30 – atha arcanam:
shuddhi-nyAsAdi-pUrvAnga-karma-nirvAha-pUrvakam |
arcanam tUpacArANAM syAn-mantreNopapAdanam || 137 ||
“Worship” is properly offering things, perhaps with chanting of mantra, after performing rites of purification.
tad yathA dashame:
svargApavargayoH puMsAM rasAyAM bhuvi sampadAm |
sarvAsAm api siddhInAM mUlaM tAc caraNArcanaM || 138 ||
Bhagavatam [10.81.19]: “Woshipping Krishna’s feet is the source of all perfections, including all the wealth of heaven, earth, and the subterranean regions.”
SudAmA BrAhman made this statement.
viSNurahasye ca:
shrI-viSNor arcanaM ye tu prakurvanti narA bhuvi |
te yAnti shAshvataM viSNor AnandaM paramaM padam || 139 ||
Vishnu Rahasya: “Those who worship Vishnu on this earth attain Vishnu’s supreme spiritual realm, which abounds in eternal delight.”
31 – paricaryA:
paricaryA tu sevopakaraNAdi pariSkriyA |
tathA prakIrNa kac chatravAdi trAdyair upAsanA || 140 ||
Cleaning the items used in worship, waving the yak-tail fan, holding an umbrella, etc. is “peripheral service.”
The previous item, arcana, is “upacarana” – or properly offering purified items directly to the Deity. The current itme, paricarya, is to perform services in connection with arcana, like cleaning the items used in worship, waving fans during worship, etc.
yathA nAradIye:
muhUrtaM vA muhUrtArddhaM yasti SThedd-hari-mandire |
sa yAti paramaM stAnaM kimu shushruSaNe ratAH || 141 ||
NAradIya PurANa: “By staying in Hari’s temple for a moment, or even half a moment, one attains the supreme abode. What then about those who delight in Hari’s service?”
yathA caturthe:
yat-pAda-sevAbhirucis tapasvinAm asheSa-janmopacitaM malaM dhiyaH |
sadyaH kSiNoty anvaham edhatI satI yathA padAnguSTha-viniH sritA sarit || 142 ||
Fourth Canto [SB 4.21.31]: “An austere person’s attraction to serving the Lord’s feet increases day by day like the river Ganges that originates from the Lord’s toes. It immediately washes off the impurities accumulated over countless births.”
angAni vividhAny eva syuH pUjA-paricaryayoH |
na tAni likhitAnyatra grantha-vAhulya-bhItitaH || 143 ||
There are many parts of worship and periferal service not written about here, due to fear of making this book to large.
32 – atha gItaM
yathA lainge:
brAhmaNo vAsudevAkhyaM gAyamAno ‘nishaM param |
hareH sAlokyam Apnoti rudra-gAnAdhikaM bhavet || 144 ||
Linga PurANa: “A brahmana who always sings songs about VAsudeva attains residence in Hari’s world. Those songs are therefore better than Rudra’s.”
Though Rudra’s (Siva’s) songs are famous, Siva does not attain Vaikuntha by singing them. This verse therefore considers the Brahmin’s songs in praise of Vasudeva to be superior.
33 – atha saMkIrtanam
nAmA-lIlA-guNadInAm uccair-bhASA tu kIrtanam || 145 ||
“SaMkIrtan” is glorification of the names, activities, and qualities [of God] in a loud voice.
Though SaMkIrtan is usually understood to involve singing in a large group, Rupa Goswami defines it simply as glorifying in a loud voice. It may be considered that many voices combinded make a particularly “loud voice.”
tatra nAma-kIrtanam
yathA viSNu-dharme:
kriSNeti mangalaM nAma yasya vAci pravartate |
bhaSmI bhavanti rAjendra mahA-pAtaka-kotayaH || 146 ||
Glorifying the Name
Vishnu Dharma: “O great King, speaking the auspicious name ‘Krishna’ burns a multitude of the gravest sins to ashes.”
lIlA-kIrtanam
yathA saptame:
so ‘haM priyasya suhridaH paradevatAyA lIlA-kathAs-tava nrisinha |
añjas titarmy anugriNan guNa vipramukto
durgANi te pada-yugAlaya haMsa-sangaH || 147 ||
Glorifying the Activities
Seventh Canto [SB 7.9.18]: “I will glorify your activities in the association of swans, as Brahma has done, my dear friend and supreme Lord Nrisnha! Being thus absorbed in your feet I will easily become liberated and transcend this difficult world.”
