त्वं यान् कृपया स्मरसीति भावः । तस्मात् साधूक्तम् “भवाप- वर्गों भ्रमतो यदा भवेत्” इति ॥ मुचुकुन्दः श्रीभगवन्तम् ॥ The import of the verse is that if even those who merely sing your praises attain liberation, then how much more must this be so for those whom you remember out of compassion for them? Thus the statement made at the beginning of this anuccheda is certainly appropriate: When the time of release from material existence (bhavăpava- rga) comes about for a living being who has been wandering in the cycle of birth and death, he obtains the association of those established in authentic being (sat-samāgama). (SB 10.51.53)18 16 In Sanskrit, the pronoun etat is used specifically to point out objects or people within one’s immediate vicinity. Its usage here in Prahlada’s statement implies that it refers to all those who fell within the immediate range of his mental recall. 17 ya etat kirtayen mahyam tvaya gitam idam narah tvăm ca măm ca smaran kale karma-bandhät pramucyate 18 bhavapavargo bhramato yada bhavej janasya tarhy acyuta sat-samagamaḥ sat-sangamo yarhi tadaiva sad-gatau paravarese tvayi jayate matiḥ 1099II How Akincana-bhakti Is Attained Commentary AFTER establishing bhakti as the abhidheya, describing its various wonderful characteristics, and specifying the practitioner’s eli- gibility for bhakti, Śrī Jīva Gosvāmī begins to analyze the causes behind its appearance. It was demonstrated in the previous anucchedas that bhakti is the svarupa-sakti of Bhagavan, whereas the jiva is His taṭastha- sakti. On account of not being constituted of svarupa-sakti, the jīva is bereft of awareness of Bhagavan, and this absence of awareness has no beginning. This means that the jiva has been turned away from devotion throughout his entire existence. The jiva remains bound by karma, which continuously fluctuates in accordance with his actions in human life and the experience of the effects of karma accumulated over various lives. If the jiva, in the course of his sojourn in worldly existence, comes in contact with an authentic devotee, then the possibility of his deliverance comes into being. Unless one comes in contact with a devotee, one wan- ders in this material world indefinitely. This is the definite view of King Mucukunda. The Srimad Bhagavata is classed as kāvya, or poetic literature, and it makes use of various alarkāras, “rhetorical or literary orna- ments.” The verse spoken by King Mucukunda is an example of atisayokti-alankara, or “hyperbole.” Hyperbole has five varieties. One of them involves a description in which the cause and its effect are interchanged. A cause always precedes its effect, but for rhetor- ical purposes, the latter is sometimes described as though it pre- cedes the former. This type of figurative expression is used to indi- cate that the cause brings about the effect with such rapidity that the two are barely distinguishable. Although Mucukunda says that the association of a true devotee acts immediately, it does not affect everyone in the same way. This then implies the following four possibilities: 1100 179 Devotional Regard Is Born of Sat-sanga

1. If a person is without any offense and does not disrespect devo- tees, then the mere presence of a devotee can inspire bhakti to appear in his heart. This can occur even if the person and the devotee are not particularly attentive to each other.
2. If the person is without offense but considers the devotee to be just an ordinary pious person, then the mere presence of the devotee will not induce the appearance of bhakti. Such a person will need to receive the conscious grace of a devotee.
3. If the person has committed offenses but still respects devotees, then the association of the devotee by itself would not be suffi- cient to engender bhakti. One would also require the devotee’s special grace to receive it.
4. If the person has committed offenses and also considers devo- tees to be ordinary pious people, then also mere association will not engender bhakti. Such a person will need the extraordinary grace of a devotee. The essence of all this is that there are three factors involved in bringing forth awareness of Bhagavan. The first factor is the associ- ation of an authentic devotee, the second is his or her grace, and the third is the nature and attitude of the recipient of such association. Out of these, the most important factor is the grace of a devotee, which can override even the ill-character of a recipient. It is indeed rare to find someone who belongs to one of the first two of the above four categories. Most conditioned beings belong to the latter two. It is advisable for them to develop an atti- tude of respect for those established in authentic being (i.e., the sat). They may not have any knowledge of their prior offenses, but they should avoid doing anything to disturb others, especially the devotees. Śrī Jīva Gosvāmī gives the devas as examples of the third cate- gory. Despite attaining the association of Śrī Narada and having respect for him, they still did not become devotees. The reason for this was that they minimized the value of bhakti, considering it to be subsidiary to Vedic karma. Sometimes they even disregarded Bhagavan and His devotees. This is known from the behavior of Indra, who wanted to take revenge on the Vraja residents because 1101 II How Akincana-bhakti Is Attained they discontinued the performance of his annual yajña. Thus, with- out Narada’s grace, his association alone did not inspire the devas to become devotees. The example of the fourth category is the sons of Kubera, Nalakuvara and Manigrīva. Though they insulted Nārada, he blessed them in such a manner that they were able to meet Kṛṣṇa personally. Two more examples of the same category are those of King Rahugana and the daityas. Rahugana engaged a great devo- tee, Jada Bharata, in carrying his palanquin and also insulted him verbally, yet by the latter’s grace, he became a devotee. The other example is of Uparicara Vasu, who had assisted the devas in com- bating the daityas. Later he went to Pātāla to meditate. The daityas took this as an opportunity to attack and kill him. But Uparicara Vasu, seeing their ignorance, became compassionate toward them, as a result of which, they were graced with bhakti. From these examples, one thing is clear the association of devotees is always beneficial, even if taken up improperly. Simi- larly, association with the wicked is always troublesome, even if enacted in a friendly manner, as is said: Make neither enmity nor friendship with a wicked person, who is comparable to a piece of coal - if hot, it will burn your hand, and if cold, it will make it black. (Hitopadeśa 3.81)19 Here an objection may be raised as to the absolute necessity of the association of the sat. Pingalā was a courtesan, but then a devotional regard was suddenly awakened in her. One day, she was waiting for a customer at the door of her house, but nobody came. She was desperate for money but was unable to entice any- one. When midnight arrived, she became thoroughly frustrated and went back inside her house. She started to deliberate on her lifestyle and felt completely disgusted with herself. At that point, although she had no apparent devotee association, she decided to dedicate her life to Bhagavan. This example would seem to contra- dict the idea that the association with the sat is the primary causal 19 durjanena samam sakhyam vairam capi na kārayet usno dahati căngarah sito krsnayate karam 1102 179 Devotional Regard Is Born of Sat-sanga factor in the attainment of sammukhya. From this, it appears that even frustration in material life can impel a person to turn his or her regard toward Bhagavan. Śrī Jiva replies that although there is no description of Pingala’s having met any devotees, from her own words it can be inferred that she must have had some association. She was living in the city of Videha, also called Mithila, which was ruled by Janaka, a great devotee of Bhagavan Rāma. Janaka has been referred to even by Krsna in Bhagavad Gita (3.20) and is listed as one among the twelve mahajanas (SB 6.3.20). He was very fond of inviting schol- ars, philosophers, and saints to his court and engaging in spiritual discourses with them. According to Mahabharata, even Sukadeva, the speaker of Srimad Bhagavata, went to take lessons from Janaka. From the words of Pingala (SB 11.8.34), it appears that Videha was the residence of many saintly people. Thus, during different festivals or celebrations, she must have had opportunities to see these saintly people and also to listen to their discourses. She indi- rectly mentions this three verses later: “Bhagavan Visņu has cer- tainly become pleased with me due to some unknown act of mine, otherwise this propitious feeling of detachment (nirveda) would not have arisen in one such as me, who was filled with unlawful desires” (SB 11.8.37).20 In his commentary on this verse, Śrī Vis- vanatha Cakravarti says that according to previous äcäryas, once, by the will of providence, Dattatreya happened to come by her house. She hosted him and gave him a place to stay. The effect of this association fructified later. Sri Jiva thus concludes that in cases where individuals developed a devotional regard without any apparent association of authentic devotees, it is to be assumed that they must have had prior association, directly or indirectly. A further question is raised. According to SB 7.9.44, Prahlada blessed everyone to become liberated, but such a thing did not occur. In reply, it is pointed out that a close examination of Prahlada’s words reveals that he blessed only those who were there 20 nunam me bhagavan prito visnuh kenapi karmanā nirvedo’yam duraśāya yan me jätaḥ sukhāvahaḥ 1103 II How Akincana-bhakti Is Attained in his proximity. This is the significance of the demonstrative pro- noun etan, “these.” In Sanskrit, this pronoun is used only for things or objects that are adjacent or immediately at hand.” Thus, the principle that bhakti is engendered by the association of a devotee is valid. 21 idamas tu sannikṛṣṭam samīpatara-varti caitado rūpam adasas tu viprakṛṣṭām tad iti parokse vijäniyāt 1104 Anuccheda 180 Vimukhyatā Is Removed by Sat-sanga 180.1 Sammukhyatā Is Made Possible Only by Sat-sanga १८० । ततः सत्सङ्गस्यैव तत्र निदानत्वं सिद्धम् । तच्च युक्तम् । अनादिसिद्धतदज्ञानमय- तद्वैमुख्यवतामन्यथा हि तदसम्भवः । IT HAS THUS BEEN established that sat-sanga alone is the deter- minant cause in this regard [in the matter of inducing sammu- khyata in the form of bhakti], and this is certainly proper, because for those whose regard is diverted away from Bhagavan (tad-vaimukhyavatām), rooted in the beginningless absence of awareness of Him, this [sammukhyata in the form of bhakti] is otherwise impossible. तदुक्तम् (म० भा० ३ | ३१३ १११७ ) - Accordingly, it is said in the Mahabharata: तर्कोऽप्रतिष्ठः श्रुतयो विभिन्ना नासावृषिर्यस्य मतं न भिन्नम् । धर्मस्य तत्त्वं निहितं गुहायां महाजनो येन गतः स पन्थाः || ५२८ ॥ इति । Logic has no ultimate foundation; the scriptures (Śrutis) pro- pound divergent viewpoints; and one cannot be known as a seer (rşi) unless his philosophy is distinct from that of others. The essence of dharma is hidden in the innermost recesses of the hearts [of realized beings]; one should therefore follow the path 1105 II How Akincana-bhakti Is Attained traversed by an enlightened being (mahajana). (Mahabharata, Vana Parva 313.117)1 तथैव श्रीप्रह्लादवाक्यम् “मतिर्न कृष्णे परतः स्वतो वा मिथोऽभिपद्येत गृहव्रतानाम् " ( भा० ७।५।३०) इत्युपक्रम्य (भा० ७।५।३२) - The following two statements of Sri Prahlada confirm the same conclusion [that sammukhyatā in the form of bhakti is not possible by any means other than sat-sanga]: For those who are intent solely upon householder life, who, due to their unrestrained senses, are immersed in the hell [of samsăra], and who repeatedly chew that which has already been chewed, a devotional regard (mati) is never aroused toward Śri Kṛṣṇa, either by the instructions of others [who are similarly attached], by their own efforts, or by a combination of both. (SB 7.5.30)2 And further: नैषां मतिस्तावदुरुक्रमाङ्घ्रि स्पृशत्यनर्थापगमो यदर्थः । महीयसां पादरजोऽभिषेकं निष्किञ्चनानां न वृणीत यावत् ॥ ५२९ ॥ इति । As long as these people [of materialistic regard] do not bathe in the dust of the feet of exalted devotees, who have abandoned all sense of possessiveness, their minds cannot touch the feet of Bhagavan Urukrama [Śri Krsna] - the object of contacting which is the cessation of vitiated existence. (SB 7.5.32) तथा तद्विमुखकर्मादिभिस्तत्साम्मुख्यप्रतिपत्तेश्चात्यन्तायोगः “अन्यत्र धर्मादन्यत्राधर्माद- न्यत्रास्मात् कृताकृतादन्यत्र भूताच्च भव्याच् च” (क० उ० ११२।१४ ) इति श्रुत्यादेः । To attain sammukhya toward Bhagavan by carrying out pre- scribed duties (karma) that are indifferent to Him (tad-vimukha) is altogether impossible, as stated in the Śruti: “The Absolute is 1 tarko pratisthaḥ śrutayo vibhinnā nāsāv ṛṣir yasya mataṁ na bhinnam dharmasya tattvam nihitam guhayam mahajano yena gataḥ sa panthāh 2 matir na krsne paratah svato va mitho bhipadyeta grha-vratānām adanta-gobhir visatam tamisram punah punas carvita-carvaṇānām 3 ⚫ naiṣām matis tavad urukramanghrih sprśaty anarthapagamo yad-arthaḥ mahiyasām pada-rajo’bhisekam nişkiñcanānām na vṛṇīta yāvat 1106 180 Vimukhyata Is Removed by Sat-sanga beyond [i.e., unattainable by] dharma and adharma, beyond this [visible world of] cause and effect, and beyond past and future” (Kathopanisad 1.2.14).* “तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति ब्रह्मचर्येण दानेन तपसाऽनाशकेन” (बृ० आ० उ० ४।४।२२) इति श्रुत्यादिकं तु तत्साम्मुख्येनैव प्रयुक्तानि कर्माण्यभिदधाति । The Śruti does, however, speak of prescribed action employed specifically as a form of sammukhya toward Bhagavan: “The brāhmaṇas seek to realize the Absolute by study and recitation of the Vedas, and by sacrifice, charity, penance, and fasting” (BAU 4.4.22).5 Commentary IN THIS ANUCCHEDA, Śri Jiva Gosvāmī establishes the reason why bhakti is transmitted to the living beings only by the grace of an authentic devotee (sat). The conditioned beings are subject to the beginningless prior absence of awareness (anādi-jñāna-prāg- abhava) of their own true identity and of Bhagavan. The technical term prāg-abhava, or “prior absence,” implies that although this absence of awareness is without beginning, it may still come to an end someday. Śrī Jiva explains how this is made possible - there is no means other than the grace of an authentic devotee, because no one else is established in the immediate awareness of Bhagavan. The verse from Mahabharata (Vana Parva 313.117) is spoken by King Yudhisthira, a great devotee of Śrī Kṛṣṇa. He was asked one hundred questions by Dharma, who was disguised as a Yakṣa. Among the questions was the following inquiry: “What is the means by which Reality may be known?” In response, the king spoke the well-known verse cited here. 4 5 anyatra dharmad anyatradharmad anyatrasmat kṛtākṛtād anyatra bhūtāc ca bhavyac ca tam etam vedānuvacanena brahmana vividiṣanti brahmacaryena dānena taposa’nāśakena The present edition reads yajñena instead of brahmacaryena. 1107 II How Akincana-bhakti Is Attained Yudhisthira declares that Reality cannot be grasped by logic and arguments. Logic is a product of the mind and thus material. It cannot approach the transempirical. Moreover, any conclusion arrived at by mere logic is not certain. It can be refuted at any time by another logician who is more adept (BRS 1.1.46). Additionally, even great philosophers and contemplatives nec- essarily have differing opinions, if they do not adhere to the conclu- sions of the Vedas. They study the world and nature from their own angle of vision and come to different realizations. In formulating their ideas, they also have recourse to mental or logical inferences, even if they are able to access directly the state of samādhi. Thus, Yudhisthira’s conclusion is that Reality can be known only by fol- lowing the mahajanas, or the greatly realized devotees. Without the grace of a devotee, no one can know Reality in truth, even if they study the scriptures. This is the definitive opinion of Prahlada, who speaks from experience (in SB 7.5.30, 32). 1108 The Grace of Bhagavan Is Secondary Anucchedas 180.2-185180.2 Bhagavan Does Not Offer Grace Directly तर्हि तदेव साम्मुख्यं कथं स्यादिति पुनरपि हेतुरेव प्रष्टव्यः स्यात् । So then how does sammukhya toward Bhagavan come about? The cause of this is to be inquired into once again. अथ भगवत्कृपैव तत्साम्मुख्ये प्राथमिकं कारणमिति च गौणम् । सा हि संसारदुरन्तान- न्तसन्तापसन्तप्तेष्वपि तद्विमुखेषु स्वतन्त्रा न प्रवर्तते तदसम्भवात् । In this regard, it may be conjectured that the mercy (kṛpā) of Bhagavan by itself is the primary cause of this turning of regard toward Him (tat-sammukhya), when in fact, His mercy is secondary. Bhagavan’s grace does not independently favor those whose regard is turned away from Him (tad-vimukheṣu), even though they are tormented by endless, insurmountable, worldly miseries, because its doing so would entail the following impossibility. कृपारूपश्चेतोविकारो हि परदुःखस्य स्वचेतसि स्पर्शे सत्येव जायते। तस्य तु सदा परमा- नन्दैकरसत्वेनापहतकल्मषत्वेन च श्रुतौ जीवविलक्षणत्वसाधनात् तेजोमालिनस्तिमिरा- योगवत् तच्चेतस्यापि तमोमयदुःखस्पर्शनासम्भवेन तत्र तस्या जन्मासम्भवः । अत एव सर्वदा विराजमाणेऽपि कर्तुमकर्तुमन्यथा कर्तुं समर्थे तस्मिंस्तद्विमुखानां न संसारसन्ता- पशान्तिः । Mercy (krpā ) is a transformation of the heart ( ceto-vikāra) that occurs only when another person’s suffering touches one’s own heart. Bhagavān, however, has been established in Śruti as distinct from the living being (jiva) in that He is the direct embodiment of the transcendental bliss of “One Taste” (paramānandaika-rasatvena) and altogether untouched by any impurity (apahata-kalmasatvena). Therefore, because it is impossible for the jiva’s suffering, arising out of ignorance, to touch Bhagavan’s heart, any more than darkness can obscure light, there is no possibility of mercy being aroused in His heart. Thus, although Bhagavān is ever-present [as the Immanent Self, Paramātma], and although action, inaction, and contradictory 1111 II How Akincana-bhakti Is Attained action are all well within His power, there is no cessation of worldly anguish for those whose regard is turned away from Him (tad-vimukhānām). अतः सत्कृपैवावशिष्यते । सन्तोऽपि तदानीं यद्यपि सांसारदुःखैर्न स्पृश्यन्त एव तथापि लब्धजागराः स्वप्नदुःखवत्त्वे कदाचित् स्मरेयुरपीत्यतस्तेषां संसारिकेऽपि कृपा भवति यथा श्रीनारदस्य नलकूबरमणिग्रीवयोः । Thus, the only remaining alternative is the grace of authentic devotees (the sat ). Although devotees, while residing in this world, are untouched by temporal miseries, they may some- times recall their own previous suffering in the same way as a person recalls a nightmare upon waking. Devotees are thus able to bestow their grace on worldly people, just as Śrī Nārada blessed Nalakuvara and Manigrīva. तस्मात् प्रस्तुतेऽपि सांसारिकदुःखस्य तद्धेतुत्वाभावात् । परमेश्वरकृपा तु स एवात्र मम शरणमित्यादिदैन्यात्मकभक्तिसम्बन्धेनैव जायते यथा गजेन्द्रादौ व्यतिरेके नारक्यादौ । Therefore, in this scenario as well, material misery itself is not the cause of obtaining Bhagavan’s mercy. Rather, the mercy of Parameśvara manifests only in relation to bhakti characterized by humility, such as when a person declares, “Bhagavan is my only shelter.” An example of this is seen in the case of Gajen- dra [who expressed such a sentiment in the midst of material calamity and received Bhagavan’s mercy]. The counterexample is the denizens of hell [who neither pray for Bhagavan’s mercy nor receive it]. भक्तिर्हि भक्तकोटिप्रविष्टतदार्द्रीभावयितृतच्छक्तिविशेष इति विवृतं विवरिष्यते च । दैन्यसम्बन्धेन च साधिकमुच्छलिता भवतीति तत्र तदाधिक्यम् । तस्माद् या कृपा तस्य सत्सु वर्तते सा सत्सङ्गवाहनैव वा सत्कृपावाहनैव वा सती जीवान्तरे सङ्क्रमते न स्वतन्त्रेति स्थितम् । Bhakti is a special potency (Śakti- viśesa) of Bhagavan, which upon entering the hearts of His devotees acquires the condition of being able to melt Bhagavan’s heart. This has been explained earlier and will be explained in detail later on [in Priti Sanda- rbha]. By coming in contact with the [supplicant’s ] attitude 1112 180 Vimukhyata Is Removed by Sat-sanga of humility, this special potency of bhakti surges all the more and becomes greatly enhanced in the devotee. Thus, it is estab- lished that Bhagavan’s mercy, which is present in His devo- tees, is transmitted to another living being either through the medium of sat-sanga or by the blessings of an authentic devotee (sat-krpa), but not independently. तथैव चाहुः (भा० १० | २ | ३१) -

The devas conveyed this idea in a prayer to Bhagavan, while He was present within the womb of Devaki Devi: स्वयं समुत्तीर्य सुदुस्तरं द्युमन् भवार्णवं भीममदभ्रसौहृदाः । भवत्पदाम्भोरुहनावमत्र ते निधाय याताः सदनुग्रहो भवान् ॥ ५३० || O effulgent One (dyuman), You are sad-anugrahaḥ, “He whose grace manifests through the saints.” Having personally crossed the fearful ocean of material existence, which is most difficult to traverse, these great souls, who abound with compassion for all living beings, have reached the other shore, while leaving behind in this world the boat of Your lotus feet. (SB 10.2.31) हे घुमन् ! स्वप्रकाश ! भवत्पदाम्भोरुहलक्षणा या नौर्भवार्णवतरणोपायस्तामत्र भवार्ण- वपारे निधाय उत्तरोत्तरजनेषु प्रकाश्येत्यर्थः । The word dyuman, “O effulgent One,” is an invocation mean- ing, “O self-revealing One” (sva-prakāśa!). Bhagavān’s lotus feet (bhavat-padambhoruha) are characterized as a boat that is the means to cross the ocean of material existence. Although the great souls have traversed this ocean by using the boat of Bha- gavān’s lotus feet, they have simultaneously left it here on this side, meaning that they have revealed the method to cross for future aspirants. 6 ननु कथं तां न स्वयं प्रकाशयामि ? कथमिव तेषामपेक्षा ? तत्राह - सद्भिरेव द्वारभूतैर- न्याननुगृहाति यः स सदनुग्रहो भवानिति । यद्वा सन्त एवानुग्रहो यस्य सः । तवानुग्रहो यः प्रापञ्चिके चरति स तदाकारतयैव चरति नान्यरूपतयेत्यर्थः । svayam samuttīrya sudustaram dyuman bhavarnavaṁ bhimam adabhra-sauhrdaḥ bhavat-padambhoruha-navam atra te nidhaya yataḥ sad-anugraho bhavan 1113 II How Akincana-bhakti Is Attained In reply to the devas’ statement, Bhagavan may well ask: “Why must they [the saints] do so? Why don’t I just reveal the means Myself? Indeed, why am I dependent on them?” This question is answered in the verse by the compound sad-anugrahaḥ, which qualifies Bhagavan. Sad-anugrahah means that “Bhagavan is He who blesses others (anugṛhṇāti) only through the gateway of His authentic devotees (the sat).” Alternatively, it means that “Bha- gavan is He whose grace is the devotees themselves.” In either case, the import is that the grace of Bhagavan that is available in the world is present only in the form of authentic devotees and not in any other form. तथोक्तं श्रीरुद्रगीते ( भा० ४।२४।५८) - As is said in the Rudra-gīta: अथानघाङ्ग्रेस्तव कीर्तितीर्थयोरन्तर्बहिःस्रानविधूतपाप्मनाम् । भूतेष्वनुक्रोशसुसत्त्वशीलिनां स्यात् सङ्गमोऽनुग्रह एष नस्तव ॥ ५३१ ॥ इति । Therefore, O Bhagavan, whose feet remove all sins, may You grant us the association of those whose sins have been cleansed by bathing internally in Your glory and externally in Your holy places [like the Ganga], who are compassionate toward all liv- ing entities, established in unalloyed being (su-sattva), and endowed with virtues, such as simplicity. This indeed would be Your grace upon us. (SB 4.24.58)” सत्स्वनुग्रहो यस्येति व्याख्यानेऽपि तद्विमुखेष्वसत्सु तवानुग्रहो नास्तीति प्राप्तेः सङ्घारैव तत् प्रकाशनमुचितमित्येवायाति । Alternatively, even if the compound sad-anugrahaḥ [in SB 10.2.31] is interpreted as, “He whose grace (anugraha) is directed toward the devotees (the sat),” the implication is that Bhagavan’s grace is not obtained by those whose regard is turned away from Him (tad-vimukheşu) and who are thus involved with inauthentic being (asatsu). It is therefore fitting that Bhagavan’s grace be 7 athanaghanghres tava kirti-tirthayor antar-bahih-snana-vidhuta-papmanam bhūtesv anukrosa-susattva-silinām syat sangamo’nugraha eşa nas tava 1114 180 Vimukhyata Is Removed by Sat-sanga manifested only through the medium of the sat. This indeed is the conclusion. तदेवम्- जायमानं हि पुरुषं पश्येद् यं मधुसूदनः । सात्त्विकः स तु विज्ञेयो भवेन् मोक्षार्थनिश्चितः || ५३२ ॥ इति मोक्षधर्मवचनमपि सत्सङ्गानन्तरजन्मपरमेव बोद्धव्यम् ॥ देवाः श्रीभगवन्तम् ॥ Such being the case, even in the following statement from Mokşa-dharma, the mention of a person being liberated imme- diately after taking birth by the mercy of Bhagavan’s glance should be understood as referring specifically to one who already received sat-sanga in a previous life: If Bhagavan Madhusudana glances upon a person the moment he takes birth, that person should be understood as established in authentic being (sättvikah) and as one whose liberation is assured. (Mahabharata, Santi-parva 348.73)8 Commentary Śri Jiva Gosvāmi makes the point that even Bhagavan Himself is not the direct cause in regard to the turning of awareness toward Him. This is to say that He blesses a person through His devotee and not directly. Being completely transcendental to phenomenality, He has no contact with material misery and thus cannot empathize with the suffering of worldly beings. This is the reason why people continue to suffer in spite of the fact that Bhagavan is fully capable of removing their suffering. Here a doubt may be raised. The above explanation would seem to imply that Bhagavan, who is understood to be omniscient (sarva- jña), is unaware of the sufferings of the conditioned beings. Does this not contradict His omniscience? The reply is that He is not “jāyamānam hi puruşaṁ paśyed yam madhusudanaḥ sättvikaḥ sa tu vijñeyo bhaven mokṣartha niscitaḥ 1115 II How Akincana-bhakti Is Attained unaware of their condition, but suffering has no connection with His heart owing to the fact that He is beyond all material contact. He does, however, address the sufferings of the living beings in the material world with a view to alleviate them. On numerous occasions, Kṛṣṇa refers to the sufferings of the conditioned beings, while instructing Arjuna in the Gita and Uddhava in the Eleventh Canto of the Bhāgavata. In modern psychology, empathy is divided into two categories, designated as “cognitive empathy” and “affective empathy.” A per- son who has cognitive empathy is aware of the sufferings of others and may even act to help them, but such a person does not feel their suffering. On the other hand, a person who has affective empathy feels the sufferings of others. In this respect, it can be said that Kṛṣṇa has cognitive awareness of the living beings’ suffering, but He does not feel their suffering. Consequently, He does not grant bhakti to them directly, although He does provide ample instruc- tions about bhakti, and He impels His devotees to bestow bhakti on His behalf. Conventional logic dictates that the unabated experience of worldly suffering could be possible only if there were no God, or if God were incapable of removing suffering, or if, even though capa- ble, God were not compassionate. None of these options are true. The fact is that God does not directly feel the pain of a suffering living being. If this were not so, there would be no meaning to His being transcendental. Therefore, Bhagavan makes the following declaration in the Gītā: I am equal to all beings. There is no one detestable or dear to Me, but those who worship Me with devotion are in Me and I am also in them. (GITA 9.29)9 Bhagavan transmits His own svarupa-sakti in the form of bhakti to His devotees. By His constitutional nature, Bhagavan is directly and personally involved only with His svarupa-sakti. Thus, He “samo ham sarva-bhūteşu na me dveṣyo’sti na priyah ye bhajanti tu mām bhaktyā mayi te teṣu capy aham 1116 180 Vimukhyata Is Removed by Sat-sanga reciprocates directly only with His devotees, in whom svarupa- śakti is present. In regard to those whose awareness is diverted away from Him, He remains neutral. This means that His manner of dealing with them is indirect, via the impersonal laws of cosmic administration. The laws of nature including the law of karma have been insti- tuted by Bhagavan for living beings in general, meaning for all those who are not devotionally turned toward Him. This system also entails the appointment of various divinities to implement and preserve universal law. Bhagavan Himself does not personally interfere with these laws or the lives of the nondevotees. This is the reason why people often speak of God as energy. Because of the impersonal character of natural law, it is very hard for people in general to believe that God is actually a person. Devotees are the link between Bhagavan and the conditioned living beings because they have had experience of the material world before attaining bhakti. Although devotees are disidentified with material suffering, they can remember past experiences and can thus empathize with the misery of the conditioned beings. Śrī Jīva Gosvāmi gives the example of an unpleasant dream. After wak- ing up, one is no longer tormented by the dream images and threat- ening situations but can still remember how they felt. Thus, devo- tees can transmit the grace that ultimately stems from Bhagavan, because they do not act independently, being fully attuned to His will. When it is said that devotees have independent will, it means that they are not ruled by the material laws but only by bhakti, which is the intrinsic potency of Bhagavan. The conclusion, therefore, is that the grace of Bhagavan in the form of bhakti is transmitted either through the association or the grace of a devotee. If a person is free of offenses, then his or her regard can be turned toward Bhagavan merely by the association with a devotee. If, however, offenses are present, a conditioned being needs to be specifically graced by a devotee to become devo- tionally inclined. Bhakti is not bestowed upon a conditioned liv- ing being directly by Bhagavan just because the person is suffering materially. The grace of Bhagavan comes directly only when one 1117 II How Akiñcana-bhakti Is Attained surrenders to Him in humility, which is a form of bhakti. Mere suf- fering is not the cause of obtaining Bhagavan’s grace, otherwise He would have delivered all the residents of hell. A doubt is raised in this regard. In the 348th chapter of Sānti- parva of Mahabharata, sage Vaisampayana elaborated the great- ness of bhakti and how it was propagated in the past. He empha- sized that the ekānti-bhaktas are extremely rare. Hearing this, King Janamejaya inquired as to the reason. In the course of his reply, the sage spoke the verse cited at the end of this anuccheda. From this verse, it might appear that Bhagavan also bestows His grace directly, since a person who is liberated at birth by the mere glance of Bhagavan would not have had any opportunity to associate with devotees. Śrī Jiva replies that this statement is applicable only to one who has already attained the association of a devotee in the previous life. Only such a person can become the recipient of Bhagavan’s grace. 1118 Anuccheda 181 Devotees Bestow Grace by Their Own Free Will १८१ । ततः सत्सङ्गहेतुश्च सतां स्वैरचारितैव नान्यः । यथाह “त एकदा निमेः सत्रमुपजग्मु- र्यदृच्छया” (भा० ११।२।२४) इति । CONSEQUENTLY, nothing other than the independent will of saints (the sat) can be the cause of sat-sanga, as Śrī Nārada said: “Once, by their own will, they [the sages] arrived at the sacrificial arena of King Nimi” (SB 11.2.24). ते नवयोगेश्वरा यदृच्छया स्वैरतया न तु हेत्वन्तरप्रयुक्ततयेत्यर्थः “यदृच्छा स्वैरिता” इत्य- मरः । The pronoun te, “they,” refers to the nine sages known as the Nava-Yogeśvaras. The adverb yadṛcchaya means that they pro- ceeded “by their own will” (svairataya), and not impelled by any other cause. The Amara-kosa (3.2.2) lexicon defines the word yadṛccha as “self-will” (svairită). सत्सु परमेश्वरप्रयोक्तृत्वं च सदिच्छानुसारेणैव । तदुक्तम् “स्वेच्छामयस्य” ( भा० १० | १४ | २) इति " अहं भक्तपराधीनः " ( भा० ९ ४ १६३) इति च ॥ श्रीनारदः || In regard to His authentic devotees (satsu), Parameśvara’s impelling agency (prayoktṛtvam)2 functions exclusively in 1ta ekadă nimeḥ satram upajagmur yadṛcchaya 2 By definition, the impelling agent (prayokta) of an action is independent of those who are impelled. His will functions independent of theirs, otherwise there would be no meaning to his being the impelling agent. Śrī Jīva points out, however, that in regard to His devotees, Paramesvara’s impelling agency is → 1119II How Akincana-bhakti Is Attained accordance with their own will, as confirmed by Brahma: “[I cannot fathom the glories] of You, Bhagavan, who act according to the will of Your devotees” (SB 10.14.2). And Bhagavan Himself admitted: “I am completely under the control of My devotees” (SB 9.4.63).* Commentary FROM what was said in the previous anuccheda, it may be miscon- strued that the grace of devotees is motivated by witnessing the suffering of others. This would imply that bhakti can be caused by something material. This, however, violates the principle that bhakti is untouched by anything material. Even if a devotee empathizes with a person and bestows his grace upon him, it is not motivated by that person’s suffering. A devotee sees many people suffering around him, but he does not bless everyone. If suffering were the cause of receiving the blessings of a devo- tee, then everyone suffering in the material world should receive them. Moreover, if suffering were the cause, then those who are sättvika in nature, and hence relatively free from material suffer- ing, would never be candidates for a devotee’s blessings, being devoid of the cause on which their reception is based. An example here may help to illustrate the point. If somebody were drowning in a river and shouting for help, then a man pass- ing by could decide to help the drowning person. But he would also be free not to help. If the call for help is thought to be the cause for saving the drowning man, then the man who saves him would have no choice but to do so. By definition, a cause is that which unfail- ingly leads to a particular effect. So here, the true cause for saving the drowning man is the independent will of the rescuer, and not subordinate to His devotees’ will. This is to say that His will is prompted only by that of His devotees, leading to a reversal of roles, wherein “the impelled” (prayukta, i.e., the devotee) becomes “the impeller” (prayokta), and “the impeller” (Bhagavan) becomes “the impelled.”

sveccha-mayasya • aham bhakta-paradhinaḥ 1120 181 Devotees Bestow Grace by Their Own Free Will the man’s perilous condition or the call for help. Accordingly, the independent will of the devotee is the sole cause for the extension of grace. For this reason, Śrī Jīva says that the grace of a devotee does not depend on anything other than his own independent will. Thus, it is completely unpredictable. Śrī Jiva Gosvāmi points out that even Bhagavan’s supreme will, or agency, is subordinate to the will of His devotees. Thus, it cannot be said that their bestowal of grace is controlled by Bhagavan. Bha- gavan Himself is under the control of His devotees. Such is the play of love that the Supreme Controller Himself becomes controlled and vice versa. This dynamic is evidenced in the story of King Ambarīṣa, who was once visited by sage Durvāsā. The king received the sage with great honor. At the time, Ambarīṣa was observing the Ekādasi fast, and the moment for him to break his fast was imminent. So he invited the sage to be his guest of honor and accept food. The sage replied that he first needed to go to the river Yamuna to bathe and recite the Gayatri mantra before accepting food. So, the king waited for the sage to return from the river. It is a Vedic custom not to eat before feeding a guest. Durvāsā, however, became absorbed in his mantra-meditation and lost track of time. Ordinarily this would not have been an issue, but in this case, Ambarīṣa was about to complete his fast. An indispensable requirement of the fast was that it be broken within a specified time, and that period was coming to an end. The king naturally became anxious about the awkward turn of events. On the one hand, he did not wish to eat without first feed- ing his guest, and on the other, he needed to break the fast. On the advice of learned scholars of the sacred rites, he sipped a little water, which was sufficient to break his fast and yet did not amount to eating a meal or any solid food. Soon after, Durvāsā arrived, and by his yogic power, he could understand that the king had already consumed some form of food, however insignificant, without attending to him first. He felt insulted by the king’s disregard for protocol and thus lost his temper. To teach the king a lesson, he extracted a hair from his 1121 II How Akincana-bhakti Is Attained matted locks and dashed it on the ground. A ghastly looking fiery hobgoblin emerged from the hair and ran to devour the king. At once, Bhagavan Visnu’s disc appeared on the spot to protect the king. The disc burnt the hobgoblin to ashes and then proceeded toward the sage. The sage was now terrified. He ran at the speed of mind to escape, but the disc would not abandon the chase. He flew off to the celestial realms of great devas, such as Brahma and Śiva, hoping to find someone who could protect him, but none of them had the power to ward off Bhagavan’s own disc. They advised him that his only recourse was to approach Bhagavan Viṣṇu Himself, the master of the disc. So Durvāsā set off for Visņu’s abode. But to his dismay, when he arrived there, Visņu admitted that He was powerless to take any action independent of His devotee’s will. The verse cited at the end of this anuccheda was spoken by Him. In this verse, He informed Durvāsǎ that He is under the control of His devotees. As a final recourse, Durvāsā was compelled to petition Ambarīşa directly to be saved from otherwise certain death. In this case, it was evi- denced that Bhagavan’s own disc weapon was subordinate only to the will of His devotee, Ambarīṣa, and not even to that of Bhagavān Himself. 1122 Anuccheda 182 The Independent Will of the Devotees 1 १८२ । तथा च (भा० ६ | १४ | १४ ) - [REGARDING the free will of authentic devotees,] Śrī Śuka also said: तस्यैकदा तु भवनमङ्गिरा भगवानृषिः । लोकाननुचरन्नेतानुपागच्छद् यदृच्छया ॥ ५३३ ॥ Once, while roaming throughout these planets, the honor- able sage Angira arrived at his [Citraketu’s] palace by his own independent will (yadrcchayā ). ( SB 6.14.14) 1 तस्य चित्रकेतोः । The pronoun tasya, “his,” stands for Citraketu. | अत्रापि तदैव तस्य साम्मुख्यं जातम् । कालान्तरे तु प्रादुर्भूतमिति मन्तव्यम् । अत एव तद्विलापसमये श्रीमताङ्गिरसैव सम्प्रति “ब्रह्मण्यो भगवद्भक्तो नावसीदितुमर्हति (भा० ६।१५।१९) इत्युक्तम् ॥ श्रीशुकः ॥ In this case also, it should be understood that Citraketu’s devo- tional turning of regard (sammukhya) toward Bhagavan was born precisely at that time, yet this devotional regard became visibly apparent (pradurbhuta) only later. It is for this reason that when Citraketu was grieving for his dead son, Śrī Angirā tasyaikada tu bhavanam angira bhagavan ṛsih lokan anucarann etan upagacchad yadṛcchaya 1123 II How Akincana-bhakti Is Attained said to him: “It does not befit you, who are a devotee of Bhaga- vän and devoted to the brahmanas, to be dejected in this manner” (SB 6.15.19)? Commentary NORMALLY, Bhagavan is regarded as the supremely independent being. There is no entity greater than or equal to Him. He is known as the Supreme Master or Controller, meaning that all others are subordinate to His will. Such being the case, it is difficult to com- prehend how a devotee can have independent will, uninfluenced even by Bhagavan. Bearing this difficulty in mind, Śrī Jiva gives an additional example here to validate this point. In the previous anuccheda, Śrī Jīva gave the example of the Nava- yogendras, who visited King Nimi just to bless him. Here he cites the example of Angira visiting King Citraketu. In both instances, the adverb yadṛcchaya, “by his own independent will,” has been used. The word yadṛccha, which becomes yadṛcchaya in the instru- mental case, has been used often in Srimad Bhagavata to describe the independent will of a devotee or Bhagavan. Earlier it was used in regard to the dawning of śraddha in the devotional act of hear- ing (cf. Anuccheda 171, SB 11.20.8) and to the attainment of bhakti for Bhagavan (cf. Anuccheda 174, SB 11.20.11). In both of these instances, the word yadrcchaya, “by exceptional grace,” was understood to mean, “by the fortuitous association of a supremely independent devotee.” Śrī Jiva adds that when Angira met King Citraketu, the king’s awareness was spontaneously turned toward Bhagavan in that very moment, but this devotional regard became fully manifest only later, after the queens poisoned his son. 2 brahmanyo bhagavad-bhakto navasiditum arhati 1124 Anuccheda 183 The Grace of a Devotee Is Not Dependent on Anything 1 १८३ । सतां कृपा च दुरवस्थादर्शनमात्रोद्भवा न स्वोपासनाद्यपेक्षा यथा श्रीनारदस्य नलकूबरमणिग्रीवयोः । तदाह ( भा० ११।२१६ ) - THE compassion (kṛpā) of authentic devotees (sat) is aroused merely on witnessing the miserable plight of living beings; it is not contingent on any service or supplication. This is exem- plified in the case of Sri Narada’s compassion upon Nalakuvara and Manigrīva. That a devotee’s compassion is of such nature is supported by the words of Śri Vasudeva: भजन्ति ये यथा देवान् देवा अपि तथैव तान् । छायेव कर्मसचिवाः साधवो दीनवत्सलाः ॥ ५३४ ॥ The devas, who are subordinate to the law of karma, reward their worshipers like a shadow-only in proportion to the worship received from them. But true devotees (sadhus) are naturally compassionate toward the distressed (dina-vatsalāḥ). (SB 11.2.6)1 स्पष्टम् ॥ श्रीमानानकदुन्दुभिः || The meaning of this statement is clear. bhajanti ye yathā devān deva api tathaiva tān chayeva karma-sacivaḥ sadhavo dina-vatsalaḥ 1125 II How Akincana-bhakti Is Attained Commentary ŚRI JIVA GOSVĀMI continues to stress that the grace of a devotee is not influenced by anything external, such as praise or honor. It is not a businesslike return for services rendered. Usually when peo- ple want a favor from someone, they will go and flatter that person, which then impels him to offer help. Such is not the case with a devotee’s grace. Again, it should not be misunderstood that the devotee’s grace is effected only by seeing the miserable plight of the suffering liv- ing beings. In the previous two anucchedas, the examples of King Nimi and Citraketu were given. They were not in any miserable condition, but nevertheless they received the grace of the Nava- yogendras and the sage Angira respectively. In SB 11.2.6, Vasudeva contrasts the devotee with the devas. The devas bestow blessings only if they are worshiped, not indepen- dently. Moreover, the rewards they offer are proportional to the worship they receive, in the manner of a business transaction. The exchange between the devas and their worshipers is described by Śrī Kṛṣṇa to Arjuna: Nourish the devas through this yajña, and [by doing so] may the devas be gracious to you. Thus, through mutual benevolence, you shall attain the highest welfare. (GITĀ 3.11)2 The mutual benevolence (parasparam bhavayantaḥ) mentioned here is in the form of offerings to the devas and the devas supplying the needs of the performers of yajña. In contrast to this, Vasudeva points out that the devotee’s compassion is naturally aroused sim- ply on witnessing the suffering of others. It is not dependent on the offering of service or worship. He therefore addresses them as dina-vatsala, or “compassionate toward the distressed.” 2 devan bhavayatanena te deva bhavayantu vaḥ parasparam bhavayantaḥ śreyaḥ param avāpsyatha 1126 Anuccheda 184 Sat-sanga Is Supremely Purifying १८४ । सत्सङ्गमस्यैव परमसंस्कारहेतुत्वात् तदर्थं न पुरुषस्य संस्कारहेत्वन्तरमपेक्ष्यं च । यत आह (भा० १० । ८४ १११ ) - — BECAUSE SAT-SANGA is itself the cause of supreme purity, a per- son need not undertake any other purificatory process intended toward that end. Therefore, Bhagavan Kṛṣṇa told the sages: न ह्यम्मयानि तीर्थानि न देवा मृच्छिलामयाः । ते पुनन्त्युरुकालेन दर्शनादेव साधवः || ५३५ ॥ इति । Places consisting of holy water (am-mayani) are not factually tirthas [i.e., not true sources of purification (pāvanāni na bhava- nti)], and images of clay or stone (myc-chila-mayaḥ) are not factually deities (devaḥ) [i.e., not factually purifying (pāvanāḥ na bhavanti)]. [Why is this so?] Because they purify the wor- shiper only after a long time, whereas genuine devotees (sādhus) purify merely on being seen. (SB 10.84.11)2 ते कथं नाद्रियन्ते गौणत्वात् ? इत्याह “ते पुनन्ति” इति ॥ श्रीभगवान् मुनिवर्गम् ॥ Why are the places consisting of holy water [am-mayāni] and the images of clay or stone [mṛc-chila-mayah] not so highly This and the next bracketed insert are Sanatana Gosvāmi’s comments. The syntax of the verse has been arranged according to his commentary. 2na hy am-mayani tirthani na deva mṛc-child-mayah te punanty uru-kalena darśanad eva sadhavaḥ 1127 II How Akiñcana-bhakti Is Attained regarded? This is due to their being secondary [sources of purifi- cation]. Bhagavan conveys this in the verse by stating that they purify only after a long period. Commentary THIS verse is spoken by Śrī Kṛṣṇa in the assembly of sages who came to meet Him when He went to Kuruksetra during the solar eclipse festival. Krsna’s statement should not be misunderstood to undermine the importance of the holy waters or the deity forms of Bhagavan. The import of Krsna’s statement is that a holy river (tirtha) is not just ordinary water, nor is the deity merely a clay or stone image. Indeed, they are divine entities. Just as the river Ganga is not ordinary water but the Goddess Ganga, so too the deity is nondifferent from Bhagavan, being the existential seat of His abidance. Although this is so, they (the tirthas and deities) purify only after being served for a long time. In contrast, however, the association of a devotee purifies immediately. Therefore, the sages headed by Saunaka said: We cannot equate even a moment’s association of a devotee who is deeply attached to Bhagavan with the attainment of heaven or liberation, to say nothing of the petty blessings desired by mortal beings. (SB 1.18.13)3 The intent of Krsna’s statement is that the association with a devotee does not depend on anything else for its effectivity. To extend this analogy a step further, it can be said that hearing the narrations of devotees is even more effective than hearing those of Bhagavan Himself. tulayama lavenāpi na svargaṁ nāpunar-bhavam bhagavat-sangi-sangasya martyānāṁ kim utāsiṣaḥ 1128 Anuccheda 185 Sammukhyatā toward Bhagavan Is Impossible without Sat-sanga १८५ । तदेवं सत्सङ्गमात्रस्य तत्साम्मुख्यमात्रे निदानत्वमुक्तम् । एतदेव व्यतिरेकेणाह ( भा० ५।१२।११-१२ ) - IT HAS thus been established that sat-sanga is the sole cause of the devotional turning of regard toward Bhagavan (tat-să- mmukhya). The same conclusion is drawn by negative concomi- tance (vyatireka), as in the brahmana Jada Bharata’s statement to King Rahugana: ज्ञानं विशुद्धं परमार्थमेकमनन्तरं त्वबहिर्ब्रह्म सत्यम् । प्रत्यक् प्रशान्तं भगवच्छब्दसञ्ज्ञं यद् वासुदेवं कवयो वदन्ति || ५३६ || रहूगणैतत् तपसा न याति न चेज्यया निर्वपणाद् गृहाद्वा । न छन्दसा नैव जलाग्निसूर्यैर्विना महत्पादरजोऽभिषेकम् ॥। ५३७ ॥ The Absolute Truth (satyam) is nondual consciousness (jñānam), which is completely pure (viśuddham) [i.e., beyond the mate- rial gunas (guṇātitam)], that from which the ultimate good [i.e., mokṣa] proceeds (paramartham), one without a second (ekam) [i.e., advayam], and devoid of internal or external divi- sions (anantaram tv abahir) [i.e., which is all-pervasive (vyāpa- kam)]. In this capacity, It is known as unqualified [nirvikalpa- kam] Brahman [by the jñānis]. The same Absolute is immanent 1 This and the following bracketed inserts are Visvanatha Cakravarti’s comments. 2 Śridhara Svāmi interprets the word paramartham as that which is ontologically real. This will be seen in his commentary that follows. 1129II How Akiñcana-bhakti Is Attained within all living beings (pratyak) and established in the state of unwavering tranquility (prasantam) [i.e., free from all transfor- mation (sarva-vikāra-rahitam), in which capacity It is known as Paramātmā by the yogis]. The same Absolute is known as Bhagavan, “the transcendentally qualified Absolute” [by the devotees], and the mystic poets (kavis) refer to It as Vasudeva. O Rahugaṇa, without bathing in the dust from the feet of great realized beings (the mahat), one cannot attain this (etat) [non- dual consciousness, jñānam]3 merely by penance, Vedic rit- uals [karma], by distributing food in charity, observing the duties of household life, study of the Vedas, or by worship of the predominating deities of water, fire, or the sun. (SB 5.12.11-12)* टीका च - " तर्हि किं सत्यम् ? तत्राह - ज्ञानं सत्यम् । व्यवहारिकसत्यत्वं व्यावर्तयति परमार्थम् । Śrīdhara Svāmi comments: “To the question, ‘What is the Abso- lute Truth (kim satyam)?’ the reply is given, ‘Nondual conscious- ness (jñānam) is the Absolute Truth (satyam).’ In order to preclude reference to empirical truth (vyavahārika-satyam), this consciousness (jñānam) is said to be ‘ontologically real’ (paramartha-satyam). “वृत्तिज्ञानव्यवच्छेदार्थानि षड्विशेषणानि – विशुद्धं तत् तु आविद्यकम् । एकं तत् तु नाना- रूपम् । अनन्तरं त्वबहिर्बाह्याभ्यन्तरशून्यं तत् तु विपरीतम् । ब्रह्म परिपूर्णं तत् तु परिच्छि- न्नम् । प्रत्यक् तत् तु विषयाकारम् । प्रशान्तं निर्विकारं तत् तु सविकारम् । तदेवं स्वरूपं 3 4 Viśvanatha Cakravarti comments here that the pronoun etat, “this,” refers to “this nondual consciousness (jnanam), which is self-disclosed in the three features mentioned in the previous verse” (etad ukta-lakṣaṇam tri-vidham jñānam). In his commentary on the previous verse, he clarifies that this nondual consciousness (advaya-jñānam) is the same Absolute (tattva) previously referred to in SB 1.2.11 (purvoktam tattvam eva … vadanti tat tattva-vidas tattvam yaj jñānam advayam iti prathama skandhokta-vad eva). Sridhara Svāmi also interprets the pronoun etat as referring to the nondual consciousness (jñānam) mentioned in the previous verse. Jiva Gosvāmi, on the other hand, takes it as referring to “the Absolute known as Bhagavan” (bhagavat-sanjñam tattvam). jñānam visuddham paramartham ekam anantaram tv abahir brahma satyam pratyak prasantaṁ bhagavac-chabda-sañjñaṁ yad vasudevam kavayo vadanti rahugaṇaitat tapasa na yati na cejyaya nirvapaṇad gṛhad vā na chandasa naiva jalagni-suryair vina mahat-pada-rajo bhisekam 1130 185 Sammukhyatā toward Bhagavan Is Impossible without Sat-sanga ज्ञानं सत्यमित्युक्तम् । “Jada Bharata gives six further adjectives to distinguish this paramārtha-jñāna from vṛtti-jñāna, or knowledge generated by sensory perception:

1. This nondual consciousness is completely pure (viśu- ddham), whereas empirical knowledge is of the nature of ignorance (avidyakam);
2. It is singular (ekam), whereas empirical knowledge entails a multiplicity (nānā-rūpam);
3. It is free from internal and external divisions (ananta- ram abahir), while vṛtti-jñāna is just the opposite [i.e., delimited both internally and externally]; 4. Nondual consciousness is Brahman, the Complete Whole (paripūrṇam), while vṛtti-jñāna is fragmented (paricchinam);
4. It is immanent (pratyak), whereas vṛtti-jñāna assumes the form of external sense objects (viṣayākāram); and 6. It is established in the state of unwavering tranquil- ity (praśāntam), meaning that It is free from transfor- mation (nir-vikaram), while vṛtti-jñāna is subject to constant transformation (sa-vikāram). “Nondual consciousness (jñāna), whose essential nature (svaru- pa) is as thus described, is the Absolute Truth (satyam). This is what is being said. “कीदृशं तत् ? ऐश्वर्यादिषड्गुणत्वेन भगवच्छब्दः सञ्ज्ञा यस्य । यच्च ज्ञानं वासुदेवं वदन्ति । “How is this nondual consciousness (jñāna) further described? It is designated by the word bhagavan, lit., ‘abounding (van) with opulence (bhaga),’ because It is intrinsically self-endowed with six divine attributes, such as majesty (aiśvarya). Addition- ally, the mystic poets (kavis) refer to this nondual consciousness as Vasudeva. 1131 II How Akincana-bhakti Is Attained “तत्प्राप्तिश्च महत्सेवां विना न भवतीत्याह- हे रहूगण ! एतज्ज्ञानं तपसा पुरुषो न याति । इज्यया वैदिककर्मणा निर्वपणादन्नादिसंविभागेन गृहाद्वा तन्निमित्तपरोपकारेण छन्दसा वेदाभ्यासेन जलाग्न्यादिभिरुपासितैः” इत्येषा । “This nondual consciousness cannot be attained without service to a great realized being (the mahat). To illustrate this, Jaḍa Bharata says [in the second of the two verses]: ‘O Rahūgaṇa, a person cannot attain this nondual consciousness (jñānam) through penance (tapasa), by sacrifices or Vedic rituals (ijyaya, i.e., vaidika-karmana), by giving food in charity (nirvapaṇāt), by observing the duties of household life (grhad), which entails being beneficially disposed to the service of others (paropakā- rena), by study of the Vedas (chandasă, i.e., vedäbhyāsena), or by worship of the predominating deities of water, fire, and the sun.’” [Here ends Śrīdhara Svāmi’s comment.] अत्र ब्रह्मत्वादिना जीवस्वरूपं सूक्ष्मत्वादिधर्मकं ज्ञानमपि निरस्तं वेदितव्यम् ॥ श्रीब्रा- ह्मणो रहूगणम् ॥ In this verse, it should be understood by use of the word brahma, “the Infinite,” and the other words that qualify the word jñānam, that the consciousness (jñānam) that pertains to the essen- tial nature of the living being (jiva-svarūpam), endowed with capacities such as subtle awareness (sūkṣmatvādikam), is also denied as the Truth (satyam) being referred to, [since the jiva’s consciousness is by contrast infinitesimal in nature]. Commentary AFTER establishing sadhu-sanga as the cause of attaining bhakti on the basis of positive inferential statements (anvaya), Śrī Jiva cites an instance of negative inference (vyatireka), which asserts that without sadhu-sanga, bhakti is not possible. According to Indian Logic, for something to be validated as the invariable cause of an effect, it must satisfy the logical relation of positive and negative concomitance (anvaya-vyatireka), which is defined as follows: “Whenever a cause is present, its effect must 1132 185 Sammukhyatā toward Bhagavan Is Impossible without Sat-sanga ensue; and whenever a cause is absent, its effect must also be absent” (tat-sattve tat-sattvam, tad-abhāve tad-abhavaḥ). If a cause meets these two criteria, it can genuinely be said to be the invari- able cause of its specified effect. Thus, both from anvaya as well as vyatireka, sadhu-sanga is established as the cause of attaining sammukhya in the form of bhakti. In the first of Jada Bharata’s two verses (SB 5.12.11), the Abso- lute Truth (paramartha-satyam) is defined in terms of Its three pri- mary self-disclosures, namely Brahman, Paramātmā, and Bhaga- van. Brahman and Bhagavan are mentioned directly, while Param- ātmā is indicated by the words pratyak, “immanent within all liv- ing beings,” and prasantam, “unwaveringly tranquil,” or in other words, “free from all transformation.” This one Absolute Truth in three self-disclosures is called Vasudeva, Śrī Kṛṣṇa, by the mystic poets (kavis). The fact that Bhagavan is the most complete self-disclosure of Reality and that this Bhagavan is none other than Vasudeva has been discussed in Bhagavat Sandarbha. Śrī Jīva mentions here that the adjectives used in this verse to define the Absolute Truth clearly dismiss any possibility that the reference could be to the individual living being (jiva), whose consciousness is infinitesimal in nature. In the second verse (SB 5.12.12), Jada Bharata states that the Absolute Truth (paramartha-satya), specified as nondual con- sciousness (jñāna), cannot be attained without the association of great realized beings (mahat-sanga). This implies in a general sense that mahat-sanga is the cause of turning one’s regard toward the Absolute (para-tattva-sammukhya) in whatsoever form. Even the adherents of jñāna-marga, who aim at Brahman, and the yogis, who meditate on Paramātmā, require the grace of the mahat to real- ize their respective goals. The reference to bathing in the dust from the feet of great realized beings (mahat) means to render service to them. By itself, association also constitutes a form of service. 5 6 jñānam višuddham paramartham ekam anantaram tv abahir brahma satyam pratyak prašantam bhagavac-chabda-sañjñaṁ yad vasudevam kavayo vadanti rahūgaṇaitat tapasā na yati na cejyaya nirvapaṇad grhad vā na chandasā naiva jalagni-suryair vina mahat-pada-rajo bhisekam 1133 7 II How Akincana-bhakti Is Attained Śrīdhara Svāmi comments that in the first verse (SB 5.12.11), there are six adjectives that qualify the paramartha-jñāna that is defined as the Absolute Truth (satyam). These serve to distin- guish the jñāna being referred to from vṛtti-jñāna, or empirical knowledge derived from sense perception. According to Vedanta philosophy, when a person perceives an object with his external senses, his mind comes in contact with the object through the external sense. The mind then transforms itself into the shape of the object. This is called a vṛtti, termed as citta-vrtti or mano-vrtti, “a mental mode.” This vṛtti constitutes the knowledge of the object. As pointed out by Śrīdhara Svāmi, the six adjectives qualifying the word jñāna in the verse clearly indi- cate that the consciousness being referred to is paramartha-jñāna, or that which pertains to the Supreme Reality, and not vṛtti-jñāna, or that which pertains to empiricism. jñānam visuddham paramartham ekam anantaram tv abahir brahma satyam pratyak prasantam bhagavac-chabda-sañjñam yad vasudevam kavayo vadanti 1134 Sat-sanga Determines the Nature of a Person’s Sammukhya Anucchedas 186-187.1 Anuccheda 186 Two Types of Highly Realized Beings among the Sat १८६ | तदेवं सत्सङ्ग एव तत्साम्मुख्यद्वारमित्युक्तम् । ते च सन्तस्तत्सम्मुखा एवात्र गृह्यन्ते न तु वैदिकाधारमात्रपरा अनुपयोगित्वात् । तत्र यादृशः सत्सङ्गस्तादृशमेव साम्मुख्यं भवतीति वक्तुं तेषु सत्सु ये महान्तस्तेषां द्वैविध्यमाह सार्धेन (भा०५।५।२-३) -

IT HAS THUS BEEN explained that sat-sanga alone, “the associ- ation of those established in authentic being,” is the gateway through which one’s consciousness can be turned toward the Absolute (tat-sāmmukhya). The word sat here refers only to those whose own consciousness is already centered in the Abso- lute (tat-sammukha), and not to those who merely adhere to the codes of Vedic behavior, since the latter are unable to bring about this shift in consciousness. In this regard, the type of sat-sanga that one partakes of determines the specific nature of the sammukhya one will develop. To convey this idea, Śrī Rṣa- bhadeva points out in the following one and a half verses that among the sat, those who are highly realized mahāntas are of two types: महान्तस्ते समचित्ताः प्रशान्ता विमन्यवः सुहृदः साधवो ये ॥ ये वा मयीशे कृतसौहृदार्था जनेषु देहम्भरवार्तिकेषु । गृहेषु जायात्मजरातिमत्सु न प्रीतियुक्ता यावदर्थाश्च लोके ॥ ५३८ ॥ 1137 II How Akiñcana-bhakti Is Attained Those who are situated in the vision of nonduality (sama- cittah), who are established in unwavering mental tranquility (praśāntah), devoid of anger (vimanyavah), affectionately dis- posed toward all living beings (suhrdah), and whose conduct is of the nature of authentic being (sadhavaḥ), are known as mahāntas, or highly realized souls. Alternatively, those who are perfectly established in loving affection (sauhrda) for Me, Isvara, and for whom such love rep- resents the highest good (artha), who are devoid of attachment for those engrossed merely in bodily maintenance, who are without affinity for house, wife, children, and wealth, and who endeavor only for as much gain as is required to sustain life in this world, are also known as mahāntas. (SB 5.5.2-3)3 ये समचित्ता निर्विशेषब्रह्मनिष्ठास्ते महान्तस्तेषां शीलमाह - प्रशान्ता इत्यादि । महद्वि- शेषमाह – ये वेति । वाशब्दः पक्षान्तरे । उत्तरपक्षत्वादस्यैव श्रेष्ठ्यम् । Those who are sama-citta, or “situated in the vision of nondu- ality,” meaning that their fixity (niṣṭhā) is in unqualified (nirvi- śeşa) Brahman, are highly realized souls (mahāntas). Their char- acter is described by four adjectives, beginning with praśāntāḥ, “who are established in unwavering mental tranquility.” Dis- tinguished from these is a special type of mahat described in the next verse [SB 5.5.3]. The word va, “or,” denotes an alterna- tive. The fact that this special type of mahat is mentioned as the succeeding alternative, implies its superiority to the first type.* 1 Both Jiva Gosvāmi and Visvanatha Cakravarti gloss the compound sama cittāḥ, lit., “whose minds are situated in the vision of sameness,” as abheda-darsinaḥ, “who are situated in the vision of nonduality.” 2 Śrīdhara Svāmi glosses the word sadhavaḥ as sadācāraḥ, “whose conduct (ācāra) is of the nature of authentic being (sat).” Visvanatha Cakravarti glosses the same word as para-dosagrahinah, “who do not perceive faults in others.” 3 mahāntas te sama-cittaḥ prasanta vimanyavaḥ suhṛdaḥ sadhavo ye 4 ye va mayise kṛta-sauhṛdartha janesu dehambhara-vārtikeṣu grhesu jäyätmaja-rátimatsu na priti-yukta yavad-arthas ca loke This assertion is according to the Mimämsä hermeneutical principle that a succeeding injunction or statement is superior in force to a preceding one (paurvaparye para-vidhir balavan). 1138 186 Two Types of Highly Realized Beings among the Sat मयि कृतं सिद्धं यत् सौहृदं प्रेम तदेवार्थः परमपुरुषार्थो येषां तथाभूता ये ते महान्त इति पूर्वेणान्वयः । Those who are perfectly established (kṛta, i.e., siddha) in heart- felt affection (sauhṛda), or in other words, divine love (prema), for Me (mayi), and for whom such love represents the high- est good (artha), meaning, their ultimate object of attainment (parama-puruşartha), are highly realized souls (mahāntas). The relative pronoun ye, “those who,” in the second verse is syn- tactically connected to its antecedent te mahäntäḥ in the first verse. यतो मयि सौहृदार्थास्तत एव देहम्भरवार्त्तिकेषु विषयवार्तानिष्ठेषु जनेषु तथा गेहेषु जायात्मजबन्धुवर्गयुक्तेषु न प्रीतियुक्ताः किन्तु यावदर्था यावानर्थः श्रीभगवद्भजनानुरूपं प्रयोजनं तावानेवार्थो धनं येषां तथाभूता इत्यर्थः । Because these mahāntas regard divine love (sauhṛda) for Me as their highest good (artha), they are devoid of attachment for those engrossed merely in bodily maintenance (dehambhara- vārtikeşu janeṣu), meaning those whose fixity is in sensuous and worldly affairs (visaya-vārtā-niṣṭhesu). Additionally, they are without affinity (na priti-yuktaḥ) for household life involving wife, children, relatives, and friends (grhesu jāyātmaja-bandhu- varga-yukteşu). Rather, the compound yavad-arthaḥ means that they endeavor only for as much wealth (artha, i.e., dhana) as is required (yavat) to facilitate their service and worship (bhajana) of Sri Bhagavan. This is the sense of Rsabhadeva’s statement. उभयोर्महत्त्वं च महाज्ञानित्वान् महाभागवतत्वाच्च न तु द्वयोः साम्याभिप्रायेण “मुक्ता- नामपि सिद्धानां नारायणपरायणः” (भा० ६।१४।५) इत्याद्युक्तेः । Of these two types of mahāntas, the state of being highly real- ized (the mahattvam) of the first is due to being a highly real- ized jñānī, whereas the mahattvam of the second is due to being a highly realized bhagavata, or devotee of Bhagavan. The inten- tion here, however, is not to say that the mahattvam of these two is identical, because their distinction is made evident in statements such as the following: 1139II How Akincana-bhakti Is Attained O great sage, even among millions of liberated and perfected beings, a person whose interior faculty of awareness is unwa- veringly tranquil and who is exclusively intent upon Bhagavan Nārāyaṇa is exceedingly rare. (SB 6.14.5)5 अत्र ज्ञानमार्गे ब्रह्मानुभविनो महान्तो भक्तिमार्गे लब्धभगवत्प्रेमाणो महान्त इति लक्षण- सामान्यमिति ज्ञेयम् ॥ श्रीऋषभः स्वपुत्रान् ॥ In this regard, on the path of jñāna, a person who has directly realized Brahman is recognized as a mahānta, or a highly real- ized soul; and on the path of bhakti, one who has attained divine love (prema) for Bhagavan is recognized as a mahānta. It is in this characteristic (lakṣana) that their commonality (sāmānya) is to be understood.” Commentary EARLIER it was discussed that the turning of one’s regard toward the Absolute (tat-sammukhya) is of two types-that which is focused on unqualified Brahman and that which is focused on Bhagavan. When a conditioned human being’s intentful regard is turned toward the Absolute, the specific nature of their sammukhya is determined by the type of association they partake of. Living beings in general have their regard diverted away from the Real (the state of vaimukhya), and their regard is turned toward the Real (sammukhya) only through the influence of sat-sanga. It naturally follows from this that the type of sammukhya that is engendered will correspond to the realized state of the sadhu with whom one associates. Sadhus can bless conditioned beings only with what they themselves have realized. It is often wrongly 5 muktānām api siddhānām nārāyaṇa-parāyaṇaḥ sudurlabhaḥ prasantātmā koțiṣv api maha-mune The common characteristic being pointed out here is that both types of mahāntas are direct realizers of the Absolute. Both are resolutely established in sammukhya - the jñāni-mahānta toward the Absolute as unqualified Brahman, and the bhagavata-mahänta toward the Absolute as Bhagavan. Accordingly, they are also able to engender sammukhya in others, either toward Brahman or Bhagavan, respectively. 1140 186 Two Types of Highly Realized Beings among the Sat believed that a sadhu can bestow any type of bhava or sammukhya on the person they bless, but this is not so. No sadhu can transmit what he or she does not possess. The one and a half verses cited here were spoken by Rṣabha- deva to His sons. He says that the mahäntas are of two types, namely, Brahman-realized jñānis and bhaktas established in prema. Although both types are commonly referred to as mahat, or “greatly realized,” the second of the two is superior, because they are men- tioned as the succeeding alternative. This conclusion is derived from the rule of hermeneutics that the succeeding injunction or statement supersedes the former, purva-parayoḥ para-vidhir balavān. That the mahattvam, or the realized state, of the bhakta includes and transcends that of the jñānī is also logical, because Bhaga- vän includes and transcends Brahman. Bhagavan is the complete disclosure of Reality, whereas Brahman is Its unqualified, and hence incomplete, disclosure. It naturally follows that Brahman is included in Bhagavan, as stated by Sri Krsna (brahmano hi pratistha- ham, GĪTĀ 14.27). This topic was elaborated in Bhagavat Sandarbha (Anucchedas 2, 6, and 7). To show the superiority of the second type of mahat, Śrī Jīva Gosvāmī cites a famous verse spoken by King Parikṣit (muktānām api siddhānām, SB 6.14.5). In this verse, three words have been used to refer to three different categories of transcendentalists, namely, muktas, siddhas, and nārāyaṇa-parāyaṇas. The third term refers to those who are exclusively intent upon Bhagavan Nārāyaṇa, or in other words, the one-pointed devotees. Hence, there is no ambigu- ity about the meaning of this term. By the principle of the remain- der, the other two terms must refer to two distinct categories of jñānīs. If the word mukta, “liberated,” were instead taken as a mod- ifier of the word siddha, or “perfected,” it would not contribute any additional meaning to the word and would thus be redundant. Therefore, these two words must have a different connotation. In commenting on this verse in Krama-sandarbha, Śrī Jīva writes that the word muktānām, “of the liberated,” means, “of those who, though residing still in a material body, are devoid of all bodily 1141 II How Akincana-bhakti Is Attained identification” (prākṛta-sarirasthatve’pi tad-abhimana-śūnyānām). This is a reference to the jivan-muktas, or those who are liberated while living. In contrast, the word siddhānām, “of the perfected beings,” refers to those who have attained final liberation after giving up the body (präpta-sälokyādīnām). This distinction is also supported by the preceding verse, wherein it is stated: “Among thousands of those seeking libera- tion (mumuksus), some particular individual becomes liberated (mucyeta), and even among the liberated, only one attains perfec- tion (sidhyati)” (SB 6.14.4)? Śrī Jīva glosses the word mucyeta as jīvan-mukto bhavet, “some particular individual attains to the sta- tus of being liberated while still living.” He goes on to say, however, that even the jivan-muktas can fall. Consequently, even among them (tatrapi), only one (kaścid eva) attains perfection (sidhyati), meaning that he attains the state of having crossed beyond all possible obstructions (nirvighnatām prāpnoti). By making this distinction, Śrī Jīva is pointing out that not all jīvan-muktas attain siddhi, or ultimate liberation. Some jīvan- muktas may fall down because of committing an offense, as stated by the devas in their prayers to Kṛṣṇa (ye’nye’ravindakṣa vimukta- maninas, SB 10.2.32, see Anucchedas 110-111). Thus, the word siddha here refers to a person who has attained final liberation after giv- ing up the body (videha-mukti). From this consideration, the first type of mahat is understood to be a jñāni who has attained either jīvan-mukti or videha-mukti. A devotee of Nārāyaṇa is far more rare even than such muktas and siddhas. This is the second type of mahat described by Rṣabha- deva. Because both types of highly realized souls are called maha- ntas, they must share some particular characteristic. Their com- mon characteristic is that both of them are resolutely established in sammukhya toward the Absolute and are thus able to engender sammukhya in others in accordance with their realization. 7 1142 mumukṣuṇām sahasreşu kaścin mucyeta sidhyati Anuccheda 187 Bhakti-siddhas 187.1 Three Categories of Perfected Devotees १८७ । अत्र चैवं विवेचनीयम् । तत्तन्मार्गे सिद्धा महान्तो द्विविधा दर्शिताः । अत्र च ज्ञान- सिद्धाः “देहं च नश्वरमवस्थितमुत्थितं वा सिद्धो न पश्यति यतोऽध्यगमत् स्वरूपम्” (भा० ११ | १३ | ३६) इत्यादौ वर्णिताः । ON THIS topic [of mahat-sat-sanga], the following should be deliberated upon. It has been shown that on these two paths [of jñāna and bhakti], there are respectively two types of perfected beings (siddhas) or highly realized souls (mahāntas). Of these, those who are perfected in nondual awareness (jñāni-siddhas) are described in statements such as Bhagavan Kṛṣṇa’s below: A perfected being (siddha), due to having realized his authen- tic self-nature (svarupa), no longer perceives whether his per- ishable body is seated, risen, departed from one place, or by chance returned to it again. His condition is like that of a per- son blinded by intoxication, who cannot recognize whether the garment he was wearing still covers his body or has accidentally fallen off. (SB 11.13.36)2 1 Viśvanatha Cakravarti glosses the word svarupam as brahmanubhavam, “the immediate intuition of Brahman.” 2 deham ca naśvaram avasthitam utthitam vā siddho na pasyati yato’dhyagamat svarupam daivad apetam atha daiva-vasad upetam vaso yathā parikṛtam madira-madandhaḥ 1143 II How Akincana-bhakti Is Attained अथ भक्तिसिद्धास्त्रिविधाः - प्राप्तभगवत्पार्षददेहाः । निर्धूतकषायाः । मूर्च्छितकषाया- श्च । यथा श्रीनारदादयः श्रीशुकदेवादयः प्राग्जन्मगतनारदादयश्च ( भा० १ | ६ | २९ ) - In the second classification of siddhas, there are three categories of perfected devotees (bhakta-siddhas): those who have attained eternal forms as associates of Bhagavan (prapta-bhagavat- pārṣada-dehāḥ), those whose material desires are completely washed away (nirdhūta-kaṣāyāḥ), and those whose material desires are dormant (murcchita-kaṣāyāḥ). Śrī Nārada, Śrī Suka- deva, and Śrī Nārada in his previous life are respective examples of these three categories of perfected devotees. [The example of Narada, as a siddha who attained an eternal form as an associate of Bhagavan (prāpta-pārṣada-deha), is found in this statement:] प्रयुज्यमाने मयि तां शुद्धां भागवतीं तनुम् । आरब्धकर्मनिर्वाणो न्यपतत् पाञ्चभौतिकः ॥ ५३९ ॥ इत्यादौ । When I was endowed with that body of an associate of Bhaga- vän [bhagavat-pārṣada-rupām], constituted of unalloyed being [śuddha-sattva-mayi], the matured results of my previous actions were exhausted and my phenomenal body constituted of the five material elements fell off. (SB 1.6.29)5 “स्वसुखनिभृतचेतास्तद्व्युदस्तान्यभावोऽप्यजितरुचिरलीलाकृष्टसारः” (भा० १२ । १२ । ६९) इत्यादौ । [The example of Sukadeva, as a siddha cleansed of all desire (nirdhūta-kaṣāya), is found in this statement:] I offer obeisance unto Śrīla Vyasadeva’s son, Śrī Suka, who destroys all sins. Although his consciousness was completely filled with the bliss of the Self, and although he had conse- quently cast off all other feelings and thoughts, his essence › Śrīdhara Svāmi 4 Śrī Visvanatha Cakravarti 3 prayujyamāne mayi tam suddham bhagavatim tanum ārabdha-karma-nirvano nyapatat pañca-bhautikaḥ 1144 187 Bhakti-siddhas (sāra) was irresistibly drawn to the enchanting lilās of Bhaga- vän Ajita. Out of compassion, he thus delineated this Purāṇa, which illumines Reality. (SB 12.12.69) भा० ११६।२२- हन्तास्मिन् जन्मनि भवान् मा मां द्रष्टुमिहार्हति । अविपक्वकषायाणां दुर्दर्शोऽहं कुयोगिनाम् || ५४० ॥ इत्यादौ च प्रसिद्धेः । [The example of Narada in his previous life, as a siddha still pos- sessing dormant desire (mürcchita-kasaya), is given in this verse spoken by Bhagavan:] Alas, dear boy, you will not be able to see Me here in this life. I am imperceptible to immature yogis [i.e., those who have not yet attained the completion stage (aniṣpanna-yoginām)], whose impurities are unburnt. (SB 1.6.22) श्रीनारदस्य पूर्वजन्मनि स्थितकषायस्य प्रेम वर्णितं स्वयमेव (भा० १।६।१८) - Śri Narada himself describes his state of attainment of divine love (prema) in the previous life, when his heart was still tinged with impurity (kaṣāya): 6 प्रेमातिभरनिर्भिन्नपुलकाङ्गोऽतिनिर्वृतः । आनन्दसम्प्लवे लीनो नापश्यमुभयं मुने ॥ ५४१ ॥ O sage [Vyasa], with my bodily limbs erupting with horripila- tion due to excessive divine love (prema), I experienced over- whelming joy. Being absorbed in an inundation of bliss, I could perceive neither myself nor Bhagavan. (SB 1.6.18)” sva-sukha-nibhṛta-cetas tad-vyudastanya-bhāvo ‘py ajita-rucira-liläkṛsta-säras tadıyam vyatanuta kṛpaya yas tattva-dipaṁ puranam tam akhila-vṛjina-ghnam vyāsa-sūnuṁ nato’smi 7 Sridhara Svāmi 8 hantasmin janmani bhavan ma mam drastum ihārhati avipakva-kasāyānam durdarso ham kuyoginâm premätibhara-nirbhinna-pulakango’tinirvṛtah 9 ananda-samplave lino napasyam ubhayam mune 1145 II How Akincana-bhakti Is Attained श्रीभरत एवात्रोदाहरणीयः । तस्य च भूतपिपालयिषारूपः प्रारब्धालम्बनः सात्त्विकक- षायो निगूढ आसीत् प्रेमा च वर्णित इति । 10 The example of Śrī Bharata can also be cited in this context. His sättvika taint (kaṣāya) in the form of the desire to protect and nurture another living being, which was rooted in prärabdha, was latent in him. His experience of divine love has also been described. तदेव समानप्रेम्णि त्रिविधे पूर्वपूर्वाधिक्यं ज्ञेयम् । क्वचित् स्थितेऽपि प्राकृतदेहादित्वे यदि प्रेम्णः परिमाणतः स्वरूपतो वाधिक्यं दृश्यते तदा प्रेमाधिक्येनैवाधिक्यं ज्ञेयम् । तच्च भजनीयस्य भगवतोऽशांशित्वभेदेन भजतश्च दास्यसख्यादिभेदेन स्वरूपाधिक्यं प्रेमाङ्करप्रेमादिभेदेन परिमाणाधिक्यं च प्रीतिसन्दर्भे विवृत्य दर्शयिष्यामः । In this manner, the three categories of bhakta-siddhas share an identity in that all of them are established in prema for Bhaga- van. Yet it is to be understood that the prema of the first type of siddha (bhagavat-pārṣada-prāpta) is superior to that of the sec- ond (nirdhūta-kaṣāya), and the prema of the second is superior to that of the third (mürcchita-kaṣāya). Even while residing in a material body, a siddha-bhakta is some- times found to have greater love, either quantitatively (parimă- nataḥ) or in terms of the existential grade of being of his love (svarupataḥ). In this case, it is by the superiority of prema alone that the devotee’s superiority is to be ascertained. Superiority of prema in terms of its existential makeup (svarūpādhikyam) is assessed both by the relative status of being of the worshipable entity (bhajaniya) - whether the devotee’s prema corresponds to Bhagavan in His original complete feature (amsi) or to one of His partial manifestations (amsas) - and by the relative sta- tus of being of the worshiper (bhajataḥ) - whether the devotee’s prema for Bhagavan manifests in the attitude of a servant, a friend, and so on. 10 The word prärabdha here refers to karma which has already been set in motion by previous action. 1146 187 Bhakti-siddhas Quantitative superiority of prema (parimāṇādhikyam) is ascer- tained according to the degree of development of love through its successive stages, beginning from the first sprout of prema [i.e., rati], and then maturing into prema, sneha, and so on. All this will be discussed in detail in Priti Sandarbha [cf. Anucchedas 98-104]. साक्षात्कारमात्रस्यापि यद्यपि पुरुषप्रयोजनत्वं तथापि तस्मिन्नपि साक्षात्कारे यावान् यावान् श्रीभगवतः प्रियत्वधर्मानुभवस्तावांस्तावानुत्कर्षः । By itself, the direct vision of Bhagavan (sākṣātkāra) constitutes the fulfillment of human life. In spite of this, however, even in this direct vision, the deeper a devotee’s experience of Śri Bha- gavān’s essential nature as the ultimate object of love (priyatva- dharma), the more exquisite is the quality of the vision. निरुपाधिप्रीत्यास्पदतास्वभावस्य प्रियत्वधर्मानुभवं विना तु साक्षात्कारोऽप्यसाक्षा- त्कार एव । माधुर्यं विना दुष्टजिह्वया खण्डस्येव । By His inherent disposition (svabhāva), Bhagavān is the one and only object (aspada) of unadulterated love (nirupādhi-prīti). Hence, without experiencing His essential nature as the ulti- mate object of love (priyatva-dharma), even the direct vision of Bhagavan (sākṣātkāra) is as good as no vision at all. Such vision is comparable to tasting sugar candy when the tongue is infected with jaundice - its sweetness remains unperceived. अत एवोक्तं श्रीऋषभदेवेन “प्रीतिर्न यावन् मयि वासुदेवे न मुच्यते देहयोगेन तावत् " ( भा०५/५/६ ) इति । Therefore, Śrī Rṣabhadeva said: “As long as love (priti) for Me, Vasudeva, does not come into being, a person cannot be liberated from his connection to the material body” (SB 5.5.6).11 ततः प्रेमतारतम्येनैव भक्तमहत्तारतम्यं मुख्यम् । अत एव “मयीशे कृतसौहृदार्थाः” (भा० ५।५।३) इत्येव तल्लक्षणत्वेनोक्तम् । 11 prītir na yavan mayi väsudeve na mucyate deha-yogena tăvat 1147 II How Akiñcana-bhakti Is Attained Therefore, the gradation of a devotee’s eminence of realization (mahattvam) is primarily in accordance with the gradation of his prema. It is for this reason that the definition of a mahat, or a highly realized devotee, was given as “one who is perfectly established in divine love for Me, Isvara, and for whom such love represents the highest good” [SB 5.5.3, cited at the beginning of Anuccheda 186]. यत्र तु प्रेमाधिक्यं साक्षात्कारः कषायादिराहित्यादिकमप्यस्ति स परमो मुख्यः । तत्रै- कैकाङ्गवैकल्ये न्यूनन्यून इति ज्ञेयम् । तदेवम् “ये वा मयीशे” (भा० ५/५/७ ) इत्यादिना ये उक्तास्ते तु प्राप्तपार्षददेहा न भवन्ति तथा विषयवैराग्येऽपि गूढं संस्कारवन्तोऽपि सम्भवन्ति । Among such highly realized devotees, however, the one in whom there is a superiority of love (premādhikya), who has had a direct vision of Bhagavān (sākṣātkāra), and who is free from all mate- rial taints and desires (kaṣāya), is supremely eminent. And one lacking or deficient in one or more of these attributes is understood as correspondingly inferior. As a result, the mahat devotees who were described in SB 5.5.3 as “those who are per- fectly established in divine love for Me, considering it alone as their highest good,” do not belong to the category of siddhas who have attained eternal forms as associates of Bhagavan (prāpta- pārṣada-dehāḥ). In addition, it is possible that they may even have some latent impressions (samskaras) of material desire, in spite of the absence in them of attachment to sensual pleasure. Commentary THERE are various types of saints (sadhus) or perfected beings (siddhas). Every path has its own set of criteria by which a person may be assessed as a siddha relative to that path. Consequently, when the words siddha, sädhu, mahat, and sat are used, one must discern what kind of siddha is being referred to, otherwise some ambiguity remains. The precise meaning of the word should be determined from the context. Thus, the generic term sādhu-sanga or sat-sanga, “association with a saint,” can have varied meanings. 1148 187 Bhakti-siddhas Carrying on the discussion from the previous anuccheda regard- ing the two types of siddhas or mahāntas, Jīva Gosvāmī first provides an example of a jñāni-siddha. His real concern, however, is to elab- orate the different categories of bhakta-siddhas, because bhakti has been established as the universal and indispensable abhidheya for all classes of seekers. Bhakti begins from the point of śraddha, and the predilection for bhakti is born from the association or grace of a bhakta, i.e., sat-sanga. In passing, Śrī Jiva mentions the symptoms of a siddha from the jñāna-märga. The reason he does so is to allow the seeker to differentiate between the different types of siddhas and the cor- responding forms of sammukhya that ensue from their sanga. In this manner, a person who aspires for bhakti or is already on the path will know what type of sat-sanga is favorable to his bhāva and which is to be avoided as unsupportive or antagonistic. The genuine seeker must be clear, not only about what constitutes his intended aim, but also about what is fundamentally different in nature and outlook, lest he mistake the latter for the object of his quest. On the jñāna-märga, there are seven stages leading to perfec- tion, called the sapta-bhumika: (1) subheccha, “the desire for auspi- ciousness,” (2) vicarana, “inquiry into the Self,” (3) tanu-mānasi, “attenuation of the mind,” (4) sattvapatti, “development of the sättvika disposition,” (5) asamsakti, “perfect nonattachment,” (6) padartha-bhāvanā, “immediate intuition of truth,” and (7) turyagā, “attainment of the nirguna state” (lit., “the fourth,” beyond the states of waking, dreaming, and deep sleep). These seven stages are described in Yoga-vasistha as follows: (1) Enlightenment of the understanding by the study of scriptures and attendance on those who are established in virtue and wisdom is said to be the first stage of yoga by yogis. (2) Discussion and reconsideration of what has been learnt before is the second stage of yoga. 1149II How Akincana-bhakti Is Attained (3) The third stage is the reflection of the same in one’s self and is known under the name of self-inquiry or meditation. (4) The fourth stage is silent meditation in which one’s desires and ignorance are dissipated in the presence of the light of God. (5) The fifth stage is one of pure consciousness and joy, wherein the living liberated yogi remains partly in the waking state and partly in the state of deep sleep. (6) The sixth stage is the consciousness of indescribable bliss, in which the yogi is absorbed in a state of samādhi. (7) Establishment in stages four and beyond is called liberation. The seventh stage [i.e., turiya, or “the fourth,” the state that tran- scends waking, dreaming, and deep sleep] is the state of an even and transparent light, in which the yogi loses his self-awareness. Beyond turiya is the state called nirvana, or extinction in God. The seventh stage of perfection relates only to those who have attained final liberation after giving up the body and not to those who are liberated while still living. The first three stages relate to the waking state of human beings, and the fourth stage concerns the dream state, in which the world appears in the manner of a dream. The fifth stage is the state of deep sleep, in which the soul is drowned in profound joy. In the sixth stage, self-awareness is dissolved, which is also known as turiya, or “the fourth state.” The seventh stage transcends even the latter turiya state of the dissolution of self-awareness. It is full of divine effulgence, the excellence of which no words can describe and no thoughts can conceive. In this state, the mind, being with- drawn from its functions, is freed from all thoughts of whatever can be thought, and all doubts and cares are drowned in the calm composure of its even temperament. (Yoga-väsistha 120.1-7) After touching upon the symptoms of a jñāni-siddha, Jīva Gosvāmi begins to elaborate those related to the bhakta-siddhas. First he divides them into three categories - those who have attained spiritual forms as associates of Bhagavan (präpta-bhagavat- pārṣada-dehāḥ), those who have become free of all material desires 1150 187 Bhakti-siddhas but have not yet attained transcendental forms as associates of Bha- gavan (nirdhūta-kaṣāya), and those who are devoid of attachment to sensual pleasure but in whom the residual impressions of latent desires still persist (murcchita-kaṣāya). The example of the first category of bhakta-siddhas is Śrī Nārada. He himself relates the history of his attainment of perfec- tion to Vyasa in chapters five and six of the First Canto of Śrīmad Bhāgavata. He was born as the son of a maidservant, and as a young boy, he got the opportunity to serve great devotees. By their grace, he was blessed with bhakti. Then, after his mother died from a snakebite, he left home and devoted himself to spiritual practices. One day, in the midst of his meditative state, he was awarded a vision of Bhagavan. At the end of that life, he attained a spiritual body and became known as Nārada. Śukadeva is an example of the second category of bhakta- siddhas. He had not attained a spiritual body but was completely devoid of even the faintest trace of desire. This is the significance of the compound sva-sukha-nibhṛta-ceta, “whose consciousness is completely filled with the bliss of the Self,” used to qualify Śukadeva in SB 12.12.69. Because Sukadeva was fully satisfied in his own essential being, no material object could disturb him. This is due to the fact that he was devoid of even the latent impressions (samskāras) of sense pleasure. This is indicated by the compound vyudastanya-bhāvaḥ, “who had cast off all other feelings and thoughts.” Śukadeva was liberated from his very birth. He did not even have the concept of male or female, as pointed out by the heavenly maidens to sage Vyasa: “You maintain a distinction between female and male, but your son, whose vision is pure, does not” (SB 1.4.5).12 He is described by Sūta Gosvāmī as being established in the state of nirvikalpaka-samadhi (SB 1.4.4). This state corresponds to the seventh stage of realization in the above described sapta-bhūmikā. The example of the third category of bhakta-siddhas is Narada in his past life as the son of a maidservant. He had attained prema, ..tavāsti strī-pum-bhida na tu sutasya vivikta-dṛsteh 12 1151 II How Akiñcana-bhakti Is Attained the stage of perfection, but the latent impressions (samskāras) from previous material enjoyment were still present in his heart, although they could no longer influence him. This is the sense of the term murcchita-kaṣāya. King Bharata is another example of this category of bhakta-siddhas. As a king, he had well-developed samskāras for extending protection to others. These saṁskāras were activated when he saw the baby deer that had fallen in the river from the womb of its mother. When it comes to assessing a devotee’s mahattvam, or the emi- nence of his realized state, there are two factors to be consid- ered. One is the quantitative intensity of love, parimana. This refers to the development of prema through its eight stages, called prema, sneha, māna, pranaya, rāga, anuraga, bhava, and mahābhāva. Each subsequent stage is quantitatively more developed than the previous one. The second criterion is the existential nature or category (svarupa or jati) of love. This is a reference to prema’s essential constitution, evolved either out of vaidhi- or rāgānuga-bhakti, the latter being qualitatively superior to the former. Within each of these two categories of prema, there are five further attitudes of love, called śānta, dasya, sakhya, vatsalya, and madhurya, each again progressively superior in quality to the previous one. This subject will be discussed in elaborate detail in Priti Sandarbha, Anucchedas 98-104. Ordinarily, people consider the direct disclosure of Bhagavan (sākṣātkāra) to be the highest attainment on the path of bhakti. Śrī Jīva, however, disagrees with this idea. He makes it clear that the important thing is prema. If there is no prema, then merely see- ing Bhagavan has no meaning. During the time of Kṛṣṇa’s avatāric descent, Duryodhana and many others like him, who had no love for Kṛṣṇa, saw Him many times, but their experience was without significance or essential joy. This type of “inanimate” seeing can be compared to that of a video camera, which records objects in its view without any emo- tion. Śrī Jīva says that seeing Krsna devoid of the perception of His essential nature as the object of love (priyatva-dharma) is like 1152 187 Bhakti-siddhas tasting rock candy by a person suffering from jaundice and hence incapable of perceiving its sweetness. From the above discussion, Śrī Jiva concludes that a devotee’s eminence of realization (mahattvam) is primarily in accordance with the gradation of his prema. The deeper the prema, the greater the realized state. If a devotee endowed with such prema has a vision of Bhagavan, then he or she is considered superior to those who have similar prema but who have not had a vision of Bhagavan. Yet, greater still is the one who in addition to these two criteria is also freed from all material taint, nirdhūta-kaṣāya. 1153 2 Characteristics of Devotees Anucchedas 187.2-202.2 Superlative, Intermediate, and Beginning Devotees Anucchedas 187.2-190 Symptoms of the Superlative Devotee Anucchedas 191-198 Gradations of Devotees According to Practice Anucchedas 199-202.2 Superlative, Intermediate, and Beginning Devotees Anucchedas 187.2-190 187.2 Nimi Inquires about the Characteristics of Devotees ततस्तद्विवेचनाय प्रकरणान्तरमुत्थाप्यते । यथा राजोवाच ( भा० ११ ।२।४४) - Thus, we begin a separate division (prakarana) to further examine the above characteristics of a devotee. King Nimi inquired: अथ भागवतं ब्रूत यद्धर्मो यादृशो नृणाम् । यथाचरति यद् ब्रूते यैर्लिङ्गैर्भगवत्प्रियः ।। ५४२ || Now kindly describe the characteristics of a devotee of Bha- gavān, the distinctive features by virtue of which he is dear to Bhagavan, his essential nature (dharma), his disposition. (yādṛśa) [i.e., svabhava], and the manner of his conduct and speech, all of which distinguish him from other human beings. (SB 11.2.44)14 अथ अनन्तरं भागवतं ब्रूत । तज्ज्ञानार्थं स च नृणां मध्ये यद्धर्मो यत्स्वभावस्तं स्वभावं ब्रूत । यथा च स आचरत्यनुतिष्ठति तदनुष्ठानं ब्रूत । यद् ब्रूते तद्वचनं च ब्रूतेति मानसका- यिकवाचिकलिङ्गपृच्छा । The inceptive particle atha, “now” signifies “a difference” (anantaram) [implying the introduction of a new topic in the king’s discussion with Śrī Kavi]. He now requests the sage to describe the characteristics of a devotee (bhāgavata). To gain a clear understanding of this, he asks Kavi to elucidate the devo- tee’s essential nature (dharma), his disposition (svabhava), the manner in which he conducts himself (yathācarati), and the manner and content of his speech (yad brute), all of which dis- tinguish him from other human beings (nṛnām). In this way, King Nimi inquired about the devotee’s psychological (mānasa), physical (kayika), and verbal (vācika) characteristics. 13 Śrīdhara Svāmi 14 atha bhāgavatam bruta yad-dharmo yādṛso nṛṇām yathacarati yad brute yair lingair bhagavat-priyah 1159II How Akincana-bhakti Is Attained ननु पूर्वम् " शृण्वन् सुभद्राणि रथाङ्गपाणेः " ( भा० ११ १२ १३९) इत्यादिना ग्रन्थेन तत्तल्लिङ्ग श्रीकविनैवोक्तम् ? A doubt may be raised as to why the king is requesting the sage to speak on this topic when Śri Kavi had already described the char- acteristics of a devotee just prior to his question [in SB 11.2.39- 43], beginning with this statement: Hearing of the most auspicious births and divine acts of Bha- gavan Hari - the wielder of the disc- which are celebrated in this world, and singing His names denoting His birth and divine acts, the devotee should roam about free from worldly attachment and inhibition. (SB 11.2.39)15 I सत्यम् । तथापि पुनस्तदनुवादेन तेषु लिङ्गेषु यैर्लिङ्गैः स भगवत्प्रियो यादृश उत्तममध्य- मतादिभेदविविक्तो भवति तानि लिङ्गानि विविच्य ब्रूतेत्यर्थः ॥ Although the above observation is true, yet by again reviewing the same topic, the king was requesting the sage to pinpoint the specific characteristics, among those already mentioned, by virtue of which the devotee becomes dear to Bhagavan (yair lingair bhagavat-priyah), and by which he may be distinguished as superlative (uttama), intermediate (madhyama), and so on. This is the significance of his question. Commentary After establishing that devotees are the cause of the attainment of ananya-bhakti, Śrī Jiva begins a new section to determine the char- acteristics of different grades of devotees. By doing so, he enables the sadhaka to develop discrimination in terms of the type of asso- ciation that is ideally to be sought out and the manner of dealing with devotees on different levels of realization. Devotion is not something that can be quantified or measured with an instrument, yet it is crucial to ascertain the level of devo- tion of a sadhu if one wishes to associate with him. Śrī Jīva will 15 śṛnvan subhadrani rathānga-paner janmäni karmani ca yani loke gītāni nāmāni tad-arthakāni gayan vilajjo vicared asargah 1160 187 Bhakti-siddhas continue this analysis in the following anuccheda. This examina- tion is also particularly effective in helping sadhakas to determine their own level and to clarify their goals. Thus, it is highly practical knowledge. 1161 Anuccheda 188 The Characteristics of an Uttama-bhāgavata १८८ । तत्रोत्तरं श्रीहविरुवाच ( भा० ११ १२ १४५ ) - IN REPLY to the king’s question [regarding the characteristics of a devotee], the sage Śrī Havi [Kavi’s brother] spoke as follows: सर्वभूतेषु यः पश्येद् भगवद्भावमात्मनः । भूतानि भगवत्यात्मन्येष भागवतोत्तमः || ५४३ ॥ One who directly perceives the specific manifestation of Bhaga- van whom he cherishes in his own heart as present within all living beings, and who sees all living beings as present within that very same feature of Bhagavan who is self-disclosed in his heart, is the foremost devotee of Bhagavan (uttama-bhāgavata). (SB 11.2.45)’ तत्र तत्तदनुभावद्वारावगम्येन मानसलिङ्गेन महाभागवतं लक्षयति – सर्वभूतेष्विति “एवंव्रतः स्वप्रियनामकीर्त्या जातानुरागो द्रुतचित्त उच्चैः” ( भा० ११।२।४० ) इति श्री- कविवाक्योक्तरीत्या यश्चित्तद्रवहासरोदनाद्यनुभावकानुरागवशत्वात् “खं वायुमग्निम् " ( भा० ११।२।४१) इत्यादितदुक्तप्रकारेणैव चेतनाचेतनेषु सर्वभूतेष्वात्मनो भगवद्भावमा- त्माभीष्टो यो भगवदाविर्भावस्तमेवेत्यर्थः । In this verse, the sage defines the symptoms of a mahā-bhāgavata, a highly self-realized devotee, by describing his psychological disposition (mānasa-linga), which is discernible through his 1 sarva-bhūteşu yah pasyed bhagavad-bhavam ātmanaḥ bhūtāni bhagavaty atmany eṣa bhagavatottamaḥ 1162 188 The Characteristics of an Uttama-bhagavata various anubhāvas, or the external expressions of his loving feelings. A few verses earlier, Śrī Kavi said: The devotee, consummately resolved to these devotional acts, is endowed with love for Bhagavan by singing the names of his beloved Lord. With his heart thus melted, he loudly laughs, weeps, shouts, sings, and dances like a madman, in complete disregard of public opinion and social conventions. (SB 11.2.40)2 According to Kavi’s description, the devotee’s love (anurāga) for Bhagavan gives rise to various effects (anubhavas), such as melt- ing of the heart, laughing, crying, and so on. It is under the influ- ence of such love that the devotee acquires the vision described in the next verse: With exclusive devotion, he bows to the sky, air, fire, water, earth, heavenly bodies, living beings, the directions, trees, rivers, seas, and all created beings, considering them as the body of Bhagavan Hari. (SB 11.2.41)3 As a direct consequence of this type of vision, the mahā- bhāgavata sees the specific manifestation (bhāvam, i.e., āvirbhā- vam) of Bhagavan whom he cherishes within his own heart (ätmanaḥ, i.e., ātmābhiṣṭaḥ) as present in all living beings (sarva-bhūteşu), both sentient and insentient. पश्येदनुभवति । अतस्तानि च भूतानि आत्मनि स्वचित्ते तथा स्फुरति यो भगवान् तस्मि- न्नेव तदाश्रितत्वेनैवानुभवति । एष भागवतोत्तमो भवति । इत्यमेव श्रीव्रजदेवीभिरु- क्तम् “वनलतास्तरव आत्मनि विष्णुं व्यञ्जयन्त्य इव पुष्पफलाढ्याः” ( भा० १० । ३५ । ९ ) इत्यादि । The verb pasyet, “he sees,” [in SB 11.2.45] means that he directly experiences this (anubhavati). As a consequence of this vision, the maha-bhāgavata further sees all living beings (bhūtāni) as present within that very same feature of Bhagavan who is 2evam-vratah sva-priya-nama-kirtyä jätänurāgo druta-citta uccaiḥ hasaty atho roditi rauti gayaty unmada-van nṛtyati loka-bahyaḥ kham vāyum agnim salilam mahim ca jyotimsi sattvani diso drumadin sarit-samudrāṁs ca hareḥ sariram yat kim ca bhūtam pranamed ananyaḥ 1163 II How Akincana-bhakti Is Attained self-disclosed (sphurati) in his own heart (ātmani, i.e., sva-citte). In other words, he directly perceives them as being under the shelter of his beloved Bhagavan. Such a person is the foremost devotee of Bhagavan. The Vrajadevis spoke in this mood: The creepers of the forest and the trees, laden with fruits and flowers, are bowing low under the weight of their boughs. As if having manifested Bhagavan Viṣṇu within their hearts, they are showering streams of honey, their frames being thrilled with the ecstasy of love. (SB 10.35.9)* यद् वात्मनो यो भगवति भावः प्रेमा तमेव चेतनाचेतनेषु भूतेषु पश्यति । शेषं पूर्ववत् । अत एव भक्तरूपतदधिष्ठानबुद्धिजातभक्त्या तानि नमस्करोतीति “खं वायुम्” इत्यादी पूर्वमुक्तमिति भावः । तथैव चोक्तं ताभिरेव “नद्यस्तदा तदुपधार्य मुकुन्दगीतमावर्तलक्षि- तमनोभवभग्नवेगाः " ( भा० १० | २१ | १५) इत्यादि । An alternative meaning to the first line of SB 11.2.45 is that the maha-bhāgavata sees his specific attitude of love (atmanaḥ bhavaḥ, i.e., prema) for Bhagavan in all sentient and insen- tient beings. In this case, the meaning of the second line will remain the same as given above. Therefore, by virtue of the bhakti impelled by the immediate intuition of all living beings as existential seats of Bhagavan’s abidance (tad-adhiṣṭhāna), and hence as devotees, he bows down to them, as stated in the verse already quoted above [SB 11.2.41]. This same attitude of seeing one’s own feeling of love for Bhagavan in all beings was expressed by the Vrajadevis: 4 3 When the rivers heard the music of Mukunda’s flute, their flow was arrested due to an upsurge of love that manifested in the form of eddies. In that moment, they clasped the feet of Murări with the arms of their waves as if embracing them and offering lotus flowers. (SB 10.21.15)5 vana-latās tarava ätmani vişnum vyanjayantya iva puspa-phaladhyāḥ pranata-bhāra-viṭapa madhu-dharah prema-hṛsta-tanavo vavṛṣuḥ sma nadyas tada tad upadharya mukunda-gitam avarta-laksita-manobhava-bhagna-vegāḥ alingana-sthagitam urmi-bhujair murarer grhnanti pada-yugalam kamalopahārāḥ 1164 188 The Characteristics of an Uttama-bhāgavata यद्वा श्रीपट्टमहिषीभिरपि “कुररि विलपसि त्वम्” (भा० १० १९० ११५) इत्यादि । This type of attitude is also exemplified in a statement made by the queens of Bhagavan Kṛṣṇa: The queens said: “O Kurari, while Isvara [our husband (pati), Dvārakānātha, Śrī Krsna] sleeps the night away in a secluded place unknown to others, you wail and lament, being bereft of sleep and unable to fall into slumber. [Your wailing is inappro- priate, because it might awaken Krsna. Yet you are not to be blamed.” Thinking in this way, the queens said:]” “O friend, like us, it seems that your heart has been deeply pierced by the sweet smiles and gracious, captivating glances of the lotus-eyed Śrī Krspa.” (SB 10.90.15) अत्र न ब्रह्मज्ञानान्यभिधीयते भागवतैस्तज्ज्ञानस्य तत्फलस्य च हेयत्वेन जीवभगवद्वि- भागाभावेन च भागवतत्वविरोधात् “अहैतुक्यव्यवहिता” (भा० ३।२९।१२) इत्यादिका- त्यन्तिकभक्तिलक्षणानुसारेण सुतरामुत्तमत्वविरोधाच्च । In this regard, the verse defining the characteristics of an uttama-bhāgavata [SB 11.2.45] cannot refer to a brahma-jñānī, or one whose fixity is in unqualified Brahman, for several rea- sons. First of all, devotees have no use for such jñāna or the fruit that it yields in the form of impersonal liberation. Further- more, brahma-jñāna is opposed to the very nature of a devotee (bhāgavatatva), because it negates the distinction between the living beings (jivas) and Bhagavan. In addition, brahma-jñāna necessarily contradicts the nature of pure devotion, whose characteristics are mentioned in statements such as this: 6 Sanatana Gosvāmi and Visvanatha Cakravarti 7 Sridhara Svāmi B kurari vilapasi tvaṁ vita-nidrā na seṣe svapiti jagati rātryām īšvaro gupta-bodhah vayam iva sakhi kaccid gadha-nirviddha-ceta nalina-nayana-hasodara-lilekşitena 1165 II How Akiñcana-bhakti Is Attained Causeless and unobstructed devotion to the Supreme Person is stated to be the definition of pure bhakti, which is beyond the influence of the material gunas. (SB 3.29.12)9 न च निराकारेश्वरज्ञानम् “प्रणयरसनया धृताङ्क्षिपद्मः” (भा० ११।२।५५) इत्युपसंहारगत- लक्षणपरमकाष्ठाविरोधादेवेति विवेचनीयम् ॥ Finally, it is to be understood that this verse [SB 11.2.45] cannot refer to the immediate intuition of the formless aspect of the Absolute (nirākāra-isvara-jñāna), because such jñāna is opposed to the highest stage of development of a mahā-bhāgavata, who is defined in the concluding verse of the same chapter: One whose heart Bhagavan Hari Himself - who destroys all sins even if addressed unintentionally - is unable to abandon, because His lotus feet are bound by the rope of love, is pro- claimed as the topmost of all devotees (bhāgavata-pradhāna). (SB 11.2.55)10 Commentary IN THE PREVIOUS ANUCCHEDA, King Nimi requested sage Havi to describe the characteristics of a devotee. It is only by observing a person’s thoughts, speech, and actions that we can estimate his level of advancement. All these are impelled by a person’s state of consciousness. In other words, consciousness is not directly visible but can be deduced only from a person’s psychological, verbal, and physical symptoms. In response to the king’s question, sage Havi first gives the def- inition of the topmost devotee, or uttama-bhāgavata. He begins by describing the state of mind of such a highly realized devotee. There is popular adage in Sanskrit, ātmavan manyate jagat, “every- one perceives the world according to his or her own consciousness.” 9 lakṣaṇam bhakti-yogasya nirgunasya hy udahṛtam ahaituky avyavahita ya bhaktiḥ purusottame 10 visrjati hrdayam na yasya saksad dharir avaśabhihito’py aghaugha-nāśaḥ pranaya-rasanaya dhṛtānghri-padmah sa bhavati bhagavata-pradhana uktaḥ 1166 188 The Characteristics of an Uttama-bhagavata This is true both for materialists as well as spiritualists. Every- one perceives the world at hand differently, because everyone is endowed with a different consciousness and different samskāras. Just as a person wearing tinted glasses sees all objects as corre- spondingly colored, so too everyone perceives objects and actions through the filter of their own mental projections.

