tatrAdau suSThu vaishiSTya-masyAH kathayituM sphuTam |
lakSaNaM kriyate bhakter-uttamAyAH satAM matam ||10||
Before explaining the above-mentioned topics, I must first define pure devotional service in accordance with the opinion of great saints.
anyAbhilASitA-shUnyaM jñAna-karmAdy-anAvritam |
AnukUlyena kriSNAnu-shIlanaM bhaktir-uttamA ||11||
“Uttama Bhakti” is activity intended to please Krishna, done as the main pursuit of one without ulterior motive.
Bhakti-rasa is the subject of Bhakti RasAmrita Sindhu. But before describing the relishable flavor of Bhakti, we must first understand what Bhakti is. Rupa Goswami therefore defines Bhakti in the first division of his book, beginning with this essential shloka.
Uttama means “highest.” This can indicate being above all material qualities and thus being uncontaminated or “pure” (one could analyze the word uttama to mean uttara-tamasa – “higher than darkness”). As such, one could translate the phrase uttama-bhakti as “Pure Devotion.”
This phrase indicates that Uttama Bhakti consists of endeavor (shIlanaM) that pleases Krishna. First, we should understand the verb “endeavor.”
Everything one does is a result of how one feels inside, because action and emotion are intrinsically connected. In Sanskrit, and implicitly in all laguages, verbs therefore imply both action and emotion. Further, a verb implies two types of action: action that invokes an emotion, and action that expresses an emotion. Emotion exists in the context of two things: one’s basic relationship with the object of action, and the side effects of the emotional-action.
For example, the verb “to laugh” most often implies the action of laughter and the emotion of happiness. Further, one might laugh to invoke happiness, or to express it. The happiness invoked or expressed by laughter exists in context of a relationship, most often a friendly one, and amidst side effects – quite often fatigue, or disregard for others. In summary:
To Laugh
Action = Laughter
either -
Emotion = Happiness
in context of -
In this shloka the verb is “kriSNa-anu-shIlanaM” - endeavor that pleases Krishna. This verb implies both activity for Krishna, and affection for him. Further, activity for Krishna might be intended to invoke affection for him, or to express it. Affection for Krishna exists in context of a specific type of relationship with Krishna, and amidst side effects. In summary:
KriSNa-anu-shIlanaM – Endeavor That Pleases Krishna
Action = Activity for Krishna
either -
Emotion = Affection for Krishna
in context of -
As the book progresses Rupa Goswami will explain the names and definitions of all these categories of kriSNa-anu-shIlanaM. In brief, Uttama-Bhakti includes all these endeavors:
KriSNa-anu-shIlanaM – Endeavor That Pleases Krishna
CeSTa-rUpa = Activity for Krishna
either
BhAva-rUpa = Affection for Krishna
in context of -
Activity for Krishna involves the body, mind, and/or voice. Such activities may be either in pursuit of pleasing Krishna, or in avoidance of displeasing him. For example, in pursuit of pleasing Krishna one might use one’s body to clean Krishna’s residence. In avoidance of displeasing him, one might avoid causing injury or pain to others. One might use one’s mind to meditate on or remember Krishna, or one might avoid using one’s mind to dream up inflated images of one’s ego. One might use one’s voice to sing for Krishna, or might avoid using it to insult Krishna’s devotees. Uttama Bhakti includes all these.
Krishna is the object of action and emotion in Uttama Bhakti. However, since Krishna is the Supreme Being he includes everyone and everything. Therefore everyone and everything could be a subsidiary object of action and emotion in Uttama Bhakti.
“Krishna” includes Krishna himself as well as his expansions: other forms of God, all living beings, and the energies that compose the spiritual and material worlds. When one of these three expansions of Krishna is the immediate object of action and emotion, and Krishna remains the ultimate object, one is still within the purview of Uttama Bhakti.