“Swans” commonly refers to great saints. “Vipramukto” indicates an uncommon liberation, such as personally associating directly with God.
guNa-kIrtanam
yathA prathame:
idaM hi puMsas tapasaH shrutasya vA sviSTasya sUktasya ca buddhi dattayoH |
avicyuto ‘rthaH kavibhir nirUpito yad uttamaHshloka-guNAnuvarNanam || 148 ||
Glorifying the Qualities
First Canto [SB 1.5.22]: “The wise discern that glorifying the qualities of God, who is the subject of the best poetry, is the ultimate goal of performing austerity, listening to scripture, performing rituals of sacrifice, reciting scripture, becoming enlightened, and giving charity.”
Glorification of Krishna’s qualities is here said to be the ultimate aim of all religious actions. “Ultimate aim” (avicyuto-artha) indicates: (1) that without glorification of God’s qualities, religious actions are incomplete, (2) that glorification of God’s qualities is one practice that invariably bestows the full results of all other religious practices, and (3) that religious actions like charity, austerity, etc are valuable even to transcendentalists because, when done properly, they impel one to glorify God’s qualities.
Rupa Goswami will outline the qualities of the Supreme Godhead in the First Wave of the Southern Division of this book, in the section on vishaya-alambana, placing them into 64 categories.
34 – atha japaH
mantrasya sulaghUccAro japa ity abhidhIyate || 149 ||
Very lightly voicing a mantra is called “chanting.”
yathA pAdme:
kriSNAya nama ity eSa mantraH sarvArtha-sAdhakaH |
bhaktAnAM japatAM bhUpa svarga-mokSa-phala-pradaH || 150 ||
Padma PurANa: “The mantra ‘kriSNAya namaH’ is the means to attain all goals. It bestows the fruits of heaven and liberation to devoted persons who chant it.”
35 – atha vijñaptiH
yathA skAnde:
harim-uddishya yat kiñcit kritaM vijñApanaM girA |
mokSa-dvArAr-galAn mokSastenaiva vihitas tava || 151 ||
Skanda PurANa: “Whatever you express in words to Hari opens the door to your ultimate liberation.”
samprArthanAtmikA dainyavodhikA lAlasAmayI |
ity Adir vividhA dhIraiH kriSNe vijñaptirIritA || 152 ||
The wise divide “Expressing oneself to Krishna” into the following categories: [1] requests, [2] confessions, and [3] expressions of desire.
The following verses will exemplify each form of expression.
tatra samprArthanAtmikA
yathA pAdme:
yuvatInAM yathA yUni yUnAñca yuvatau yathA |
mano ‘bhiramate tad van mano ‘bhiramatAM tvayi || 153 ||
Requests
Padma PurANa: “As the minds of adolecent boys and girls delight in thoughts of each other, let my mind delight in you.”
One form of expressing oneself is to make a request (“samprArthana”). In the context of sadhana for uttama-bhakti “expressing a request to Krishna” means expresseing a request that one attain the fruition of sadhana – to develop real love for Krishna in one’s heart (bhava-bhakti).
dainyavodhikA
yathA tatraiva:
mat-tulyo nAsti pApAtmA nAparAdhI ca kashcana |
parihAre ‘pi lajjA me kiM vruve puruSottama || 154 ||
Confessions
Padma PurANa: “No one is a worse sinner or offender than me. I am ashamed to even ask for forgiveness, so what should I say, O PuruSottama?”
Confessions (dainyavodhikA) are expressions in which one comprehends and asks forgiveness for ones poor behavior.
lAlasAmayI
yathA shrI nArada pañcarAtre:
kadA gambhIrayA vAcA shriyA yukto
jagatpate |
cAmara vyagrahastaM mAm evaM kurv iti vakSyasi || 155 ||
Expressions of Desire
NArada PañcarAtra: “O Jagatpati! When will you tell me in a grave voice, with LakSmI at your side, ‘Wave the yak-tail fan in this way’?”