There are two basic bhāvas, or states of consciousness that which is rooted in the fulfillment of egoic desire (kama-bhava), and that which is rooted in divine love (prema-bhava). In the first, a person is bodily-centered, and his or her objective is to satisfy the material mind and senses. In the second, the person is God- centered, with the intent being to render pleasing service to Bha- gavān. In between these two are the jñāna-märgis, or the radical nondualists, who are neither egoically-centered nor God-centered, because they consider the world, the individual self, and God to be imaginary. Since they deny the real existence of all these, they are “no-centered.” The compound word bhagavad-bhāvam in SB 11.2.45 can be inter- preted in various ways. In the first meaning, the word bhāva is taken in the sense of avirbhāva, or “manifestation.” The sense would then be that the uttama-bhagavata directly perceives the spe- cific manifestation of Bhagavan that he cherishes in his own heart (atmanah). In the highest fervor of love, the devotee sees nothing other than this form all around him. This implies that when a devo- tee is overwhelmed with intense love for Bhagavan and exhibits the madness described a few verses earlier in SB 11.2.41, he does not even perceive other forms. Rather, everywhere he looks, he directly sees the manifestation of his beloved Bhagavan and hence bows to everything. This is one type of vision. The second meaning is that the uttama-bhāgavata perceives the presence of his beloved Bhagavan in all beings. When a devotee’s love for Bhagavan becomes somewhat calm, he sees other forms, yet within them he sees the manifestation of his beloved Bhagavan. This is the second type of vision. What the Vrajadevis perceive in the creepers and trees is their own beloved Kṛṣṇa. In this context, the word bhāva means “presence or existence.” This leads to the 1167 II How Akincana-bhakti Is Attained meaning that the devotee perceives the presence of Bhagavan in all living beings. Prahlada is another example of an uttama-bhāgavata in whom this type of vision was primary. When his father asked him, “Where is your God?” Prahlada replied that He is everywhere. Out of anger and to refute Prahlada, his father asked, “Is He also in this pillar?” Prahlada replied in the affirmative, because he was directly seeing Narasimha. When his father then smashed the pillar, Narasimha emerged, becoming visible to all. The third meaning is that the uttama-bhāgavata sees that every living being has taken shelter of Bhagavan. In this sense, nobody is viewed as a nondevotee. An extension of this idea is that the devotee sees everybody and everything as accommodated within Bhagavan, just as Yasoda saw the whole universe within Krsna’s mouth. The fourth meaning is that the uttama-bhāgavata sees the spe- cific mood of love that he feels for Bhagavan in all beings. Here the word bhāva means “love.” This is how the Vrajadevis felt upon see- ing the waves in the Yamuna River, as though the river itself were embracing Kṛṣṇa with her wave-like arms. From this analysis, it is understood that the uttama-bhāgavata does not see Bhagavan everywhere at each and every moment. He may once in a while be graced with such a vision, while at other times he may simply long to see Bhagavan. If this were not so, it would become impossible for him to function in the world. Śrī Viśvanatha Cakravarti comments (on SB 11.2.45) that if we do not accept this, then the definition given here would not apply to great bhāgavatas, such as Narada, Vyasa, and Śuka. It is observed, however, that these great bhāgavatas were able to function in society. This means that the love of such great devotees undergoes surges. Sometimes their feelings of love are very intense, and at other times they are moderate. In accordance with the level of intensity, their vision also changes. If a mahā-bhāgavata like Nārada were to perceive everyone as having the same bhāva that he feels for Bhagavan, he would not be able to instruct anyone in 1168 188 The Characteristics of an Uttama-bhāgavata bhakti, because he would not feel the need for it. But we do learn from scripture that Narada offers instruction to many people, such as Dhruva, Prahlada’s mother, King Yudhisthira, and so on. Regard- less of whether or not Bhagavan’s form is directly self-disclosed, the uttama-bhāgavata perceives His presence in everything. This is the import of Havi’s statement. 1169Anuccheda 189 The Characteristics of a Madhyama-bhāgavata १८९ । अथ मानसलिङ्गविशेषणेनैव मध्यमभागवतं लक्षयति ( भा० ११।२।४६ ) - Now the intermediate devotee (madhyama-bhāgavata) is defined specifically in terms of the characteristics of his psychological disposition (mānasa-linga): ईश्वरे तदधीनेषु बालिशेषु द्विषत्सु च । प्रेममैत्रीकृपोपेक्षा यः करोति स मध्यमः ॥ ५४४ ॥ One who has love for Isvara, friendship toward His authen- tically sheltered devotees, compassion for the unaware, and indifference toward the inimical, is an intermediate devotee. (SB 11.2.46 ) 1 परमेश्वरे प्रेम करोति तस्मिन् भक्तियुक्तो भवतीत्यर्थः । तथा तदधीनेषु भक्तेषु च मैत्रीं बन्धुभावम् । बालिशेषु तद्भक्तिमजानत्स्वुदासीनेषु कृपाम् । यथोक्तं श्रीप्रलादेन “शोचे ततो विमुखचेतस इन्द्रियार्थमायासुखाय भरमुद्वहतो विमूढान्” (भा० ७।९।४३) इति । In this verse, the statement that the intermediate devotee has love (prema) for Parameśvara means that he is endowed with bhakti for Him. The compound tad-adhinesu, lit., “ those who are subordinate to, or authentically sheltered in, Him [Bhaga- vān],” refers to His devotees (bhaktesu). The intermediate devo- tee feels friendship (maitri ) or amity ( bandhu-bhāva) toward them. The word bāliśesu, lit., “ the childish,” refers to those who 1 isvare tad-adhinesu balisesu dviṣatsu ca prema-maitri-krpopeksa yah karoti sa madhyamaḥ 1170 189 The Characteristics of a Madhyama-bhāgavata are unaware of bhakti to Bhagavan and who are thus indiffer- ent to Him (udăsineşu). The intermediate devotee feels compas- sion (kṛpā) for them, as expressed by Sri Prahlada: “I grieve for the bewildered living beings whose regard is turned away from the immortal nectar of Your valiant narrations and who bear the burden of worldly life for the sake of the illusory pleasure derived from sense objects” (SB 7.9.43).? I आत्मनो द्विषत्सु उपेक्षा तदीयद्वेषे चित्ताक्षोभेनौदासीन्यमित्यर्थः । तेष्वपि बालिशत्वेन कृपांशसद्भावात् यथैव श्रीप्रह्लादो हिरण्यकशिपौ । भगवतो भागवतस्य वा द्विषत्सु तु सत्यपि चित्तक्षोभे तत्रानभिनिवेशमित्यर्थः । In SB 11.2.46, the statement that the intermediate devotee feels indifference (upekṣā) toward those who bear animosity toward him (atmano dviṣatsu) means that he remains aloof from them (udāsinya), because his mind is unperturbed by their animosity (dveşa). The intermediate devotee may genuinely feel a degree of compassion even for them, if their animosity is simply due to foolishness (baliśatvena), just as Śrī Prahlada did toward Hiranyakasipu. If, however, their animosity [dvesa] is directed toward Bhagavan or His devotees, the intermediate devotee, though feeling pained at heart, remains unconsumed by such feelings. अस्य बालिशेषु कृपाया एव स्फुरणं द्विषत्सूपेक्षाया एव न तु प्राग्वत् सर्वत्र तस्य तत्प्रेम्णो वा स्फुरणम् । ततो मध्यमत्वम् । Toward the unaware (baliseṣu), the intermediate devotee expe- riences an arousal (sphurana) of compassion, and toward the inimical (dvişatsu), he feels only indifference - unlike the superlative devotee, who feels a self-disclosure (sphurana) of prema for Bhagavan in regard to all living beings. This is what distinguishes the former as an intermediate devotee. 2 śoce tato vimukha-cetasa indriyārtha-maya-sukhāya bharam udvahato vimuḍhān 1171 II How Akiñcana-bhakti Is Attained अथोत्तमस्यापि तदधीनदर्शनेन तत्स्फुरणानन्दादयो विशेषत एव । ततश्च तस्मिन्नधिकैव मैत्री यद्भवति तन् नो निषिध्यते किन्तु सर्वत्र तद्भावावश्यकता विधीयते । परमोत्तमो- मेsपि तथा दृष्टम् (भा० ४ | २४|५७ ) - — Assuredly, even for a superlative devotee, the bliss of the self- disclosure of prema for Bhagavan (tat-sphuraṇānanda) arises in particular by seeing devotees who are truly sheltered in Bha- gavän (tad-adhineṣu). Therefore, it cannot be denied that his sense of friendship (maitri) will be greater with them, but the certainty of his immediate experience of love (bhava) for Bha- gavan in regard to all living beings, remains an established fact. Even in the most highly evolved among superlative devotees, it is evidenced that the sense of friendship [maitri] is greater with respect to truly sheltered devotees [tad-adhinesu], as expressed by Śrī Śiva: क्षणार्धेनापि तुलये न स्वर्गं नापुनर्भवम् । भगवत्सङ्गिसङ्गस्य मर्त्यानां किमुताशिषः || ५४५ ॥ इति । Even a moment’s association with a devotee wholly attuned to Bhagavan cannot be compared with heaven or liberation, to say nothing of the petty blessings of mortal beings. (SB 4.24.57)3 “अथ भागवता यूयं प्रियाः स्थ भगवान् यथा” ( भा० ४ । २४ । ३०) इति च श्रीरुद्रगीतात् । Also from the song of Rudra: Therefore, great devotees (bhāgavatas) like you are just as dear to me as Bhagavan Himself. And for the devotees as well, there is never anyone dearer than me. (SB 4.24.30)” 3 kṣaṇārdhenapi tulaye na svargam napunar-bhavam bhagavat-sangi-sangasya martyānām kim utāsiṣaḥ *atha bhāgavata yuyam priyaḥ stha bhagavan yathā na mad-bhāgavatanam ca preyan anyo’sti karhicit 1172 189 The Characteristics of a Madhyama-bhagavata भा० १८७१११- The same idea is expressed by Suta: हरेर्गुणाक्षिप्तमतिर्भगवान् बादरायणिः । अध्यगान् महदाख्यानं नित्यं विष्णुजनप्रियः || ५४६ ॥ इति सूतवाक्याच्च । His consciousness captivated by the qualities of Sri Hari, the greatly honorable Sri Suka, the son of Badarayana [Vyasa] and ever-beloved of the devotees of Visņu, underwent the study of this great narrative. (sB1.7.11 ) * एवम् “भोजानां कुलपांसनः” (भा० १०।१।३५) इत्यादौ तत्र बादरायणिप्रभृतीनां द्वेषोऽपि दृश्यते । It may be noted that devotees of the stature of Sri Suka may even express contempt (dvesa) for the enemies of Bhagavān, such as when Suka addressed Kamsa as “the disgrace of the Bhoja dynasty” (SB 10.1.35). [This is due to the intensity of the superlative devotee’s love for Bhagavan.] किन्तु मध्यमानां तत्रानभिनिवेश एव स्फुरति । तेषां तु तत्रापि तद्विधशास्तृत्वेन निजा- भीष्टदेवपरिस्फूर्तिर्न व्याहन्यत एवेति विशेषः । For the intermediate devotees, however, the pervading sense of non-immersion (an-abhinivesa) in such feelings is particularly evident. [It is for this reason that the intermediate devotee is said to be simply indifferent toward the inimical.] On the other hand, the distinguishing characteristic of the superlative devo- tees is that even when they are immersed in contemptuous feel- ings toward Bhagavan’s adversaries, the immediate vision (pari- sphurti) of their beloved Bhagavan, whom they perceive as the subduer of such enemies, remains altogether unobstructed. तद्दृष्ट्यैव च श्रीमदुद्धवादीनामपि दुर्योधनादौ नमस्कारः “सत्त्वं विशुद्धं वसुदेवशब्दितं यदीयते तत्र पुमानपावृतः” (भा० ४ । ३ । २३) इत्यादि श्रीशिववाक्यवत् । 5 harer gunāksipta-matir bhagavān badarāyanih adhyagan mahad akhyanam nityam vişnu-jana-priyah 1173 II How Akiñcana-bhakti Is Attained It is with this vision alone that devotees even of the stature of Śrī Uddhava offered obeisance to Duryodhana and other adver- saries of Bhagavan. The vision that inspires such behavior is summed up in the words of Śrī Śiva: The state of unalloyed being (visuddha-sattva) is called vasudeva, because the Supreme Self is revealed therein as He is, without any covering. In this state of unalloyed being, Bhagavan Vasu- deva is meditated on by me through the medium of internal awareness, since He is beyond the range of sense perception. (SB 4.3.23) [Consequently, when superlative devotees such as Uddhava offer obeisance to the enemies of Bhagavan, they do so not to the body nor to the person who identifies with the body, but to Bhagavan self-disclosed within the heart of all beings.] उक्तं च लक्ष्मणाहरणे “सोऽभिवन्द्याम्बिकापुत्रम्” ( भा० १० १६८११७) इत्यादौ दुर्योधनं चेति । Accordingly, in the narration of the abduction of Lakṣmaṇā, it is said: 6 7 8 Uddhava duly saluted Dhṛtarastra, Bhisma, Droṇa, Bahlika, and Duryodhana and informed them of Balarama’s arrival. (SB 10.68.17)8 According to Sanskrit grammar, the word vasudeva is formed from the word vasudeva by the addition of a taddhita suffix, which strengthens the initial vowel of the original word. In this case, the word thus derived, denotes that which makes its appearance from the state or condition signified by the original word. Because Bhagavan Vasudeva manifests only in the heart saturated with the quality of unalloyed being, known as visuddha-sattva, that state is known as vasudeva, or “the ground of appearance of Bhagavan Vasudeva.” sattvam visuddham vasudeva-sabditam yad iyate tatra pumān apavṛtaḥ sattve ca tasmin bhagavan vasudevo hy adhokṣajo me manasă vidhiyate so’bhivandyambika-putram bhismam dronam ca bahlikam duryodhanam ca vidhi-vad rämam āgatam abravit 1174 189 The Characteristics of a Madhyama-bhāgavata यत्र पक्षे च स्वकीयभावस्यैव सर्वत्र परिस्फूर्तेः श्रीभगवदादिद्विषत्स्वपि सा पर्यवस्यति निजप्राणकोटिनिर्मञ्छनीयतच्चरणपङ्कजपरागलेशास्तेषां दुर्व्य- तत्र च नायुक्तता यतस्ते वहारदृष्ट्या क्षुभ्यन्ति । Alternatively, because of the self-disclosure (parisphūrti) of the superlative devotee’s own feeling of love (bhava) for Bhagavān in regard to all living beings in general, the same love is felt by them to be self-disclosed even in the adversaries of Śrī Bhagavan or His devotees. This explanation is not improper, because the superlative devotees are like particles of pollen affixed to Bhaga- van’s lotus feet, for which they are prepared to offer their lives in sacrifice millions of times. On this account, they feel unset- tled by witnessing the ill behavior of those who are inimical to Bhagavan. स्वीयभावानुसारेण त्वेवं मन्यन्ते - अहो ईदृशश्चेतनो वा कः स्याद् यः पुनरस्मिन् सर्वा- नन्दकन्दकदम्बे निरुपाधिपरमप्रेमास्पदे सकललोकप्रसादकसद्गुणमणिभूषिते सर्वहित- पर्यवसायिचर्यामृते श्रीपुरुषोत्तमे तत्प्रियजने वा प्रीतिं न कुर्वीत । तद्वेषकारणं तु सुतरा- मेवास्मद्बुद्धिपद्धतिमतीतम् । तस्माद् ब्रह्मादिस्थावरपर्यन्ता अदुष्टा दुष्टाश्च तस्मिन् बाढ रज्यन्त एवेति । Under the influence of their own feelings of love (bhāva), the superlative devotees think as follows: “The Supreme Personal Transcendent (Śrī Purusottama) is the storehouse of all bliss and the object of unconditional supreme love. He is adorned with the jewel-like quality of delighting the whole world, and the immortal nectar of His deeds culminates in the ultimate good of all. Such being the case, how could there be even a sin- gle conscious being who would not feel love for Bhagavan or His devotees? Such a thing would indeed be a wonder! It is consequently altogether beyond our comprehension that there could be any cause for animosity toward Bhagavan or His devo- tees. Therefore, all living beings, both noble and wicked, from Brahma, the highest living entity, down to the most insignifi- cant of stationary beings, are indeed deeply moved by affection for Bhagavan.” 1175 II How Akiñcana-bhakti Is Attained तदुक्तं श्रीशुकेन (भा० ११ १२ । १-२ ) - This sentiment was expressed by Śrī Śuka: गोविन्दभुजगुप्तायां द्वारवत्यां कुरूद्वह । अवात्सीन् नारदोऽभीक्ष्णं कृष्णोपासनलालसः || ५४७ || को नु राजन्निन्द्रियवान् मुकुन्दचरणाम्बुजम् । नु न भजेत् सर्वतोमृत्युरुपास्यममरोत्तमैः ॥ ५४८ || इति । O best of the Kurus [Parikṣit], being intensely eager to worship Śrī Kṛṣṇa, Narada stayed continuously in Dvārāka, which was protected by the arms of Govinda. O King, what outright mortal being, if endowed with senses, would not worship the lotus feet of Bhagavan Mukunda, which are the object of worship even for the best of the immortals (such as Rudra and so on]?” (SB 11.2.1- 2)10 Commentary AFTER defining the psychological characteristics of the superla- tive devotee (uttama-bhāgavata), sage Havi now describes those pertaining to the intermediate devotee (madhyama-bhāgavata). Due to his intensity of love, the uttama-bhāgavata directly intu- its the presence of his worshipable Bhagavan everywhere and in all beings. Thus, his unmediated vision transcends the routine perception of others’ ordinary conditioned way of being. On this account, his behavior toward others is entirely non-discriminatory. Yet, although he is equally disposed to all, his sense of friendship (maitri) is greater in regard to authentically sheltered devotees, because the bliss of the self-disclosure of love is spontaneously awakened in him simply by seeing such devotees. In contrast, 9 Sri Viśvanatha Cakravarti 10 govinda-bhuja-guptayam dväravatyam kurudvaha avätsin nārado bhikṣṇam kṛṣṇopāsana-lalasah ko nu rajann indriyavan mukunda-caraṇāmbujam na bhajet sarvato-mṛtyur upāsyam amarottamaih 1176 189 The Characteristics of a Madhyama-bhāgavata the madhyama-bhāgavata is able to distinguish between a devo- tee, someone who is ignorant but simple-hearted, and an envious person. Thus, he deals with each of them accordingly. Śri Jiva writes that a madhyama-bhāgavata does not feel per- turbed at heart when someone treats him with animosity. Rather, he remains indifferent to such a person. Additionally, if the per- son’s inimical behavior is only due to ignorance of devotion, then the intermediate devotee even feels compassion for him. There is no point in getting angry at such a person, who behaves inim- ically toward the devotee only under the influence of ignorance. That the inimical behave in such manner can hardly be otherwise, since even a person of knowledge (jñānavān api) is said to follow his or her priorly acquired nature (GĪTĀ 3.33). There is no gain in becoming disturbed by their behavior. Prahlada is a perfect example of this ideal. His own father tried to kill him, but Prahlada remained calm and ventured to instruct him in the matter of bhakti. He even prayed to Bhagavan Narasimha for his well-being. If, however, a person directs his animosity toward Bhagavan or His devotees, then an intermediate devotee, though feeling perturbed at heart, does not become overwhelmed by such feelings. Ordinarily, when a person’s mind is disturbed, he becomes absorbed in thoughts of the person who precipitated the disturbance. This gives rise to a feeling of aversion toward that per- son, which impels the mind to become completely preoccupied in thoughts of him. Sri Narada says that this type of inimical absorp- tion of mind is even more pronounced than that of a vaidhi devotee’s formal intentness on Bhagavan (SB 7.1.26). A superlative devotee is so immersed in his feeling of love for Bhagavan that he is unable to fathom how anyone could harbor animosity toward the devotees or Bhagavan, who is the abode of all wonderful divine qualities and the repository of unconditional love for all beings. It is in this mood that Śrī Sukadeva raises the rhetorical question in SB 11.2.2, cited at the end of this anuccheda. Here, it should be clarified that although the uttama-bhāgavata is able to directly perceive Bhagavan in everyone, this does not mean that he can never perceive the ordinary states of awareness 1177 II How Akiñcana-bhakti Is Attained of other beings. It is evidenced that great devotees such as Nārada do discriminate between a devotee, an ignorant person, and an envious one. Thus, the basic difference between the uttama and the madhyama-bhakta is that the uttama has the ability to perceive Bhagavan or his own mood of devotion in everyone, even though this vision may not arise in him all the time, whereas a madhyama- bhakta does not have this ability. Consequently, in terms of their external behavior, an uttama and a madhyama-bhakta may conduct themselves in a similar manner. As such, it is not always easy to distinguish between them. 1178 Anuccheda 190 The Characteristics of a Neophyte Devotee १९० | अथ भगवद्धर्माचरणरूपेण कायिकेन किञ्चिन् मानसेन च लिङ्गेन कनिष्ठं लक्षयति ( भा० ११ ।२।४७ ) - Now sage Havi defines the neophyte devotee (kanişṭha) in terms of his physical traits (kāyika-linga) - which take the form of the outward behavior he exhibits in the matter of bhagavat- dharma - and to a partial extent, in terms of his psychological disposition (mānasa-linga): अर्चायामेव हरये पूजां यः श्रद्धयेहते । न तद्भक्तेषु चान्येषु स भक्तः प्राकृतः स्मृतः ॥ ५४९ ।। One who offers worship to Hari with faith in the deity form alone but who fails to honor Him as present in His devotees or in other living beings is recognized as a präkṛta-bhakta, or a devotee whose nature [prakṛti] is in the very beginning stage of formation. (SB 11.2.47)1 अर्चायां प्रतिमायामेव न तद्भक्तेषु अन्येषु च सुतरां न भगवत्प्रेमाभावाद् भक्तमाहात्म्य- ज्ञानाभावात् सर्वादरलक्षणभक्तगुणानुदयाच्च । स प्राकृतः प्रकृतिप्रारम्भोऽधुनैव प्रारब्ध- भक्तिरित्यर्थः । इयं च श्रद्धा न शास्त्रार्थावधारणजाता “यस्यात्मबुद्धिः कुणपे त्रिधातुके स्वधीः कलत्रादिषु भौम इज्यधीः । यत्तीर्थबुद्धिः सलिले न कर्हिचिज् जनेष्वभिज्ञेषु” (भा० १० १८४ । १३) इत्यादि शास्त्राज्ञानात् । This verse states that the neophyte devotee worships Bhagavān only in the form of the deity. He does not perceive Bhagavan’s 1 arcayam eva haraye püjām yaḥ śraddhayehate na tad-bhakteşu canyesu sa bhaktah prakṛtah smrtah 1179II How Akincana-bhakti Is Attained presence in His devotees and, consequently, certainly not in oth- ers either. This is because, within his being, there is an absence of the appearance of love for Bhagavan, an absence of awareness of the glory of true devotees, and an absence of the appearance of a devotee’s fundamental quality, which is the attitude of rev- erence for all living beings. Such a person is a prākṛta-bhakta, “a devotee whose nature (prakṛti) is in the very beginning stage of formation (prarambha),” meaning that his cultivation of bhakti has just recently begun. Additionally, his śraddha, or faith, is not the outcome of assimilating the import of scripture. This attitude is characterized in the following statement: One whose self-concept (atma-buddhih) is rooted in this corpse- like body, which is constituted of the three elements, mucus, bile, and air; whose sense of relation (sva-dhih) is in his wife, children, and other kin; whose concept of divinity (ijya-dhih) is in earthen images; and whose notion of the sacred (tirtha- buddhiḥ) is in the water of a river; but who never cherishes the sense of self, of relation, of divinity, and of the sacred, in regard to those who have realized the Absolute, is indeed an ass among cows. (SB 10.84.13)2 These attitudes are due to ignorance of the scriptural conclusions. तस्माल्लोकपरम्पराप्राप्तैवेति पूर्ववत् । अतश्चाजातप्रेमा शास्त्रीयश्रद्धायुक्तः साधकस्तु मुख्यः कनिष्ठो ज्ञेयः ॥ Consequently, the faith of the neophyte arises only out of social conventions (loka-paramparā), as described earlier. Thus, a spiritual practitioner (sadhaka) in whom divine love (prema) has not yet manifested but who is endowed with faith rooted in scriptural knowledge is to be understood as the primary standard of a neophyte devotee (kanistha). 2 yasyatma-buddhiḥ kunape tri-dhatuke sva-dhiḥ kalatradisu bhauma ijya-dhih yat-tirtha-buddhiḥ salile na karhicij janesv abhijñesu sa eva go-kharah 1180 190 The Characteristics of a Neophyte Devotee Commentary EARLIER it was said that śraddha is the primary prerequisite for bhakti. This śraddha can arise either from the customs and beliefs of one’s own cultural environment (laukika-śraddha) or from a sys- tematic study of sastra (sastriya-śraddha). In India, it is generally seen that in every area or village, some particular deity is wor- shiped. The people who are native to a given place naturally tend to be devoted to the deity present there, since they observe the deity’s worship being conducted by their seniors from their very child- hood. They also participate in local festivals related to that deity. All this creates firmly reinforced impressions (samskaras) in their minds, and when they grow up, they also continue the tradition of worshiping that deity. Over time, this tradition becomes an established social conven- tion (loka-parampara). If a community member does not conform to the local convention, he feels divorced from his community. This naturally creates a problem in his social life. It is thus seen that in different parts of India, people predominantly worship either Krsna, Rāma, Ganesa, Śiva, Kālī, or numerous other deities in accordance with whichever deity’s worship is popular in their area. These worshipers have almost no knowledge of sastra. They simply follow what others before them have done. The same of course applies to the practitioners of other reli- gions, such as Christianity, Judaism, Islam, Sikhism, and so on. When religious practice is rooted in conventional faith alone (laukika-śraddha), it has no basis in knowledge of either scrip- ture or theology. As a result, it tends to be weak and prone to counter-arguments and the loss of faith. The second type of śraddha (sastriya-śraddha) is that which ensues from hearing and studying sastra under the guidance of a qualified devotee. This is the śraddha that forms the basis of the three types of eligible bhaktas defined in Bhakti-rasāmṛta-sindhu (1.2.17-19) Such bhaktas are very rare. 3 tatra uttamah -> 1181 11 How Akincana-bhakti Is Attained At present, a third category of śraddha has become prevalent, namely, the faith that ensues from religious proselytization. Prac- titioners who acquire such faith take to the path of bhakti (or any other religion) due to the influence of indoctrination. It is gener- ally the case that such practitioners have not studied the sastra in an authentic manner, but they are not completely ignorant of it like the first group. Most bhaktas at present belong to the first and third groups. Śrī Jiva Gosvāmi comments that the primary standard of a neophyte is one whose śraddha is based upon sastra. He is described in Bhakti- rasāmṛta-sindhu (1.2.19) as follows: “One whose [śastriya-] śraddhā is weak (komala) is determined to be a neophyte (kanistha).” In commenting on the latter verse, Śrī Jīva writes that the neo- phyte is not particularly skilled in arguing on the basis of sastra, and thus it is possible for an opponent to refute him by presenting arguments contrary to bhakti. This, however, does not mean that the neophyte will give up the path, because he is endowed nonethe- less with the beginning stage of authentic faith. He may feel dis- turbed for some time by the opponent’s counter-arguments, but he will fix his mind once again on bhakti. The type of neophyte described by Havi is of a lower or even more basic category. His faith extends only to Bhagavan’s presence in the deity but not to that of His presence in other living beings, including the devotees. This is due to the fact that his vision has not been informed and transformed through a systematic study of śāstra. The neophyte defined in the above cited verse from Bhakti- rasāmṛta-sindhu is superior to the neophyte defined in the princi- pal verse of this anuccheda. The former has respect for devotees and will also be predisposed to feel Bhagavan’s presence in other beings, even though the immediate experience of such is lacking sastre yuktau ca nipunah sarvatha drdha-niscayah praudha-śraddho’dhikari yaḥ sa bhaktāv uttamo mataḥ tatra madhyamaḥ yaḥ sastrādiṣv anipunaḥ śraddhavan sa tu madhyamah tatra kanisthah - yo bhavet komala-śraddhaḥ sa kanistho nigadyate 1182 190 The Characteristics of a Neophyte Devotee in him. He will strive to adhere to sastra, although he may not always be successful in this attempt. In comparison, a madhyama- bhakta has a deeper level of respect for devotees, because he is well acquainted with the glory of Bhagavan, bhakti, and the bhakta. He also knows that disrespecting devotees is displeasing to Bhagavan. For these reasons, he establishes friendship (maitri) with them. In the principal verse of this anuccheda (SB 11.2.47), the neo- phyte devotee is defined both in terms of his physical and psycho- logical characteristics. The neophyte’s worship of the deity is a physical characteristic, and the śraddha that impels such worship is a psychological trait. 1183 Symptoms of the Superlative Devotee Anucchedas 191-198 Anuccheda 191 How the Uttama-bhāgavata Engages with the World १९१ | अथ टीका – “पुनरष्टभिः श्लोकैरभ्यर्हितत्वादुत्तमस्यैव लक्षणान्याह ‘गृहीत्वापि " इत्येषा | [AFTER THE LAST THREE verses (SB 11.2.45-47) defining the superlative, intermediate, and neophyte devotees, respectively, Havi speaks eight more verses elaborating on the characteristics of the superlative devotee.] Śrīdhara Svāmī introduces the first of these: “Because the superlative devotee is so highly honorable, the sage Havi describes him once again in eight verses, beginning with this verse (SB 11.2.48).” 1 तथा हि (भा० ११ ।२।४८ ) - The verse is given as follows: गृहीत्वापीन्द्रियैरर्थान् यो न द्वेष्टि न हृष्यति । विष्णोर्मायामिदं पश्यन् स वै भागवतोत्तमः ॥ ५५० ॥ He who directly perceives this world as a manifestation of Bha- gavan Visņu’s extrinsic potency (māyā), and who, although engaging with sense objects through the medium of the senses, neither delights in them nor is repulsed by them, is indeed an uttama-bhāgavata, or a superlative devotee. (SB 11.2.48)1 grhitväpindriyair arthan yo na dveşti na hrsyati viṣṇor māyām idam pasyan sa vai bhagavatottamaḥ 1187 II How Akincana-bhakti Is Attained पूर्वोक्तप्रकारेण तदाविष्टचित्तो न गृह्णाति तावदिन्द्रियैरर्थान् गृहीत्वापीत्यपिशब्दार्थः । इदं विश्वं मायां बहिरङ्गशक्तिविलासत्वाद् धेयमित्यर्थः । अत्रापि कायिकमानसयोः साङ्क- र्यम् ॥ As described earlier, the consciousness of the superlative devo- tee is so immersed in Bhagavan that he does not appropri- ate the objects of the senses even though engaging with them through the medium of the senses. The word api, “even though,” qualifying the verb gṛhītvā, “he accepts,” has been used in this verse just to emphasize this point. The demonstrative pronoun idam, “this,” refers to “this visible world” (viśvam). Because the superlative devotee directly perceives the world to be but a display of Bhagavan’s extrinsic potency, he regards it as fit to be given up (heyam). This definition, like the previ- ous one, employs a combination of physical and psychological characteristics. Commentary SAGE HAVI again describes the character of an uttama-bhāgavata in greater detail. The reason for this is that bhakti ensues from the association and grace of a devotee. The more evolved the devotee, the more potent is his association. Therefore, if we are to partake of the association of a devotee, we are advised as far as possible to seek out an uttama-bhāgavata. For this to be feasible, it is essen- tial to be well-informed of such a devotee’s character and conduct. Devotees, including those of the superlative category, do not fit a stereotypical image. They encompass a great deal of variety. It is thus important to be acquainted with their distinctions so that we do not misunderstand them. Toward this end, Havi speaks eight verses to make evident the uttama-bhāgavata’s characteristics. In this verse, Havi points out that although the uttama-bhāga- vata makes use of sense objects, he is not overpowered by them. This is because he is internally absorbed in contemplation of his beloved Bhagavan. This is the sense of the indeclinable api, “even though,” delimiting the manner of his accepting the sense objects. 1188 191 How the Uttama-bhāgavata Engages with the World Thus, externally the uttama-bhagavata may behave like anyone else, but internally he is categorically distinct, being completely unattached. Bhakti naturally gives rise to vairagya toward every- thing else. This verse thus provides a combination of the uttama- bhāgavata’s physical and mental characteristics. The manner of his acceptance of the sense objects is a physical trait, whereas his inner disposition of not being overpowered by them and his imme- diate perception of the world as a display of Bhagavan’s extrinsic potency are psychological attributes. 1189Anuccheda 192 The Uttama-bhāgavata Is Unperturbed by Worldly Existence १९२ । अथ केवलमानसलिङ्गैराह यावत्प्रकरणम् (भा० ११ ।२।४९) - HEREAFTER, from the next verse (SB 11.2.49) up to the concluding verse of this section [SB 11.2.55], Śri Havi describes the uttama- bhāgavata exclusively in terms of his psychological disposition: देहेन्द्रियप्राणमनोधियां यो जन्माप्ययक्षुद्भयतर्षकृच्छ्रः । संसारधर्मैरविमुह्यमानः स्मृत्या हरेर्भागवतप्रधानः || ५५१ ॥ One who, by virtue of constant remembrance of Bhagavan Hari, is never bewildered by the fundamental attributes of mate- rial existence - including the physical body’s origination and demise, the senses’ fatigue, the vital body’s hunger and thirst, the mind’s fear, and the intellect’s desire - is a superlative devotee (bhāgavata-pradhāna). (SB 11.2.49)1 यो हरेः स्मृत्या देहादीनां संसारधर्मैर्जन्माप्ययादिभिर्विमुह्यमानो न भवति स भागवतप्र- धानः । One who, by virtue of constant remembrance of Bhagavan Hari, is not bewildered by the fundamental attributes of material exis- tence, such as the physical body’s origination and demise, is a topmost devotee (bhāgavata-pradhāna). L dehendriya-prāna-mano-dhiyam yo janmapyaya-ksud-bhaya-tarsa-kṛcchraiḥ samsara-dharmair avimuhyamānaḥ smrtya harer bhāgavata-pradhānaḥ The translation has been rendered according to the commentary of Śridhara Svāmi. 1190 192 The Uttama-bhāgavata Is Unperturbed by Worldly Existence उक्तं च श्रीगीतासु (गीता ७।२८ ) - A similar statement is made in the Gīta: येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम् । ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः ॥ ५५२ ॥ Those virtuous human beings whose misdeeds have come to an end, being freed from the delusion of duality, worship Me with firm resolve. (GĪTĀ 7.28)2 Commentary INDIAN PHILOSOPHY admits three types of misery: (1) that which ensues from one’s own body and mind, adhyatmika, (2) from other living beings, adhibhautika, and (3) from nature, adhidaivika. Ulti- mately all three types of misery are experienced as mental suf- fering. The mind is so-designed that at any one particular micro- moment, it can be fixed only on one object. So if the mind is con- tinuously absorbed in contemplation of Bhagavan, it cannot expe- rience anything else. A devotee established in this state remains unperturbed by the ordinary course of involvement with worldly existence. It was said in the very beginning of this book that the root cause of the jiva’s suffering is the nonremembrance (asmrti) of Bhagavan (SB 11.2.37). An uttama-bhāgavata is fully absorbed in thoughts of Bhagavan and is thus free from the influence of māyā. This verse is the first of seven that describe the uttama-bhāgavata exclusively in terms of his psychological disposition. 2 yesam tv anta-gatam papam janānām punya-karmaṇām te dvandva-moha-nirmuktā bhajante mam drdha-vrataḥ 1191 Anuccheda 193 The Uttama-bhāgavata Is Free of All Material Desires 1 १९३ | तथा ( भा० ११ | २|५० ) - ŚRI HAVI continues to describe the uttama-bhāgavata in the next verse: कामकर्मबीजानां यस्य चेतसि सम्भवः । वासुदेवैकनिलयः स वै भागवतोत्तमः ॥ ५५३ ॥ One in whose mind expectation, striving, and the seeds of desire never arise and whose one and only refuge is Bhagavan Vasudeva is indeed an uttama-bhāgavata. (SB 11.2.50)1 बीजानि वासनाः । वासुदेवैकनिलयो वासुदेवमात्राश्रयः ॥ In this verse, the word bijānām, “seeds,” refers to the subcon- scious predispositions toward desire (vāsanās), and the com- pound vasudeva-eka-nilayah means, “one whose sole refuge (āśraya) is Bhagavan Vasudeva.” Commentary DIVINE LOVE of God (prema) cannot manifest in the heart of a per- son who harbors worldly desires. In the above verse, the word na kama karma-bijanam yasya cetasi sambhavaḥ vasudevaika-nilayah sa vai bhagavatottamaḥ 1192 193 The Uttama-bhāgavata Is Free of All Material Desires kāma, “expectation,” means “worldly desire,” karma, “striving,” means “action undertaken to fulfill such desire,” and bījāni, “seeds,” signifies “the subconscious predispositions that give rise to desire” (vāsanās). An uttama-bhāgavata is free from all of these. The seeds of desire (bījāni, or in other words, vāsanās) are the root cause of all desire, and they are grounded in anadi-avidya, or beginningless ignorance of Bhagavan. One of the six primary characteristics of bhakti is that it uproots all suffering (kleśa), which is a product of avidyā (BRS 1.1.17). Because the uttama-bhāgavata is thus cleansed even of the seeds of desire, he is also called nirdhūta-kaṣāya, as discussed earlier in Anuccheda 187. 1193 Anuccheda 194 The Uttama-bhāgavata Is Devoid of Material Ego १९४ । तथा ( भा० ११।२ ।५१ ) -