Thus far, Rupa Goswami has defined Bhakti as “endeavor that pleases Krishna.” This definition is still incomplete because it includes activities that accidentally or unwillingly please Krishna. Krishna’s famous evil Uncle Kamsa, for example, vigilantly tried to kill Krishna, but unwittingly brought him pleasure with each attempt by giving him opportunity to protect his friends and family and enjoy moral combat. Since his attitude towards Krishna was not affectionate, it should be explicitly clear that his actions are not Bhakti, even though they wound up pleasing Krishna.
Rupa Goswami therefore includes the word anukUlyena in his definition of Bhakti. This indicates that Bhakti is always impelled by a favorable attitude towards Krishna. Thus, bhakti is not simply an endeavor that pleases Krishna; it is an endeavor intended to please Krishna.
The intention to please Krishna is more important than the actual result. For example, Krishna’s mother often had to chastise or discipline Krishna in various ways that apparently displeased him. Even though the end result was apparently displeasing to Krishna, her action is within the purview of Bhakti, because her intention was loving. On the other hand, the end result of Kamsa’s actions was apparently pleasing to Krishna, but his action is not within the purview of Bhakti, because his intention was hateful.
Thus the intention to please Krishna is the inseperable essence of endeavor in Uttama Bhakti.
Thus far Rupa Goswami has defined bhakti (“devotion”) as, “AnukUlyena kriSNAnu-shIlanaM” – endeavor intended to please Krishna. Now, he refines this to become a definition of Uttama Bhakti (“pure devotion”) by excluding impurities from it as follows:
This phrase indicates that Uttama Bhakti is free from ulterior motive. Bhakti is an endeavor intended to please Krishna, but what if one undertakes such an endeavor with an ulterior motive? What if one offers something to Krishna with the intention of pleasing him, but with the motive to obtain a reward from Krishna as a result of pleasing him – is this Bhakti?
Yes, it is Bhakti, but it is not Uttama Bhakti – it is a kind of love and devotion, but not pure love and devotion. In pure devotion, one pleases one’s beloved simply for the sake of pleasing him or her, and not to obtain anything in return.
The word anyAbhilASitA is made up of “anya” (other), “abhilASin” (one with desires), and the suffix “-tA.” It is joined to the word “shUnyaM” (void). The whole phrase indicates that Uttama Bhakti belongs to persons who are devoid of other desires, devoid of ulterior motives. However, the suffix “-tA,” comprable to the English suffix “-ness,” adds a sense of liberality. Here, it indicates that in Uttama Bhakti a person must have basic desireless-ness. In other words, if one’s basic motivation is to please Krishna one can be within the purview of Uttama Bhakti even if extraneous or ulterior desires, especially in trying circumstances, sometimes arise and subside again beneath one’s prime motivation – to please Krishna.
This phrase indicates that in Uttama Bhakti, one’s endeavor to please Krishna is one’s main pursuit; it is not obstructed or overshadowed by any other endeavors.
What are “other endeavors?” Rupa Goswami mentions cultivation of Knowledge (“jñAna”), secular and religious endeavor for personal prosperity (“karma”) and similar other pursuits (“adi”).
What kind of knowledge can obstruct or overshadow one’s endeavor to please Krishna? Clearly not knowledge about how the pure soul loves God (prayojana-jñAna), about how to please God (abhideya-jñAna), or about one’s relationship with God and his creation (sambandha-jñAna); these do not obscure Bhakti, they nourish it. Other types of knowedlge can obstruct or overshadow Bhakti, even knowledge about the soul and knowledge that produces detachment from the temporary word, when not understood in terms of their eternal relationship with God.
What does it mean to “obstruct or overshadow Bhakti?”
If one thinks one cannot please Krishna without first performing certain religious or secular activities, or without first aquiring extraneous varieities of knowledge, etc. then these things have “obstructed” or “overshadowed” (anAvritaM) one’s Bhakti. One with such opinions will give more importance to his or her mundane religious, secular or educational endeavors – and his endeavor to directly please Krishna by hearing about him, glorifying him, remembering him, etc. will diminish and weaken in the shadow of one’s other pursuits.