The difference between an expression of desire (lAlasAmayI) and a request (samprArthana) is that a request is made by one who does not yet posses raga, a longing for a specific service of the lord, whereas “expressions of desire” are made by persons with such raga. It is an expression of ones desire to attain a specific service or expression of love. As such, expressions of desire are really an anga of raganuga-sadhana. Rupa Goswami mentions it here in the section on vaidhi-sadhana for the sake of completeness. Also, as will be shown later in the section on raganuga-sadhana, the 64 items mentioned here are also a part of raganuga-sadhana.
yathA vA:
kadAhaM yamunA-tIre nAmAni tava kIrtayan |
udbASpaH puNDarIkAkSa racayiSyAmi tANDavam || 156 ||
Another example, [from Padma PurANa]: “When will I glorify your names on the banks of the YamunA river with eyes full of tears, O Lotus-Eyed One, and dance enthusiastically?”
36 – atha stava-pAThaH:
proktA manISibhir gItA-stavarAjAdayaH stavAH || 157 ||
The wise understand "scriptural prayers" to mean the prayers from the GItA, StavarAja, etc.
The GItA refers to Bhagavad Gita. StavarAja is a prayer from the Gautamiya Tantra.
yathA skAnde:
shrI-kriSNa-stava-ratnaughair yeSAM jihvA tv alankritA |
namasyA muni-siddhAnAM vandanIyA divaukasAm || 158 ||
SkAnda PurANa: "But those who decorate their tounges with the jewels of prayers to SHrI KriSNa are respected and prayed to by sages, mystics and the gods."
nArasiMhe ca:
stotraiH stavash ca devAgre yaH stauti madhusUdanam |
sarva-pApa-vinirmukto viSNulokam-avApnuyAt || 159 ||
NarasiMha PurANa: "Those who recite stotra and stava before Lord MadhusUdana are liberated from all sin and attain the realm of Vishnu."
Stotra is a prayer one composes oneself, as in the previous practice – vijñApti, "expressing oneself." Stava is a prayer one recites from scripture.
37 – atha naivedyAsvAdo
yathA pAdme:
naivedya-mannaM tulasI-vimishraM vIsheSataH pAda-jalena siktam |
yo ‘shnAti nityaM purato murareH prApNoti yajñAyuta koti-puNyam || 160 ||
Padma PurANa: "One who regularly eats food mixed with Tulasi leaves and offered to Murari and drinks the water that washed Murari’s feet, in the vicinity of murari, attains the same pious merit as one attains by performing thousands of sacrifices."
Jiva Goswami comments that "in the vicinity" (purato) indicates that one should not eat directly in front of the Deity, as he previously mentioned in the list of offenses (aparAdha) he supplied in his commentary on the 19th practice of sadhana. Vishvanath Chakravarti Thakur, however, indicates that tasting the food offered to the Deity is fundamentally different from ordinary eating, and that there is no offence in eating such food directly before the Deity.
38 – atha pAdyAsvAdo
yathA tatraiva:
na dAnaM na havir yeSAM svAdhyAyo na surArcanam |
tepi pAdodakaM pItvA prayAnti paramAM gatim || 161 ||
Padma PurANa: "Even one who does not give charity, perform rituals, study scripture or worship the gods attains the supreme goal by drinking the water that has washed the Deities feet."
39 – atha dhUpa-sairabhyam
yathA hari-bhakti-sudhodaye:
AghrANaM yadd harer datta-dhUpocchiSTasya sarvataH |
tad-bhavavyAladaSTAnAM nasyaM nasyaM karma viSApaham || 162 ||
Hari Bhakti Sudhodaya: "The incense offered to the Deity which enters into the nostrils is the best antidote to the snake-bite of worldliness."
As one commonly uses "smelling salts" to revive an unconscious person, one who has fallen unconscious from the snake-bite of materialism can be revived by smelling the incense offered to Krishna.
atha mAlya-saurabhyaM
yathA tantre:
praviSTe nAsikA-randre harer nirmAlya saurabhe |
sadyo vilAyamAyAti pApa-pañjara-bandhanam || 163 ||
Now, smelling the flower-necklace.