ŚRI HAVI continues to describe the uttama-bhāgavata in the next verse: न यस्य जन्मकर्मभ्यां न वर्णाश्रमजातिभिः । सज्जतेऽस्मिन्नहम्भावो देहे वै स हरेः प्रियः ॥ ५५४ ॥ One whose sense of identity (aham-bhāva) is never invested in the body on the basis of birth (janma), deeds (karma), vocation (varna), stage of life (asrama), or caste (jāti), is certainly dear to Bhagavan Hari. (SB 11.2.51)1 जन्म सत्कुलम् । कर्म तपआदि । जातयोऽनुलोमजा मूर्धाभिषिक्तादयः । The word janma means “birth in a noble family” (sat-kula), and karma refers to virtuous deeds, such as undergoing penance (tapa). The word jāti refers to the congenial sub- and mixed castes (anulomajā), such as the mixed brāhmaṇa-kṣatriya caste (murdhābhiṣikta)? 1 2 na yasya janma-karmabhyam na varnasrama-jātibhiḥ sajjate sminn aham-bhavo dehe vai sa hareh priyah Anuloma is a term used in the Smrti texts to describe mixed castes wherein the father is of a higher caste than the mother. According to Manu-smrti 10.5, the word jāti refers to the anuloma, or “congenial,” castes. The word murdhabhiṣikta (as well as the term brahma-kṣatra) refers to an anuloma mixed caste wherein 1194 194 The Uttama-bhagavata Is Devoid of Material Ego एताभिर्यस्यास्मिन् देहेऽहम्भावो न सज्जते किन्तु भगवत्सेवौपयिके साध्ये एव देहे सज्जत इत्यर्थः स हरेः प्रियो भागवतोत्तम इति पूर्वेणान्वयः प्रकरणार्थत्वात् । हरेः प्रिय इति भागवतमात्रवाचि भागवतत्वादेव || One whose sense of identity (aham-bhāva) is never invested in the body on the basis of these various factors, but [whose authentic “I-consciousness” (aham-bhava)] is related to the body only inasmuch as it is an instrument for serving Bhaga- vän, is dear to Bhagavan Hari. This is the sense. In accordance with the definitions given in the previous verses, the statement here that such a devotee is dear to Bhagavan Hari means that he is an uttama-bhāgavata, because this is the topic of this sec- tion. He is dear to Bhagavan Hari specifically because of his actually having the essential nature of a superlative devotee (i.e., his bhāgavatatva), on which basis alone he is designated as a bhāgavata. Commentary BECAUSE the uttama-bhāgavata is wholly absorbed in Bhagavan, and because his authentic sense of identity (aham-bhava) is as a ser- vant of Bhagavan, he is unidentified with the body on the basis of birth, education, or social status. He regards the body only as an instrument for the service of Bhagavan. Identification with the body occurs in the absence of aware- ness of Bhagavan. The uttama-bhagavata, however, is continuously absorbed in remembrance of Bhagavan, as mentioned two verses earlier in SB 11.2.49. On this account, he is not influenced by Bha- gavān’s māyā. Moreover, since he constantly remembers Bhaga- vān, who is supreme above all, there is no possibility of his feeling proud of anything. But the uttama-bhāgavata’s absence of pride in the father is a brahmana and the mother, a ksatriya. According to Manu-smrti, people of this caste are to be treated as equal to brahmanas. Parasurama is a classical example of a person from the murdhabhiṣikta mixed caste. For more on this topic, see Yajnavalkya-smṛti 1.91, etc. In a different context, the word murdhabhişikta is used to refer to a king who has been consecrated on the throne. Jiva Gosvāmī takes the first meaning as applicable here. 1195 II How Akincana-bhakti Is Attained regard to nobility of birth, erudition, and so on does not mean that he is unaware of his own qualifications in these various regards. He simply remains unidentified with them. Neophyte devotees, on the other hand, may be considerably proud of taking birth in a pure family or a famous lineage. They often brag about such things. It is due to pride rooted in bodily iden- tification that neophytes do not respect other devotees, as pointed out earlier by Havi. What this means is that they may even make a show of respect externally, but within, they feel only the inflation of their own ego. Offering respect in the true sense means to feel oneself as lower than the person to whom respect is offered. 1196 Anuccheda 195 The Uttama-bhāgavata Is Established in the Vision of Nonduality १९५ | तथा (भा० ११।२।५२ ) - ŚRI HAVI continues to describe the uttama-bhāgavata in the next verse: न यस्य स्वः पर इति वित्तेष्वात्मनि वा भिदा । सर्वभूतसुहृच्छान्तः स वै भागवतोत्तमः ॥ ५५५ ॥ One who makes no distinction between his possessions and those of others, between his own body (atmani)1 and that of others, and who is thus benevolently disposed toward all living beings and established in unwavering peace (santa),” is indeed an uttama-bhāgavata. (SB 11.2.52)3 1 वित्तेषु ममतास्पदमात्रेषु स्वीयं परकीयमिति । आत्मनि स्वः पर इति । अत्र वित्तवदा- त्मनि च स्वपक्षपातमात्रं निषिध्यते न व्यक्तिभेदः ॥ The word vitteşu, “possessions,” refers to all objects that are generally a source of attachment. In regard to such objects, Śrī Viśvanatha Cakravarti glosses the word atmani as sva-sarire, “one’s own body.” 2 In Ganga Sahāya’s Anvitartha-prakäsikā, the word santa is glossed as rāgādi-rahita, “free from all attachment and so on.” Śrīdhara Svāmi gives the exact same gloss on the word santa in SB 1.8.27. It is on the basis of the freedom from all attachment that the state of mental tranquility becomes unwavering. na yasya svaḥ para iti vittesv atmani va bhidā sarva-bhūta-suhrc chantaḥ sa vai bhagavatottamah 1197 II How Akiñcana-bhakti Is Attained the uttama-bhāgavata makes no distinction that “this belongs to me” and “that belongs to another.” In regard to the body (ātmani), he makes no distinction that “this is mine” and “that is someone else’s.” As in the case of possessions, the nondistinc- tion pertaining to the body means that it is only the attitude of personal bias that is denied and not the tangible distinction that exists between individual bodies. तथोक्तं स्कान्दे मार्कण्डेयभगीरथसंवादे- The same idea is expressed in the Skanda Purana in a conversation between Märkandeya and Bhagiratha: परदुःखेनात्मदुःखं मन्यन्ते ये नृपोत्तम । भगवद्धर्मनिरतास्ते नरा वैष्णवोत्तमाः ॥ O best of kings, those human beings who consider the sufferings of others to be their own and who are resolutely intent upon bhagavad-dharma, are uttama Vaiṣṇavas. (Skanda Purāṇa)* Commentary AN UTTAMA-BHAGAVATA feels the presence of Bhagavan in all living beings and objects. He also directly perceives everything as belonging to Bhagavan. We are given bodies and possessions temporarily, but ultimately Bhagavan is the real owner. As a con- sequence of this understanding, an uttama-bhāgavata remains unbiased. He is devoid of the separatist mentality, prthag-bhāva (mentioned by Kapila in SB 3.29.8-10, Anucchedas 231-233). There is a story about the non-biased nature of the great devo- tee Prahlada. Virocana, the son of Prahlada, was friendly with Sud- hanvā, the son of sage Angiras. It so happened that Virocana and Sudhanvā fell in love with the same woman. Accordingly, a con- tention arose between these two as to who was superior. They 4 para-duḥkhenatma-duḥkham manyante ye nṛpottama bhagavad-dharma-niratas te nara vaisṇavottamāḥ This verse is cited only in a single manuscript of Bhakti Sandarbha. 1198 195 The Uttama-bhāgavata Is Established in the Vision of Nonduality staked their lives on the issue. Then, both of them approached Prahlada together and requested him to give a decision as to which one of them was greater and thus more qualified to marry the girl. Thinking that Prahlada might favor his own son, who was very dear to him, Sudhanvā said to Prahlada, “Sir, you should be truth- ful and impartial. If you offer a biased decision, your head will be cut into one hundred pieces by the thunderbolt of Indra.” Prahlada knew that if he decided in favor of his son, the latter would forfeit his life, and so he told Virocana, “Listen my son, Sudhanvā is supe- rior to you. His father, Angiras is greater than me, and his mother is greater than your mother. So, as per your wager, you owe your life to Sudhanvā.” Hearing Prahlada’s unbiased decision, Sudhanvā spared Virocana’s life. The uttama-bhāgavata’s vision of equality or nondistinction, however, does not mean that he considers everything as one in an absolutistic sense, as is the case with the jñānīs. Since the jñānis deny the ontological reality of everything other than Brahman, the question of differentiation cannot even arise for them. The uttama- bhāgavata, however, recognizes everything as the sakti of Brahman or Bhagavan. Thus all living entities and objects are perceived as being without distinction as seats of Bhagavan’s abidance. Yet this does not negate the tangible distinction that is directly perceiv- able between individual objects and living beings. This is integral nonduality. 1199Anuccheda 196 The Uttama-bhāgavata’s Unflinching Remembrance of Bhagavan 1 १९६ । किं च ( भा० ११ ।२ ।५३ ) - ŚRI HAVI continues to describe the uttama-bhāgavata in the next verse: त्रिभुवनविभवहेतवेऽप्यकुण्ठस्मृतिरजितात्मसुरादिभिर्विमृग्यात् । न चलति भगवत्पदारविन्दाल्लवनिमिषार्धमपि स वैष्णवाग्र्यः ॥ ५५६ ॥ He is the foremost Vaiṣṇava whose unabated remembrance never strays even for half a moment - not even for the sake of the opulence of the three worlds - from the lotus feet of Bhaga- vän, which are sought even by the gods for whom Ajita is their very Self. (SB 11.2.53)1 अचलनत्वे हेतुः – त्रिभुवनेति । तत्र हेतुः - अजिते हरावेव आत्मा येषां तैर्ब्रह्मप्रभृतिभिः सुरादिभिरपि विमृग्याद् दुर्लभादित्यर्थः ॥ The reason why the devotee’s remembrance never strays even for half a moment from Bhagavan’s lotus feet is that he is not allured even by the prospect of gaining sovereignty over the three worlds. The reason in this regard is that Bhagavan’s lotus feet are sought after, yet rarely attained, even by the gods headed by Brahmā, for whom Ajita, meaning Bhagavan Hari, is their very Self (ātmā). tri-bhuvana-vibhava-hetave’py akuntha-smrtir ajitätma-surädibhir vimṛgyat na calati bhagavat-padaravindal lava-nimisārdham api sa vaiṣṇavāgryaḥ 1200 196 The Uttama-bhāgavata’s Unflinching Remembrance of Bhagavan Commentary AN UTTAMA-BHĀGAVATA does not consider anything within the three worlds to be of greater value than Bhagavan’s lotus feet, and hence he never forgets Bhagavan. He will not trade even half a moment’s remembrance of Bhagavan for the opulence of the three worlds. Therefore, bhakti is said to be apratihată, or “uninterrupted” (SB 1.2.6). There is nothing that can allure an uttama-bhāgavata away from Bhagavan. Hiranyakasipu was the greatest demon in the history of this universe. In comparison to him, his five-year-old son Prahlada was exceedingly tender and vulnerable. Hiranyakasipu tried his best to wean his son away from remembering Bhagavan, but although he tortured Prahlada in numerous diabolical ways, he was not success- ful. There is a similar story about Haridasa Thakura, a Muslim by birth. He was tortured by the local Muslim king for abandoning his religion, yet he would not give up chanting the name of Kṛṣṇa. 1201 Anuccheda 197 The Uttama-bhāgavata Is beyond Worldly Desire १९७ । अपि च विषयाभिसन्धिना चलनं कामेनातिसन्तापे सति भवेत् स तु भगवत्सेवा- निर्वृतौ न सम्भवतीत्याह ( भा० ११।२।५४ ) - — ADDITIONALLY, if a devotee is excessively tormented by worldly desires, his remembrance of Bhagavan may be deviated by the pursuit of sense objects. But in the case of the uttama- bhāgavata, this is not possible, because he is permanently estab- lished in the bliss of service to Bhagavan. This is [poetically] indicated in the next verse by sage Havi: भगवत उरुविक्रमाङ्गिशाखानखमणिचन्द्रिकया निरस्ततापे । हृदि कथमुपसीदतां पुनः स प्रभवति चन्द्र इवोदितेऽर्कतापः ॥ ५५७ ॥ Just as the heat of the sun is dissipated upon the moonrise, the fever (tāpaḥ) of worldly desire can never reappear in the heart of a devotee for whom this fever has been dissipated by the cool luster emanating from the gem-like nails of the toes of Bhagavan’s splendorous feet. (SB 11.2.54)1 उरुविक्रमौ च तावङ्घ्री च तयोः शाखा अङ्गुलयः । चन्द्रिका तापहारिणी दीप्तिः । तापः कामादिसन्तापः || 1 Bhagavan’s feet are referred to by the adjective uru-vikrama, which means that they are extraordinarily powerful. The word bhagavata uru-vikramänghri-sakha-nakha-mani-candrikaya nirasta-tape hṛdi katham upasidatām punaḥ sa prabhavati candra ivodite’rka-tapah 1202 197 The Uttama-bhāgavata Is beyond Worldly Desire śākhā, lit., “branches,” refers to the toes of His feet. The word candrikā, “moon rays,” means “the cool luster (dipti) that dissi- pates the devotee’s fever (tapah).” The word tapaḥ means “the burning heat or affliction (santapa) of worldly desire and so on (kāmādi).” Commentary SINCE the luster emanating from the nails of the toes of Bhaga- van’s feet is sufficient to drive away all desire from the devotee’s heart, how powerful and splendorous must His feet be? This is the significance of the adjective uru-vikrama used for Bhagavan’s feet. Śridhara Svāmi draws out the significance of the simile in his commentary. He says that Bhagavan’s two feet are full of splendor, but of them, just consider the toes, and of the toes, just consider the nails, which are like gems. Furthermore, just consider the cool luster emanating from those gems. It is by that luster alone that the fever of worldly desire in a devotee’s heart is dissipated. In the previous verse, it was said that the uttama-bhāgavata’s remembrance is never deviated from the feet of Bhagavan even for half a moment. The mind is generally very flickering, but not that of the uttama-bhagavata. The previous verse described the steady nature of the uttama-bhagavata’s mind. In the present verse, it is said that his mind is not disturbed by sense objects. Even if the mind is very steady, it may still become influenced by sense objects. This is being denied in this verse in the case of the uttama- bhāgavata. The sun’s rays, which are scorching and difficult to toler- ate, are compared to worldly suffering. In contrast, the moon rays are cooling and soothing to the body and mind. A person finds relief in the cooling rays of the moon after a hot sunny day. 1203 Anuccheda 198 Gradations of Uttama-bhāgavatas 198.1 The Uttama-bhāgavata Binds Bhagavān through Love १९८ । तथा (भा० ११ ।२।५५ ) - ŚRI HAVI Concludes his description of the uttama-bhāgavata in the following verse: विसृजति हृदयं न यस्य साक्षाद्धरिरवशाभिहितोऽप्यघौघनाशः । प्रणयरसनया धृताङ्घ्रिपद्मः स भवति भागवतप्रधान उक्तः || ५५८ ।। One whose heart Bhagavan Hari Himself - who destroys all sins even if addressed unintentionally - is unable to abandon, because His lotus feet are bound by the rope of love, is pro- claimed as the topmost of all devotees (bhāgavata-pradhāna). (SB 11.2.55 ) 1 टीका च - “उक्तसमस्तलक्षणसारमाह ‘विसृजति’ इति । हरिरेव स्वयं साक्षाद् यस्य हृदयं न विसृजति न मुञ्चति । अवशेनाप्यभिहितमात्रोऽप्यघौघं नाशयति यः सः । तत् किं न विसृजति ? यतः प्रणयरसनया धृतं हृदये बद्धमङ्घ्रिपद्मं यस्य स भागवतप्रधान उक्तो भवति” इत्येषा । Śrīdhara Svāmi comments: “Sage Havi speaks this verse in order to convey the essence of all the characteristics of an uttama- bhāgavata mentioned previously by him. The uttama-bhāgavata 1 visrjati hṛdayam na yasya säkṣad dharir avaśabhihito’py aghaugha-nāśaḥ pranaya-rasanaya dhṛtānghri-padmaḥ sa bhavati bhagavata-pradhana uktaḥ 1204 198 Gradations of Uttama-bhagavatas is he whose heart Bhagavan Hari Himself can never abandon. [And what is the power of this Bhagavan, who is powerless to abandon the devotee’s heart?] He is the one who destroys all sins even if addressed unintentionally or under duress (avasa). Why is He powerless to abandon the uttama-bhāgavata’s heart? Because His lotus feet are tied to the devotee’s heart with the rope of love. Such a person is proclaimed as the topmost of all devotees (bhāgavata-pradhāna).” अत्र कामादीनामसम्भवे हेतुः - साक्षादिति पदं तदुत्तरकालत्वात् साक्षात्कारस्य । [The word sākṣāt, “directly,” or, “in person,” is used in the verse in regard to Bhagavan Hari, indicating that He Him- self is self-disclosed in the uttama-bhāgavata’s heart.] In this regard, the word sākṣāt is indicative of the cause (hetu) as to the impossibility of worldly desire (kāma) arising in the uttama- bhāgavata’s heart, because the immediate self-disclosure of Bha- gavān (sākṣātkāra) is possible only after all material desires are uprooted. तथा “हरिरवशाभिहितोऽपि " इत्यादिना य एतादृशप्रणयवांस्तेनानेन तु सर्वदा परमावे- शेनैव कीर्त्यमानः सुतरामेव “अधौघनाशः ” स्यादित्यभिहितम् । उक्तं च “एतन् निर्विद्य- मानानामिच्छतामकुतोभयम्” ( भा० २।१।११) इत्यादि । Furthermore, the verse states that Bhagavan Hari destroys all sins even if addressed unintentionally. The uttama-bhāgavata, however, whose love is such that it can bind Bhagavan to his heart, certainly continuously sings the names of Bhagavan Hari with deep absorption. It is thus all the more self-evident that the destruction of sins occurs in his case. This is what is being said. [That the uttama-bhāgavata constantly chants the names of Bhagavan Hari] is implied in verses such as this: O King, for those seeking fulfillment of material desires [iccha- tām, i.e., kāminam], for those who are indifferent to worldly existence [nirvidyamānānām, i.e., mumukṣūņām] and seeking 1205 II How Akincana-bhakti Is Attained the state of utter fearlessness [akuto-bhayam, i.e., mokşam iccha- tām], and for those already established in immediate realiza- tion of the Truth [yoginām, i.e., jñāninām], this constant chant- ing of the holy name of Bhagavan Hari has been ascertained [both as the means of attainment (sadhana), in the case of the first two, and as the end to be attained (sādhya), in the case of the last]. (SB 2.1.11)3 तत उभयथैव तेषामघसंस्कारोऽपि न स्थातुमिष्ट इति ध्वनितम् । अनेन वाचिकलिङ्गमपि निर्दिश्य “यद् ब्रूते” (भा० ११।२।४४) इत्यस्योत्तरमुक्तम् । It is therefore implied from both points of view, [i.e., from the perspective that Bhagavan is immediately self-disclosed in the uttama-bhāgavata’s heart, and from the perspective that the uttama-bhāgavata constantly chants Bhagavan’s name], that the subconscious impressions of sins (agha-saṁskāra) cannot possibly remain in the uttama-bhāgavata’s heart. By thus alluding to the characteristics of a devotee’s speech in this verse, the answer to King Nimi’s original question, “What is the nature of a devotee’s speech?” [SB 11.2.44] is also provided [cf. Anuccheda 187]. प्रकरणेऽस्मिन् “गृहीत्वापि ” ( भा० ११ १२ ।४८) इत्यादीनामुत्तमभागवतलक्षणपद्यानाम- मीषामपृथक् पृथक् च वाक्यत्वं ज्ञेयं तथाभूतभगवद्वशीकारवति भागवतोत्तमे तत्तल्ल- क्षणानामन्तर्भावात् क्वचित् द्वित्रादिलक्षणमात्रदर्शनाच्च । In this section of eight verses, beginning from SB 11.2.48, char- acterizing the uttama-bhāgavata, the definitions may be taken either collectively [as constituting one continuous definition] or separately. In the case of an uttama-bhāgavata who has brought Bhagavan under his control [as indicated in the con- cluding verse], the definitions are taken collectively, because all other symptoms are implicit within this one characteris- tic. Sometimes, however, an uttama-bhāgavata exhibits only ⚫ Śrī Virarāghava 2 etan nirvidyamānānām icchatām akuto-bhayam yoginām nṛpa nirnītam harer nāmānukirtanam Unless otherwise indicated, all bracketed inserts in this verse are according to the commentary of Śrīdhara Svami. 1206 198 Gradations of Uttama-bhagavatas two or three of the symptoms mentioned. In such cases, the corresponding definitions apply separately. तत्रापृथग्वाक्यतायामेकैकवाक्यगतेनैकैकेनैव लक्षणेनायमेव “सर्वभूतेषु” (भा० ११ । २ । ४५) इत्याद्युक्तो महाभागवतो लक्ष्यते । तत्तद्धर्महेतुत्वेन तु “ विसृजति” इत्यादिना सर्वलक्षण- सारोपन्यासः । In the case where all the verses are taken together as part of one definition, each of the eight verses serve to define the mahā- bhāgavata who is first described in sB11.2.45 as one who per- ceives Bhagavan in all beings and all beings in Bhagavan. The essence of all these definitions, however, is stated in the last verse, namely that the uttama-bhāgavata binds Bhagavan in his heart with the rope of love, because this quality forms the under- lying basis (hetu) of all other characteristics mentioned in the preceding verses. या च तत्रापि “स्मृत्या हरेः” इत्यादिना हेतुत्वेन स्मृतिरुक्ता तस्या एव विवरणमिदमन्ति- मवाक्यमिति ज्ञेयम् । An example of how this is so can be seen from the quality of remembrance (smrti), which is referred to in SB 11.2.49. In that verse, the uttama-bhagavata’s constant remembrance of Bhaga- vān is said to be the cause of his not becoming bewildered by the fundamental attributes of material existence. Yet the explana- tion for this state of uninterrupted remembrance is disclosed in the final statement. तत्रैकेनैव वाक्येन कृतेऽपि भागवतोत्तमलक्षणे स्पष्टीकरणार्थमेवान्यद् वाक्यमिति समर्थनीयम् । अत एव पृथक् पृथग् भागवतोत्तम इत्याद्यनुवादोऽपि सङ्गच्छते । So although the definition of an uttama-bhāgavata was expressed in just one verse, it should be understood that the other verses were spoken just to clarify the attributes of such a devotee. Consequently, the repetition of the words “such a person is an uttama-bhāgavata,” found in each verse, is also appropriate. पृथग्वाक्यतायां तु यत्र साक्षाद्भगवत्सम्बन्धो न श्रूयते । तत्र भागवतपदबलेनैव प्रकरण- बलेनैव वा ज्ञेयः । 1207 II How Akiñcana-bhakti Is Attained In considering the alternative case, where each of the verses are viewed as distinct definitions, the uttama-bhāgavata’s stated characteristics are not always seen to be directly related to Bha- gavan. Wherever this occurs [specifically, in SB 11.2.51-52], the relation to Bhagavan is to be understood either from the word bhāgavata, appearing in the verse itself, or from the context. पूर्वोत्तरपद्यस्थस्मृत्येत्यादिपदं वा योजनीयम् । Again, where the verses are regarded as separate definitions, the word smrti, “remembrance,” mentioned either in a pre- ceding or a following verse, is to be connected to each of the other verses [since this is the fundamental attribute of an uttama-bhāgavata]. तथात्र पक्षे चापेक्षिकमेवान्यत्र भागवतोत्तमत्वम् । तत्रोत्तरोत्तर श्रैष्ठ्यक्रमोऽयम् “अर्चाया- मेव” इति “न यस्य जन्मकर्माभ्याम्” इति । “न यस्य स्वः परः” इति । “गृहीत्वापीन्द्रियैः” इति । “देहेन्द्रियप्राण” इति । 4 Viewing the verses as distinct definitions, there is a gradation among the uttama-bhāgavatas referred to by these definitions. The order of increasing superiority is as follows:* One who worships Bhagavan Hari with implicit faith that He is present in the deity form, but whose awareness of His presence in devotees or in other living beings is yet unde- veloped, is a prākṛta-uttama-bhāgavata, meaning an uttama- bhāgavata in the very beginning stage of development. This definition [SB 11.2.47] represents the lowest stage of evolution of the uttama-bhāgavata. Previously, the three verses SB 11.2.45-47 were given as definitions of the uttama (superlative), madhyama (intermediate), and kanistha or prakrta (neophyte) devotees, respectively. The eight verses following these were then understood as elaborations on the uttama-bhagavata, defined in SB 11.2.45. Now, all eleven verses are re-considered as constituting distinct definitions of various grades of superlative devotees. In this case, the words madhyama and präkṛta, mentioned in SB 11.2.46 and 47, respectively, are understood to refer to intermediate and beginning stages of uttama-bhagavatas. 1208 198 Gradations of Uttama-bhagavatas Superior to this is the uttama-bhāgavata who has given up all identification with the body based on birth, deeds, and so on [SB 11.2.51]. Superior to this is the uttama-bhāgavata who makes no distinction between himself and others [SB 11.2.52]. Superior to this is the uttama-bhāgavata who directly perceives the world as a manifestation of Bhagavan Visņu’s extrinsic potency, and who engages with sense objects without attach- ment or aversion [SB 11.2.48]. And superior to the latter is the uttama-bhāgavata who is never bewildered by the fundamental attributes of material existence due to constant remembrance of Bhagavan Hari [SB 11.2.49]. अस्य संस्कारोऽस्ति । किन्तु तेन विमोहो न स्यादिति मूर्च्छितसंस्कारोऽयं जातनवीनप्रे- माङ्कुरः स्यात् । In the uttama-bhāgavata of this last category, the subconscious impressions (samskäras) of desire are still present, but he is not bewildered by them. This definition refers to an uttama- bhāgavata whose material desires are dormant [specified in Anuccheda 187 as murcchita-kaṣāya] and in whom the first sprout of divine love (premankura) has newly appeared. तथा “न कामकर्मबीजानाम् ” इत्यस्यैव विवरणम् “त्रिभुवनविभवहेतवेऽपि " इति । The description of an uttama-bhāgavata whose remembrance never strays from the lotus feet of Bhagavan even for half a moment - not even for the sake of the opulence of the three worlds [SB 11.2.53] - provides the explanation for his internal state depicted in SB 11.2.50, in which he is said to be free from all expectation, striving, and the seeds of desire due to having taken exclusive shelter of Bhagavan Vasudeva. इयमेव नैष्ठिकी भक्तिर्ध्यानाख्या ध्रुवानुस्मृतिरित्युच्यते । अस्य प्रेमाङ्करोऽप्यनाच्छाद्य- तयैव जातोऽस्ति । अन्यथा तादृशस्मरणसातत्याभावः स्यात् । अयं हि निर्धूतकषायो निरूढप्रेमाङ्कुर इति लभ्यते । The naisthiki-bhakti, or “resolute devotion,” depicted in this statement [SB 11.2.53] is known as dhyana, or “one-pointedness 1209II How Akincana-bhakti Is Attained of mental attention on the object of meditation,” and more specifically as dhruvānusmṛti, or “uninterrupted remembrance like a continuous flow of nectar.” At this stage, the sprout of divine love (premankura) has also appeared in the uttama- bhāgavata in an unconcealed manner, otherwise such contin- uous remembrance of Bhagavan would not be possible. The uttama-bhāgavata being referred to here [in SB 11.2.50 and 53] is known as nirdhūta-kaṣāya, “one who is cleansed of all mate- rial desires,” and as niruḍha-premankura, or “one in whom the sprout of love has begun to unfold.” तत ऊर्ध्वं साक्षात्प्रेमजन्मतः “ईश्वरे तदधीनेषु” इति । अस्य मैत्र्यादिकं त्रयमपि भक्तिहे- तुकमेवेति न कषायस्थितिरवगन्तव्या । Superior to the uttama-bhāgavata of this last category is one in whom divine love (prema) has directly manifested, as stated in SB 11.2.46, “The madhyama-uttama-bhāgavata has love for Isvara.” The three other attributes of this uttama-bhāgavata, namely, his friendship toward other devotees, his compassion toward the unaware, and his indifference toward the inimical, are caused only by his bhakti. This uttama-bhāgavata should also be understood to be nirdhūta-kaṣāya, or completely free from material desires. निर्धूतकषायमहाप्रेमसूचकस्य “सर्वभूतेषु” इत्यस्य तु विवरणम् “विसृजति” इति । । Superior to the madhyama-uttama-bhāgavata is one who is cleansed of all desire (nirdhūta-kaṣāya) and in whom prema is greatly developed. This foremost (uttama) of uttama-bhāgavatas is described [in SB 11.2.45] as one who directly perceives his beloved Bhagavan in all living beings and all living beings as having taken shelter of his beloved Bhagavan. The concluding statement of the section [SB 11.2.55], that Bhagavan never aban- dons the heart of the uttama-bhāgavata because He is bound by This is the definition of dhyana given in Patanjali’s Yoga-sūtras (3.2, tatra pratyayaika-tänată dhyanam).

• This definition of dhruvanusmrti is cited in Anuccheda 278 of this volume (amṛta-dhārāvad anavacchinnam tad-dhruvānusmṛtiḥ). 1210 198 Gradations of Uttama-bhāgavatas the devotee’s love, provides the explanation for his immediate vision of Bhagavan in everything, described in SB 11.2.45. Commentary THE PRINCIPAL VERSE of this anuccheda (SB 11.2.55) is the last verse spoken by sage Havi in response to King Nimi’s question in SB 11.2.44. In SB 11.2.53, the sage said that the mind of an uttama- bhāgavata never strays from the feet of Bhagavan. Now in SB 11.2.55, he says that Bhagavan Himself does not move from the heart of an uttama-bhāgavata. The heart of the devotee is so wonderful that Bhagavan finds no better place to dwell. This means that He comes under the complete control of His devotee. The same Bhagavan who binds the living beings with the rope of maya is Himself bound with the rope of love. Mother Yasoda bound Krsna by her love. On this account, Śuka- deva glorified her devotion even more than that of Brahma, Śiva, and Lakṣmi. This is the most amazing phenomenon, that the most powerful, supreme, unlimited entity becomes controlled by an insignificant living being, whose measure is one ten-thousandth part of the tip of a hair. This is the power of love, by which even the most powerful is overpowered. And Bhagavan is delighted to be overpowered in this way. Śrī Jiva Gosvāmi comments that the final definition includes all the other characteristics of an uttama-bhāgavata mentioned in the preceding verses. The reason for this is that if Bhagavan Himself is bound in the heart, then remembrance of Him, unswerving men- tal absorption in Him, freedom from material desire, and so on, all naturally become manifest. Śrī Jīva analyzes the eleven verses spoken by Havi in two ways - either collectively or separately. In the first case, the uttama, madhyama, and kaniṣṭha or prakṛta devotees are first defined in SB 11.2.45-47, respectively. The eight verses that fol- low are then understood to offer one continuous definition of the uttama-bhāgavata first defined in SB 11.2.45. The characteristic 1211 II How Akincana-bhakti Is Attained mentioned in the last verse in this series is the culmination of all the other preceding characteristics. In the second case, each of the eleven verses are taken as separate definitions, describing various categories of uttama- bhāgavatas on different stages of evolution. The order from lowest to highest is as follows: SB 11.2.47, 51, 52, 48, 49, 50, 54, 53, 46, 45, and 55. In this interpretation, the words madhyama and prākṛta in SB 11.2.46 and 47, respectively, are understood as referring to the uttama-bhāgavata in the intermediate and beginning stages of development. Some uttama-bhāgavatas have only one of the qualities de- scribed in this set of eleven verses, and some have more than one, but they are all uttama-bhāgavatas. The sense is that there is no stereotypical uttama-bhāgavata, but there is a lot of variety among them. This is because bhakti is not limited in scope and application. But the one characteristic that is common to all uttama-bhāgavatas is constant remembrance of Bhagavan. From this perspective, SB 11.2.55 is understood as a restatement of SB 11.2.45. The most important characteristic throughout this description is awareness of Bhagavan. The greatness of a devotee is under- stood from the level and intensity of this awareness. Therefore, besides knowing how to recognize a mahā-bhāgavata on the basis of these definitions, the most practical application is in regard to oneself. One must be introspective and determine where one’s awareness is centered. One should observe one’s mind while engag- ing in devotional acts, such as chanting japa, kirtana, and worship. Is the mind fixed on Bhagavan or wandering to different duties, responsibilities, life problems, relations, and so on? This analysis will provide essential knowledge about oneself, which is more important than knowing others. Knowledge about the status of others is helpful in choosing one’s association. Asso- ciation with more evolved devotees is recommended, because this will help one to advance quickly. 1212 198 Gradations of Uttama-bhāgavatas 198.2 The Mahā-bhāgavata on the Path of Worship तापादिपञ्चसंस्कारी नवेज्याकर्मकारकः । अर्थपञ्चकविद् विप्रो महाभागवतः स्मृतः ।। ५५९ ।। इति पाद्मोत्तरखण्डोक्तम् । महत्त्वं तु अर्चनमार्गपराणां मध्य एव ज्ञेयमसिद्धप्रीतित्वात् । The following definition of a mahā-bhāgavata, given in the Uttara-khanda of Padma Purana, applies only to those who adhere to the path of deity worship (arcana), because they have not attained prema: A brāhmaṇa who has undergone the five types of purificatory rituals (pañca-samskara), beginning with branding the body with the marks of Visnu (tapa), who engages in the nine types of sacrificial acts (nava-ijya), and who is well-versed in the five subjects (artha-pañcaka), is called a mahä-bhāgavata, or a great devotee. (Padma Purana, Uttara-khanda 253.27)’ अत्र तापादिपञ्चसंस्कारित्वम् “तापः पुण्ड्रं तथा नाम” इत्यादिना तत्रैव दर्शितम् । The five types of purificatory rituals (pañca-samskāra) referred to in this verse have been enumerated in Padma PuranaR itself in this statement: 7 Undergoing the penance of branding one’s body with the sym- bols of Bhagavan (tapa), applying tilaka to the body (pundra), being bestowed with a name that identifies one as a servant of Bhagavan (nama), receiving a mantra from a guru for medita- tion (mantra), and undergoing the prescribed initiation proce- dure by means of the fire ritual (yaga) - these five purificatory rituals (pañca-samskāra) are the cause of supreme one-pointed devotion. (Padma Purana)” tāpādi pañca-samskart navejya-karma-kārakaḥ artha-pañcaka-vid vipro maha-bhagavatah smrtaḥ • Not traceable in the printed edition. 9 tāpaḥ pundram tatha nama mantro yagaś ca pañcamaḥ ami hi pañca-samskäräḥ paramaikanti-hetavah→ 1213 II How Akiñcana-bhakti Is Attained नवेज्याकर्मकारकत्वं चानेन वचनेन दृश्यते- The incumbency of the nine types of sacrificial acts (nava-ijyā) is demonstrated as follows: अर्चनं मन्त्रपठनं योगो यागो हि वन्दनम् । नामसङ्कीर्तनं सेवा तच्चिहैरङ्कनं तथा ॥ ५६० ॥ तदीयाराधनं चेज्या नवधा भिद्यते शुभे । नवकर्मविधानेज्या विप्राणां सततं स्मृता ॥ ५६१ ॥ O gracious Parvati (subhe), worshiping Bhagavan according to sacred rites (arcana), uttering mantras, fixing the mind on Bhagavan by meditational absorption (yoga), upholding the daily fire sacrifice (yaga), offering obeisance (vandana), singing the names of Bhagavan (nama-sankirtana), render- ing service to Bhagavan (sevā), stamping one’s body with the symbols of Bhagavan (tac-cihnair-ańkana), and serving Bha- gavan’s devotees and paraphernalia (tadīyārādhana) are the nine types of sacrifice (nava-ijyä). The brahmanas should always perform these nine types of sacrifice. (Padma Purāṇa, Uttara-khanda 253.24-25)10 अर्थपञ्चकवित्त्वं च – (१) उपास्यः श्रीभगवान् (२) तत्परमं पदम् (३) तद्द्रव्यम् (४) तन्मन्त्रः (५) जीवात्मा चेति पञ्चतत्त्वज्ञातृत्वम् । The state of “knowership” of the five subjects (artha-pañcaka- vittva) refers to the condition of being well-versed in the following five categories of ontological truth (pañca-tattva- jñātṛtva):