Knowledge and activities that do not directly endeavor to please Krishna are, to some extent, an unavoidable counterpart of survival in this ever-changing world. One must undertake the religious, secular, and educational endeavors appropriate for one’s survival and basic prosperity. To do so does not overshadow or obstruct Bhakti, as long as one does not consider such pursuits to be more significant than the pursuit of pleasing Krishna.
“Devotion” or “Bhakti” is an endeavor intended to please Krishna. When this endeavor is free from the impurities of ulterior motive and not overshadowed by other endeavors, it is “Uttama Bhakti” or “Pure Devotion.” The remainder of Bhakti RasAmrita Sindhu describes Uttama Bhakti and it’s ambrosial flavor.
yathA Shri nArada-païcarAtre
savopAdhi-vinirmuktaM tat-paratevena nirmalam |
hRSIkeNa hRSIkesha-sevanaM bhaktir-ucyate ||12||
In Shri NArada PaïcarAtra
–
“Bhakti is said to be service done with the senses for the Master of the
Senses, purified of all material motivation.”
In Sloka 10 Rupa Goswami said he would define Uttama Bhakti according to the opinions of the great saints (“satam matam”). In Sloka 11, he defined, Uttama Bhakti. Now, in Slokas 12-15, he quotes the teachings of great saints to show how his definition is in accordance with their opinion. Here he quotes Narada Muni.
Hrishikena Sevanam = service done with the senses; parallel to “anusilanam” from Sloka 11. Hrishikesha = Krishna; the service is done for Krishna. The motivation (tat paratvena) for such service is pure (nirmalam) because it is free from material designation (sarvopadhi vinirmuktam). This is parallel to “anyabhilasita sunyam…” from Sloka 11.
Shri bhAgavatasya tRtIyaskhandhe ca
lakSaNaM bhakti-yogasya nirguNasya hy udAhRtam |
ahaituky avyavahitA yA bhaktiH puruSottame ||13||
In the third canto of Shri
BhAgavatam–
“The definition of transcendental Bhakti-yoga: It is devotion for the
Supreme Person that arises without cause and cannot be obstructed.”
Nirguna-bhakti is synonymous with uttama-bhakti. Ahaituki (causeless) is synonymous with anyabhilasita sunyam. Avyavahita (uninterruptible) is synonymous with jnana-karmady anavrittam.
sAlokya-sArSTi-sAmIpya-sArUpyaikatvam apy uta |
dIyamAnaM na gRhNanti vinA mat-sevanaM janAH ||14||
“To live on my planet, to posses equal opulence as I, to have a place in my entourage, to posses the same form as I, or to achieve oneness with me – If such things are devoid of my service, devotees will not accept them.”
This sloka indicates the depth of a devotees freedom from ulterior motive (anyabhilasita sunyam). They do not even desire liberations as a fruit of their devotion. Diyamanam indicates that they will not even accept such fruits if Krishna personally offers them.
sa eva bhakti-yagAkhya AtyaNtika udAhRtaH |
yenAtivrajya triguNaM mad-bhAvayopapadyate ||15||
“Certainly that bhakti-yoga is the final goal, for by it one crosses far beyond the three modes of material nature and attains my nature.”
This substantiates that Bhakti is free from all material taint (“uttama” and “anyabhilasita sunyam”). The phrase mad-bhavayopapadyate may also be read as, “becomes qualified to attain pure love for me” if mad-bhava is taken as “bhava-bhakti for krsna.”
sAlokyetyAdi-padyastha bhaktotkarSani-rUpaNam |
bhakter-vishuddhatA-vyaktyA-lakSaNe paryavasyati ||16||
The shlokas beginning with “sAlokya” substantiate my definition of pure Bhakti by showing the nature of a Bhakta.