Tantra: "If the sweet scent of things offered to Hari enters one’s nostrils, all sins are vanquished like birds in a cage."
As birds in a cage cannot escape an attack, sins cannot escape being destroyed by the scent of things like flower necklaces offered to Hari.
agastya-saMhitA yAñca:
AghrANaM gandha-puSpAder arcitasya tapodhana |
vishuddhiH syAd anantasya ghrANasye hAbhidhIyate || 164 ||
Agastya SaMhita: "O Sage, it is well known that smelling the fragrant flowers used in worship of Ananta purifies one’s sense of smell."
40 – atha shrI-mUrteH sparshanaM
yathA viSNu-dharmottare:
sprisTvA viSNor adhiSThAnaM pavitraH shraddhyAnvitaH |
pApa bandhair vinirmuktaH sarvAn kAmAn avApnuyAt || 165 ||
Vishnu Dharma: "A pure, faithful person who touches the Deitiy is liberated from the bondage of sin and attains all his or her desires."
One should be faithful and purified or clean ("pavitra") before touching a Deity.
41 – atha shrI-mUrter darshanam
yathA vArAhe:
vrindAvane tu govindaM ye pashyanti vasudhare |
na te yamapuraM yAnti yAnti puNya-kritaM gatim || 166 ||
VArAha PurANa: "But those who see Govinda in Vrindaban do not go to the City of Death & Judgement, but go to the place attained by those who do good deeds."
Statements such as these attract the minds of the worldly, and are not falsehoods. However, the deeper meaning is that one who sees the Deity of Govinda attains the goal of the truly pious, i.e. they attain bhava-bhakti, love of Godhead.
42 – ArAtrika-darshanaM
yathA skAnde:
kotayo brahma-hatyAnAm agamyAgama koTayaH |
dahaty Aloka mAtreNa viSNoH sArAtrikaM mukham || 167 ||
SkAnda PurANa: "Seeing the face of Vishnu during the arati ceremony reduces to ashes even the sins of killing millions of priests and performing millions of incestuous acts."
utasava-darshanaM
yathA bhaviSyottare:
ratha-sthaM ye nirIkSante kautikenApi keshavam |
devatAnAM gaNaH sarve bhavanti shvapacAdayaH || 168 ||
Seeing the Festivals
BhaviSya PurANa: "Those who see Keshava on a chariot, even if only out of curiousity, and even if he eats the flesh of dogs, becomes an associate of all the gods."
As an example of how an apparently worldly result is in a deeper sense indicative of bhava-bhakti, Vishvanath Chakravarti Thakur says that "to become an associate of the gods" ("devatAnAM gaNaH sarve bhavanti") in fact means to attain the association of those who associate directly with Krishna.
Adi-shabdena pUjA-darshanaM
yathA agneye:
pUjitaM pUjyamAnaM vA yaH pashyed-bhaktito harim |
shraddhayA modamAn astu so ‘pi yoga-phalaM labhet || 169 ||
Seeing the Worship
(The word "etc." includes seeing worship as a part of the 42nd practice of sadhana.)
Agni PurANa: "One with devotion, faith, and a pleasant mind who sees Hari being worshiped attains all the fruits of yoga."
Reference to the word "etc" (Adi) points back to the verse in which this practice of sadhana was first mentioned, 1.2.87: "aratrika-utsava-adi."
Practices 37-42 involve the use of the senses in relation to the Deity. As such they may be thought of as additional parts of arcana, additional parts of pada-seva, or as both.
The 37th and 38th practice involve taste (tasting the sanctified food and water). The 39th practice involves smell (smelling the incense and flowers). The 40th practice involves touch, the 41st and 42nd practices involve sight (seeing the Deity, and ceremonies related to the deity). The only senses remaining are hearing, which will be described next (as parts of shravana), and mental activities which will be described after that (as parts of smarana).