1. Śrī Bhagavan’s essential nature as the supreme object of worship (upāsya);
2. The transcendental nature of His supreme abode (tat-paramam padam); The translation of this verse has been rendered according to the commentary of Śrī Sanatana Gosvāmī on the same set of verses from Padma Purana, cited in Hari-bhakti-vilāsa 10.58. 10 arcanam mantra-pathanam yogo yago hi vandanam nama-sankirtanam seva tac cihnair ankanam tatha tadīyarādhanam cejya navadha bhidyate subhe nava-karma-vidhānejya viprānām satataṁ smṛtā 1214 198 Gradations of Uttama-bhagavatas
3. The nature of the paraphernalia associated with Bhagavan’s abode (tad-dravya);
4. The meaning of the mantras employed in His worship and meditation (tan-mantra); and
5. The fundamental nature of the living beings (jivātmā). तच्च श्रीहायशीर्षे विवृतं सङ्क्षिप्य लिख्यते- A detailed description of these subjects is given in Hayasîrşa Pañcarātra, the gist of which is presented below: 11 (१) एक एवेश्वरः कृष्णः सच्चिदानन्दविग्रहः । पुण्डरीकविशालाक्षः कृष्णच्छुरितमूर्द्धजः ॥ ५६२ ॥ वैकुण्ठाधिपतिदेव्या लीलया चित्स्वरूपया । स्वर्णकान्त्या विशालाख्या स्वभावाद् गाढमाश्रितः ॥ ५६३ ॥ नित्यः सर्वगतः पूर्णो व्यापकः सर्वकारणम् । वेदगुह्यो गभीरात्मा नानाशक्त्युदयो नव ॥ ५६४ ॥ इत्यादि । (1) The one and only Supreme Controller (Iśvara) is Śri Krsna, whose form is constituted of unalloyed being, consciousness, and bliss, whose eyes are elongated like the petals of a lotus flower, and whose hair is jet-black. He is deeply embraced by the Original Goddess of Vaikuntha, known as Visālākṣi, who does so out of her very own essential nature, being the embodi- ment of Bhagavan’s pastime potency, and being endowed with a form of pure consciousness and a resplendent golden com- plexion. Krsna is eternal, omnipresent, and complete. He is all-pervading and the cause of everything. He is the mystery alluded to in the Vedas, and His very being is unfathomable. He is the source of innumerable potencies and is ever-fresh. (Hayasirsa Pancarătra)” (२) स्थानतत्त्वमतो वक्ष्ये प्रकृतेः परमव्ययम् । शुद्धसत्त्वमयं सूर्यचन्द्रकोटिसमप्रभम् ॥ ५६५ ॥ eka evesvaraḥ kṛṣṇaḥ sac-cid-ananda-vigrahaḥ pundarika-visalakṣaḥ krsnac churita-murddhajaḥ vaikunthadhi-pati-devya lilaya cit-svarupaya svarṇa-kāntyā visālākhyā svabhāvād gāḍham asritaḥ nityah sarva-gataḥ purno vyapakah sarva-kāraṇam veda-guhyo gabhīrātmā nānā-sakty udayo nava 1215 II How Akiñcana-bhakti Is Attained 12 चिन्तामणिमयं साक्षात् सच्चिदानन्दलक्षणम् । आधारं सर्वभूतानां सर्वप्रलयवर्जितम् ॥ ५६६ ॥ इत्यादि । (2) Now I will describe the truth (tattva) regarding Bhagavan’s abode. It is beyond phenomenal existence (prakrti) and imper- ishable. It is constituted of unalloyed being (Suddha-sattva) and is as effulgent as millions of suns and moons combined. It is full of transcendental gems that grant all desires (cintamani), and it is directly of the nature of unalloyed being, consciousness, and bliss. It is the support and refuge of all living beings, and it is free from all types of dissolution. (Hayasirṣa Pañcaratra)12 (३) द्रव्यतत्त्वं शृणु ब्रह्मन् प्रवक्ष्यामि समासतः । सर्वभोगप्रदा यत्र पादपाः कल्पपादपाः ।। ५६७ ॥ भवन्ति तादृशा वल्ल्यस्तद्भवं चापि तादृशम् । गन्धरूपं स्वादुरूपं द्रव्यं पुष्पादिकं च यत् ॥ ५६८ ॥ हेयांशानामभावाच्च रसरूपं भवेद्धि तत् । त्वग्बीजं चैव हेयांशं कठिनांशं च यद् भवेत् ॥ ५६९ || सर्वं तद्भौतिकं विद्धि न ह्यभूतमयं च तत् । रसस्य योगतो ब्रह्मन् भौतिकं स्वादुवद् भवेत् ॥ ५७० ।। तस्मात् साध्यो रसो ब्रह्मन् रसः स्याद् व्यापकः परः । रसवद् भौतिकं द्रव्यमत्र स्याद् रसरूपकम् || ५७१ ॥ इत्यादि । ( 3 ) 0 Brahmā, please hear the truth concerning the objects of that transcendental abode, which I shall describe to you in brief. The trees there fulfill all desires and award all manner of enjoy- ment. The creepers are also of the same nature and so too are their flowers and fruits. The flowers are fragrance itself and the fruits, the very essence of taste. The fruits are simply juice with nothing to discard. Fruits that are hard and that have a disposable skin and seeds, you should know to be made of mat- ter, but the fruits in Bhagavan’s abode are not material. It is only because material fruits contain juice (rasa) that they have a semblance of taste (svādu-vat ). Therefore, the ultimate object to sthāna-tattvam ato vakṣye prakṛteḥ param avyayam śuddha-sattva-mayam surya-candra-koti-samaprabham cintāmani-mayam sāksāt sac cid-ananda-laksanam adhāram sarva-bhūtānam sarva-pralaya-varjitam 1216 198 Gradations of Uttama-bhāgavatas be obtained is rasa - this juice or taste - which is transcenden- tal and all-pervading. Material objects that have a semblance of this taste (rasa) are known in this world as representations of this rasa. (Hayasirṣa Pañcaratra)13 (४) वाच्यत्वं वाचकत्वं च देवतन्मन्त्रयोरिह । अभेदेनोच्यते ब्रह्मंस्तत्त्वविद्भिर्विचारितः ॥ ५७२ ॥ इत्यादि । (4) Mantra is the referring sonic formula (vācaka), and the deity of the mantra (deva) is the referent (vācya). O Brahma, those who have realized the Absolute (tattva-vid) have con- cluded that there is no difference between Bhagavan and the mantras designating Him. (Hayasirṣa Pañcaratra)14 (५) मरुत्सागरसंयोगे तरङ्गात् कणिका यथा । जायन्ते तत्स्वरूपाश्च तदुपाधिसमावृताः ॥ ५७३ ।। आश्लेषादुभयोस्तद्वदात्मनश्च सहस्रशः । सञ्जाताः सर्वतो ब्रह्मन् मूर्तामूर्तस्वरूपतः || ५७४ ॥ इत्यादि । (5) O Brahmā, just as innumerable particles of water spring from the waves that arise from the ocean when it contacts the wind, so too thousands of individual ātmās emerge from the contact of their essential being (tat-svarupa) with the limiting adjuncts (upādhis) with which they are covered. By their essen- tial makeup (svarupa), all of these ātmās exist both with and without forms (mürta-amurta). (Hayasirṣa Pañcaratra)15 13 dravya-tattvaṁ snu brahman pravakṣyāmi samāsataḥ sarva-bhoga-prada yatra pädapäḥ kalpa-pädapäh bhavanti tādṛśa vallyas tad-bhavam căpi tādṛśam gandha-rupaṁ svädu-rupam dravyam puspadikam ca yat heyāṁśānām abhāvāc ca rasa-rupam bhaved dhi tat tvag-bijam caiva heyamsam kaṭhināmsam ca yad bhavet sarvam tad-bhautikam viddhi na hy abhūta-mayam ca tat rasasya yogato brahman bhautikam svadu-vad bhavet tasmāt sadhyo raso brahman rasah syad vyapakaḥ paraḥ rasa-vad bhautikam dravyam atra syad rasa-rupakam 14 15 vacyatvam vācakatvam ca deva-tan-mantrayor iha abhedenocyate brahmams tattva-vidbhir vicaritaḥ marut-sagara-saṁyoge tarangät kaṇikā yathā jayante tat-svarupās ca tad-upadhi-samāvṛtāḥ→ 1217 II How Akincana-bhakti Is Attained किन्तु श्रीभगवदाविर्भावादिषु स्वस्वोपासनाशास्त्रानुसारेणापरोऽपि विशेषः कश्चिज् ज्ञेयः । जीवनिरूपणं चेदम् “न घटत उद्भव:” ( भा० १० । ८७ । ३१) इत्यनुसारेणोपाधिसहि- तमेव कृतम् । [This is a general description of the five categories of ontological truth (pañca-tattva).] It is to be understood, however, that according to the scrip- tures that delineate particular forms of worship related to cor- responding manifestations of Śri Bhagavan, additional specific knowledge is also available regarding these various categories of ontological truth. [In the fifth category above,] the descrip- tion of the living entity (jiva) is a reference to the ātmā in con- tact with its limiting adjuncts (upādhis), which is in accordance with this statement by the Śrutis personified: “No generation of the pure self (purusa) or of primordial nature (prakṛti) ever takes place, because they are both devoid of birth. Rather, the coming forth into existence of the embodied beings occurs only when the two [puruşa and prakṛti, i.e., the jiva’s essential being (svarupa) and its limiting adjuncts (upadhis)] are conjoined together, just as bubbles appear on the surface of water only through the contact of water with the air” (SB 10.87.31).16 निरुपाधिकं तु (वि०पु० ६ ७ ६१) - विष्णुशक्तिः परा प्रोक्ता क्षेत्रज्ञाख्या तथापरा । अविद्याकर्मसञ्ज्ञान्या तृतीया शक्तिरिष्यते ॥ ५७५ ॥ इति विष्णुपुराणानुसारेण । In the Visnu Purāņa, however, we find this description of the witness-self [kṣetrajña, i.e., the ātmā] as distinct from its involvement with upadhis [i.e., nirupādhi]: 16 asleṣād ubhayos tad-vad-ātmānas ca sahasraśaḥ sañjātāḥ sarvato brahman mürtāmurta-svarupataḥ na ghatata udbhavaḥ prakṛti-purusayor ajayor ubhaya-yuja bhavanty asu-bhrto jala-budbuda-vat 1218 198 Gradations of Uttama-bhāgavatas Bhagavan Visņu has three potencies - His own intrinsic potency [vişņu-sakti, i.e., svarupa-śakti] is known as the sup- reme potency (para); inferior to this (aparā) is the potency that manifests as the living beings [jiva-sakti], who are des- ignated as the knowers of the limited field of their own bod- ies (kṣetrajña-śakti); and the third potency [i.e., the extrin- sic potency (māyā-śakti)] is termed as conditional action proceeding from ignorance (avidya-karma). (VP 6.7.61)17 तथा (गीता ७/५) - — An additional reference to the ātmā as distinct from its limiting adjuncts (nirupādhi) is found in the following Gita verse: अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् । जीवभूतां महाबाहो ययेदं धार्यते जगत् ॥ ५७६ ॥ इति । This is My inferior nature, O mighty-armed one. But you should know that distinct from this, is My superior nature, which con- sists of the living beings (jiva-bhūtām), by whom the cosmos is sustained. (GĪTĀ 7.5) 18 “ममैवांशो जीवलोके जीवभूतः सनातनः” (गीता १५।७) इति च श्रीगीतानुसारेण । And in this statement of the Gītā as well: “The eternal living being (jiva) in this material world is an integrated part of Me alone” (GĪTĀ 15.7).19 तथा - यत् तटस्थं तु चिद्रूपं स्वसंवेद्याद् विनिर्गतम् । रञ्जितं गुणरागेण स जीव इति कथ्यते ॥ ५७७ || इति श्रीनारदपञ्चरात्रानुसारेण ज्ञेयम् ॥ हवियोगेश्वरो निमिम् ॥ And according to the Narada Pañcarātra [the jiva is distinct from its limiting adjuncts (nirupādhi)]: 17 18 viṣṇu-saktih para proktā kṣetrajñākhyā tathāparā avidya-karma-sarjñānya tṛtiya śaktir işyate apareyam itas tv anyam prakṛtim viddhi me param jiva-bhūtām maha-baho yayedam dharyate jagat 19 mamaivāmšo jiva-loke jiva-bhūtaḥ sanātanaḥ 1219II How Akiñcana-bhakti Is Attained The intermediary potency (taṭasthā-śakti), which is conscious by nature (cid-rupa), which is turned away (vinirgatam)20 from the very Reality [i.e., Bhagavan] it is meant to know (sva-samvedyāt), and which is impassioned with desire due to contact with the fundamental attributes of material nature (i.e., the gunas), is called the jīva. (Nārada Pañcarātra)21 Commentary In different sastras, there are different symptoms given for a mahā- bhāgavata, or a superlative devotee. Each description must be understood in its own particular context. Śrī Jiva Gosvāmi now cites an example from Padma Purana. This definition of the mahā- bhāgavata is presented from the point of view of deity worship. It is related more specifically to the maha-bhāgavata’s physical actions and external senses, whereas the definition given by Havi is based on the intensity of love. The five samskāras mentioned in Padma Purana (6.253.27)22 are as follows: branding the body with the symbols of Visņu, such as the conch and disc, applying tilaka, accepting a name as a ser- vant of Visņu, such as Viṣṇudāsa, receiving a Visņu-mantra from one’s guru, and undergoing the prescribed initiation procedure by means of the fire ritual. These five samskāras are undertaken by a devotee at the time of accepting dikṣā from a guru. In the Śrī Sam- pradaya, the guru brands the shoulders of a disciple with the marks 20 The word vinirgatam means either “gone out or away from” or “emanated from.” Taken in the first sense, vinirgatam is synonymous with vimukham, “the conditioned state of having one’s regard turned away from the Absolute Truth, Bhagavan.” This defines the jiva from an epistemological point of view, or in other words, in terms of its inherent cognitive-affective capacity to experience or to know. If vinirgatam is taken in the second sense, the jiva is defined from an ontological point of view, or in terms of its constitutional makeup as an 21 emanation from Bhagavan. Both interpretations are relevant here. yat-tatastham tu cid-rupam sva-samvedyad vinirgatam ranjitaṁ guna-rāgena sa jiva iti kathyate 22 tāpādi pañca-saṁskārī navejyä-karma-kārakaḥ artha-pañcaka-vid vipro maha-bhāgavataḥ smṛtah 1220 198 Gradations of Uttama-bhāgavatas of a conch and disc, using a hot metal stamp. In the Gauḍīya Sam- pradaya, the body is stamped by using sacred clay from Radhaku- nda. Instead of the conch and disc, the body is marked with the names and foot marks of Radha and Krsna. The five ontological truths (artha-pañcakam, or pañca-tattva) are discussed in the thirteen verses cited from Hayasirṣa Pañca- ratra. The first three verses describe the first of the five tattvas, namely, Bhagavan as the supreme object of worship. The next two verses describe the second tattva, His transcendental abode; the next five verses describe the third tattva, the objects related to Bha- gavan; the next verse describes the nature of the mantras that refer to Bhagavan; and the last two verses describe the fundamental nature of the jiva. The description of these five tattvas from Hayasšīrṣa Pañcară- tra is generic in nature. The specific details concerning these items should be learnt from one’s own sampradaya and guru. Each sampradaya may have a different form of Viṣņu as its worshipable deity. The mantras and other items will also be correspondingly different. 1221 Gradations of Devotees According to Practice Anucchedas 199-202.2 Anuccheda 199 Lower-order Practitioners Engage in Mixed Bhakti १९९ । तदेवमुपदिष्टा भागवतसत्सु मूर्च्छितकषायादयो महद्भेदाः । भागवतसन्मात्रभेदा- श्च तत्सन्मात्रभेदेषु " अर्चायामेव हरये” (भा० ११।२।४७) इत्यादिना तत्तद्गुणाविर्भावतार- तम्याल्लब्धतारतम्याः कतिचिद् दर्शिताः । AMONG THE various categories of highly self-realized devotees (bhāgavata-satsu), we have thus explained the three divisions of great devotees (mahat), namely those who have attained eternal forms as associates of Bhagavan, those who are cleansed of all material desire, and those who still have a trace of desire that is no longer active [cf. Anuccheda 187]. And among the general divisions of devotee saints, we have also shown further classi- fications of devotees. The gradation of these devotees is based upon the degree to which they have imbibed the essential quali- ties of a devotee, as indicated by the verses depicting the relative depth of their vision, such as SB 11.2.47 (arcayam eva haraye). I अथ साधनतारतम्येनापि तेषां तारतम्यमाह पञ्चभिः । तत्रावरं मिश्रभक्तिसाधकमाह त्रिभिः (भा० ११।११।२९-३१ ) -

Now in five verses [SB 11.11.29-33], we will demonstrate the gra- dation of these devotees in accordance with the gradation of their spiritual practice (sadhana). Out of these, the lower-order spiritual practitioners (avara-sadhakas) are those who engage in mixed devotion (miśra-bhakti). Bhagavan Kṛṣṇa describes them in three verses: 1225 II How Akiñcana-bhakti Is Attained कृपालुरकृतद्रोहस्तितिक्षुः सर्वदेहिनाम् । सत्यसारोऽनवद्यात्मा समः सर्वोपकारकः ॥ ५७८ ॥ कामैरहतधीर्दान्तो मृदुः शुचिरकिञ्चनः । अनीहो मितभुक् शान्तः स्थिरो मच्छरणो मुनिः ॥ ५७९ || अप्रमत्तो गभीरात्मा धृतिमाञ् जितषङ्गणः । अमानी मानदः कल्यो मैत्रः कारुणिकः कविः ॥ ५८० ॥ He is the best of the saintly (sattama) who is compassion- ate, inimical toward no one, and forbearing. Truth is his very essence, and as such, he is irreproachable in character, equipoised, and a benefactor to all. His intelligence is undisturbed by desire, his senses are sub- dued, and he is mild in temperament. He is pure, devoid of pos- sessiveness, and free from personal striving. He eats in modera- tion, and he is peaceful and steady. He is surrendered to Me and contemplative. He is attentive, grave in demeanor, resolute, and has overcome the six waves of material nature. He is modest and respectful to all. He is expert, an unmotivated friend, merciful, and a poet- sage. (SB 11.11.29-31)1 टीका च - “कृपालुः परदुःखासहिष्णुः । सर्वदेहिनां केषाञ्चिदप्यकृतद्रोहः । तितिक्षुः क्षमावान् । सत्यं सारं स्थिरं बलं वा यस्य सः । अनवद्यात्मा असूयादिरहितः । सुखदुःखयोः समः । यथाशक्ति सर्वेषामुपकारकः । Śrīdhara Svāmi comments: “The word kṛpaluḥ, ‘compassionate,’ means that he is unable to tolerate another’s sorrow. Akṛta- drohah, ‘inimical toward no one,’ means that he bears no mal- ice toward any living being whatsoever. Titiksuḥ, ‘forbearing,’ means that he is forgiving. Satya-sāraḥ, ‘whose essence is truth,’ refers to one whose stability or strength is truth. Anavadyātmā, ‘irreproachable in character,’ means that he is devoid of faults, krpālur akṛta-drohas titiksuh sarva-dehinām 1 satya-saro’navadyātmā samaḥ sarvopakārakaḥ kāmair ahata-dhir danto mṛduḥ śucir akiñcanaḥ aniho mita-bhuk santah sthiro mac-charano munih apramatto gabhiratma dhṛtiman jita-sad-gunah amānī māna-dah kalyo maitraḥ karunikah kaviḥ 1226 199 Lower-order Practitioners Engage in Mixed Bhakti such as envy. Samaḥ, ’equipoised,’ means that he is equal in both happiness and distress. Sarvopakārakaḥ, a benefactor to all,’ means that as far as his capacity allows, he works for the welfare of all beings. “कामैरक्षुभितचित्तः । दान्तः संयतबाह्येन्द्रियः । मृदुरकठिनचित्तः । शुचिः सदाचारः । अकिञ्चनोऽपरिग्रहः । अनीहो दृष्टक्रियाशून्यः । मितभुक् लघ्वाहारः । शान्तो नियतान्तः करणः । स्थिरः स्वधर्मे । मच्छरणो मदेकाश्रयः । मुनिर्मननशीलः । “Kāmair ahata-dhiḥ, ‘whose intelligence is undisturbed by desire,’ means that his mind is not agitated by the desire to enjoy sense objects. Dantaḥ, ‘whose senses are subdued,’ means that his external senses have been brought under his control. Mṛduḥ, ‘mild in temperament,’ means that he is not hard-hearted. Suciḥ, ‘pure,’ means that he behaves morally. Akiñcanaḥ, ‘devoid of possessiveness,’ means that he does not endeavor to accumulate objects. Anihah, ‘free from personal striving,’ means that he is devoid of anticipatory action. Mita-bhuk means that he eats in moderation. Sāntah, ‘peaceful,’ means that he has subdued his internal senses [the mind, the will, and so on]. Sthirah, ‘steady,’ means that he is firm in his personal duties. Mac-charaṇaḥ, ‘surrendered to Me,’ means that he has taken exclusive shelter of Me. Munih, ‘contemplative,’ means that he is intent on the life of meditation. I “अप्रमत्तः सावधानः । गभीरात्मा निर्विकारः । धृतिमान् विपद्यप्यकृपणः । जितषङ्गणः शोकमोहौ जरामृत्युः क्षुत्पिपासे षडूर्मय एते जिता येन सः । अमानी न मानाकाङ्क्षी । अन्ये- भ्यो मानदः । कल्यः परबोधने दक्षः । मैत्रः अवञ्चकः । कारुणिकः करुणयैव प्रवर्तमानो न तु दृष्टलोभेन । कविः सम्यग् ज्ञानी” इत्येषा । T “Apramattaḥ, ’non-negligent,’ means that he is attentive. Gabhi- rātmā, ‘grave in demeanor,’ means that he is free from men- tal perturbation. Dhṛtiman, ‘resolute,’ means that he does not feel sorry for himself even in the midst of adversity. Jita-sad- gunah means that he has overcome the six waves of material nature, namely, lamentation, delusion, old age, death, hunger, and thirst. Amānī, ‘modest,’ means that he is devoid of the desire for honor. Mana-daḥ, ‘respectful to all,’ means that he 1227 II How Akincana-bhakti Is Attained extends honor to others. Kalyaḥ, ’expert,’ means that he is adept in awakening others to the truth. Maitrah, ‘an unmotivated friend,’ means that his friendship is without pretension. Kāru- nikah, ‘merciful,’ means that he acts exclusively out of mercy, not with any motive for some anticipated gain. Kaviḥ, ‘a poet- sage,’ means that he has attained fullness in wisdom.” [Here ends Śrīdhara Svami’s comment.] अत्र मच्छरण इति विशेष्यम् । उत्तरत्र “स च सत्तमः” इति चकारेण तु पूर्वोक्तो यथा सत्तमस्तथायमपि सत्तम इति व्यक्तिरेवमेवम्भूतो मच्छरणः सत्तम इत्याक्षिप्यते ॥ In these three verses, the compound mac-charanah, “who is sur- rendered to Me,” is the subject of the complete statement (vise- sya)? In the verse that follows these three [SB 11.11.32], Kṛṣṇa says, “He also is the best of the saintly [who worships Me, hav- ing abandoned all of his routine prescribed duties].” The word ca, “also,” used in this statement, implies that just as the devotee described in the previous three verses is the best of the saintly (sattama), so too the devotee referred to in this verse is also the best of the saintly. By this, it is being pointed out that the person who is defined as the best of the saintly in the first three verses is the one who is surrendered to Bhagavan, having the nature elaborated by all the other qualifiers. Commentary UP UNTIL this anuccheda, the definitions and categorization of devotees were formulated on the basis of the degree of their attain- ment of love. Incidentally, in the previous anuccheda, a description was also given of a maha-bhagavata as assessed from the perspec- tive of the worship of Bhagavan’s deity form, which was the defini- tive characteristic of a prakṛta devotee (SB 11.2.47). Now Śrī Jīva

All other qualities mentioned in the three verses are adjectives (visesanas) describing the person who has developed this one quality. According to this understanding, the principal clause of these three verses would be: “One who is surrendered to Me is the best of the saintly.” 3 ajñāyaivam gunan dosan mayadiṣṭan api svakan dharman santyajya yaḥ sarvan mam bhajeta sa ca sattamaḥ 1228 199 Lower-order Practitioners Engage in Mixed Bhakti Gosvāmī begins a new analysis of devotees on the basis of their spiritual practice. In this regard, he refers to Kṛṣṇa’s response to Uddhava’s question about the qualities of a saintly person, a sadhu (SB 11.11.26-28). Kṛṣṇa speaks five verses to enumerate the qualities of sadhus. In the group of three verses referred to above (SB 11.11.29-31), the predicate, “is the best of the saintly,” (sa ca sattamah) is not stated. Rather, it appears in the following verse (SB 11.11.32). From this, one could easily conclude that the four verses refer only to a sin- gle category of devotees, who are endowed with the qualities men- tioned in all four verses. A devotee of this description is the best of the saintly. But from Jiva Gosvāmī’s analysis in this and the fol- lowing anuccheda, it is understood that two categories of devotees are being described. Jīva Gosvāmī substantiates this interpretation on the basis of the word ca, “also” in SB 11.11.32. Śrīdhara Svāmi’s commentary, quoted in the next anuccheda, confirms the same. The statement, “He also is the best of the saintly,” implies that someone else mentioned previously is the best of the saintly, and that is the person referred to in the first group of three verses. Śrī Jiva further points out that the preeminent quality among all those mentioned in these three verses is that of surrender to Bha- gavan. The reason for this is that without surrender, one cannot be called a devotee. The remaining qualities listed in these verses do not distinguish the devotee from a sadhu pursuing a different path, such as jñāna or yoga. As such, Śri Jiva concludes that the compound mac-charanaḥ, “one who is surrendered to Me,” is the subject of the three verses as a whole. It follows from all this that the person referred to as the best of the saintly in the first group of verses is the one who has surrendered to Bhagavan. Because all the qualities mentioned, with the exception of surrender, are not directly part of bhakti, Śrī Jīva Gosvāmī determines such a devotee as being mixed and inferior to those who adhere to pure bhakti. 1229Anuccheda 200 Intermediate Level Practitioners Engage in Direct Bhakti २०० | मध्यममिश्रसाक्षाद्भक्तिसाधकमाह (भा० ११ | ११ | ३२ ) - BHAGAVAN KRSNA then describes the intermediate level prac- titioner (madhyama-sādhaka), who engages in direct devotion (sākṣāt-bhakti) but mixed with an awareness of appropriate and inappropriate action: आज्ञायैवं गुणान् दोषान् मयादिष्टानपि स्वकान् । धर्मान् सन्त्यज्य यः सर्वान् मां भजेत् स च सत्तमः ॥ ५८१ ॥ He also is the best of the saintly who worships Me, having abandoned all of his prescribed duties, even though they have been ordained by Me, and in spite of knowing the virtues [of performing them] and the defects [of neglecting them ]. (SB 11.11.32 ) 1 टीकाच - " मया वेदरूपेण आदिष्टानपि स्वधर्मान् सन्त्यज्य यो मां भजेत् सोऽप्येवं पूर्वो- क्तवत् सत्तमः । किमज्ञानाद् नास्तिक्याद्वा ? न । धर्माचरणे सत्त्वशुद्ध्यादीन् गुणान् विपक्षे दोषांश्चाज्ञाय ज्ञात्वापि मद्ध्यानविक्षेपकतया मद्भक्त्यैव सर्वं भविष्यतीति दृढनिश्चयेनैव धर्मान् सन्त्यज्य | यद्वा भक्तिदान निवृत्ताधिकारितया सन्त्यज्य” इत्येषा । 1 Śrīdhara Svāmi comments: “One who relinquishes his pre- scribed duties, even though ordained by Me in the form of the ajnayaivam guṇān doṣan mayadiṣṭān api svakan dharman santyajya yaḥ sarvan mam bhajet sa ca sattamah The Gita Press edition has a different reading in the last quarter of the verse. In place of “mām bhajet sa ca sattamah,” it reads “mami bhajeta sa sattamah.” 1230 200 Intermediate Level Practitioners Engage in Direct Bhakti injunctions of the Vedas, and worships Me, is also the best of the saintly (sattama), just as is the individual described in the preceding group of verses. Does the person referred to here abandon his prescribed duties out of ignorance or due to athe- ism? No. He gives them up in spite of knowing their virtues, such as the purification of heart that ensues from upholding one’s religious duties (dharma), as well as the defects of neglect- ing them. He gives up all such prescribed duties with the firm conviction that all perfection will come about simply by devo- tion to Bhagavan, considering all other dharma as a distraction from his meditation on Bhagavan. Alternatively, he may give up routine dharma because his eligibility for the path of karma has reached its end, due to the appearance of firm faith in bhakti.” यथा हयशीर्षपञ्चरात्रोक्तनारायणव्यूहस्तवे- An illustration of this is found in the prayer known as Nārāyaṇa- vyuha-stava found in Hayasirsa Pañcarātra: ये त्यक्तलोकधर्मार्था विष्णुभक्तिवशं गताः । ध्यायन्ति परमात्मानं तेभ्योऽपीह नमो नमः ॥ ५८२ ॥ I offer repeated obeisance to those also, here in this world, who, having come under the influence of bhakti to Bhagavan Visņu, simply meditate on the Supreme Self, having abandoned all con- ventional prescribed duties and worldly pursuits. (Hayasirṣa Pañcaratra) अत्र त्वेवं व्याख्या - यदि च स्वात्मनि तत्तद्गुणयोगाभावस्तथाप्येवं पूर्वोक्तप्रकारेण गुणान् कृपालुत्वादीन् दोषांस्तद्विपरीतांश्चाज्ञाय हेयोपादेयत्वेन निश्चित्यापि यो मया तेषु गुणेषु मध्ये तत्रादिष्टानपि स्वकान् नित्यनैमित्तिकलक्षणान् सर्वानिव वर्णाश्रमविहि- तान् धर्मान् तदुपलक्षणं ज्ञानमपि मदनन्यभक्तिविघातकतया सन्त्यज्य मां भजेत् स च सत्तमः । The following is the explanation of the verse under discussion [SB 11.11.32]: Even if the practitioner is lacking the various qual- ities (gunas) mentioned in the previous group of verses, if he 2 ye tyakta-loka-dharmarthā viṣṇu-bhakti-vasam gataḥ dhyayanti paramātmānam tebhyo piha namo namah 1231 11 How Akincana-bhakti Is Attained worships Me, giving up all other forms of dharma, consider- ing them as obstacles to My exclusive devotion (ananya-bhakti), he also is the best of the saintly (sattama). The demonstrative pronoun evam, “of the kind previously specified,” qualifies the word guṇān, referring to the virtues mentioned in the three pre- vious verses, beginning with the quality of being compassionate (krpālu). The word dosan, “defects,” refers to the exact opposite of these qualities. That the practitioner is aware of these virtues and defects means that he has ascertained the virtues as worthy to be embraced (upādeya), and the defects, as fit to be rejected (heya). In spite of this, however, he gives up, out of the various virtues mentioned, all those prescribed duties (dharma) specifically related to voca- tion (varna) and status of life (āśrama), whether they are regular duties (nitya-dharma) or incidental duties (naimittika-dharma), and in spite of the fact that they are ordained by Me. By upala- kṣaṇa, or the implying of that which is not directly stated, it is understood that he gives up even the pursuit of jñāna [which is directed toward the realization of unqualified Brahman]. चकारात् पूर्वोक्तोऽपि सत्तम इत्युत्तरस्य तत्तद्गुणाभावेऽपि पूर्वसाम्यं बोधयति । ततो यस्तु तत्तद्गुणान् लब्ध्वा धर्मज्ञानपरित्यागेन मां भजति केवलं स तु परमसत्तम एवेति व्यक्त्यानन्यभक्तस्य पूर्वत आधिक्यं दर्शितम् । The word ca, “also,” in the clause “He also is the best of the saintly” (sa ca sattamaḥ), indicates that the practitioner described in the previous group of verses [SB 11.11.29-31] is also the best of the saintly (sattama). This further implies that the practitioner referred to in this verse [SB 11.11.32] - even if lacking the virtues described in those verses - is equal to him. Consequently, the practitioner who, having acquired all those virtues, gives up conventional dharma and jñāna and worships Me in exclusivity, is alone supreme among the best of the saintly (parama-sattama). By the understanding imparted in this verse, the exclusive devotee (ananya-bhakta) is shown to be superior to the practitioner described in the previous group of verses. 1232 200 Intermediate Level Practitioners Engage in Direct Bhakti अत्र “अद्वेष्टा सर्वभूतानाम्” (गीता १२ । १३) इत्यादि श्रीगीताद्वादशाध्यायप्रकरणमप्यनु- सन्धेयम् । सत्तम इत्यनेन तदवस्त्रापि सत्तरत्वं सत्तमत्वमप्यस्तीति दर्शितम् । अस्तु तावत् सदाचारस्य तद्भक्तस्य सत्त्वमनन्यदेवताभक्तत्वमात्रेणापि दुराचारस्यापि सत्त्वा- न्यपर्यायसाधुत्वं विधीयते " अपि चेत् सुदुराचारः” (गीता ९१३०) इत्यादौ । In this regard, one may also consult the twelfth chapter of the Gitā from verse 12.13 onward, in which a similar description is found. The use of the superlative form sat-tama, “the best of saints,” implies the existence of the comparative form sat-tara, “a better saint,” [and the original attribute itself sat, “a saint,”] both of which exhibit lesser degrees of the quality of saintliness. It goes without saying that a devotee of Bhagavan whose conduct is established in virtue (sad-acara) is endowed with the quality of saintliness (sattva). In fact, even a person of immoral conduct (durācāra) is said to be endowed with saintliness simply because of being exclusively devoted to Bhagavan, giving up the worship of all other gods. This is specifically pointed out in verses such as GĪTĀ 9.30, wherein such a devotee is referred to as a sādhu, which is a synonym for the word sat, “a saint.” अत्र च साधुसङ्गप्रस्तावे यत् तादृशं लक्षणं नोत्थापितं तत् खलु तादृशसङ्गस्य भक्त्युन्मु- खेऽनुपयुक्तताभिप्रायेण । यथोक्तं श्रीप्रहलादेन “सङ्गेन साधुभक्तानाम्” (भा० ७ । ७ । ३०) इति । साधुत्र सदाचारः । In the context of our discussion about the association of saints (sadhu-sanga), we have not cited the example of this latter type of sadhu, because the association of such a person is of no use in enabling one to embrace the path of devotion. As Śri Prahlada said in Srimad Bhāgavata: “One can attain direct love (arjasā- rati)3 for Bhagavan by the association of devotees who are situ- ated in virtuous conduct” (sangena sadhu-bhaktānām, SB 7.7.30). The word sadhu here means one established in virtuous conduct (sad-ăcăra). तदेवमीश्वरबुद्ध्या विधिमार्गभक्तयोस्तारतम्यमुक्तम् । तत्रैवोत्तरस्यानन्यत्वेन श्रेष्ठत्वं दर्शितम् । 3 This is drawn from sB 7.7.29, to which sB 7.7.30 is syntactically connected. 1233 II How Akiñcana-bhakti Is Attained In this and the previous anuccheda, we have thus shown the gradation between two levels of devotees who are situated on the path of devotion according to scriptural regulations (vidhi- märga) and who worship Bhagavan with a sense of reverence dictated by the knowledge of His majesty. [This refers respec- tively to those who worship Bhagavan with a mixture of karma and jñāna and to those who worship with exclusive devotion.] Of these two levels of devotees, the second one has been shown to be superior because of the quality of exclusive devotion (ananya- tvena). तत्रैवार्चनमार्गे त्रिविधत्वं लभ्यते पाद्मोत्तरखण्डात् । तत्र महत्त्वम् “तापादिपञ्चसं- स्कारी” इत्यादौ । The three divisions of devotees on the path of arcana, or deity worship, can be understood from the Uttara-khanda of Padma Purāṇa. The superlative devotee (mahat) was already referred to [in Anuccheda 198] in this verse: A brahmana who has undergone the five types of purificatory rituals (pañca-saṁskāra), beginning with branding the body with the marks of Visnu (tapa), who engages in the nine types of sacrificial acts (nava-ijyā), and who is well-versed in the five subjects (artha-pañcaka), is called a maha-bhāgavata, or a great devotee. (Padma Purana, Uttara-khanda 253.27)* मध्यमत्वम्- The intermediate devotee (madhyama) on the path of worship is one who adheres to the following set of practices: 4 तापः पुण्ड्रं तथा नाम मन्त्रो यागश्च पञ्चमः । अमी हि पञ्चसंस्काराः परमैकान्तिहेतवः ॥ ५८३ ॥ इत्यत्र । Undergoing the penance of branding one’s body with the sym- bols of Bhagavan (tāpa), applying tilaka to the body (pundra), being bestowed with a name that identifies one as a servant of tāpādi pañca-saṁskārī navejya-karma-kārakah artha-pañcaka-vid vipro maha-bhāgavataḥ smṛtaḥ 1234 200 Intermediate Level Practitioners Engage in Direct Bhakti Bhagavan (nāma), receiving a mantra from a guru for medita- tion (mantra), and undergoing the prescribed initiation proce- dure by means of the fire ritual (yaga) - these five purificatory rituals (pañca-samskaras) are the cause of supreme one-pointed devotion. (Padma Purāna)5 कनिष्ठत्वम्- The neophyte devotee (kanistha) on the path of worship is described in this verse: शङ्खचक्राद्यूर्द्ध्वपुण्ड्रधारणाद्यात्मलक्षणम् । तन्नमस्करणं चैव वैष्णवत्वमिहोच्यते ॥ ५८४ ॥ इत्यत्र ॥ One who marks the body with Bhagavan’s insignia, such as the conch, disc, club, and lotus, who applies tilaka to the body, and who offers obeisance to Bhagavan is called a Vaiṣṇava. (Padma Purāṇa, Uttara-khanda)” Commentary IN THE previous anuccheda, Jiva Gosvāmī cited three verses (SB 11.11.29-31) enumerating the virtues of a devotee. These virtues are not directly part of bhakti, except for the quality of surrender to Bhagavan. All other qualities mentioned in those verses form part of the karma- and jñāna-mārgas. The principal verse of this anuccheda (SB 11.11.32) describes a devotee who gives up his con- ventional dharma. This implies that the practitioner described in the previous anuccheda is one who does not give up his dharma. For this reason, Śrī Jiva referred to the latter as a mixed devotee (miśra- bhakti-sādhaka), meaning that his practice of bhakti is mixed with karma and jñāna. 5 tāpaḥ puṇḍram tathā nāma mantro yagaś ca pañcamaḥ ami hi pañca-samskarah paramaikanti-hetavaḥ 6 sankha-cakrady urddhva-pundra-dharanadyatma-lakṣaṇam tan-namas-karanam caiva vaisnavatvam ihocyate In Padma Purana, this verse is not found exactly as given here, but there are two verses (235.5 and 255.120) whose first line is almost the same as in this verse and which carry a nearly identical meaning. 1235 II How Akincana-bhakti Is Attained In SB 11.11.32, the demonstrative pronoun evam, “of the kind previously specified,” qualifies the word gunan, referring to the virtues mentioned in the three previous verses, beginning with compassion. The word doṣan, “defects,” refers to the exact oppo- site of these qualities. The implication of this verse is that the prac- titioner being described here may even lack the virtues described in the previous verses, yet he is aware of their desirability. This means that he realizes in what manner these qualities are of value and how their antithesis are a hindrance. Knowing all this, he gives up, out of the various qualities mentioned, all those duties specifi- cally related to varṇa and asrama, whether they are regular or inci- dental duties, and in spite of the fact that they are ordained by Bhagavan. By upalakṣaṇa, or the implying of that which is not directly stated, it is understood that the exclusive devotee (ananya-bhakta) also gives up the pursuit of jñāna, directed toward the immediate realization of unqualified Brahman. One who gives up conven- tional dharma and jñāna, because he considers them as obstacles to exclusive devotion, and who worships Bhagavan, is the best of the saintly (sattama). The word misra, “mixed,” used for the madhyama-bhakta in this anuccheda, is different from the sense in which it was used to describe the neophyte’s devotion in the previous anuccheda. To understand its usage here, the five verses (SB 11.11.29-33) describ- ing the three levels of devotees have to be seen in relation to each other. The first three verses describe the neophyte, who is sur- rendered to Bhagavan but still attached to prescribed duties and the qualities that they engender. His devotion to Bhagavan is thus subordinate to his attachment to prescribed duties, and thus he was described as a mixed practitioner of bhakti in the beginning of Anuccheda 199. The intermediate devotee, described in SB 11.11.32, understands the distinction between conventional duty and the neglect of such duty, but consciously sets aside such considerations to engage in pure devotion. The superlative devotee, who will be described in the next anuccheda (in SB 11.11.33), transcends all considerations of 1236 200 Intermediate Level Practitioners Engage in Direct Bhakti right or wrong and simply engages in pure devotion out of love. So, although the intermediate devotee engages in unalloyed devotion (ananya-bhakti), he or she does so with an awareness of right and wrong, which inhibits the natural flow of love. Such a devotee does not engage in bhakti out of natural attraction for it but based on his faith in the validity of the scriptural injunction (vidhi). The inter- mediate devotee’s mixture is to be understood in this sense. When a bhāgavata comes to the level of spontaneous love, the question of right or wrong never arises. The relinquishment of conventional dharma could occur for one of the following reasons: (1) out of ignorance about it, (2) because of an absence of faith in Vedic authority, (3) because one has come to understand that the self’s essential duty, or abhidheya, is bhakti, or (4) because one has become detached from all material desires and the conventional dharma on which they are based and has acquired faith in bhakti by the grace of a devotee. Out of these four possibilities, only the last two are applicable to an intermediate devotee. And of these two, the latter is better than the former. The reason for this is that this devotee has devel- oped the qualities stated in the previous three verses (SB 11.11.29- 31), and additionally, he gives up both karma as well as jñāna to engage in exclusive bhakti. The other bhakta gives up karma and jñāna but may not have developed these qualities. Yet even in their absence, this devotee is also said to be sattama, simply on the basis of the exclusivity of his devotion. The clause sa ca sattamaḥ, “He also is the best of the saintly,” implies that the devotee described in SB 11.11.32 is equal to the one described in the previous three verses. They share an equality in regard to their both being sattama. Because Kṛṣṇa uses the word sat-tama, meaning, “the superla- tive degree of sat,” it implies the existence of sat-tara and sat devo- tees as well. In Sanskrit, the comparative suffix “-tara” is used to show a higher degree of some particular attribute when two objects are compared. The superlative suffix “-tama” is used to show the highest degree of some particular attribute when the best out of numerous possibilities is to be shown. 1237 II How Akincana-bhakti Is Attained Śrī Jīva makes the point that the real measure of saintliness (sattva) is devotion to Bhagavan and not virtuous behavior devoid of devotion. Virtuous conduct may be the primary measure of saintliness on other paths but not on the path of bhakti, since virtue ensues of its own accord as a concomitant effect of bhakti. When, however, it comes to choosing which saint to associate with, one must consider the saint’s character. He or she must also be established in moral integrity. The reason for this is that the person who associates with a saint will not benefit if the saint is ill-behaved. We can learn from some- one whom we respect, but it is difficult to respect someone of ill- conduct. Rather, his ill-conduct will influence us. We will tend to criticize such a saint and become implicated in an offense. Worse yet would be to take his ill-conduct as acceptable, standard behav- ior. Therefore, the devotee saint with whom we associate, and certainly whom we accept as our guru, must be of ideal character. Therefore, in his instructions to King Nimi regarding the accep- tance of a guru, sage Prabuddha emphasizes that the guru must have the quality of upasama, or “complete tranquility of being” (SB 11.3.21). Śrī Viśvanatha Cakravarti glosses the word upasamāśra- yam as “one who is free of vices, such as anger and greed” (krodha- lobhady avasibhūtam). In Anuccheda 198, Śrī Jīva Gosvāmī outlined the characteris- tics of a superlative devotee (mahā-bhāgavata) on the path of wor- ship. Bearing this in mind, he concludes this anuccheda by citing definitions of the intermediate and neophyte devotees on that path. 1238 Anuccheda 201 The Ananya-bhakta Is Superior to the Jñāni-bhakta २०१ । अथ शुद्धदास्यसख्यादिभावमात्रेण योऽनन्यः स तु सर्वोत्तम इत्याह (भा० ११।११।३३) - AMONG THE DEVOTEES engaged in direct devotion, one who is exclusively devoted to Bhagavan (ananya) and serves Him in one of the pure relations of servant, friend, parent, or lover, is the best of all (sarvottama). This is indicated by Bhagavan Kṛṣṇa in this verse: ज्ञात्वाज्ञात्वाथ ये वै मां यावान् यश्चास्मि यादृशः । भजन्त्यनन्यभावेन ते मे भक्ततमा मताः ।। ५८५ ।। Whether aware or unaware of the extent of My being, who I am in reality, and of what nature I am constituted, those who wor- ship Me with exclusive devotion, I consider to be the best of all devotees. (SB 11.11.33)1 यावान् देशकालाद्यपरिच्छिनः । यश्च सर्वात्मा । यादृशः सच्चिदानन्दरूपः । In this verse, the pronoun yāvān, lit., “as far as” [or in other words, “the measure to which My being extends”], means that Bhagavan is not delimited by spatial or temporal bound- aries. The pronoun yaḥ, “who or what I am,” refers to His iden- tity as the Immanent Self of all beings (sarvātmā). And the 1 jñātvājñātvätha ye vai mām yavan yaś casmi yadṛśaḥ bhajanty ananya-bhavena te me bhaktatamā matah 1239II How Akincana-bhakti Is Attained pronoun yādṛśaḥ, “of what kind I am,” refers to the constitu- tional makeup of Bhagavan as the direct embodiment of being, consciousness, and bliss. तं मां ज्ञात्वाज्ञात्वा वा ये केवलमनन्यभावेन श्रीव्रजेश्वरनन्दनत्वाद्यालम्बनो यः स्वभी- प्सितो दास्यादीनामेकतरो भावः । तेनैव भजन्ति न कदाचिदन्येनेत्यर्थः । ते तु मे मया भक्ततमा मताः । Whether or not they know Me in these various capacities, those who worship Me with a mood of exclusive devotion (ananya- bhāvena) are considered by Me to be the best of all devotees (bhakta-tama). The compound ananya-bhāvena here means that among the various relations of servant, friend, parent, or lover, such devotees have one specific mood of service toward Bhaga- van that accords with their own internal longing. Additionally, they experience this mood of service toward a specific manifes- tation of Bhagavan, such as Śrī Kṛṣṇa, the son of Nanda Mahā- rāja. Furthermore, they worship their cherished manifestation of Bhagavan only in accordance with that one particular mood and never with any other mood. अत एव चतुर्थे श्रीयोगेश्वरैरपि प्रार्थितम् (भा०४।७।३८) - Therefore, in the Fourth Canto of Srimad Bhagavata, it is seen that even the Yogeśvaras [who were jñāni-bhaktas] prayed for exclusive devotion: 2 3 प्रेयान् न तेऽन्योऽस्त्यमुतस्त्वयि प्रभो विश्वात्मनीक्षेन् न पृथग् य आत्मनः । अथापि भृत्येश तयोपधावतामनन्यवृत्त्यानुगृहाण वत्सल ॥ ५८६ ॥ इति । O Omnipotent One (prabhu), there is no one more dear to You than a person who perceives himself as nondistinct from You, the very self of the cosmos. Yet, O Lord, who are affection- ately disposed toward Your devotees (vatsala), kindly bless [us (asman)]2 with the exclusive devotion (ananya-vṛtti) of those who worship you with the internal disposition of an unalloyed servant toward his master (bhṛtyeśa-bhāvena). (SB 4.7.38)* Śrī Viśvanatha Cakravarti and Sri Jiva Gosvāmi preyan na te’nyo’sty amutas tvayi prabho viśvātmanikṣen na pṛthag ya ätmanaḥ 1240 201 The Ananya-bhakta Is Superior to the Jnani-bhakta श्रीगीतासु हि (गीता ७।२ ) - The implication of this verse can be understood with reference to the following section of verses from the Gîtâ: ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः । यज् ज्ञात्वा नेह भूयोऽन्यज् ज्ञातव्यमवशिष्यते ॥ ५८७ ॥ I shall reveal to you in full this knowledge along with the means of its immediate realization, knowing which, nothing further remains to be known in this world. ( GITĀ 7.2) 4 इत्युक्त्वाह (गीता ७ । ४-७) – After speaking thus, Bhagavān said: 4 भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च । अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥ ५८८ ॥ अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् । जीवभूतां महाबाहो ययेदं धार्यते जगत् ॥ ५८९ ॥ एतद्योनीनि भूतानि सर्वाणीत्युपधारय । अहं कृत्स्रस्य जगतः प्रभवः प्रलयस्तथा ॥ ५९० ॥ मत्तः परतरं नान्यत् किञ्चिदस्ति धनञ्जय । मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ॥ ५९१ ॥ इति । Earth, water, fire, air, ether, mind, intellect, and ego – this is My material energy (prakrti ), divided into eight categories. This is My inferior nature, O mighty-armed one. But you should know that distinct from this is My superior nature, which con- sists of the living beings, by whom the cosmos is sustained. (GITÂ 7.4-5) s Know that these two natures are the source of all living beings, tathāpi bhṛtyesa tayopadhavatam ananya-vṛttyänugrhāna vatsala This translation has been rendered according to Sri Jiva’s own commentary, which is given further ahead. jñānam te ham sa-vijñānam idam vakṣyamy aseṣataḥ yaj jñātvā neha bhuyo nyaj jñātavyam avasiṣyate 5 bhūmir apo’nalo vayuḥ kham mano buddhir eva ca aharkara itiyam me bhinnā prakṛtir aṣṭadhā apareyam itas tv anyam prakṛtim viddhi me param jiva-bhūtām maha-baho yayedam dharyate jagat 1241 II How Akincana-bhakti Is Attained and that I am the origin and dissolution of the entire cosmos. There is nothing superior to Me, O conqueror of wealth. This entire cosmos rests upon Me, as pearls are strung on a thread. (GĪTĀ 7.6-7)6 प्रधानाख्यजीवाख्यनिजशक्तिद्वारा जगत्कारणत्वं तच्छक्तिमयत्वेन जगतस्तदनन्यत्वं स्वस्य तु ततः परत्वं तदाश्रयत्वं च वदन् निजज्ञानमुपदिष्टवान् प्रसङ्गेन जीवस्वरूपज्ञानं च । Bhagavan is the cause of the cosmos through the agency of His potencies, known as primordial nature (pradhāna) and the liv- ing beings (jīvas). Because the cosmos is constituted of these two potencies of Bhagavan, it is nondifferent from Him, yet He Himself is superior to, and the support of, the cosmos. By delin- eating these truths, Bhagavan imparted knowledge about Him- self and incidentally disclosed knowledge of the constitutional nature of the living beings. स चैवम्भूतो ज्ञानी मत्स्वरूपमहिमानुसन्धानकृत्त्वादार्तभक्तादीनतिक्रम्य मत्प्रियो भवतीत्यप्यन्तेऽभिहितवान् (गीता ७ । १६-१८) - The wise person (jñāni) of such nature, who has inquired into the glories of Bhagavan’s constitutional nature, surpasses the devotees with other motivations, such as the desire for deliver- ance from worldly afflictions (ārta), and becomes dear to Bhaga- vān. Śrī Kṛṣṇa asserts this fact at the end of the same section of the Gītā: चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन । आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ॥ ५९२ ॥ तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते । प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ।। ५९३ ।। उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम् । आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम् ॥ ५९४ ॥ इति । etad-yonini bhūtāni sarvānīty upadhāraya aham kṛtsnasya jagataḥ prabhavaḥ pralayas tatha mattaḥ parataram nanyat kincid asti dhananjaya mayi sarvam idam protam sutre mani-ganā iva 1242 201 The Ananya-bhakta Is Superior to the Jñani-bhakta O Arjuna, best of the Bharata dynasty, four types of virtu- ous people worship Me - the distressed, the inquisitive, the seeker of wealth, and the person of wisdom. Of these, the per- son endowed with wisdom, who is ever-united with Me and invested with exclusive devotion, is preeminent. Indeed, I am exceedingly dear to the wise person, and he is dear to Me. All of these people are indeed noble, but the person endowed with wisdom is My very Self. This is my view, because such a devotee, whose mind is fixed on Me, has taken refuge in Me, considering Me alone as the highest goal. (GĪTĀ 7.16-18)’ ततश्चायमर्थः - यस्त्वयि विश्वात्मन्यात्मनो जीवानी क्षेत् त्वच्छक्तित्वादनन्यत्वेन जानाति न तु पृथक् स्वतन्त्रत्वेन ईक्षेत । अमुतोऽमुष्माद् यद्यपि ते प्रेयान् नास्ति तथापि हे वत्सल ! हे भृत्यप्रिय ! भृत्येशभावेन ये भजन्ति तेषां या अनन्या वृत्तिरव्यभिचारिणी निजा भक्तिस्तयैव अनुगृहाण । प्रस्तुतत्वेनास्मान् ज्ञानिभक्तानिति लभ्यत इति । Taking all of this into consideration, we can now ascertain the meaning of the above-cited verse from Srimad Bhagavata [SB 4.7.38]. When it is said that the devotee sees himself as nondistinct from Bhagavan, it means that he perceives himself, and hence all living beings (jīvas), as situated within Bhagavan, the very self of the cosmos. This means that he recognizes all jīvas as nondifferent from Bhagavan by virtue of their being His potencies; he does not view them as separate and hence indepen- dent of Him. In the first half of the verse, the adepts of the yoga system conclude that there is no one more dear to Bhagavan than a devotee of such vision. 7 catur-vidha bhajante mam janaḥ sukṛtino’rjuna arto jijñāsur artharthi jñānî ca bharatarṣabha teṣām jñānī nitya-yukta eka-bhaktir visisyate priyo hi jñānino’tyartham aham sa ca mama priyaḥ udārāḥ sarva evaite jñānī tv atmaiva me matam asthitaḥ sa hi yuktātmā mām evānuttamāṁ gatim The vision being described in the first line of SB 4.7.38 is that of a jñāni-bhakta. That such a devotee is most dear to Bhagavan is the same conclusion that Kṛṣṇa makes in the Gitā. Yet the fact that in the second half of the verse the Yogesvaras petition Bhagavan to bestow upon them exclusive devotion in the mood of an unalloyed servant toward his master indicates that they recognize ananya-bhakti as superior even to jñana or bhakti mixed with jñāna. 1243 II How Akincana-bhakti Is Attained [But then in the second half of the verse, they submit the fol- lowing prayer:] “In spite of this, O Vatsala, meaning ‘O You who are affectionately disposed toward Your own servants’ (bhṛtya- priya), kindly bless [us (asman)] with the exclusive devotion (ananya-vṛtti) - meaning, bhakti infallibly intent on You (avya- bhicāriņī nijā bhaktiḥ) - of those who worship You with the internal disposition of an unalloyed servant toward his master (bhṛtyeśa-bhāvena).” In the present context, it is to be under- stood that the Yogeśvaras are themselves praying, “Kindly bless us (asman), who are jñāni-bhaktas, with the exclusive bhakti of such devotees.” अथ मूलपद्ये “ज्ञात्वाज्ञात्वा” इत्यत्राज्ञानज्ञानयोर्हेयोपादेयत्वं निषिद्धम् । भक्ततमा इत्यत्र पूर्ववाक्यस्थसत्पदनिर्देशमतिक्रम्य विशेषतो भक्तपदनिर्देशाद् भक्तेः स्वरूपाधिक्यमत्रैव विवक्षितम् । So, from the above discussion, we can draw certain conclusions about the principal verse of this anuccheda [SB 11.11.33]. By say- ing, “whether aware (jñātvā) or unaware (ajñātvā),” Kṛṣṇa denies the two-sided notion that jñāna is necessarily to be taken up (upādeya) and that an absence of jñāna is by all means to be avoided (heya). By using the term bhakta-tama, “the best of all devotees,” or in other words, by using the word bhakta directly, superseding the use of the word sat found in His prior state- ment, Kṛṣṇa’s intent is to point out that bhakti is superior [to jñāna or to bhakti mixed with jñāna] by its very own essential nature (svarupa). ते मता इत्यत्र मम तु विशिष्टा सम्मतिरत्रैवेति सूचितमीदृशानुक्तचरत्वात् । Furthermore, by saying, “They (te) are considered (matāḥ) by Me (me) as the best of all devotees (bhaktatamāḥ),” Kṛṣṇa is indi- cating His personal viewpoint in this particular regard because He did not qualify His previous statements in the same manner. अत एव प्रकरणप्राप्तिमेकवचननिर्देशमप्यतिक्रम्य गौरवेणैव ये ते इति बहुवचनं निर्दि- ष्टम् । ततः किमुत तद्भावसिद्धप्रेमाण इति भावः । एषां भावभजनविवृतिरग्रे रागानुगाक- थने ज्ञेया ॥ श्रीभगवान् ॥ 1244 9 201 The Ananya-bhakta Is Superior to the Jñani-bhakta Another point is that in all the previous verses cited throughout this entire section (prakarana) [on the characteristics of sadhus, beginning from Parikṣit’s question in SB 11.2.44, Anuccheda 187], the singular number was used consistently to define the devotee in question. Disregarding this standard, Kṛṣṇa used the plural number’ [in SB 11.11.33] simply as a way of indicating the value He attributes to the ananya-bhakta: “Such practitioners [in the devotional moods of servant, friend, parent, or lover] I consider to be the best of all devotees.” Consequently, how much more must this be the case for those who have already attained the perfected state of divine love (prema) rooted in any one of these devotional moods. This is the intent. A description of the devo- tional moods (bhāva) and the manner of worship (bhajana) of these devotees will be given later in the context of the discussion of rāgānuga-bhakti [Anuccheda 310 onward]. Commentary AT THE BEGINNING of Anuccheda 199, Jīva Gosvāmī stated that he would demonstrate the gradations of the neophyte, intermediate, and superlative devotees in accordance with the evolution of their spiritual practice (sadhana). He also said that he would quote five verses from Śrimad Bhagavata (SB 11.11.29-33) to illustrate these dis- tinctions. After discussing the neophyte and intermediate devo- tees in Anucchedas 199 and 200 respectively, he now describes the superlative devotee, quoting the fifth verse in the series. In the principal verse of this anuccheda (SB 11.11.33), Śrī Kṛṣṇa declares that those who worship Him with a mood of exclusive devotion (ananya-bhava), whether or not they know Him in His constitutional identity, are considered by Him as the best of all devotees. The term ananya-bhava here implies several things. First of all, it means that such exclusive devotees have one specific mood of service (bhāva) toward Bhagavan among the various relations In Sanskrit, the plural is sometimes used in place of the singular as a sign of respect and not necessarily to indicate a plurality. 1245 II How Akincana-bhakti Is Attained of servant, friend, parent, or lover, and that this mood is in accor- dance with their own internal longing. Secondly, they experience this one mood of service toward a specific manifestation of Bhaga- vān, such as Śrī Krsna, the son of Nanda Mahārāja. Furthermore, they worship their cherished manifestation of Bhagavan only in accordance with this one particular mood and never with any other mood. The definitive characteristic of the superlative devotee being described in SB 11.11.33 is ananya-bhava. This corresponds to the ananya-bhakti or akiñcana-bhakti described in Anuccheda 178. The distinction between this devotee and the intermediate devotee described in the previous verse is that the superlative devotee is indifferent to the knowledge of Bhagavan’s majesty. In other words, he does not worship Bhagavan out of the knowledge of His divinity but only because of love. His love is so absolute that he does not care to know his dearmost beloved as Bhagavan. Indeed, bhagavatta, or “Godhood,” cannot manifest itself in the presence of such a devotee. Yasoda saw the whole universe in Kṛṣṇa’s mouth, yet in spite of this, she could not believe that Krsna is God. She thought of Him only as her darling child. This was due to the inten- sity of her love. Moreover, even if the idea of Kṛṣṇa’s Godhood should ever arise in the minds of such devotees, it cannot subdue their love. The devotion of the intermediate devotee described in the pre- vious verse is mixed with, and thus limited by, the knowledge of Bhagavan’s majesty, and thus his love cannot swell to the same extent as that of the superlative devotee depicted in the present verse. Knowledge of God’s majesty elicits a sense of awe and rev- erence that inhibits the natural and spontaneous flow of love. This is the difference between the love of a bhakta who worships Bha- gavān with majesty (aiśvarya) and that of a madhurya-bhakta, or one who relates to God as a human being. It is the intensity of love that gives rise to the feeling of intimacy. This is referred to here as ananya-bhāva, meaning that the devotee’s very existence (bhava) is felt to be in no way (an-) independent (anya) of Bhagavan. 1246 201 The Ananya-bhakta Is Superior to the Jñani-bhakta To show the importance of this mood of exclusive and intimate devotion, Śrī Jīva cites the prayers of the Yogesvaras to Visņu, who manifested in the yajña of Dakṣa. His intent in doing so is to show that although the Yogesvaras were jñāni-bhaktas, they too prayed for this ananya-bhava. Because the philosophy of radical nondu- alism (kevala-advaita) was so influential even at the time of Śri Jīva, and because the verse in question (SB 4.7.38) is liable to be misunderstood in such terms, Śrī Jiva explains it with reference to a series of verses from Chapter Seven of the Gītā that follow a corresponding progression. The first half of SB 4.7.38 clearly expresses the view of the jñāni- bhaktas. The Yogeśvaras say: “There is no one more dear to you than a person who perceives himself as nondistinct from You, the very Self of the cosmos.” The second half of the verse, however, is subject to different interpretations, because it is not clearly stated whether the Yogesvaras are praying for themselves or for devotees who lack the vision of nonduality referred to in the first line of the verse. The radical nondualists interpret the verse in the latter sense, which would then convey the following idea: “There is no one more dear to You than a person who perceives himself as abso- lutely nondistinct from You. Nevertheless, O Vatsala, may You be gracious even to those devotees of lesser qualification, who are still rooted in dualism, and who thus worship You with exclusive devotion in the mood of an unalloyed servant toward his master.” This interpretation of the verse, however, is exactly the oppo- site of what is intended by Śrī Jīva Gosvāmi. He points out that in the context in which the prayer is spoken, the Yogesvaras are themselves praying for the ananya-bhakti of the unalloyed devo- tees, meaning that they recognize ananyā-bhakti as superior even to the jñāna-bhakti described in the first half of the verse. In his comment, Śri Jiva supplies the missing words to complete the sense of the prayer: “O Vatsala, kindly bless us (asman), the jñāni-bhaktas, with the exclusive devotion of Your unalloyed servants” (nah asman jñāni-bhaktan iti labhyate). To interpret the prayer in any other way would be to take it out of context. 1247 II How Akincana-bhakti Is Attained Additionally, if the radical nondualist interpretation of the verse were taken, then the sense of addressing Bhagavan as “Vat- sala” would be negated. Naturally, Bhagavan is dearest to His devo- tees, and they are dearest to Him, as He Himself affirms (SB 9.4.68): “Devotees are My very heart, and I am the heart of My devotees. They know nothing other than Me, and I know nothing other than them.” Therefore, to conclude from the Yogesvaras’ prayer that the jñāni-bhakta is dearer and hence superior to the ananya-bhakta involves a gross misunderstanding of the meaning and context of the verse. What the Yogeśvaras are in effect saying is that prior to the appearance of ananya-bhakti with the internal disposition of one of the pure relations of dasya and so on, there is no one more dear to Bhagavan than the jñāni-bhakta. Since, however, ananya-bhakti is a post-jñāna development, it is categorically distinct from and superior to jñāna-bhakti. For this reason, it is aspired to even by the masters of yoga. This is the sense of their prayer. When Bhagavan says that He considers the devotees who wor- ship Him with the mood of exclusive devotion as the best of all devo- tees, whether or not they have detailed knowledge of His glories, it means that for such devotees, Bhagavan is discounting the rele- vance of such knowledge or the lack thereof. In the previous verse, Bhagavan used the word sat-tama, “the best of saints,” to describe those engaged in direct devotion (sākṣāt-bhakti). Yet in this verse, He has replaced this with the word bhakta-tama, “the best of all devotees.” By the specific use of the word bhakta in this verse, Bha- gavan has indicated the superior quality of bhakti present in such devotees. In summing up the three categories of devotees described in Anucchedas 199-201, it can be said that the neophyte is one whose worship of Bhagavan is mixed with other processes, such as karma or jñāna. Thus his focus is more on the development of the qualities mentioned in SB 11.11.29-31. The intermediate devotee is engaged in exclusive devotion, regardless of whether he manifests those qualities or not, but his fixation with the knowledge of Bhagavan’s majesty inhibits the intimacy of his relation with Bhagavan. Such 1248 201 The Ananya-bhakta Is Superior to the Jñani-bhakta a person is known as a vaidhi-bhakta. The superlative devotee tran- scends such formal knowledge and becomes situated in a pure rela- tion with Bhagavan, either in the mood of a servant, friend, parent, or lover. So although the jñāni-bhakta has been declared as most dear to Bhagavan both in the Gita section cited above, as well as in SB 4.7.38, this is just to state that a pure devotee situated in wisdom has attained the highest stage of progress prior to the point of devel- oping an intimate relation with Bhagavan in one of the four stated moods. Such intimate love for Bhagavan transcends the need for abstract knowledge of Bhagavan’s glories. In other words, for a devotee situated in an intimate relation of love with Bhagavan, hav- ing such knowledge is neither an advantage nor a disadvantage, and similarly, not having such knowledge is neither an advantage nor a disadvantage. 1249Anuccheda 202 The Correspondence between Bhakti and Sat-sanga 202.1 Definitions of a Vaisnava according to Other Paths २०२ । त एते वैष्णवसन्तो महत्त्वेन सन्मात्रत्वेन च विभिद्य निर्दिष्टाः । सन्मात्रभेदतारत- म्यं चात्र यदविविक्तं तद्भक्तिभेदनिरूपणे पुरतो विवेचनीयम् । अन्ये तु स्वगोष्ठ्यपेक्षया वैष्णवाः । UP TO THIS POINT, we have shown the various subdivisions of Vaisnava saints within the broader classifications of mahat [i.e., those situated in various degrees of perfected states] and sat [i.e., those established in different modes of saintly charac- ter]. The gradation of saints that has not been elaborated here will be discussed later [beginning from Anuccheda 217 onward], in the context of the description of the different categories of bhakti. Some other practitioners, however, are designated as Vaisnavas relative only to the specific group or affiliation that they belong to. तत्र कर्मिषु तदपेक्षया । यथा स्कान्दे मार्कण्डेयभगीरथसंवादे — Among karma-yogis, for example, someone may be called a Vaiṣṇava relative to the other adherents of that path. For example, in a dialogue between sage Märkandeya and King Bhagiratha in Skanda Purana, it is said: 1250 202 The Correspondence between Bhakti and Sat-sanga धर्मार्थं जीवितं येषां सन्तानार्थं च मैथुनम् । पचनं विप्रसुखार्थं ज्ञेयास्ते वैष्णवा नराः || ५९५ ।। इति । Those human beings whose life is dedicated exclusively for the sake of religious duty (dharma), who unite with their spouses only for the sake of progeny, and who cook only for the plea- sure of the brahmanas, are to be known as Vaisnavas. (Skanda Purāna ) ’ तत्र श्रीविष्ण्वाज्ञाबुद्ध्यैव तत्तत् क्रियत इति वैष्णवपदेन गम्यते । In this regard, they carry out all these functions only with the view that they are the ordinances of Bhagavan Visņu. This is understood by use of the word “vaisnava” in this verse. श्रीविष्णुपुराणे च (वि० पु० ३ | ७|२०) - Similarly, in the Visnu Purana, we find the following statement: न चलति निजवर्णधर्मतो यः सममतिरात्मसुहृद्विपक्षपक्षे । न हरति न हन्ति किञ्चिदुच्चैः स्थितमनसं तमवेहि विष्णुभक्तम् ॥ ५९६ ॥ इति । Know that person to be a devotee of Bhagavan Visņu, whose mind is established in nobility (uccaiḥ-sthita-manasam), who never deviates from his vocational duties (varna-dharma), who is equipoised toward friend and foe, and who neither steals from nor harms any living being. (VP 3.7.20 ) 2 तदर्पणे तु सुतरामेव वैष्णवत्वम् । यथा पाद्मे पातालखण्डे वैशाखमाहात्म्ये-

[In light of these statements,] it is all the more self-evident that among karma-yogis, the person who offers all his actions to Bha- gavan is to be known as a Vaiṣṇava, as stated in the Vaisakha- māhātmya section from the Pātāla-khaṇḍa of Padma Purāna: जीवितं यस्य धर्मार्थे धर्मो हर्यर्थ एव च । अहोरात्राणि पुण्यार्थं तं मन्ये वैष्णवं जनम् ॥ ५९७ || dharmartham jivitam yeṣām santanartham ca maithunam pacanam vipra-sukhārtham jñeyās te vaisnava narah na calati nija-varna dharmato yah sama-matir ātma-suhrd-vipaksa-pakse na harati na ca hanti kiñcid uccaih sthita-manasam tam avehi visnu-bhaktam 1251 II How Akiñcana-bhakti Is Attained I consider that person to be a Vaisnava who lives for the sake of dharma, who performs his dharma exclusively for the sake of Bhagavan Hari, and who spends day and night in the performance of pious deeds. (Padma Purāṇa, Pātāla- khanda 94.8) तथैव शैवेषु तदपेक्षया यथा बृहन्नारदीये- Accordingly, among the worshipers of Śiva, a person may be known as a Vaisnava relative to the other adherents of the Saiva path, as in this statement from Brhan-naradiya Purāṇa: शिवे च परमेशाने विष्णौ च परमात्मनि । समबुद्ध्या प्रवर्तन्ते ते वै भागवतोत्तमाः ॥ ५९८ ॥ इति । Those who have equal regard for Siva, the Supreme Con- troller (Parameśa), and Visņu, the Supreme Immanent Self (Paramātmā), are indeed the best of the bhagavatas. (BNP 1.5.72)* शैवगोष्ठीषु भागवतोत्तमत्वं तत्रैव प्रसिद्धमिति तथोक्तम् । वैष्णवतन्त्रे तु तन्निन्दैव- In the Śaiva community, this definition of an uttama-bhāgavata is well-known from this particular reference itself, and thus it has been cited here, but in the Vaiṣṇava tantras, this attitude is verily condemned: 3 4 यस्तु नारायणं देवं ब्रह्मरुद्रादिदैवतैः । समत्वेनैव दीक्षेत स पाषण्डी भवेद् ध्रुवम् ॥ ५९९ ॥ इति । One who considers Brahma, Rudra [Śiva], or any other of the devas to be equal to Bhagavan Nārāyaṇa is certainly a heretic. (Vaisnava Tantra)5 jivitam yasya dharmarthe dharmo hary artha eva ca aho-rātrāṇi punyartham tam manye vaisnavam janam sive ca paramešane vişnau ca paramatmani sama-buddhya pravartante te vai bhagavatottamāḥ It is to be noted that the Narada Purana is sometimes referred to as the Bṛhan-naradiya Purana, as Śrī Jiva does here. The two names refer to one and the same text. The printed edition of this Purana does not use the word bṛhat. 5 yas tu nārāyaṇam devam brahma-rudrādi-daivataiḥ samatvenaiva vikseta sa pasandi bhaved dhruvam 1252 202 The Correspondence between Bhakti and Sat-sanga Commentary Śri Jiva Gosvāmi concludes his analysis of the different categories of devotees based on the two factors of mahattva, or “the eminence of the devotee’s realized state,” and sattva, or “the degree of his saintliness.” The first factor refers to the intensity of the devotee’s love, and the second, to his conduct. Besides these criteria, Śrī Jīva also describes the different levels of devotees related to the path of worship of the deity of Bhagavan. The words bhakta, vaiṣṇava, and bhagavata are used primarily in regard to these three fields of consideration. However, these words are also sometimes used in reference to practitioners on other paths. This meaning is secondary in nature. One should not confuse the two different types of usage found in the śastra. The difference can be understood from the context. Śrī Jīva Gosvāmi cites examples from different scriptures of practitioners on the path of karma, and even of worshipers of Siva, who are also called Vaiṣṇavas or bhāgavatas. It is important to understand the distinc- tion between these different types of Vaisnavas so that one can dis- cern what type of Vaisnava association is to be sought or avoided, or how to deal with different classes of Vaisnavas. Moreover, this analysis is useful in determining one’s own status on the path of bhakti. It should be noted that the definition of a topmost devotee (bhagavatottama) cited from the Brhan-naradiya Purana pertains to the worshipers of Siva. Such usage is acclaimed only in the Saiva literature. In the Vaisnava literature, however, considering Visnu and Śiva as identical is frowned upon. Vaisnavas consider Śiva as a great Vaisnava, but those who worship Śiva as supreme do not regard him in this way. Such practitioners are called Saivas, or “devotees of Śiva,” and not Vaisnavas. A Vaiṣṇava is one who worships Visņu as the Supreme Being. 1253 II How Akincana-bhakti Is Attained 202.2 Association Determines the Essential Nature of the Bhakti Received तदेवं तेषां बहुभेदेषु सत्सु तेषामेव प्रभावतारतम्येन कृपातारतम्येन भक्तिवासनाभेदता- रतम्येन सत्सङ्गात् कालशैघ्यस्वरूपवैशिष्ट्याभ्यां भक्तिरुदयते । एवं ज्ञानिसङ्गाच्च ज्ञानं ज्ञेयम् । Thus, by the association of authentic devotees (sat - sarga) among the numerous gradations of saints (sat) that have been described, one may be endowed with bhakti, which will mani - fest either quickly or gradually and be imbued with a particular essential nature (svarupa) according to the degree of the devo- tees’ spiritual power (prabhāva), the degree of their compassion ( krpā), and the gradation of their different internalized devo- tional predilections (bhakti-vāsanās). In corresponding fashion, jñāna, or “the immediate realization of unqualified Brahman,” is understood to manifest through the association of a jñānī, in accordance with his power, mercy, and level of realization. तत्र यद्यप्यकिञ्चना भक्तिरभिधेयेति तत्कारणत्वेन मद्भक्तसङ्ग एवाभिधेये सति भक्तोऽपि स एव लक्षितव्यः । तथापि तत्तत्परीक्षार्थमेव तत्तदनुवादः क्रियते । 1 In this matter, unconditional devotion (akiñcana-bhakti) has been established as the abhidheya, or the means of attaining the Absolute. Yet because the association of Bhagavan’s devotees is the cause of the appearance of bhakti, this association is itself the abhidheya. For this reason, the characteristics of the devotee [the akiñcana-bhakta ] are certainly also to be elaborated. Still, just to ascertain these two [akiñcana-bhakti and the akincana- bhakta], the subtle nuances of various types of devotion and devotees are being repeated. तत्र प्रथमं तावत् तत्तत्सङ्गाज् जातेन तत्तच्छ्रद्वातत्तत्परम्पराकथारुच्यादिना जातभगव- त्साम्मुख्यस्य तत्तदनुषङ्गेनैव तत्तद्भजनीये भगवदाविर्भावविशेषे तद्भजनमार्गविशेषे च रुचिर्जायते । 1254 202 The Correspondence between Bhakti and Sat-sanga First of all, by association with devotees of a given disposi- tion, one develops a corresponding type of faith in Bhagavan (śraddha) and a relish (ruci) for hearing about Him as He is dis- closed in the corresponding tradition. From this, the turning of one’s intentful regard toward Bhagavan (bhagavat-sammukhya) is effected. Then by further association with those particular devotees, one develops an attraction (ruci) for the specific mani- festation of Bhagavan (ävirbhāva-viseṣa) who is the supreme object of their worship (tad-bhajaniya) as well as for the specific path of worship that they follow (tad-bhajana-marga). Commentary Śrī Jiva Prabhu now begins a new discussion: How is bhakti obtained and how does one progress on this path? The most impor- tant thing for a beginner is sädhu-sanga. It is for this reason that the entire analysis of the various types of sadhus was undertaken. If one can obtain the association of an appropriate sadhu, then one’s life is successful. Although it was said earlier that sadhus are independent in bestowing their grace, yet if the dynamics involved are understood, we can situate ourselves in an optimal position to receive such grace. Genuine sadhus are extremely rare and not at all easy to rec- ognize, especially for a neophyte practitioner. But if one is fortu- nate enough to meet and recognize such a sadhu, then one should drop everything to take advantage of his or her association. There is nothing more precious in this whole universe than the association of a genuine sadhu. Nothing else can compare with it. A moment’s association with a sadhu cannot be compared to any material boon, including heaven and even mukti (SB 1.18.13 and SB 4.30.34). In our long sojourn in the material world, we have experienced every conceivable possibility other than association with a real sādhu. Consequently, there is no need to strive to experience anything other than sädhu-sanga and bhakti. People are fond of new experiences. Sadhu-sanga and bhakti are the only things we 1255 II How Akincana-bhakti Is Attained have not yet experienced. If we had wholeheartedly partaken of sadhu-sanga in a past life, we would no longer be loitering here in this material world. The fact that sadhu-sanga brings an end to material existence was stated by King Mucukunda (SB 10.51.53, cf. Anuccheda 179). Although it was shown earlier that bhakti alone is the abhidheya, or the means prescribed throughout sastra, yet because sadhu- sanga is the cause of the appearance of bhakti, such association is effectively the real abhidheya for a beginner. People enjoy various types of adventures. So one should take up the adventure of bhakti. Even if one’s faith is not firmly rooted in the bhakti adventure, one will at least explore something different instead of just chewing the already chewed. There is no need to follow the rat race. Be different. There is certainly nothing to lose, but there may be much to gain. If nothing else, bhakti will prove to be an entirely unique experience, different from that of all one’s peers. 6 Śrī Jiva makes the point that the essential nature of the bhakti that one receives is according to the type of sadhu one associates with. If the sadhu is established in the mood of servitorship toward Bhagavan (dāsya-bhava), then the bhakti that is self-disclosed. through his association will be of this nature. The aspirant cannot obtain bhakti predominated by any other relation from him. Some people have the misconception that a sadhu can bestow any type of bhakti. Bhakti is a general term, but it encompasses a broad spectrum of experiential states, just as when speaking of the color red, an entire range of shades is implied, such as crimson, scarlet, burgundy, and so on. A realized sadhu is thus endowed with a very specific sakti of bhakti, and he or she can bestow bhakti only of that specific constitution. The intensity of the bhakti received also depends upon the measure of grace and the prowess of the sadhu in question. Depending upon the potency of the grace received, bhakti can manifest immediately or gradu- ally. There is no fixed procedure in this regard. Yet, although every bhavapavargo bhramato yada bhavej janasya tarhy acyuta sat-samagamaḥ sat-sangamo yarhi tadaiva sad-gatau paravarese tvayi jāyate matiḥ 1256 202 The Correspondence between Bhakti and Sat-sanga case is different, Śri Jiva Gosvāmī provides a general guideline as to the manner of bhakti’s unfolding. 1257 3 Devotees As the Cause of Progress on the Path Anucchedas 202.3-213 Preliminary Steps Leading to True Worship Anucchedas 202.3-205 Śravana, Śikṣā, and Mantra-gurus Anucchedas 206-213Preliminary Steps Leading to True Worship Anucchedas 202.3-205 202.3 The Paths of Deliberation and Taste ततश्च विशेषबुभुत्सायां सत्यां तेष्वेकतोऽनेकतो वा श्रीगुरुत्वेनाश्रिताच्छ्रवणं क्रियते । तच् चोपक्रमोपसंहारादिभिरर्थावधारणम् । पुनश्चासम्भावनाविपरीतभावनाविशेषवता स्वयं तद्विचाररूपं मननमपि क्रियते । Thereafter, if the inclination to gain a more detailed understand- ing should appear, one then hears from one or more of those devotees, accepting them as spiritual teachers. Hearing means to ascertain the meaning of the scriptures through study of the six criteria that reveal their import, such as the concurrence of the opening and closing statements (upakrama-upasarihāra)? After this, one personally engages in reflection ( manana ) by deliberating on the meaning of what has been heard in order to dispel doubts (asambhāvanā, lit., “impossibility”) and mis- conceptions (viparita-bhāvanā, lit., “ contrary views”) about the knowledge received. ततो भगवतः सर्वस्मिन्नेवाविर्भाव तथाविधोऽसौ सदा सर्वत्र विराजत इत्येवंरूपा श्रद्धा जायते । तत्र कस्मिंस्त्वनया प्रथमजातया रुच्या सह निजाभीष्टदानसामर्थ्याद्यतिशय- वत्तानिर्धारणरूपत्वेन सैव श्रद्धा समुल्लसति । तत्र यद्यप्येकत्रैवातिशयितापर्यवसानं सम्भवति न तु सर्वत्र तथापि केषाञ्चित् ततो विशिष्टस्याज्ञानादन्यत्रापि तथाबुद्धिरूपा श्रद्धा सम्भवति । एवं भजनमार्गविशेषश्च व्याख्यातव्यः । तदेव सिद्धे ज्ञाने विज्ञाना- र्थं निदिध्यासनलक्षणतत्तदुपासनामार्गभेदोऽनुष्ठीयते । इत्येवं विचारप्रधानानां मार्गो दर्शितः । The practitioner then develops faith (śraddhā) that the particu- lar manifestation of Bhagavan toward which he is attracted is present - always and everywhere - within all other manifes- tations of Bhagavan. Then, along with the first attraction (ruci) that was awakened in him toward one specific form of Bhaga- vān, this same faith swells up with a renewed conviction that this very Bhagavan is supremely competent to bestow upon him the attainment for which he aspires. In this regard, although 7 See Anuccheda 114, text and commentary, for an explanation of these six criteria, known as sad-liniga. 1263 II How Akincana-bhakti Is Attained supreme competence is possible only in one form of Bhagavan, not in all forms, yet, due to a lack of awareness of this one form that is distinguished from all the others, a person may develop this type of conviction in some other form of Bhagavan. The progression that has just been explained in regard to the development of faith in a particular manifestation of Bhagavan [āvirbhāva-viseṣa] applies equally to the awakening of faith in a specific path of worship (bhajana-marga). Once one is estab- lished in knowledge of the Absolute (jñāna) by thus deliberating on the import of scripture, immediate realization of the Abso- lute (vijñāna) is to be effected. This is accomplished by enacting the various practices of one’s specified path of worship, each of which is to be undertaken in a profoundly meditative state (nidi- dhyāsana). This is the path that is predominated by deliberation (vicara-pradhana-mārga). रुचिप्रधानानां तु न तादृग्विचारापेक्षा जायते । किन्तु साधुसङ्गलीलाकथाश्रवणरुचिश्रद्धा- श्रवणाद्यावृत्तिरूप एवासौ मार्गः । यथा “शुश्रूषोः श्रद्दधानस्य ” ( भा०१।२।१६) इत्यादिना पूर्वं दर्शितः । Those who are impelled predominantly by taste (ruci), how- ever, are not dependent on this type of systematic deliberation (vicāra). Rather, the path for them consists of associating with sādhus, developing a taste for hearing the narrations of Bhaga- vān’s lilās, awakening faith in Bhagavan and the process of wor- ship, and then repeatedly hearing and immersing themselves in the various methods of worship. This path has been pointed out already in statements such as this: O learned brāhmaṇas, by visiting or dwelling in a holy place and by service to highly realized devotees, attraction for the narra- tions of Bhagavan Vasudeva comes about for a person endowed with firm faith, who is eager to hear. (SB 1.2.16)8 “सतां प्रसङ्गान् मम वीर्यसंविदः” (भा० ३।२५।२५) इत्यादौ च द्रष्टव्यः । 8 suśruşoḥ śraddadhanasya vasudeva-katha-ruciḥ syān mahat-sevayā viprāḥ punya-tirtha-niṣevaṇāt 1264 202 The Correspondence between Bhakti and Sat-sanga The path of devotion predominated by taste (ruci-pradhana- mărga) is also indicated in the following verse: In the association of pure devotees, the discussions (kathā) nat- urally come to focus upon Me [Bhagavan]. Such discussions are not only laden with full awareness of My unlimited majesty but they serve too as inebriating tonic for both the ear and heart. By service and attention to such discussions, faith, spiritual attrac- tion, and divine love quickly and successively unfold for Me [Bhagavan Hari], the very embodiment of the path of liberation. (SB 3.25.25)9 प्रीतिलक्षणभक्तीच्छूनांस्तु रुचिप्रधानमार्गः श्रेयान् नाजातरुचीनामिव विचारप्रधानः । यथोक्तं श्रीप्रलादेन (भा० ७१९१४९-५०)- For those who covet bhakti characterized by love, the path pre- dominated by taste (ruci-pradhana) is superior - not the path predominated by deliberation (vicāra-pradhāna), which is for those in whom the taste for hearing has not sprouted. That those who have acquired taste do not follow the path of deliberation is indicated by this statement of Prahlada: 9 नैते गुणा न गुणिनो महदादयो ये सर्वे मनः प्रभृतयः सहदेवमर्त्याः । आद्यन्तवन्त उरुगाय विदन्ति हि त्वामेवं विविच्य सुधियो विरमन्ति शब्दात् ॥ ६०० ॥ तत् तेऽर्हत्तम नमः स्तुतिकर्मपूजाः कर्मस्मृतिश्चरणयोः श्रवणं कथायाम् । संसेवया त्वयि विनेति षडङ्गया कि भक्तिं जनः परमहंसगतौ लभेत ॥ ६०१ ॥ इति । O Bhagavan of great renown (Urugaya), these qualitative con- stituents of primordial nature (the gunas), the predominating deities who regulate them (guninah), the evolutes of prakṛti, beginning with mahat (cosmic intellect), the total quantum of the psyche, including mind, intellect, and ego, together with the devas and human beings, are all subject to origination and dissolution and thus they cannot know You at all. Reflecting on this, those of keen discernment abandon the analytical study satām prasangan mama virya-samvido bhavanti hṛt-karna-rasāyanāḥ kathāḥ taj-joṣaṇād āśv apavarga-vartmani śraddha-ratir-bhaktir anukramiśyati 1265 II How Akincana-bhakti Is Attained of the words of scripture [and simply worship You through transcognitive absorption (samadhi)].10 O most worshipful Bha- gavan, service to You consists of six activities, all of which are connected to Your lotus feet (caranayoh): offering obeisance (namah), reciting prayers (stuti), rendering personal service to You (karma), worship (pujah), remembering Your divine acts (karma-smrti), and hearing Your narrations (kathā-śravaṇam). Without undertaking these six types of sacred service, how can a person obtain bhakti toward You, who are the ultimate destination for the highest self-realized sages? (SB 7.9.49-50)11 कर्म परिचर्या । कर्मस्मृतिर्लीलास्मरणम् । चरणयोरिति सर्वत्रान्वितं भक्तिव्यञ्जकम् । The word karma in the second of these verses means “the act of rendering personal service to Bhagavan” (paricaryā), and the compound karma-smṛtih means “remembering Bhagavan’s divine play” (lila-smaraṇam). The word caranayoḥ, “in relation to Your lotus feet,” is connected to all six forms of sacred service [i.e., offering obeisance to Bhagavan’s feet, and so on], and it is indicative of bhakti. Commentary In this section, Śrī Jīva Gosvāmī divides the practitioners of bhakti into two classifications: those who are primarily rationally inclined and those who are primarily feelingly inclined. The first group follows the process predominated by deliberation (vicāra), and the second, that predominated by taste (ruci). There are no 10 Śrīdhara Svāmī 11 naite guna na gunino mahad-adayo ye sarve manaḥ prabhṛtayah sahadeva-martyaḥ ady-antavanta urugaya vidanti hi tvām evam vivicya sudhiyo viramanti sabdat tat te’rhattama namaḥ stuti-karma-pūjāh karma-smṛtis caranayoh śravanam kathāyām samsevaya tvayi vineti sad-argaya kim bhaktim janah paramahamsa-gatau labheta 1266 202 The Correspondence between Bhakti and Sat-sanga black and white divisions between these two paths. All practition- ers will tend to have some element of both, but one of these two is likely to be more prominent. The path of deliberation is based upon the famous state- ment from Brhad-aranyaka Upanisad (2.4.5): “The Self (ātmā), [i.e., Bhagavan], is to be immediately realized (drastavyah), and so It should be heard about, deliberated on, and deeply meditated upon. “12 The goal of this process is to realize Bhagavan, which involves three steps. The first step is to attentively hear the scrip- tural conclusions under the guidance of a realized teacher (śrava- nam). The next step is to deliberate on what one has heard to remove all one’s doubts and establish a firm intellectual grasp of the truth teachings (mananam). Once the process and the goal are understood theoretically, one engages in spiritual practice to realize Bhagavan directly (nididhyasanam). By the independent will of Bhagavan, a conditioned being gets the opportunity to meet, hear from, and serve a realized devotee. By this association, śraddha is transmitted into the aspirant’s heart. Then by the influence of śraddha, one seeks further association. The first association occurs exclusively by the will of Bhagavan or His devotee, whereas the second occurs because the practitioner himself wills it as a consequence of the first association. By hearing from a realized devotee and, if fortunate enough, by rendering service to him, the practitioner develops a liking for hearing about Bhagavan. This effects the turning of his intentful regard toward Bhagavan (sammukhya), because the devotee’s talks are exclusively focused on Him - His form, qualities, associates, divine acts, and abode. The neophyte then develops a predilection for the particular manifestation of Bhagavan that is considered as the supreme object of love and worship by the devotees with whom he associates. This leads the practitioner to become more firmly resolved on the specific path of bhakti undertaken. He desires to know more and to follow it earnestly. Toward this end, he formally accepts a teacher (i.e., the śravana-guru) from whom he receives 12 ātmā vă are drastavyaḥ śrotavyo mantavyo nididhyasitavyaḥ 1267 II How Akincana-bhakti Is Attained scriptural teachings on the philosophy of devotion. This is the stage of śravanam, or hearing. After hearing the scriptural truths, the practitioner deliberates upon what he has heard. In this regard, he considers if what is being taught is attainable by him. In this stage, various doubts flood the mind. These doubts are primarily regarding one’s own ability to adhere to the process, about the feasibility of the process itself, or about the ultimate goal to be attained. Through reflec- tion and inquiry, these doubts are removed. This is the stage of mananam. By appropriate deliberation, the practitioner comes to under- stand that the world is under the control of Bhagavan, who is present everywhere. The atheistic idea that everything is happen- ing merely by chance, without any rhyme or reason, is uprooted. This is a higher stage of śraddha. At this point, the practitioner has a firm conviction that the goal of life is to attain love for Bhagavan. His śraddha is then in regard to the practice of bhakti itself. He thus aspires to learn the devotional praxis from a sikṣā-guru so that his spiritual practice may begin in earnest. As will be discussed hereafter in this anuccheda, the sikṣa-guru, from whom the stu- dent receives instruction in bhajana, is generally the same as the śravana-guru, mentioned above, from whom one receives realized teachings on the metaphysics of devotion. The word sikṣā-guru should not be misunderstood as referring to any instructor from whom one hears in a casual manner. He is the person who formally teaches and guides the aspirant in devo- tional practice. The manner in which the devotee progresses pri- marily depends upon two things - the sincerity with which he applies himself to the practice and the degree of freedom from offenses that he may be carrying from a past life. If offenses are present, then progress will be slow, even if the devotee endeavors assiduously. If the heart is clean, then there will be no delay in attaining bhāva, or the first dawning of divine love. Śrī Viśvanatha Cakravarti has given a very eloquent description of the various stages on the path in his book Madhurya-kādambini. 1268 202 The Correspondence between Bhakti and Sat-sanga The path of taste (ruci) is relatively straightforward. The prac- titioner who is eligible for this path comes into the association of sadhus and hears the pastimes of Bhagavan. He immediately becomes attracted to such discussions. This instills śraddha in his heart, which impels him to hear more and more. This leads him to accept a guru and to take up spiritual practice. In this regard, it should be understood that the devotee on the path of taste is not bereft of knowledge of Bhagavan and thus inter- ested only in hearing stories. He too has metaphysical knowledge regarding Bhagavan and His creation, but his taste is primarily for hearing about the wonderful pastimes of Bhagavan with His devotees. In contrast, the devotees who are predominated by delib- eration have not developed the same taste for bhakti. They take to it because they have come to understand that bhakti is the pre- eminent means prescribed in the sastra. Such devotees are called vaidhi-bhaktas. The devotees who are predominated by taste, how- ever, have a natural liking for bhakti, and thus they do not take to bhakti on the basis of any śästrika injunction. 202.4 The Role of the Guru in Bhakti’s Unfolding तदेतदुभयस्मिन्नपि तद्भजनविधिशिक्षागुरुः प्राक्तनः श्रवणगुरुरेव भवति तथाविधस्य प्रा- प्तत्वात् । प्राक्तनानां बहुत्वेऽपि प्रायस्तेष्वेवान्यतरोऽभिरुचितः । पूर्वस्मादेव हेतोः । श्रीमन्त्रगुरुस्त्वेक एव निषेत्स्यमानत्वाद् बहूनाम् । On both of these paths - that predominated by taste and that predominated by deliberation - the person who was previously the śravana-guru, or the inceptive instructor from whom one begins to hear, becomes the sikṣā-guru, or the formal precep- tor who guides one along the path of bhajana. This is natural, because such a preceptor is readily available to the student. Although in the beginning, there may be many śravana-gurus, a person generally accepts one among them as his preceptorial guru in the matter of bhajana, and this is according to individual taste. For the same reason, there can be only one mantra-guru, 1269II How Akincana-bhakti Is Attained or the teacher who initiates the disciple into the worship of Bhagavan by way of mantra meditation. This is corroborated by the fact that scripture forbids one to accept more than one mantra-guru. अथात्र प्रमाणानि - तत्र तदाविर्भावविशेषे रुचिः “महापुरुषमभ्यर्चेन् मूर्त्याभिमतया- त्मनः " ( भा० ११ । ३ । ४८) इत्यादौ श्रीमदाविर्होत्रादिनाभिप्रेता । Now we shall present evidence to support these various points. Attraction (ruci) toward a particular form of Bhagavān (āvirbhā- va-viśeșa) is indicated by the sage Śrī Avirhotra in the following statement: One who has received grace (anugraha)13 from an ācārya and who has been instructed by him in the prescribed method of worship according to the Agamas, should worship the Supreme Puruşa [Bhagavan] in the form that is according to his longing. (SB 11.3.48)14 भजनविशेषरुचिश्च ( भा० ११/२७/७) - वैदिकस्तान्त्रिको मिश्र इति मे त्रिविधो मखः । त्रयाणामीप्सितेनैव विधिना मां समर्चयेत् ॥ ६०२ ॥ इत्यादौ श्रीभगवताभिप्रेता । Additionally, the predilection (ruci) for a specific mode of wor- ship (bhajana-viseṣa) is indicated by Bhagavan Śrī Kṛṣṇa in the following statement: 13 In his Bala-prabodhini commentary on this verse, Śrī Giridhara glosses the word anugraha as “the prior investiture with the sacred thread (upanayana), mantra initiation, and so on.” Additionally, Sridhara Svāmi glosses the compound sandarsitāgamah as “one who has been instructed by that ācārya in the prescribed method of worship according to the Agamas” (tenācāryena sandarsita agamo’rcana-prakaro yasya saḥ). 14 labdhvanugraha ācāryat tena sandarŝitagamaḥ maha-puruşam abhyarcen mürtyabhimatayātmanaḥ 1270 202 The Correspondence between Bhakti and Sat-sanga There are three types of systems for worshiping Me - Vedic, Tantric, and mixed. Among these three, one should duly wor- ship Me specifically by that system that accords with one’s longing. (SB 11.27.7)15 अथः श्रवणगुरुमाह (भा० ११ । ३ । २१) - Now the characteristics of a śravana-guru are given: तस्माद् गुरुं प्रपद्येत जिज्ञासुः श्रेय उत्तमम् । शाब्दे परे च निष्णातं ब्रह्मण्युपशमाश्रयम् || ६०३ || Therefore, a person who is profoundly inquisitive about the ultimate good should take shelter of a preceptor who is deeply versed in the sound form of Brahman [the Vedas], who has directly realized the transcendental Brahman, and who has thus become a veritable abode of inner tranquility. (SB 11.3.21)16 शाब्दे ब्रह्मणि वेदे तात्पर्यविचारेण परे ब्रह्मणि भगवदादिरूपाविर्भावे त्वपरोक्षानुभवेन निष्णातं तथैव निष्ठां प्राप्तम् । [The word niṣṇātam, “deeply versed” or “highly realized,” qual- ifies the word gurum, or the preceptor whom one should seek out.] The preceptor should be “deeply versed” (niṣṇātam) in the sound form of Brahman (sabde brahmani), meaning in the Vedas, through deliberation on their import. Additionally, he should be “highly realized” (niṣṇātam) in the transcendental Brahman (pare brahmani), meaning in the direct disclosure of Bhagavan and His potencies (bhagavad-adi-rūpāvirbhāva), through imme- diate apperception of Him (aparokṣa-anubhava). To be “adept” (niṣṇātam) in these two matters means that he has attained niṣṭhā, or “fixity,” of this precise nature. यथोक्तं श्रीपुरञ्जनोपाख्यानाद्युपसंहारे श्रीनारदेन (भा०४।२९।५१) - 15 vaidikas tantriko misra iti me tri-vidho makhah trayāṇām īpsitenaiva vidhinā māṁ samarcayet 16 tasmad gurum prapadyeta jijñāsuḥ śreya uttamam sabde pare ca nişṇātam brahmany upašamāsrayam 1271 II How Akincana-bhakti Is Attained Śri Narada refers to a preceptor of this caliber in his concluding words from the narration of King Purañjana: सवै प्रियतमश्चात्मा यतो न भयमण्वपि । इति वेद स वै विद्वान् यो विद्वान् स गुरुर्हरिः || ६०४ || इति ॥ श्रीप्रबुद्धो निमिम् ॥ २०२ ॥ He indeed [Bhagavan] is the most beloved and the very self of all beings, from whom not even a trace of fear can exist. One who knows this is truly a person of wisdom (vidvān); such a wise person (vidvan) is a guru; and a guru of such stature [evam bhūto guruh]” is verily Hari. (SB 4.29.51)18 Commentary Śri Jiva makes a distinction between the śravana-guru (the incep- tive instructor) and the siksa-guru (the formal preceptor). Usually they are the same person. First, an aspirant begins to hear about the Absolute Reality (tattva) from a devotee who is deeply versed in such truth (śravana-guru). Later on, this same śravana-guru is generally accepted as the person’s siksa-guru to learn from him how bhakti is to be cultivated. This sikṣā-guru is the same as the initiat- ing guru (dikṣā-guru), because siksa here is related to bhajana and not just philosophical education. Bhajana-sikṣā naturally requires that one has previously accepted dikṣā. There is a common belief among certain groups of devotees that the sikṣā and dikṣā gurus are different. On the bhakti-marga, they are usually the same person. In some special cases, they may be different. Such was the case with Sri Narottama Dasa Thakura, Srinivasa Acārya, and Syamananda Prabhu. They all studied under Jiva Gosvāmī but had their individual dīkṣā-gurus. The śravana- guru is what most people call the sikṣa-guru, and the sikṣā-guru 17 Śrī Jiva Gosvāmi 18 sa vai priyatamas catma yato na bhayam anv api iti veda sa vai vidvān yo vidvan sa gurur hariḥ 1272 202 The Correspondence between Bhakti and Sat-sanga is what people usually call the dikṣā-guru. The purpose of dikṣā culminates in sikşa, as indicated by Śri Rūpa Gosvāmī: One should take shelter of a genuine guru, accept formal initiation (dīkṣā) from him in the Kṛṣṇa-mantra, and take instructions from him [regarding bhāgavata-dharma] (BRS 1.2.74)20 Accordingly, Śrī Jiva writes, “The person who was previously the śravana-guru, or the inceptive instructor from whom one begins to hear, becomes the siksa-guru, or the formal preceptor who guides one along the path of bhajana.” The fundamental necessity for an authentic guru stands in sharp contrast to the present day age of the internet and “do it yourself,” which leads people to believe that they can acquire spir- itual knowledge on their own. But because bhakti by its essential nature is dependent on the grace of realized devotees, it is vital to accept a qualified guru, otherwise one’s progress will be severely inhibited, and one will not be successful in attaining the ultimate goal. Often the question is raised, “How can a genuine guru be rec- ognized?” To address this issue, Śrī Jiva cites a famous statement (SB 11.3.21) by Sage Prabuddha, who specifies three qualifications of a genuine guru. The first is that he should be deeply versed in sastra, which is the sound form of Brahman (sabde brahmani nişṇa- tam). This is possible only if the guru himself has previously stud- ied from a qualified guru, because nobody can become expert in sästra by self-study. In this regard, the following statements are pertinent: Only the knowledge received from an ācārya leads one to the highest truth. (CHU 4.9.3)21 19 Śrīla Mukunda Dāsa Gosvāmi 20 guru-pādāśrayas tasmat kṛṣṇa-dikṣādi-siksanam 21 acaryaddhaiva vidya viditä sädhistham prâpatiti 1273 II How Akincana-bhakti Is Attained Even a person who is learned in the scriptures should not endeavor to acquire knowledge of Brahman independently [without a guru]. (Sankara-bhāṣya, MUU 1.2.12)22 A person who has a guru becomes acquainted with the truth. (CHU 6.14.2) 23 Nobody can obtain knowledge of the Absolute (jñāna), bhakti, or genuine detachment (vairagya) by his own effort. (SB 3.7.39) 24 For a human being who is conditioned by beginningless igno- rance, immediate awareness of the Self is impossible by one’s own effort. Only one who is distinct (anya) [from such conditioned empirical selfhood (jiväkhya-puruṣād anyas tattvajñaḥ)]25 and who has directly realized the truth, can impart knowledge to him. (SB 11.22.10)26 These statements imply that one’s guru must belong to an authentic lineage, or parampară, to be genuine. For example, to be a good professor of a subject, one must have attended an accred- ited institution of learning. Other qualifications, of course, must also be there, but this requirement is primary. The second qualification is that the guru must have direct experience of Absolute Reality, or the transcendental Brahman (pare brahmani niṣṇātam). If he is devoid of such immediate intu- itive knowing, he cannot endow his students with this direct see- ing capacity. To verify if the guru satisfies the first condition is straightforward enough even for a beginner, but the second con- dition is impossible to know, both because of the subjectivity of consciousness and because the beginner has little or no experience. Nevertheless, one can take some guidelines from the preceding sec- tions where the characteristics of various types of devotees have been analyzed. 22 jāstrajño’pi svätantryena brahma-jñānānveṣanaṁ na kuryāt 23 ācāryavān puruso veda 24 svato jñānam kutah pumsam bhaktir vairāgyam eva vā 25 Jiva Gosvāmi, Krama-sandarbha 26 anady-avidya-yuktasya puruṣasyätma-vedanam svato na sambhavad anyas tattva-jño jñāna-do bhavet 1274 202 The Correspondence between Bhakti and Sat-sanga The third characteristic is that the guru should be profoundly established in the state of inner tranquility (upaśamāśrayam), which Śrī Viśvanatha Cakravarti glosses as the state of having subjugated all vitiated emotions, such as anger and greed. He adds that this quality is the signifier of the guru’s absorption in the tran- scendental Brahman. This means that he himself is firmly fixed on the path. He is not just a teacher who gives lectures without adhering to the principles of bhakti. He must exhibit a high degree of moral integrity, freedom from worldly desires, and an absence of lust and greed. He should be without material motivation and devoid of exploitative tendencies. All of this follows as a natural consequence of the second qualification, the moment to moment immediate intuition of Bhagavan. According to Śrī Narada’s statement cited at the end of this anuccheda (SB 4.29.51), such a guru is Bhagavan Himself (sa gurur hariḥ). The reason for the guru’s oneness of being with Bhagavan is that it is Bhagavan Himself who manifests in the form of the guru to liberate a jīva. In like manner, Kṛṣṇa says, “Know the ācārya to be Me” (SB 11.17.27)27 27 ācāryam mam vijäntyät 1275 Anuccheda 203 Teachers with and without Attachment २०३ | अत्र ब्रह्मवैवर्ते विशेषः - THERE ARE some definitive statements regarding the qualifications of a teacher in the Brahma-vaivarta Purāṇa: वक्ता सरागो नीरागो द्विविधः परिकीर्तितः । सरागो लोलुपः कामी तदुक्तं हृन् न संस्पृशेत् ॥ ६०५ ॥ उपदेशं करोत्येव न परीक्षां करोति च । अपरीक्ष्योपदिष्टं यल्लोकनाशाय तद् भवेत् ॥ ६०६ || An instructor (vakta) can be of two types - with attachment (sarāga) or without attachment (nīrāga). The attached instruc- tor (sarāga-vakta) is greedy and covetous, and his words are unable to touch the student’s heart. Such a teacher only offers instruction, but he does not test the student. Instruction given without testing leads to the destruction of society. (Brahma- vaivarta Purana)1 किंच- And further on [a reference to the unattached instructor (nīrāga-vaktā)]: 1 vaktā sarāgo nīrāgo dvi-vidhah parikirtitaḥ sarāgo lolupaḥ kāmī tad uktam hṛn na samspṛset upadeśam karoty eva na parikṣām karoti ca apariksyopadistam yal-loka-näsaya tad bhavet 1276 203 Teachers with and without Attachment कुलं शीलमथाचारमविचार्य परं गुरुम् । भजेत श्रवणाद्यर्थी सरसं सारसागरम् ॥ ६०७ ॥ An aspirant who is eager to hear should accept a highly realized preceptor (param-guru), who is adept in tasting transcendental aesthetic experience (sarasa), and who is an ocean of the essence of immediately realized truth (sära-sāgara), without consider- ation of his family, conduct, or behavior. (Brahma-vaivarta Purāṇa)2 सरसत्वादिकं च व्यञ्जितं तत्रैवान्यत्र- Elsewhere in the same Purāṇa, we find the following state- ment that is symptomatic of the param-guru’s adeptness in tasting rasa (sarasatva) [because only the preceptor who is gen- uinely absorbed in such taste can convey the same experience to others]: कामक्रोधादियुक्तोऽपि कृपणोऽपि विषादवान् । श्रुत्वा विकाशमायाति स वक्ता परमो गुरुः || ६०८ ।। That instructor (vakta) is a highly realized preceptor (param- guru) on hearing from whom even a person engulfed in desire and anger, or even a dejected soul steeped in despair, attains the experiential condition of the blossoming of the heart (vikāśa). (Brahma-vaivarta Purāna) akulam silam athācāram avicārya param gurum bhajeta śravanady-arthim sarasam sara-sāgaram ⚫ kama-krodhādi-yukto’pi kṛpano’pi viṣādavān śrutvā vikāśam āyāti sa vaktā paramo guruh According to the theory of Indian aesthetics (rasa theory), as discussed in Comparative Aesthetics, Volume 1 (p. 470), the functional capacity (vrtti) of the spoken word that conduces to rasa is responsible for putting the mind in four conditions necessary for the aesthetic experience of rasa - namely, (1) vikasa, or “blooming of the heart,” (2) vikşepa, “dispersion,” (3) sankoca, “contraction,” and (4) vistara, “expansion.” Here, the mention of vikasa implies the other three and thus signifies in a general way the necessary internal condition for rasa. Ordinarily, this type of experience would be impossible for the person described in the verse, who lacks the necessary condition of the heart that could make the tasting of rasa possible. That even such a person is enabled with this eligibility simply by hearing the words of a highly realized guru, indicates that the guru himself is genuinely absorbed in such taste, and thus his words are endowed with the required functional power (vrtti-viseṣa). 1277 II How Akincana-bhakti Is Attained एवम्भूतगुरोरभावाद् युक्तिभेदबुभुत्सया बहूनप्याश्रयन्ते केचित् । यथा (भा० ११ । ९ । ३१ ) - Because a guru of this caliber may not be available, some peo- ple accept many teachers, desiring to learn the fundamentals of logical analysis and the philosophical distinctions between different wisdom schools, as Śrī Dattatreya said: न ह्येकस्माद् गुरोर्ज्ञानं सुस्थिरं स्यात् सुपुष्कलम् । ब्रह्मैतदद्वितीयं वै गीयते बहुधर्षिभिः ।। ६०९ ।। Although the Absolute Truth, Brahman, is nondual in nature, It has been extolled in manifold ways by different sages. For this reason, knowledge obtained from just a single teacher cannot attain perfect stability or completion. (SB 11.9.31)* स्पष्टम् ॥ श्रीदत्तात्रेयो यदुम् ॥ The meaning here is self-evident. Commentary IN THE previous anuccheda, it was said that the internal devotional disposition (bhāva) and prowess (prabhāva) of a sadhu influence the person who associates with him. This is also true of his behavioral characteristics, which may not always conform to socially accepted norms of behavior. This is why it is recommended that one should associate with a sadhu of virtuous conduct. This is summed up in the following statement: 4 5 By associating with people of an inferior nature, one’s intelligence becomes degraded. By associating with those of the same caliber, it remains at the same level, but by associating with those who are uniquely distinguished, one’s intelligence becomes similarly qualified. (Hitopadesa 1.41)5 na hy ekasmad guror jñānam su-sthiram syat supuskalam brahmaitad advitiyam vai giyate bahudharṣibhih hiyate hi matis tāta hinaiḥ saha samagamat samais ca samatam eti visistais ca visistatăm 1278 203 Teachers with and without Attachment Śrī Rūpa Gosvāmī cites Hari-bhakti-sudhodaya to illustrate that the qualities of a sadhu or guru reflect in a student, just as the color of a proximate object is reflected in crystal (BRS 1.2.229). Therefore, the teacher should be of good conduct, otherwise his ill-character will influence the student adversely. Moreover, if a teacher is not realized himself and lacks faith in the teachings he expounds, they will not touch the heart of his student. For this reason, sage Prabuddha stipulated that the guru should be directly realized in the Truth, pare brahmani nisnātam (SB 11.3.21). There are professional speakers of Srimad Bhagavata in Vṛnda- vana and elsewhere who draw big crowds. But their lectures do not have much positive influence on the audience. This is because such speakers themselves do not follow the teachings of the book. They use the teachings only to earn money and attract followers. Such professional speakers are analogous to a spoon that is used to serve sweets the spoon itself never tastes the sweets that it dispenses. In Vṛndāvana, there are schools to train professional speakers of Śrimad Bhāgavata. The objective of these schools has nothing to do with God-realization. — Another important point made here is that the teacher should also test the student. He should not impart knowledge to an unqual- ified student. If he does, it will only bring ruination to society, because the unqualified student will misuse the knowledge for a material purpose. In the past, gurus were very strict and would not teach anyone and everyone. They would make sure that the student’s interest was in bhakti alone and not in profit. This would only be possible if the teacher himself was not covetous and greedy. There is a story about Rāmānujācārya that his guru refused to accept him as a student no less than eighteen times. Narottama Dāsa Thakura was similarly refused by Lokanatha Gosvāmi for a long time. At present, such strict testing of students is generally missing. Teachers are very eager to acquire students, and there is much com- petition between them. For this reason, the standard of bhakti has gone down in comparison to what it used to be fifty or sixty years ago. 1279II How Akincana-bhakti Is Attained There may appear to be a contradiction between the first cou- plet of verses cited in this anuccheda from the Brahma-vaivarta Purāna and the third verse quoted from the same source. The first two verses effectively warn the prospective student not to hear from an attached instructor (saraga-vaktā), who is covetous and full of material desires. This warning carries with it the imperative for a student to first examine the character of the teacher. The third verse, however, declares that one should not make any consideration about the family background and character of a teacher. This apparent contradiction is resolved because the third verse is spoken in reference to a teacher who is sarasa, meaning that he is absorbed in tasting transcendental aesthetic experience (rasa) and is thus without any ulterior motive. If one is fortu- nate enough to encounter a guru of this stature, the question of his family background and character loses all relevance. One’s investigative powers are better served simply to study under him. As confirmed in the verse that follows from the same Purāṇa, the words of the highly realized sarasa guru are invested with the transformative power to induce a blossoming of the heart (vikāśa) that conduces to rasa, even if heard by a person afflicted by desire, lust, and greed. Certainly, if the words of a teacher can free the student from lust and greed, then the teacher himself must be free from these base qualities. If one cannot find a guru of the caliber described in this and the previous anucchedas, then one should endeavor to learn the truth from different teachers. Dattatreya is an example of this approach. He speaks of twenty-four gurus (SB 11.7.33-35). Of course, these were not human gurus who personally taught him through aural instruction. Rather, his teachers were for the most part either the great elements of nature or select members of the animal kingdom. It was Dattatreya himself who learned from them through his own intuitive powers by carefully observing their behavior. He counted even insentient phenomena, such as the earth and the air, in his list of gurus. This example is not meant to obviate the need for a single liv- ing human preceptor, especially for those on the path of bhakti. In 1280 203 Teachers with and without Attachment bhakti, one should have only one mantra- or dīkṣā-guru and study from him. If there are subjects that the dikṣa-guru is unable to teach or if he is physically incapable of doing so, then one can study, with his permission, from other teachers who have a complementary mood and are not inimical toward him. 1281 Anuccheda 204 Śraddha As Occasioned by Śravana and Manana 204.1 Śravana on the Paths of Taste and Deliberation २०४ । तत्र रुचिप्रधानानां श्रवणादिकम् (भा० ११५/२६) - तत्रान्वहं कृष्णकथाः प्रगायतामनुग्रहेणाशृणवं मनोहराः । ताः श्रद्धया मेऽनुपदं विशृण्वतः प्रियश्रवस्यङ्ग ममाभवद् रतिः ॥ ६१० ॥ इत्याद्युक्तप्रकारम् । FROM HIS own experience, Narada describes the manner in which devotional acts, beginning with hearing (śravana), are undertaken by those who are guided predominantly by taste (ruci-pradhana): My dear [Vyasa], in that place, every day, by the grace of the sages, I heard the mind-captivating narrations of Śri Krsna being sung by them. While attentively listening to each word with the śraddha born to me [of its own accord (svataḥ- siddhaya)], an attraction (ruci) arose within me for Śrī Kṛṣṇa, whose stories are so delightful for everyone to hear. (SB 1.5.26)2 विचारप्रधानानां श्रवणं यथा चतुःश्लोक्यादीनाम् । मननं यथा “भगवान् ब्रह्म कात्र्त्स्न्येन” ( भा० २।२।३४) इत्यादौ । ⚫ Śrīdhara Svāmī tatrānvaham kṛṣṇa-kathāḥ pragāyatām anugrahenaśṛṇavam manoharaḥ täḥ śraddhaya me’nupadam visṛnvataḥ priyaśravasy anga mamabhavad ruciḥ 1282 204 Sraddha As Occasioned by Śravana and Manana An example of hearing (śravana) performed by those who are predominated by deliberation (vicara-pradhana) is seen in the case of hearing the core truths disclosed in the four seed verses of Srimad Bhāgavata (SB 2.9.32-35). An example of reflecting (manana) on the truths that have been heard [the next stage on the path of deliberation] is illustrated in these words: After thrice studying and deliberating upon the entire corpus of the Vedas, the venerable Brahma, who was of one-pointed intel- lectual resolve, ascertained through his faculty of discernment that by which love for the Self [Śri Hari] is evoked. (SB 2.2.34)3 Commentary In this subsection of Anuccheda 204, Śrī Jīva Gosvāmī provides examples of the manner in which devotional acts, beginning with hearing (sravana), are undertaken by devotees both on the path of taste (ruci) and that of deliberation (vicara). As an example of the first, he refers again to Śrī Narada in his past life when he was the five-year-old son of a maidservant. He daily listened to the discourses of the elevated devotees who had come to stay for the duration of the rainy season at the home of the brahmanas, where his mother was engaged in service. At this tender age, he did not really have the capacity for deliberation. In the verse cited here (SB 1.5.26), Narada explicitly admits that he regularly heard the stories of Krsna, and an attraction for them arose of its own accord. His heart was captivated, and thus he took to the path of bhakti. After this, Śrī Jiva gives examples of devotional acts undertaken on the path of deliberation (vicāra), beginning once again with the act of hearing (śravana). At the very beginning of creation, Brahmā received instruction from Bhagavan in the form of the four seed verses of Srimad Bhagavata. In this respect, both the manner of bhagavan brahma kartsnyena trir anvīksya manisaya tad-adhyavasyat kutastho ratir atman yato bhavet This verse was quoted earlier in Bhakti Sandarbha in Anucchedas 7, 29 (where it is the principal verse under consideration), 94, and 115. 1283 II How Akiñcana-bhakti Is Attained Brahma’s hearing and the order and content of the four core truths disclosed in those verses (i.e., jñāna, vijñāna, prema, and sadhana) are particularly relevant to the path of deliberation. Śrī Jiva then demonstrates the second step on the path of delib- eration, that of reflecting (manana) on the truths that have been heard, once again drawing on the example of Brahma. He was capable of deliberation, and unlike Narada, he did not immediately intuit that the essence of the seed instruction he received from Bha- gavān is in bhakti. The verse in question (SB 2.2.34 ) states that he thrice deliberated on the meaning of what he had heard (mana- nam). Through the faculty of discernment (manisayā), he came to the conclusion that the essential meaning of the Vedas is bhakti. 204.2 The Development of Faith on the Path of Deliberation अथ तज्जाता भगवति श्रद्धा यथा ( भा० ४ । २१।२७-३०) - Next, faith (śraddhā) in the existence of Bhagavān occasioned by the reflection on scriptural truths [manana] is exemplified by King Prthu: अस्ति यज्ञपतिर्नाम केषाञ्चिदर्हसत्तमाः । इहामुत्र च लक्ष्यन्ते ज्योत्स्रावत्यः क्वचिद् भुवः ॥ ६११ ॥ मनोरुत्तानपादस्य ध्रुवस्यापि महीपतेः । प्रियव्रतस्य राजर्षेरङ्गस्यास्मत्पितुः पितुः ॥ ६१२ ।। ईदृशानामथान्येषामजस्य च भवस्य च । प्रह्लादस्य बलेश्चापि कृत्यमस्ति गदाभृता ॥ ६१३ ॥ दौहित्र्यादीनृते मृत्योः शोच्यान् धर्मविमोहितान् । वर्गस्वर्गापवर्गाणां प्रायेणैकात्म्यहेतुना ॥ ६१४ | O most honorable and virtuous ones, in the opinion of some, there exists an entity known as the Overlord of sacrificial action (yajna- pati ) [ who bestows the results of all action], because 4 Śrīdhara Svāmī and Sri Jiva Gosvami 1284 204 Śraddha As Occasioned by Śravana and Manana both in this world and in the next, uniquely splendorous places of enjoyment [as well as the appropriate physical forms to be able to enjoy them] are only somewhere in evidence [and not everywhere]. In the opinion of realized souls, such as Manu, Uttānapāda, Dhruva, King Priyavrata, my father’s father, King Anga, Brahma, Śiva, Prahlada, Bali Mahārāja, and others of simi- lar caliber, it is necessary [to posit the existence of an entity who bestows the results of all action], namely, Bhagavan who wields a club (Gadabhṛt), as the primary uniform cause in the matter of the fulfillment of all pursuits - whether concerning the threefold objectives of religion, prosperity, and the actual- ization of desire (tri-varga), promotion to heaven (svarga), or liberation (apavarga). Only pitiable people, such as King Vena, the grandson of Death personified, who are bewildered in the matter of dharma, hold a contrary opinion. (SB 4.21.27-30)6 हे अर्हसत्तमाः ! यज्ञपतिर्नाम सर्वकर्मफलदातृत्वेन श्रुतिप्रतिपादितः परमेश्वरः केषाञ्चित् श्रुत्यर्थतत्त्वज्ञानां मते तावदस्ति तथापि विप्रतिपत्तेर्न तत्सिद्धिरित्याशङ्क्य तत्र जगद्वै- चित्र्यान्यथानुपपत्तिप्रमाणमप्युपोद्बलकमित्याह । King Prthu addressed the assembly: “O most honorable and vir- tuous ones (he arha-sattamah)! In the opinion of some (keṣāñcit mate), meaning, in the opinion of realized souls who know the import of the Vedas, there exists a Supreme Immanent Regula- tor (Parameśvara), known as the Overlord of sacrificial action (yajña-pati), whom the Śrutis propound as the bestower of the fruits of all karma.” [In this part of his statement, Prthu refers to 5 Śrīdhara Svāmī ⚫ asti yajña-patir nama keşâñcid arha-sattamaḥ ihamutra ca lakṣyante jyotsnavatyaḥ kvacid bhuvaḥ manor uttānapadasya dhruvasyapi mahipateḥ priyavratasya rajarṣer angasyäsmat-pituḥ pituḥ idṛśānām athānyeṣām ajasya ca bhavasya ca prahladasya bales capi kṛtyam asti gadabhṛtā dauhitryädin ṛte mṛtyoh socyan dharma-vimohitän varga-svargāpavargānāṁ prayeṇaikātmya-hetună 1285 II How Akiñcana-bhakti Is Attained śruti-pramāṇa, or scriptural evidence.] Nonetheless, because of opinions to the contrary, the existence of such an entity remains unsubstantiated. Anticipating this doubt, King Pṛthu supports his conclusion with the deductive reasoning known as anyathā- nupapatti, to account for the diverse manifestations evidenced in this world. [Here, Prthu confirms the śruti-pramāna with the help of yukti-pramāņa, or logical evidence.] इह प्रत्यक्षेणामुत्र शास्त्रेण तद्वदित्यनुमानेन च ज्योत्स्रावत्यः कान्तिमत्यो भुवो भोगभू- मयो देहाश्च क्वचिदेवोपलभ्यन्ते न सर्वत्रेति । By the word iha, “in this world,” Pṛthu draws upon the author- ity of direct perception (pratyakşa) [because the world’s diver- sity is directly observable to everyone]. By the word amutra, “in the next,” [i.e., in the afterlife of heaven], he refers to the authority of scripture (śāstra) [because sastra provides evi- dence of the diversity found in heaven]. The word amutra also implies the use of inference (anumāna) [because when vari- ety is seen to exist in this world, the same can be inferred in regard to the next]. So, whether by direct perception, by scrip- ture, or by inference, uniquely splendorous (jyotsnavatyaḥ, i.e., kāntimatyaḥ) places of enjoyment (bhuvaḥ, i.e., bhoga- bhūmayah), as well as the appropriate physical forms to be able to enjoy them (dehāś ca), are only somewhere (kvacit) in evidence and not everywhere. अयं भावः - न वा जडस्य तत्कर्मणस्तत्तत्फलदातृत्वं घटते “फलमत उपपत्तेः " ( वे० सू० ३।२।३८) इति न्यायात् । न चार्वाग्देवतानां स्वातन्त्र्यमन्तर्यामिश्रुतेः । न च कर्मसाम्ये फलतारतम्यं क्वचिच्च तदसिद्धिः सम्भवति । अतः स्वतन्त्रेण परमेश्वरेण भाव्यम् । 7 The import of Prthu’s statement is as follows: Karma, being inert, cannot be the bestower of its own result, as stated in the axiom: “The fruit of action comes from Him alone [Bhagavan], Anyathanupapatti is a type of deductive proof, which states that a thesis must be assumed when there is no other explanation to account for the existence of some observable fact. King Prthu points to the varieties in the world by stating that there is no way to account for the extraordinary beauty of certain manifestations unless we assume the existence of an all-powerful controller who awards the results of karma. 1286 204 Śraddha As Occasioned by Sravana and Manana because that is the logical position” (Brahma-sutra 3.2.38) Fur- thermore, the subordinate gods are not independent in award- ing results, as understood from the Antaryami-śruti (BAU 3.7.3) [wherein it is said: “He who impels the devas to act from within is your Indwelling Immortal Self” (antaro yamayati, eṣa ta ātmā- ntaryāmy amṛtah)]. If karma alone or the administrative gods were responsible for the results of action, then from the exact same action or effort, a disparity in the results, or sometimes even the complete absence of any fruit, would be an impossi- bility. Therefore, the existence of an independent Supreme Regulator (Parameśvara) must be assumed.