43 – atha shravaNam
shravaNaM nAma-carita-guNAdInAM shrutir-bhavet || 170 ||
"Hearing" is to listen to the names, activities, and qualities [of God].
tatra nAma-shravaNaM
yathA gAruDe:
saMsAra-sarpa-daSTa-nASTa-ceSTaika-bheSajam |
kriSNeti vaiSNavaM mantraM shrutvA mukto bhaven naraH || 171 ||
Hearing the Name
GaruDa PurANa: "The sure way to free a oneself from the deathly snake bite of worldly existence is to hear a Vaishnava say mantras of the word ‘Krishna’."
caritra-shravaNaM
yathA caturthe:
tasmin mahan-mukharitA madhubhic-caritra-
pIyUSa-sheSa-saritaH partaH sravanti |
tA ye pibanty avitriSo nripa gADha-karNais
tAn na sprishanty Ashana triD-bhaya-shoka-mohAH || 172 ||
Hearing the Activities
Fourth Canto [4.29.40]: "The nectar of Madhusudhana’s activities flows all around like abundant rivers from the mouths of great souls. One who incessantly drinks from this river with eager ears is not touched by hunger, thirst, fear, lamentation, or confusion."
guNa-shravaNaM
yathA dvAdashe:
yas tUttamaHshloka-guNAnuvAdaH sangIyate ‘bhIkSNam amangala-ghnaH |
tam eva nityaM shriNuyAd abhIkSNaM kriSNe ‘malAM bhaktim abhIpsamAnaH || 173 ||
Hearing the Qualities
Twelth Canto [12.3.15]: "One who desires unwavering, pure love for Krishna should regularly and always hear the singing and recitation of the glories of God, who is praised in the topmost poems. Hearing such glories destroys all inauspiciousness."
atha tat-kripekSaNaM
yathA dashame:
tat te ‘nukampAM su-samIkSamANo bhuñjAna evAtma-kritaM vipAkam |
hrid-vAg-vapurbhir vidadhan namas te jIveta yo mukti-pade sa dAya-bhAk || 174
||
Tenth Canto [10.14.8]: "If one eagerly hopes for your mercy, offering you respect with his heart, words and body while patiently enduring the reactions of his or her own previous deeds, he or she becomes the rightful heir of liberation."
After hearing about Krishna’s merciful activities, qualities, and names (as in the 43rd practice), one should look for or eagerly hope to become the recipient of such mercy.
atha smritiH
yathA kathaM cin-manasA sambandhaH smritir ucyate || 175 ||
"Rememberance" is when the mind relates with something in any way.
yathA viSNu-purANe
smrite sakala-kalyANa-bhAjanaM yatra jAyate |
puruSantam ajaM nityaN brajAmi sharaNaM harin || 176 ||
Vishnu PurANa: "Rememberance of Hari – the supreme, eternal unborn – gives rise to all varieties of auspiciousness."
yathA ca pAdme
prayANe cAprayANe ca yan nAma smaratAM nriNAm |
sadhyo nashyati pApaugho namas tasmai cid-Atmane || 177 ||
Padma PurANa: "My obeisance to the all-conscious Lord. Remembrance of his name, in life or at death, quickly destroys all a person’s sin."
Remeberance and the next practice, meditation, are means of
engaging the mental senses in emulation of BhAva-bhakti, for the purpose of
manifesting that bhava-bhakti in one’s heart. They are both parts of the main
division of bhakti called smaranam.
atha dhyAnam
dhyAnam rupa-guNa-krIDA-sevAdeH suSThu cintanam || 178 ||
"Meditation" means to thoroughly concentrate on the form, qualities, activities, or service [of God].
Rememberance, the previous practice, is when the mind somehow or another contacts thoughts of Krishna. Meditation, however, is "suSThu" – a more thorough, intense, deliberate concentration of consciousness on Krishna’s form, qualities, activities, and service.
tatra rupa-dhyAnaM
yathA nArasiMhe
bhagavac caraNa-dvandva-dhyAnaM nirdvandvamIritam |
pApino ‘pi prasangena vihitaM suhitaM param || 179 ||
Meditation on the Form
NArasiMha PurANa: "Meditation on the two feet of God removes all dualistic illusions. It bestows the highest benediction to even a sinful person who come in contact with it."
It is interesting that meditation on the dual feet of God liberates one from duality. Meditation on the personality of Godhead liberates one from the conditioned personal existence.
guNa dhyAnaM
yathA viSNudharme
ye kurbvanti sadA bhaktyA guNanusmaraNaM hareH |
prakSINa-kalauSaughAste pravishanti hareH padam || 180 ||
Meditation on the Qualities
Vishnu Dharma: "Those whose devotion causes them to always meditate on the qualities of Hari are freed from all abominable sins and enter Hari’s realm."