अत्र विद्वदनुभवोऽपि प्रमाणमित्याह – मनोरिति त्रिभिः । अस्मत्पितुः पितुः पितामह- स्याङ्गस्य । प्रह्लादबली तदानीं शास्त्रादेव ज्ञात्वा गणितौ । गदाभृता परमेश्वरेण कृत्य- मस्ति हृदये बहिरण्याविर्भूय तेषां मुहुः कृत्यसम्पादनात् तेन यत् कृत्यं करणीयं तत् तेषामस्तीत्यर्थः । तेषामेव तेन सह कृत्यमस्ति नान्येषामित्यर्थो वा । In the next three verses, Prthu cites the evidence of the direct experience of realized souls (vidvad-anubhava-pramāņa). “My father’s father” (asmat-pituḥ pituh) is a reference to Prthu’s grandfather, King Anga. Although Prahlada and Bali were to appear in a later age, Pṛthu was aware of them from scripture and thus includes them in his list. Pṛthu states that whatever was to be done (krtyam) by these realized souls was in fact car- ried out by the Supreme Regulator (Parameśvara), whom he refers to as Gadabhrt, “the wielder of the club.” This means that Parameśvara, appearing in their hearts and directly before them as well, repeatedly accomplished their objectives. On this account, whatever work was to be carried out by Bhagavan was specifically theirs (teṣām asti). This is the sense. An alternative meaning is that only these realized beings, and not others, had duties to be enacted in relation to Him. तदन्यांस्तु निन्दितत्वेनाह - मृत्योदौहित्र्यादीन् वेणप्रभृतीन् धर्मविमोहितान् । B phalam ata upapatteḥ 1287 II How Akincana-bhakti Is Attained On the other hand, however, Pṛthu speaks disparagingly of oth- ers, such as Vena, the grandson of Death personified, describing them as being bewildered in the matter of dharma. गदाभृच्छब्देन तन्नाम्ना प्रसिद्धात् श्रीविष्णोरन्यत्र परमेश्वरत्वं वारयति श्रुतियुक्तिविद्वदनु- भवेषु । By using the appellation Gadabhṛt, “the wielder of the club,” it is clear that Prthu is referring specifically to Bhagavan Vişņu, because He alone is celebrated by this name. In doing so, he denies the possibility that the Supreme Regulator (Para- meśvara) could be some other entity. Pṛthu thus establishes his conclusion on the basis of the Vedas (śruti-pramāṇa), log- ical argument (yukti-pramāņa), and the direct experience of realized souls (vidvad-anubhava-pramāna). तं गदाभृतं विशिनष्टि – वर्गेति । वर्गोऽत्र त्रिवर्गः स्वर्गो धर्मस्य फलम् । अपवर्गो मोक्षः । तेषामैकात्म्येनैकरूपेण सर्वान्तर्गतेन हेतुना । तत्रापि प्रायेण प्रचुरेण हेतुना । In the last line of this series of verses [SB 4.21.30], Pṛthu spec- ifies Gadabhṛt [as the bestower of the results of all action, i.e., Parameśvara]. The word varga refers to the threefold objec- tives (tri-varga) of religion (dharma), prosperity (artha), and the actualization of desire (kāma). The word svarga, “heaven,” refers to the result obtained through dharma, and apavarga means “liberation” (mokṣa). So, Pṛthu specifies Gadabhṛt as the uniform cause (ekatmya hetuna) in the matter of the ful- fillment of all these pursuits. Here, the word ekatmya, lit., “of one (eka) unchanging Self (ātmā),” signifies that Bhagavan’s causality in this regard is in terms of His being immanently present within all beings (sarväntar-gatena) in a singular form (eka-rūpyena). Furthermore, He is distinguished as “the pri- mary cause” (prayeṇa hetunā), [indicating that of the various causal factors involved in the fulfillment of tri-varga, svarga, and apavarga, He is the principal cause]. 9 In the translation, this line is given earlier to show its syntactical connection to the word gadabhṛtā. 1288 तदुक्तं स्कान्दे- 204 Śraddha As Occasioned by Sravana and Manana This is affirmed in Skanda Purāṇa: बन्धको भवपाशेन भवपाशाच्च मोचकः । कैवल्यदः परं ब्रह्म विष्णुरेव सनातनः || ६१५ ॥ इति ॥ He who binds the living beings with the fetters of material exis- tence, and He who releases them from those same fetters - He, the bestower of ultimate liberation, is none other than the Sup- reme Absolute (Parabrahman), the eternal Bhagavan Visņu. (Skanda Purāṇa)10 Commentary Continuing with his description of the path of deliberation (vicāra- pradhana-marga), Jīva Gosvāmi shows how appropriate reflection (manana) on śăstra results in śraddha in the existence of Bhagavan. The example he gives is that of King Prthu. In the group of verses cited by Śrī Jīva (SB 4.21.27-30), Prthu concludes on the basis of śāstra (śruti-pramāņa), logic (yukti-pramāna), and the direct expe- rience of realized souls (vidvad-anubhava-pramāna), that there is a Supreme Regulator (Parameśvara), who bestows the fruits of all action. Prthu’s main rationale is based on an analysis of the fruits of karma. It is evidenced that although two persons undertake the same action, they obtain different results, or one of them may fail completely. Sometimes, even the same person obtains different results when performing the exact same action on different occa- sions. Even if all the parameters involved in the action remain con- stant, the result may still be seen to be different. This indicates that there is some other causal factor besides our personal endeavor that determines the outcome. In this regard, Krsna instructs 10 bandhako bhava-pasena bhava-pāśāc ca mocakaḥ kaivalyadah param brahma visnur eva sanātanaḥ 128911 How Akincana-bhakti Is Attained Arjuna: “Your eligibility pertains exclusively to the performance of action but never to the fruits thereof” (GITA 2.47).” The idea that there is a supreme entity - namely, Bhagavan - under whose control the cosmos functions is also the direct expe- rience of great personalities, such as Manu. This conclusion is also supported by sastra, such as Vedanta-sūtra (3.2.38), which states that the fruits of action are awarded by Bhagavan. Śrī Jiva next makes reference to the Antaryami-śruti, which is a famous chapter in the Bṛhad-aranyaka Upanisad, to show that even the devas who preside over the elements are not independent in bestowing the fruits of action. In response to Uddālaka’s request for him to describe the Internal Regulator (antaryāmī), Yājñavalkya begins with the following statement: He who is present within the earth element, who pervades the earth from within, whom the earth does not know, whose body is the earth, and who regulates the earth from within - He is your Immortal Self, the Inner Regulator. (BAU 3.7.3)12 Beginning from this verse, Yajnavalkya proceeds in like man- ner to describe how God dwells in all the elements and their pre- siding deities as the Inner Regulator of all of them. The Brahma- sutras codify these conclusions in the Abhimany-adhikarana, or the section entitled “The Superintending Deities” (vs 2.1.5). The Antaryamy-adhikarana, or the section entitled “The Internal Regulator,” is also relevant in this regard (vs 1.2.18-20). After the practitioner has attained śraddha in the existence of Bhagavan, he or she then develops faith in the path of worship that pertains to Him (tad-bhajana-marga). This will be described in the following anuccheda. “This means that a person has the choice to perform or neglect his or her duty, 12 but there is no such choice in regard to the results of one’s actions. yah prthivyam tisthan prthivyam antaro yam prthivi na veda yasya prthivi sariram yaḥ prthivim antaro yamayaty eşa ta ātmāntaryamy amṛtaḥ 1290 Anuccheda 205 Faith in Bhajana Occasioned by Deliberation २०५ | अथ भजन श्रद्धा ( भा०४।२१।३१-३२) -

NEXT, faith in bhajana [which accompanies faith in Bhaga- van as a consequence of reflection (manana) on the path of deliberation] is described by King Pṛthu: यत्पादसेवाभिरुचिस्तपस्विनामशेषजन्मोपचितं मलं धियः । सद्यः क्षिणोत्यन्वहमेधती सती यथा पदाङ्गष्ठविनिःसृता सरित् ॥ ६१६ ॥ विनिर्धुताशेषमनोमलः पुमानसङ्गविज्ञानविशेषवीर्यवान् । यदङ्घ्रिमूले कृतकेतनः पुनर्न संसृति क्लेशवहां प्रपद्यते ॥ ६१७ || The taste to serve the lotus feet of Bhagavan, which increases day-by-day and is of the nature of authentic being (sati), imme- diately cleanses the mind’s impurities accumulated over unlim- ited births of those who are afflicted by worldly existence, just as the river Ganga, which originated from the toe of Bhagavan, [also washes away sinful desire]. A person whose mind has been thoroughly cleansed of all impu- rities, who has become empowered with the immediate realiza- tion of a particular manifestation of Bhagavan as a consequence of his detachment, and who has made his abode at the soles of 1 Sridhara Svāmi glosses the word sati (qualifying abhiruci) as sattviki, “of the nature of authentic being,” and Sri Viśvanatha Cakravarti glosses the same word as suddha-sattva-svarupa nityety arthah, “of the nature of unalloyed being and, hence, eternal.” Additionally, Sridhara Svami glosses the word tapasvinam as samsara-taptanam, “of those who are afflicted by worldly existence.” 1291 II How Akiñcana-bhakti Is Attained Bhagavan’s feet, is never again subjected to the cycle of birth and death, which carries with it all miseries. (SB 4.21.31-32)2 I तपस्विनां संसारतप्तानाम् । तत्पादसम्बन्धस्यैवैष महिमेति दृष्टान्तेनाह - यथेति । असङ्गस्ततोऽन्यत्रानासक्तिस्तेन विज्ञानविशेषो भगवतो नानाविर्भावत्वात् तेषां मध्ये कस्याप्याविर्भावस्य साक्षात्कारस्तदेव वीर्यं विद्यते यस्य सः । यस्याङ्घ्रिमूले कृताश्रयः सन् || श्रीपृथुराजः सभ्यान् ॥ The word tapasvinām, “of the distressed,” means “of those who are afflicted by worldly existence” (samsara-taptānām). The first of these two verses demonstrates by way of an example the glory of mere contact with Bhagavan’s feet. In the second verse, the word asanga, “detachment,” means nonattachment (anāsa- kti) to anything that is not connected to Bhagavan. By such detachment, a particular immediate realization (vijñāna-višeṣa) ensues, which here refers to the direct vision (sākṣātkāra) of one particular manifestation of Bhagavan out of His innumerable forms. This direct vision alone then becomes the power (virya) of the person who has taken shelter of the soles of Bhagavan’s feet. Commentary BY HEARING the glories of Bhagavan, such as described by Prthu to his subjects, one develops the śraddha to serve Him. The word tapasvi in SB 4.21.31 generally means “an ascetic.” Śrī Jīva, however, interprets it in an uncommon manner as “those who are afflicted by worldly existence” (samsara-taptānām). This is justified, because the word tapa, “material misery,” and the word tapasvī share a common root. Moreover, materialistic people as well as ascetics both undergo suffering. Tapasvis of the first category suffer by the force of karma, whereas those of the second category choose 2 yat-pada-sevabhirucis tapasvinam aseṣa-janmopacitam malam dhiyaḥ sadyaḥ kṣinoty anvaham edhati sati yatha padangustha-viniḥsṛtā sarit vinirdhutăseşa-mano-malaḥ puman asanga-vijñāna-viseṣa-viryavan yad-anghri-müle kṛta-ketanah punar na samsṛtim klesa-vahām prapadyate 1292 205 Faith in Bhajana Occasioned by Deliberation to undergo voluntary suffering for religious purposes. If material- istic people are able to accept their suffering as an austerity, they can also obtain the same benefit as the tapasvis do by undertaking austerities. The example of how a person is purified by bathing in the Ganga River is given to show the supremacy of Bhagavan by way of the a fortiori principle. If the water of the Ganga has such purifying power merely because it contacted the feet of Bhagavan, then how much greater must be the purifying power of Bhagavan Himself? Through hearing and contemplating statements such as these, one develops śraddha in bhajana. This ultimately leads to the direct vision of Bhagavan. 1293 Śravana, Śikṣā, and Mantra-gurus Anucchedas 206-213 Anuccheda 206 The Śravana-guru and Sikṣā-guru Are Generally the Same Person २०६ । अथ श्रवणगुरुभजनशिक्षागुर्वोः प्रायिकमेकत्वमिति तथैवाह (भा० ११।३।२२) - THE śravaṇa-guru and the bhajana-šikṣā-guru are generally the same person, as sage Prabuddha indicated to King Nimi: तत्र भागवतान् धर्मान् शिक्षेद् गुर्वात्मदैवतः । अमाययानुवृत्त्या यैस्तुष्येदात्मात्मदो हरिः ॥ ६१८ || In his presence [i.e., the śravana-guru described in the previous verse], the aspirant who regards his guru as his very self and worshipful object, should learn, by way of unpretentious con- tinuous service, the dharma that pertains directly to Bhagavan, by which [dharma] Śrī Hari, the Supreme Immanent Self, who awards even His own Self [to His devotees], becomes pleased. (SB 11.3.22)2 " तस्माद् गुरुं प्रपद्येत " ( भा० ११ । ३ । २१) इति पूर्वोक्तस्तत्र श्रवणगुरौ । गुरुरेव आत्मा जीवनं दैवतं निजेष्टदैवततयाभिमतश्च यस्य तथाभूतः सन् । अमायया निर्दम्भयानुवृत्त्या तदनुगत्या शिक्षेत् । 2 As seen below, this is Śri Jiva Gosvāmis gloss on the pronoun tatra, lit., “in that matter,” referring to the guru described in the immediately preceding verse (tasmad gurum prapadyeta), cited in Anuccheda 202.4. Śri Viraraghavacārya and other commentators gloss the same word as guru-sannidhau, “in the presence of such a guru.” tatra bhagavatan dharman sikşed gurv-atma-daivataḥ amāyayanuvṛttyä yais tusyed atmatma-do hariḥ 1297 II How Akincana-bhakti Is Attained The pronoun tatra refers to the śravana-guru, who was described in the preceding verse, “tasmad gurum prapadyeta” (SB 11.3.21). The compound gurv-atma-daivataḥ refers to the aspirant, who is of such disposition (tatha-bhūtah) that he regards his guru alone as his very self (ātmā), meaning “his veritable life” (jivanam), and as his worshipful object (daivata), meaning “his worship- ful deity” (nija-işța-daivata). Such an aspirant should learn (sikset) by way of unpretentious (amāyaya) continuous service (anuvṛttyä). Here, the word amāyaya means “unduplicitous” (nirdambhaya), and the word anuvṛttyä means “by following him obediently” (tad-anugatya). यैर्धर्मैः । आत्मा परमात्मा । भक्तेभ्य आत्मप्रदः श्रीबलिप्रभृतिभ्य इव । अस्य शिक्षागुरो- बहुत्वमपि प्राग्वज् ज्ञेयम् ॥ श्रीप्रबुद्धो निमिम् ॥ The pronoun yaiḥ, “by which,” means “by which dharma” (dharmaiḥ) [Śrī Hari becomes pleased]. The word ātmā, “Self,” means “Paramātmā, the Supreme Immanent Self.” [The word atma-daḥ] means “He who awards even His own Self to His devo- tees, such as Śrī Bali and others.” As mentioned previously, one can have numerous such sikṣā-gurus. Commentary THE ŚRAVANA-GURU is the teacher from whom one learns the śästra, and the bhajana-siksa-guru is the one who teaches practi- cal aspects of sadhana-bhakti. Usually these two will be the same, because the teacher from whom one begins to study will naturally become one’s guide for spiritual practice. It is preferable that they be the same person, otherwise there can be confusion in the mind of the student. If the student hears different opinions from two different teach- ers, he or she will be in difficulty, because the words of one of them will have to be disregarded, which could lead to an offense. If both these gurus belong to the same spiritual tradition, then there may not be any difference in their teachings, otherwise there is bound 1298 206 The Śravana-guru and Sikṣā-guru Are Generally the Same Person to be some disparity. One sometimes hears of Vaisnavas in Vṛnda- vana who held respect for seniors or gurus on both sides of a contro- versy and who hid themselves so that they would not have to take sides, fearing that to do so would offend one of them. The guru-disciple relationship is one of the most important and unique aspects of Indian society. Indeed, this one sacred bond is what makes Indian society distinct in the whole world. Although at present there is little or no training in this honored tradition, it still runs very deep in the Indian psyche, as if it is in their genes. Its importance can be understood only by experiencing it. For the modern mind, it appears as if the disciple sacrifices his independence to become a slave of the guru. The modern mind can- not understand that the only way transcendental knowledge can be transmitted is from the heart of the guru into that of the dis- ciple. It is not simply a matter of attending a lecture in a class- room where a teacher speaks and then goes away. The disciple and teacher remain bound to each other. When the relation is pure, then the teaching is transmitted even without words. It is as if their hearts become linked up, and the knowledge is transferred through this bond. Indian history is filled with stories of this pristine relation, from the age of the Upanisads through to modern times. In this regard, Svetasvatara Upanisad makes the following assertion: The imports of the teachings described in this Upanisad are revealed only to that elevated soul in whom transcendental devo- tion for Bhagavan is present and who feels the same quality of devotion for his guru as felt for Bhagavan. (SU 6.23)3 The verse cited in this anuccheda (SB 11.3.22) is spoken by sage Prabuddha. It contains the most important instruction for a sincere disciple. In the immediately preceding verse, cited in Anuccheda 202.4, Prabuddha specified the essential characteris- tics of a qualified guru. In this verse, he elaborates those of the sincere disciple. 3 yasya deve para bhaktir yatha deve tatha gurau tasyaite kathita hy arthah prakasante mahātmanah 1299II How Akiñcana-bhakti Is Attained The first criterion mentioned is that the student should study bhāgavata-dharma, or bhakti, from the guru. Bhakti is not some- thing to be understood by reading books or articles on the inter- net. One must study it from an authentic guru. This is an injunc- tion, as indicated by use of the optative form of the verb, tatra sikşet, “the aspirant must learn in the presence of his guru.” There is no alternative course of action. The second criterion is that this study must be undertaken by way of rendering continuous service to the guru (anuvṛttyä). Moreover, this service must be done without any duplicity or pretension (amāyaya). In this regard, Kṛṣṇa makes the following statement: I, the Immanent Self of all beings, am not as pleased with daily sac- rifice, study of the Vedas, austerities, or renunciation, as I am by service to the guru. (SB 10.80.34)* In support of the same conclusion, Narada instructed Yudhi- sthira that one can attain perfection simply by service to a qualified guru (SB 7.15.25). On the other hand, if one disrespects the guru, he cannot achieve anything spiritually (SB 7.15.26). The guru is the key, the doorway to the spiritual world, as well as the companion in the spiritual world. For these reasons, one must treat the guru with respect and love. The compound gurv-atma-daivatah is very important. This is a reference to the aspirant, mentioned in the previous verse, who is profoundly inquisitive about the ultimate good (jijñāsuḥ śreya uttamam). The compound signifies that the genuine aspirant is one who regards his guru as his very self (ātmā) and worshipful object (devatā). A nearly identical expression was employed in the very first anuccheda of this book, namely, guru-devatātmā (SB 11.2.37). 4 The word ātmā is used here in the sense of the object of pure, unconditional love. One should love the guru as one would love God, or Kṛṣṇa. Just as nothing can remain hidden from one’s own ātmā, so too the same dynamic applies in regard to one’s guru. This gives rise to a deep sense of unity. There should be a oneness of