The word for meditation in this text is anusmaraNa – "that which follows remembrance." This reinforces Rupa Goswami’s definition that meditation is a deeper, more thorough and deliberate form of remembrance.
krIdA dhyAnaM
yathA padme
sarva-mAdhurya-sArANi sarvad bhutamayAni ca |
dhyAyan haresh caritrANi lalitAni vimucyate || 181 ||
Meditation on the Activities
Padma PurAna: "By meditating on Hari’s playful activities, which are the essence of all sweetness and wonder, one is liberated."
sevA dhyAnaM
yathA purANAntare
mAnasenopacArena paricarya hariM sadA |
pare vAn-manasA ‘gamyaM taM sAkSAt pratipedire || 182 ||
Meditation on Service
Another PurAna: "By always worshipping and serving Hari in their minds people have directly attained Hari, who is beyond all words and imagination."
It is interesting that Hari is beyond words and thoughts, yet when one thinks of serving him with deep concentration, one attains Hari. This is because Hari is pleased by the devotional spirit of the meditator and personally elevates him or her beyond the limitations of conventional word and thought.
In his comment on this text Jiva Goswami cites from Brahma-Vaivarta Purana the famous story of a poor man who meditated very deeply on serving Vishnu. His meditations were so deep that they would physically affect his body, as dreams sometimes do. For example, when cooking for Vishnu he would sometimes burn his fingers. At the conclusion of the story, Vishnu personally escorts the man into his own spiritual realm.
atha däsyam
däsyam karmärpanam tasya kainkaryam api sarvathä || 183 ||
“Servitude” involves offering ones activities and acting to fulfill Krishna’s requests.
The essence of servitude is action performed to benefit another person. Servitude has two aspects. The first aspect of servitude is to benefit Krishna by means of the actions one is naturally inclined to do. The second aspect of servitude is to benefit Krishna by acting to fulfill his requests.
The Sanksrit root indicating action is “krii” which grammer most often changes to “kara.” Since the essence of servitude is action for another’s benefit, it is not surprising to see the word “kara” (action) describing both aspects of servitude in this shloka. In the first type, karma-arpanam, we see “kara” (action) in the word karma. In the second type, Kainkaryam, we see “kara” (action) in the word karyam.
Rupa Goswami discusses these aspect of servitude further…
tatra ädyam yathä skände
tasmin samarpitam karma sväbhävikam apishvare |
bhaved bhägavato dharmas tat-karma kimutärpitam || 184 ||
Skända Puräna: “Offering one’s natural work to God is a part of bhagavata-dharma, so what needs to be said of offering one’s daily religious practices?”
Here Rupa Goswami describes the first aspect of servitude: “offering ones activities” (karma-arpanam). In karma-arpanam one does the things one is naturally inclined to do (svabhävika karma) in a way that benefits Krishna. This includes both one’s natural occupations as well as one’s daily religious activities. If one’s daily work can become a part of Sädhana Bhakti (bhagavata-dharma) by being done in a way that benefits Krishna, then certainly one’s daily religious activites can also become a part of Sädhana Bhakti.
Rupa Goswami further explains…
karma sväbbhävikam bhadram japa-dhyänärcanädi ca |
itidam dvividham krishne vaishnavair däsyam arpitam || 185 ||
“Activities” are of two types: (1) the auspicious work one is naturally inclined to, and (2) ones daily chanting, meditation, worship, etc. When offered to Krishna by a Vaishnava, these become parts of servitude.
Action (Karma) is of two types: (1) one’s natural occupations and (2) one’s daily religious activities.
One’s natural occupations (svabhävika karma) are also of two types: (1) pious and (2) impious. Pious occupations are those recommended by scripture for an individiual’s wholistic upliftment. Pious occupations are “auspicious” (bhadram svabhävika karma), and impious occupations are “inauspicious” (abhadram svabhävika karma).
Rupa Goswami states here that only pious occupations can be done in a way that benefits Krishna and thus become aspects of servitude in Sädhana Bhakti.