• näham ijyä-prajätibhyam tapasopasamena ca tuşyeyam sarva-bhūtātmā guru-suśruṣaya yathā 1300 206 The Śravana-guru and Siksa-guru Are Generally the Same Person heart between the guru and the disciple. The disciple needs to attune his or her heart with the heart of the guru, as stated in Ṛg Veda: “May your intention be one and the same, your hearts united, your minds of one accord, so that intimate companionship may be yours” (RV 10.191.4)5 This is the significance of the word ātmā. It also means that one should be like an open book in front of the guru. The second word is daivatam, meaning that the guru is to be regarded in the same spirit as one’s worshipful deity. If one feels only love without a sense of reverence, then one may not take instructions from the guru. One may become too familiar with him. For this reason, the sage says daivatam - one must honor the guru in the same manner as one’s worshipable deity. One should never think of the guru as an ordinary human being, guruşu nara- matiḥ. In other words, the disciple has to have both moods with the guru, aiśvarya and madhurya, reverence and intimacy. When one serves the guru in this way, Kṛṣṇa is pleased. Krsna is referred to here as atma-daḥ, “He who gives Himself to His devotees.” When Kṛṣṇa was pleased with Bali’s surrender, He gave Himself to Bali and became his doorkeeper. This signifies that when the guru is pleased, Kṛṣṇa is also pleased. 5 samāni va akūtiḥ samana hṛdayāni vaḥ samānam astu vo mano yatha vah susahāsati 6 Padyavali 114 1301 Anuccheda 207 The Dikṣā-guru Is Only One २०७ । मन्त्रगुरुस्त्वेक एवेत्याह (भा० ११ । ३ । ४८) - ONE can have only one mantra-guru, as indicated by sage Avirhotra: 1 लब्ध्वानुग्रह आचार्यात् तेन सन्दर्शितागमः । महापुरुषमभ्यर्चेन् मूर्त्याभिमतयात्मनः || ६१९ ।। One who has received grace (anugraha)’ from an ācārya and who has been instructed by him in the prescribed method of worship according to the Agamas, should worship the Supreme Puruşa [Bhagavan] in the form that is according to his longing. (SB 11.3.48)2 अनुग्रहो मन्त्रदीक्षारूपः । आगमो मन्त्रविधिशास्त्रम् । अस्यैकत्वमेकवचनत्वेन बोध्यते । बोधः कलुषितस्तेन दौरात्म्यं प्रकटीकृतम् । गुरुर्येन परित्यक्तस्तेन त्यक्तः पुरा हरिः ॥ ६२० ॥ इति ब्रह्मवैवर्तादौ तत्त्यागनिषेधात् । In his Bala-prabodhini commentary on this verse, Śrī Giridhara glosses the word anugraha as “the prior investiture with the sacred thread (upanayana), mantra initiation, and so on. " Additionally, Sridhara Svamī glosses the compound sandarṣitāgamaḥ as “one who has been instructed by that ācārya in the prescribed method of worship according to the Agamas” (tenācāryena sandarsita āgamo’rcana-prakāro yasya sah). labdhvānugraha ācāryat tena sandarsitāgamaḥ maha-purusam abhyarcen murtyabhimatayātmanaḥ 1302 207 The Diksa-guru Is Only One In this verse, the word anugraha means “grace in the form of mantra initiation” (mantra-dikṣā-rupaḥ). The Agama refers to the scripture that describes the mantra and the method of wor- ship according to that mantra. The use of the singular here [ācāryat, “from that one ācārya”] implies that there can be only one mantra-guru. This is supported by the fact that it is forbidden to abandon one’s mantra-guru, as stated in Brahma-vaivarta Purāṇa: One who has abandoned his guru has already rejected Bhagavan Hari. His intelligence is polluted, and he has acted duplicitously. (Brahma-vaivarta Purāṇa)3 तदपरितोषेणैवान्यो गुरुः क्रियते । ततोऽनेकगुरुकरणे पूर्वत्याग एव सिद्धिः । If simply because of being dissatisfied with one’s guru, one accepts another guru, then by virtue of accepting more than one guru, one’s previous guru is necessarily rejected. एतच् चापवादवचनद्वारापि श्रीनारदपञ्चरात्रे बोधितम् - The same point [that ordinarily one should not abandon one’s mantra-guru] is re-emphasized by the exception to the general rule provided in the Narada Pañcarātra: अवैष्णवोपदिष्टेन मन्त्रेण निरयं व्रजेत् । पुनश्च विधिना सम्यग् ग्राहयेद् वैष्णवाद् गुरोः || ६२१ ॥ इति ॥ श्री आविर्होत्रो निमिम् ॥ One goes to hell by receiving a mantra from a guru who is not a Vaiṣṇava. Such a person should again accept a mantra from a Vaisnava guru, in conformity with the prescribed principles. (Narada Pancarātra)* 3 bodhah kalusitas tena dauratmyam prakatikṛtam 4 gurur yena parityaktas tena tyaktaḥ pura harih avaiṣṇavopadistena mantrena nirayam vrajet punaś ca vidhina samyag grahayed vaiṣṇavad guroh 1303 II How Akincana-bhakti Is Attained Commentary ŚRĪ JIVA GOSVĀMĪ has mentioned three types of gurus, viz., śravaṇa-guru, sikṣā-guru, and mantra-guru. The śravana-guru is he from whom one studies sastra. At present, he is popularly called the sikşă-guru. According to Śrī Jīva, the sikṣā-guru is the one from whom one learns the method of performing bhajana. Bhajana here means uttering of mantras, kirtana, and other related acts of devo- tion. Deity worship is also an important part of bhakti. But to be eligible for worship, one must first receive the mantra of the deity from a genuine guru. Therefore, under normal circumstances the mantra-guru naturally also becomes one’s sikṣā-guru. The mantra-guru is nowadays commonly called the dīkṣā-guru. As a general rule, the śravana-guru, sikṣā-guru, and mantra-guru are one and the same person. Very rarely are they different. It is also highly practical and advisable that all three functions are car- ried out by the same person. Otherwise, there can be confusion and conflict in the mind of the student, which can lead to offenses. The mantra-guru cannot be more than one, because one is ini- tiated only in a particular mantra. A practitioner can study from different gurus and also learn bhajana from various masters, but he cannot be initiated into mantra from two or more gurus. If he does so, it is understood that he has already rejected the previous mantra-guru as well as the mantra given by him. Therefore, there can only be one mantra-guru. Sastra informs us that there is no difference between the mantra, the guru, and Bhagavan Conse- quently, rejecting the guru also means rejecting Bhagavan. By the same logic, obtaining a guru means to attain Bhagavan. There are, however, some exceptional cases in which one is per- mitted to give up one’s guru. If one has taken dīkṣā in a mantra other than a Vaiṣṇava mantra, then one should abandon such a guru and mantra and accept a Vaisnava guru. There is no alternative in this regard. Śrī Jiva Gosvāmī refers to such a predicament as the cause yo mantraḥ sa guruh säkṣad yo guruḥ sa hariḥ svayam gurur yasya bhavet tustas tasya tusto harih svayam Attributed to Vamana-kalpa in Hari-bhakti-vilāsa (4.351, see Anuccheda 237). 1304 207 The Dikṣa-guru Is Only One of dissatisfaction in the student. Only under such circumstances is a student permitted to give up his mantra-guru. Indeed, according to Narada Pancarātra, once a student becomes aware of this princi- ple, he must give up the non-Vaisnava guru. This also implies that a Vaisnava guru never gives a non-Vaisnava mantra. The worship recommended is according to the Agama. The word agama here means the Tantra scriptures, as is evident from the preceding verse, “One should worship Bhagavan Kesava [Kṛṣṇa] by means of the Vedic rites along with the Tantrika rites” (SB 11.3.47) Kṛṣṇa also recommends that in the present age, wor- ship is to be done both by Vedic mantras and Tantrika mantras: “[The practice of devotion includes] taking dīkṣā in Vedic and Tan- trika mantras and observing vratas related to Me [such as Ekādasī]” (SB 11.11.37)? Generally speaking, in the Vaisnava School, Tantra is called Pañcarātra, Pañcarātrāgama, or just Āgama, as in the prin- cipal verse of this anuccheda. In contrast, the Vedas are called Nigama, as in SB 1.1.3 (nigama-kalpa-taroh). 6 7 vidhinopacared devam tantraktena ca kesavam vaidiki tantriki dīksa madiya-vrata-dhāranam 1305 Anuccheda 208 Knowledge of Scriptural Truth Is Received Only from the Śravaṇa-guru २०८ । तत्र श्रवणगुरुसंसर्गेणैव शास्त्रीयविज्ञानोत्पत्तिः स्यान् नान्यथेत्याह (भा० ११।१०।१२) - AMONG them [the śravana-guru, sikṣā-guru, and mantra-guru], it is specifically by contact with the śravana-guru that the immediate intuition of scriptural truths can manifest, and not otherwise, as stated by Śrī Kṛṣṇa: आचार्योऽरणिराद्यः स्यादन्तेवास्युत्तरारणिः । तत्सन्धानं प्रवचनं विद्यासन्धिः सुखावहः || ६२२ ॥ The ācārya is the lower piece of wood used for kindling a fire (adya-arani); the disciple is the upper piece of wood (uttara- arani); instruction is the middle piece of wood used as a churn- ing rod (tat-sandhanam);’ and knowledge is their union, which confers delight. (SB 11.10.12)2 आद्योऽधरः । तत्सन्धानं तयोर्मध्यमं मन्थनकाष्ठम् । प्रवचनमुपदेशः । विद्या शास्त्रोक्तं ज्ञानं तु सन्धौ भवोऽग्निरिव । 1 Śrīdhara Svāmī, Visvanatha Cakravarti, and all other commentators have glossed the compound tat-sandhanam, lit., “their point of contact,” as tayor madhyamam manthana-kastham, “the churning rod placed between these two.” ācāryo’ranir adyah syad antevasy uttararaniḥ tat-sandhanam pravacanam vidya sandhiḥ sukhāvahaḥ 1306 208 Knowledge of Scriptural Truth Is Received Only from the Śravana-guru The word adyaḥ, lit., “the first,” means the lower piece of wood used for kindling a fire (adharaḥ aranih). The compound tat- sandhanam, lit., “their contact point,” means “the churning rod placed between these two” (tayor madhyamam manthana- käṣṭham). The word pravacanam, “spoken discourse,” means “oral instruction” (upadeśa). The word vidya, “knowledge,” refers to the knowledge disclosed in scripture, which is man- ifested out of the union of these three, just as fire is generated by the contact of the lower, upper, and middle pieces of wood. तथा च श्रुतिः “आचार्यः पूर्वरूपम्” ( तै०१।३१३) इत्यादि । A similar statement is found in the Śruti: Now with regard to knowledge: The acarya is the prior form, the disciple, the posterior; knowledge, their junction; and instruction, the medium. (TU 1.3.3)3 अत एव “तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्” (मु०११२।१२) इति । “आचार्यवान् पुरुषो वेद” ( छा० ६ । १४ । २) इति । Therefore, the Śruti makes the following statements [regarding the necessity of receiving knowledge from a guru]: To obtain immediate realization of the Supreme Reality, one should certainly approach a guru. (MUU 1.2.12)* One who has accepted an ācārya becomes acquainted with the Absolute. (CHU 6.14.2)5 3

athadhi-vidyam acaryah purva-rupam antevâsy uttara-rupam vidya sandhiḥ pravacanam sandhanam iti adhi-vidyam ⚫ tad-vijñānārtham sa gurum evabhigacchet 5 ācāryavan puruso veda 1307 II How Akincana-bhakti Is Attained " नैषा तर्केण मतिरापनेया प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ ” ( कठ०१।२ । ९) इति ॥ श्रीभग- वान् ॥ And: O dearest one, this wisdom pertaining to the Absolute cannot be obtained by logic. Only when knowledge is received from a guru does it lead to the true understanding. (Katha Upanisad 1.2.9) Commentary IN FORMER TIMES, the fire required to perform yajña was produced by churning wood of the sami tree. This wood was called arani. To start the fire, friction was created between a lower piece of wood, an upper piece, and a churning rod in the center. Since at the time in question, match boxes were not available, there was no other way of producing fire. In the same manner, there is no other way of obtaining knowledge except by approaching a guru. In this analogy, the guru is compared to the base piece of wood, the student, to the top piece of wood, and the instruction received from the teacher, to the churning rod, since it churns the mind of the student. The knowledge generated in the student from this union is compared to fire. Just as fire was used to perform yajña, so too the knowledge received from an authentic guru leads one to the ultimate goal. One may object that knowledge can be obtained by one’s own initiative simply by reading books. These days, most books are available in print form or on the internet. There are also audio and video lectures available. The guru was formerly needed when these were nonexistent. So, just as match boxes or lighters are now the convenient way to ignite a fire, making the need to churn wood obsolete, so too there is no longer any need to seek knowledge from a guru. So why take the trouble to do so? 6 In response to this doubt, Śrī Jīva cites the principal verse of this anuccheda to affirm the absolute necessity for taking a guru. The naisā tarkena matir äpaneya proktänyenaiva sujñānāya prestha 1308 208 Knowledge of Scriptural Truth Is Received Only from the Sravana-guru practice of churning wood to generate a fire was not just because match boxes or lighters did not exist in the past, but because it was an essential part of the injunction to execute the yajña. A yajña has to be performed in the precise manner prescribed to attain the desired result. If any detail is altered, then it will not yield the desired result. In Mahabharata (Vana-parva, chapter 135), there is a story to illustrate the necessity of learning from a guru. There was a brāhmaṇa boy named Yavakrīta, who refused to attend the traditional school, called a gurukula, where students go to live with a guru. When he grew up, he realized that he could not function as a brahmana without an education. On this basis, he decided that he must somehow obtain knowledge. But at this point, he did not want to go to a teacher, because he would feel somewhat ashamed to be with much younger students. He heard that it was possible to obtain anything by observing penances. So he went deep into the forest and engaged in severe penances in the hope of acquiring knowledge. Many years passed, but there was still no result. One day, Yavakrīta went to the nearby river to take a dip, and there he saw an old man sitting and pouring sand from the bank into the river with his hands. Yavakrīta became curious to know what the old man was trying to achieve. He approached him and asked him why he was pouring sand into the river. The old man replied in all seriousness, “I need to cross the river. I do not know how to swim, and there are no boats available, so I have decided to build a bridge across it.” When the young brahmana heard this, he could not control his laughter. The old man asked him, “What is so funny? Do you think there is an easier way to cross the river?” Yavakrīta replied, “I am laughing at your ignorance. You cannot build a bridge by pouring sand into the water. Any fool knows this much.” At this, the old man retorted, “If you think you can obtain knowledge without approaching a guru, then I can also build a bridge in this way. I will do it by my own effort.” The brāhmaṇa was shocked to hear this. Then the old man revealed his identity as Indra, who had appeared there out of compassion for the brahmana. 1309II How Akincana-bhakti Is Attained Indra then asked him to find a qualified guru and study the Vedas from him. 1310 Anuccheda 209 The Bhajana-śikṣā-guru Is Also Necessary २०९ | शिक्षागुरोरप्यावश्यकत्वमाहुः (भा० १० । ८७ । ३३) - THE SIKṢA-GURU is also necessary, as stated by the personified Śrutis: विजितहृषीकवायुभिरदान्तमनस्तुरगं य इह यतन्ति यन्तुमतिलोलमुपायखिदः । व्यसनशतान्विताः समवहाय गुरोश्चरणं वणिज इवाज सन्त्यकृतकर्णधरा जलधौ ॥ ६२३ ॥ O Unborn Absolute [Bhagavan]! Those who neglect the shelter of the feet of a guru and who endeavor to subdue the exceedingly volatile stallion of the mind, which cannot be controlled even by those who have conquered their senses and vital breath, are troubled by the very methods they adopt and beset with hun- dreds of tribulations in the midst of material existence. They are like merchants lost at sea without a captain [for their ship]. (SB 10.87.33)1 ये गुरोश्चरणं समवहायातिलोलुपमदान्तमदमितं मन एव तुरगं विजितैरिन्द्रियैः प्राणैश्च कृत्वा यन्तुं भगवदन्तर्मुखीकर्तुं प्रयतन्ते ते उपायखिदस्तेषु तेषूपायेषु विद्यन्ते । अतो व्यसनशतान्विता भवन्ति । अत एव इह संसारे तिष्ठन्त्येव । vijita-hrsika-vāyubhir adānta-manas turagam ya iha yatanti yantum atilolam upaya-khidaḥ vyasana-śatānvitāḥ samavahāya guros caraṇaṁ vanija ivāja santy akṛta-karna-dharā jaladhau 1311 II How Akincana-bhakti Is Attained Those who neglect the feet of a guru (ye guros caranam sama- vahāya) and who endeavor to subdue the exceedingly volatile (atilolam) and uncontrollable (adantam) stallion of the mind (manas-turagam), meaning to turn the mind’s root attention toward Bhagavan (bhagavad-unmukhi-kartum), by way of hav- ing conquered their senses and vital breath (vijitair indriyaiḥ prāṇaiś ca kṛtvā), are tormented by the very methods they adopt (te upaya-khidah). They thus meet with hundreds of tribulations (vyasana-śatānvitāḥ) and as a result, certainly remain here (iha) in the midst of material existence (saṁsāra). हे अज ! अकृतकर्णधरा अस्वीकृतनाविका जलधौ यथा तद्वत् । O Unborn Absolute (aja)! Such people are compared to mer- chants who are lost at sea (jaladhau) without having accepted a navigator (akṛta-karna-dhara). श्रीगुरुप्रदर्शितभगवद्भजनप्रकारेण भगवद्वर्त्मज्ञाने सति तत्कृपया व्यसनानभिभूतौ सत्यां शीघ्रमेव मनो निश्चलं भवतीति भावः । The import is that when one becomes established in knowledge pertaining to the path of devotion to Bhagavan by means of engagement in the worship (bhajana) of Bhagavan as instructed by one’s guru, then by the mercy of the guru, one is no longer overwhelmed by tribulations (vyasana), and the mind very quickly becomes unwaveringly still. अतो ब्रह्मवैवर्ते- — Therefore, it is said in the Brahma-vaivarta Purāṇa: गुरुभक्त्या स मिलति स्मरणात् सेव्यते बुधैः । मिलितोऽपि न लभ्यते जीवैरहमिकापरैः || ६२४ ॥ By the remembrance of Bhagavan that ensues from devotion to one’s guru, one attains Bhagavan, who is served by the wise. But those who are filled with a sense of their own superiority cannot 1312 209 The Bhajana-sikṣā-guru Is Also Necessary attain Bhagavan, even if He were present before them. (Brahma- vaivarta Purāna)2 श्रुतिश्च (श्वे०६।२३) - The Śruti also says: यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ । तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥ ६२५ ॥ इति ॥ श्रुतयः ॥ The imports of the teachings described in this Upanisad are revealed only to that elevated soul in whom transcendental devotion for Bhagavan is present and who feels the same quality of devotion for his guru as felt for Bhagavan. (su 6.23)3 Commentary AS MENTIONED EARLIER, the sikṣā-guru is the teacher who instructs the bhakti-yoga practitioner in the essential details of the devo- tional praxis (bhajana). Although bhakti is a simple and natural process, one must learn how to enact it according to the method laid down in sacred tradition. There are always two ways of doing a thing, properly and improperly. This leads to two dif- ferent results intended and unintended. If we hope to attain the intended result, then it behooves us to act properly, and this means that we need to learn from a genuine guru. — Even common day-to-day acts must be learnt from others, whether by direct instruction or by observation. This principle is all the more applicable in the case of Bhagavan, who is altogether beyond the range of our perception. How then can we hope to know Him by our own initiative? Moreover, the mind is exceedingly turbulent, as expressed by Arjuna: $ guru-bhaktyä sa milati smaranāt sevyate budhaiḥ milito’pi na labhyate jivair ahamikaparaiḥ yasya deve para bhaktir yatha deve tatha gurau tasyaite kathita hy arthah prakasante mahātmanaḥ 1313 II How Akincana-bhakti Is Attained O Kṛṣṇa, because the mind is naturally unsteady, turbulent, vehe- ment, and obstinate, I consider it exceedingly difficult to control, just like the wind. (GĪTĀ 6.34)* It is not possible to control the mind without proper guidance. Even the simple practice of uttering mantras (japa) requires guid- ance. Otherwise people go on chanting for decades without much progress. A patient needs to be given the appropriate medicine and the correct procedure of how to take it, at the right time and in the correct proportion. So it is commonly said that even those who are themselves doctors cannot be their own physician. In this regard, there is a well-known quote attributed to Abra- ham Lincoln (but from older sources): “The man who represents himself has a fool for a client and an ass for an attorney.” Sim- ilarly, one cannot be one’s own guru. Spiritual truth is beyond sense perception and intellectual striving, therefore it requires expert guidance. Millions of people take to spiritual life in one form or another, but the success rate of those who actually attain the intended goal is very low. The primary reason for this is the lack of proper guidance. Here, an objection may be raised. In apparent opposition to what is said above, Śrī Kṛṣṇa makes the following statement: “The ātmā alone is the guru of the individual self, particularly in the case of a human being” (atmano gurur atmaiva purusasya visesataḥ, SB 11.7.20). So what is the need for an external guru? In reply, it must be pointed out that the meaning of any state- ment must be understood in context. If this statement were taken to mean that there is no need for an external guru, then all the statements cited in this and the previous anucchedas that ordain the necessity for a guru would be contradicted. The word “guru” in this citation does not carry the same connotation as in the present topic under discussion. The sense of the statement is that if one is dis- cerning, one can learn detachment from one’s own life experiences and environment. From this, it may be concluded that material ^ cañcalam hi manaḥ krsna pramathi balavad drdham tasyaham nigraham manye vayor iva suduşkaram 1314 209 The Bhajana-sikṣā-guru Is Also Necessary life does not lead to ultimate happiness and that one should thus approach a spiritual teacher. Kṛṣṇa’s statement thus signifies that the ātmā, meaning the faculty of discernment, can be the guide to lead a person to spiritual practice. In this spirit, Śrī Jīva Gosvāmī comments that when Kṛṣṇa says that the ātmā is the guru of the individual self, it means that the ātmā is the impeller, prompting a human being to seek out and follow a guru (atmano gurur iti gurvanusärane pravarttaka ity arthaḥ). This statement is made by Kṛṣṇa to stress the importance of applying one’s own faculty of discernment. Krsna then offers the example of an avadhūta, who had 24 gurus. These gurus were not human gurus but birds, animals, and even material objects, from whom the avadhuta learned different things by attentive observa- tion. This avadhuta was none other than Dattatreya, an avatara of Visņu. This entire narration is submitted to instill detachment and not to obviate the need for a guru. If the word guru in SB 11.7.20 is not understood in this sense, then Kṛṣṇa’s instructions to accept a guru in other verses (such as SB 11.10.5, 11.12.24, and 11.20.17) would all be rendered futile. 1315 Anuccheda 210 The Mantra-guru Is Also Compulsory २१० | अतः श्रीमन्त्रगुरोरावश्यक्तवं सुतरामेव । तदेतत्परमार्थगुर्वाश्रयो व्यवहारिकगुर्वा- दिपरित्यागेनापि कर्तव्य इत्याशयेनाह (भा०५/५/१८) - SINCE the śravana- and sikṣā-gurus are both necessary, the mantra-guru is therefore unquestionably so. One should accept the shelter of an authentic teacher in the matter of the real- ization of spiritual truth (the paramarthika-guru), even if it means giving up a teacher who guides one in the course of ordi- nary affairs (the vyavahārika-guru). With this intention, Śrī Rsabhadeva said: गुरुर्न स स्यात् स्वजनो न स स्यात् पिता न स स्याज् जननी न सा स्यात् । दैवं न तत् स्यान् न पतिश्च स स्यान् न मोचयेद् यः समुपेतमृत्युम् ॥ ६२६ ॥ One who cannot deliver a person for whom repeated death is preordained should not become a guru, a relative, a father, a mother, a deva, or a husband. (SB 5.5.18)1 समुपेतः सम्प्राप्तो मृत्युः संसारो येन तम् । In this verse, the compound samupeta-mṛtyum, “the person for whom death is preordained,” means “the person (tam) for whom the state of repeated birth and death (mṛtyu, i.e., saṁsāra) is priorly attained (samupeta, i.e., samprāpta).’ 1 " gurur na sa syāt sva-jano na sa syat pita na sa syāj janani na să syāt daivam na tat syan na patiś ca sa syan na mocayed yah samupeta-mṛtyum 1316 210 The Mantra-guru Is Also Compulsory अत उक्तं श्रीनारदेन “जुगुप्सितं धर्मकृतेऽनुशासतः स्वभावरक्तस्य महान् व्यतिक्रमः” ( भा० १।५।१५) इत्यादि । Therefore, Śri Narada said: It was a great impropriety on your part to prescribe repre- hensible actions in the name of religion for people who are already naturally predisposed to such actions. On the strength of your instructions, the common person, having determined this alone as primary dharma, will not heed any prohibition of such motivated actions. (SB 1.5.15)2 तस्मात् तावदेव तेषां गुर्वादिव्यवहारो यावत् मृत्युमोचकं श्रीगुरुचरणं नाश्रयत इत्यर्थः ॥ श्रीऋषभदेवः स्वपुत्रान् ॥ Therefore, one should treat the above-mentioned individuals as teachers, relatives, and so on only for as long as one has not obtained the shelter of the feet of a guru who can deliver one from the world of death. This is the sense. Commentary THE MANTRA-GURU is compulsory on the path of bhakti. In fact, bhakti only truly begins after one has accepted mantra-dīkṣā. In enumerating the limbs of bhakti, Śrī Rūpa Gosvāmi counts the acceptance of a guru as the very foundation of the entire practice. He writes as follows: 2 One should take shelter of a genuine guru, accept formal initiation (dikṣā) from him in the Kṛṣṇa-mantra, and take instructions from him [regarding bhāgavata-dharma] One should render service to him with reverence and follow the path of conduct established by saintly devotees. (BRS 1.2.74)* jugupsitam dharma-kṛte’nusasataḥ svabhava-raktasya mahan vyatikramaḥ yad-vakyato dharma ititarah sthito na manyate tasya nivāraṇam janah 3 Śrila Mukunda Dāsa Gosvami 4 guru-padasrayas tasmāt kṛṣṇa-dikṣādi-sikṣaṇam viśrambhena guroḥ seva sadhu-vartmanuvartanam 1317 II How Akiñcana-bhakti Is Attained In the past in India, everybody had a guru. A person without a guru was designated as nigură or nigora, and this word is still used as an abusive expression, although people have forgotten its original meaning. There were two types of gurus, the family guru and the spiritual guru. They could both be the same person or dif- ferent, depending upon their qualifications. For example, from Śrimad Bhagavata, we understand that Garga Muni was Kṛṣṇa’s family guru, but His guru in the matter of spiritual education was Sandipani Muni. The family guru was the one who guided the fam- ily members in religious ceremonies related to the varṇāśrama sys- tem, such as a child’s birth, the name-giving ceremony, the sacred- thread ceremony, marriage, and other conventional duties. Śrī Jiva Gosvāmi designates the family guru as a vyavahārika- guru, a “pragmatic teacher,” or one who guides people in the prac- tical matters of daily life. This guru was supposed to be expert in moral law (i.e., the dharma-sastras), astrology (jyotisa), and also Ayurveda. But to attain life’s ultimate goal, one requires a pāramārthika-guru, or a teacher who guides the aspirant in the matter of spiritual truth. If a conflict should arise between these two teachers, one is advised to give up the vyavahārika-guru. In this regard, the recommendation to give up the vyavahārika- guru does not necessarily mean giving up completely, since he may still be respected as a pragmatic guide and engaged in religious cer- emonies and other such material affairs. But for spiritual guidance, one must accept another qualified guru. There is no harm incurred in doing so, because the purpose of life is not just to follow the prin- ciples of dharma but to attain love for Bhagavan. This indeed is the real purpose of dharma (SB 1.2.13, Anuccheda 8). Thus, if conventional dharma, or one’s family guru, is not ori- ented toward the ultimate goal of prema, they should be given up. This is the reason why Kṛṣṇa recommended the abandonment of karma, or dharma, once one has attained śraddha in bhakti, as stated in SB 11.20.9 and GĪTĀ 18.66 (see Anuccheda 173). The same instruc- tion is imparted by Rṣabhadeva to His sons. King Bali is a famous example of one who disobeyed his family guru, Sukrācārya, when 1318 210 The Mantra-guru Is Also Compulsory the latter advised him not to offer three steps of land to Bhaga- vän Vamanadeva. Abandoning one’s guru is ordinarily a grievous offense, but in this case, it was commendable on the part of Bali. In the final verse of this anucheda (SB 1.5.15), Śrī Narada criti- cized Vyasa because he primarily stressed the path of karma-kanda, which keeps people bound to materialism. Those who are already so inclined would not care to give it up, especially when an author- ity such as Vyasa has prescribed it. This is the primary reason why Buddha had to come and decry the Vedas. 1319Anuccheda 211 Even a Vyavahārika-guru Should Be Respected २११ | अन्यदा स्वगुरौ कर्मिभिरपि भगवद्दृष्टिः कर्तव्येत्याह ( भा० ११।१७।२७) - OTHERWISE, even those who adhere to the path of karma are meant to uphold the vision that Bhagavan has manifested in and as their own guru, as Śrī Kṛṣṇa said: आचार्यं मां विजानीयान् नावमन्येत कर्हिचित् । न मर्त्यबुद्ध्यासूयेत सर्वदेवमयो गुरुः ॥ ६२७ ॥ ။ One should know the preceptor to be Myself. One should never disregard or envy him, thinking him to be a common mortal, because the guru is the embodiment of all the gods. (SB 11.17.27)1 ब्रह्मचारिधर्मान्तःपठितमिदम् ॥ श्रीभगवान् ॥ This verse was spoken in the context of the duties of a student, or brahmacārī. Commentary IN THIS VERSE, Kṛṣṇa is referring to a vyavahārika-guru and not to a paramarthika-guru, or spiritual preceptor, because this verse is found in a section describing the duties of a brahmacārī, which is part of the varṇāśrama-dharma. This means that even 1 ācāryam mām vijānīyan nāvamanyeta karhicit na martya-buddhyāsüyeta sarva-deva-mayo guruh 1320 211 Even a Vyavahārika-guru Should Be Respected a vyavahārika-guru is to be regarded in the same manner as a päramärthika-guru, as long as there is no conflict between them in terms of their respective instructions. It is only if the vyavahārika-guru becomes an obstacle to the path of bhakti that one can disobey or even abandon him. This is due to the fact that the vyavahārika-guru generally also facilitates one’s spiritual advancement. It is for this reason that Kṛṣṇa says, “Know the preceptor to be Myself.” Even so, if the very same con- ventional preceptor becomes an obstacle, then he is fit to be given up, because he is then acting contrary to his intended function. See- ing the Divine in one’s elders and teachers and behaving accord- ingly is the appropriate training and preparation for a student who will eventually take a paramarthika-guru. 1321 Anuccheda 212 The Paramarthika-guru Is Directly Bhagavān २१२ । ततः सुतरामेव परमार्थिभिस्तादृशे गुरावित्याह (भा० ७।१५।२६-२७) - SUCH being the case, it is all the more incumbent on those who are intent upon the realization of spiritual truth (paramārthis) to uphold the vision that Bhagavan has manifested in and as their pāramārthika-guru, as Śrī Narada informed Yudhisthira: 2 यस्य साक्षाद् भगवति ज्ञानदीपप्रदे गुरौ । मर्त्यासद्धीः श्रुतं तस्य सर्वं कुञ्जरशौचवत् ॥ ६२८ ॥ एष वै भगवान् साक्षात् प्रधानपुरुषेश्वरः । योगेश्वरैर्विमृग्याङ्घ्रिर्लोको यं मन्यते नरम् ॥ ६२९ ॥ One who considers the guru, who is directly Bhagavan and who illuminates the heart with the lamp of wisdom, as a mortal being, has a perverted understanding, and all his scriptural study is futile, like the bathing of an elephant. He [the guru] is directly Bhagavan, who is the Regulator of pri- mordial nature and the living beings, and whose feet are sought by great masters of yoga. Yet [out of delusion], worldly people think of him as a human being. (SB 7.15.26-27)2 Śrī Jiva’s statement here is syntactically connected to the words bhagavad-drstih kartavya, “the vision of Bhagavan [in and as their guru] is to be had [by them],” from his opening statement to the previous anuccheda. These words are required to complete the sense of what is stated here. yasya sākṣād bhagavati jñāna-dipa-prade gurau martyāsad-dhiḥ śrutam tasya sarvam kunjara-saucavat 1322 212 The Paramarthika-guru Is Directly Bhagavan एष श्रीकृष्णलक्षणोऽपि । ततः प्राकृतदृष्टिर्न भगवत्तत्त्वग्रहणे प्रमाणमिति भावः ॥ श्रीना- रदो युधिष्ठिरम् ॥ He (eṣaḥ) [the guru referred to in the previous verse], although characterized as Śrī Kṛṣṇa Himself, [is viewed as an ordinary human being]. Therefore, material vision is not a means of valid knowing (pramāņa) as regards the cognition of the ontological truth of Bhagavān. Commentary BHAGAVAN has appointed various devas to oversee the adminis- tration of universal affairs, but the department of spiritual edu- cation is under His own control. Therefore, He Himself takes the form of the guru to teach conditioned beings the means to attain Him. Uddhava also confirms the same conclusion elsewhere in the Bhāgavata (SB 11.29.6). Therefore, Śrī Nārada twice affirms that the guru is “directly Bhagavan” (sākṣād-bhagavan). The modi- fier sākṣāt signifies that the guru should not even be considered a partial manifestation of Bhagavan. In the verse cited in the previous anuccheda (SB 11.17.27), Kṛṣṇa stated that even a vyavahārika-guru is to be regarded as identical to Him. Thus it is all the more self-evident that a paramarthika-guru is to be regarded as Kṛṣṇa Himself. If one considers the paramarthika- guru to be an ordinary human being, then it will not be possible to obtain spiritual knowledge from him, because spiritual knowledge cannot be disclosed via a material source. The student has to have this faith, otherwise the transfer of knowledge will not take place. As it is said, “One’s attainment is in direct correspondence to his or her faith” (yādṛsi bhāvanā yasya siddhir bhavati tādṛśī). One may object that it is impossible to consider the guru as Bha- gavan. He appears and functions like any other human being. The reply is that in this matter, sastra alone is the authority. When Kṛṣṇa appeared on earth, He also looked and acted like other esa vai bhagavan säkṣāt pradhana-purusesvarah yogeśvarair vimṛgyanghrir loko yaṁ manyate naram 1323 II How Akincana-bhakti Is Attained human beings. Though exceptional in many ways, outstandingly beautiful, and immensely qualified, He too ate, slept, felt hungry, and even passed urine (cf. SB 10.8.31). Additionally, He married and produced children. But on the authority of sastra, He is accepted as Svayam Bhagavan. Therefore, the guru should also be recognized as Bhagavan on the same authority. Even Kṛṣṇa Himself accepted Sändipani Muni as His guru and served him exactly as He would Bhagavan. 1324 Anuccheda 213 The Guru Is Most Dear to Bhagavān २१३ | शुद्धभक्तास्त्वेके श्रीगुरोः श्रीशिवस्य च श्रीभगवता सहाभेददृष्टिं तत्प्रियतमत्वेनैव मन्यन्ते । यथा (भा० ४।३०१३८)- ON THE other hand, some pure devotees regard Śri guru and Śrī Śiva as nondistinct from Sri Bhagavan, simply on the basis of their being most dear to Him. The Pracetas conveyed this idea to the eight-armed form of Bhagavan [who had appeared before them]: . वयं तु साक्षाद् भगवन् भवस्य प्रियस्य सख्युः क्षणसङ्गमेन । सुदुश्चिकित्स्यस्य भवस्य मृत्योर्भिषक्तमं त्वाद्य गतिं गताः स्म ॥ ६३० ॥ O Bhagavan, by a moment’s association with Your dear friend Bhava (Śiva), we have directly attained You as our ultimate des- tination and as the topmost physician for treating the virtually incurable disease of material existence (bhava)’ in the form of repeated birth and death. (SB 4.30.38)2 टीका च - “तव यः प्रियः सखा तस्य भवस्य । अत्यन्तमचिकित्स्यस्य भवस्य जन्मनो मृत्योश्च भिषक्तमं सद्वैद्यं त्वां गतिं प्राप्ताः” इत्येषा । Śrīdhara Svāmi also comments: “[By the association] of this Bhava (Śiva), who is Your dear friend, we have attained You Here there is a play on the word bhava, which means “material existence” and is also a name for Śiva. So, by the association of “Bhava,” the Pracetas attained Bhagavan as the topmost physician to treat the disease of “bhava.” 2 vayam tu sākṣād bhagavan bhavasya priyasya sakhyuh kṣana-sangamena suduścikitsyasya bhavasya mrtyor bhisaktamam tvadya gatim gataḥ smaḥ 1325 II How Akincana-bhakti Is Attained as our ultimate destination (gati) and as the topmost physician (bhişaktama), or expert healer (sad-vaidya), to treat the virtu- ally incurable disease of material existence (bhava) in the form of repeated birth and death.” श्रीशिवो ह्येषां वक्तृणां गुरुः ॥ श्रीप्रचेतसः श्रीमदष्टभुजपुरुषम् ॥ Śrī Śiva is the guru of the Pracetas, who spoke this verse. Commentary THE PRESENT VERSE is spoken by the Pracetas, who accepted Śiva as their guru, recognizing him as both a great devotee and a dear friend of Bhagavan. Up until now, it has been said that the guru is directly Bhagavan and should be respected accordingly. In fact, one of the most popular verses in India about the guru goes as follows: The guru is Brahma; the guru is Visņu; the guru is Deva Mahes- vara (Śiva). Indeed, the guru alone is the Supreme Reality (Param- brahma). I bow down to him, Śrī Guru. (Skanda Purana, Guru- gītā 1.1)3 Now, Śri Jiva reveals a still higher secret, namely, the transra- tional principle of simultaneous distinction and nondistinction (acintya-bheda-abheda). The guru is to be respected as Bhagavan Himself, implying their nondistinction (abheda), yet he is the most dear devotee of Bhagavan, which entails the distinction between lover and beloved (bheda). The guru’s oneness with Bhagavan is due to the totality of his love, yet he is not absolutely one with Him in the ontological sense. This is the understanding of highly realized devotees. In this regard, Śrī Viśvanatha Cakravarti has 3 sung: I bow down to the lotus feet of Śrī Guru, who is proclaimed by all the scriptures as Hari Himself [Śrī Kṛṣṇa] and who is honored gurur brahma gurur visnur guruh devo maheśvaraḥ gurur eva paraṁ brahma tasmai sri gurave namaḥ 1326 213 The Guru Is Most Dear to Bhagavan in this manner by saints, yet he indeed is a beloved devotee of Bhagavan. (Gurvastakam 7)^ The relation between Siva and Kṛṣṇa is of the same nature of oneness and distinction. In many places, Śiva is depicted as non- different from Krsna or Visnu, yet he is also known as a great devo- tee of Visņu. The oneness between them is due to love. Therefore, the guru and Śiva should be honored as great devotees of Krsna. This attitude is very pleasing to Bhagavan. It is to be noted, how- ever, that to meditate on the guru exclusively as Sākṣad Bhagavan runs counter to the mood of practice in rāgānuga-bhakti, because in this type of devotion, one serves Kṛṣṇa under the guidance of a guru who is himself a devotee. In rāgānuga, the mood is to be the servant of a servant and not a direct servant of Krsna. If the guru is accepted as Bhagavan directly, there can be no rāgānugā, because the latter means to follow the raga of Bhagavan’s associates. HERE ENDS VOLUME I OF SRI BHAKTI SANDARBHA. sākṣād-dharitvena samasta-sāstrair uktas tatha bhavyata eva sadbhiḥ kintu prabhor yah priya eva tasya vande guroḥ śri caraṇāravindam BHAKTI is a specific functional capacity of Bhagavan’s intrinsic potency, and as such, it belongs to Him alone. By His causeless grace, He invests this potency into His devotees, who can then transmit it to other living beings by the same power of grace. Without the grace of a devotee or Bhagavan, bhakti cannot make its appearance within the atma. In this regard, since Bhagavan is not manifest to people in general except when He descends into the material world as an avatara, His direct grace is scarcely available. Consequently, at all other times, when there is no manifest avatara on earth, bhakti is available only through the grace of a devotee. The devotees’ grace has no specific cause, because they are not in need of anything material. Their grace usually comes about through the medium of hearing their words and rendering some form of personal service to them. This grace is first transmitted in the form of faith, śraddha, appearing in those who receive their grace. Initially, this faith is directed toward the very same devotees whose presence and teachings originally gave birth to it. One is then struck with the feeling that such realized devotees are exceptional human beings, and one is drawn to associate with them, listen to what they say, and render service to them. From the commentary on Anuccheda 11 SJIVA Jiva Institute of Vaishnava Studies Vrindavan