A Vaishnava is one with firm faith in Vishnu. When such a person consciously performs his or her daily actions (karma) in a way that benefits Krishna, either directly or by the result of those actions, such a person practices the first aspect of servitude in Sädhana Bhakti.
mridu-shraddhasya kathitä svalpä karmädhikäritä |
tad-arpitam harau dasyam iti kaishcid udiryate || 186 ||
Some say that a practitioner of karma with mild faith can perform servitude by offering his or her activities to Hari.
By using the phrase “some say” Rupa Goswami respectfully indicates his disagreement with this opinion. Indeed, in the previous text, he stated that only a person with firm faith in Vishnu, a Vaishnava, would perform his or her daily activities soley for the sake of benefiting Krishna, not for the sake of personal gain. One with week or mild faith in Krishna can practice and benefit from Karma Yoga, which gradually removes the stain of selfishness from their actions. But only a Bhakta, a Vaishnava with firm faith in Krishna, can perform Karma solely for the benefit of Krishna and thus engage in Sädhana Bhakti even while doing apparently ordinary work.
One may argue that Rupa Goswami has already excluded Karma from Uttama Bhakti by defining the later as “jñäna-karma-adi-anävrittam,” so how can karma become a part of Sädhana Bhakti at all?
The answer is that this definition of Uttama Bhakti does not exclude karma. In the phrase, “jñäna-karma-adi-anävrittam” Rupa Goswami states that karma must not overshadow (anävrittam) Uttama Bhakti. He does not say that karma must be utterly absent (shunyam) from it. When one performs karma for the sake of bhakti, that karma is subservient to and does not overshadow bhakti. “Karma for the sake of bhakti” means to perform one’s daily activities for the sake of benefiting Krishna, either directly or by the result of those actions. To perform karma in this way is an aspect of servitude in Sädhana Bhakti.
dvitiyam yathä näradiye
ihä yasya harer däsye karmanä manasä girä |
nikhiläsv apy avasthäsu jivan-muktah sa ucyate || 187 ||
Näradiya Puräna: “One who engages his or her actions, thoughts, and words in in Hari’s service, though situated in this world, is a liberated soul.”
The second aspect of servitude in sadhana-bhakti is “acting to fulfill Krishna’s requests” (kainkarya). This means to engage one’s body, mind, and words in directly pleasing Hari.
The first aspect of servitude is to do ones own activities for the benefit of Hari. The second apect is to directly serve Hari by doing what he desires. Geneally the practice of servitude begins with the first aspect and matures into the second.
atha sakhyam
vishvAso mitra-vrittish ca sakhyaM dvividham Iritam || 188 ||
"Friendship" arises either (1) from trust, or (2) from kindred spirits
tatra AdyaM yathA mahAbhArate
pratijñe tava govinda na me bhaktaH praNashyati |
iti saMsmritya saMsmritya prANAn saMdhArayAmy aham || 189 ||
The first type of friendship…
MahAbhArata: "O Govinda! Remembering and remembering your promise that, ‘my devotee shall not perish,’ is the only way I hold my life together!"
Kunti-devi speaks these words. Her deep trust in Govinda’s promise endeared him to her and forged a bond of friendship between them. The promise Kunti refers to is from Bhagavad Gita, "kaunteya pratijanihi, na me bhaktaH pranAshyati."
tathA ekAdashe ca
tai-bhuvana-vibhava-hetave ‘py akuNTha-smritir ajitAtma surAdibhir vimrigyAt |
na calati bhagavad-padAravindAl lava nimiS;ardham api yaH sa vaiSNavAgryaH
||190||
Eleventh Canto [SB11.2.53]: "One whose has undisturbed remembrance of the unconquerable soul of the gods, and who does not go away from the Lord’s lotus feet even for a moment or half a moment, even in exchange for the wealth of the three worlds, is the foremost of VaiSNavas."
This text illustrates the symptom of friendship based on firm, unshakable trust.
shraddhA-mAtrasya tad-bhaktAv adhikAritva hetutA |
angatvamasya-vishvAsa visheSasya tu keshave || 191 ||
The element of faith is the cause of qualification for Hari-bhakti, but this faith is a part of special trust in Keshava.
Faith (‘shraddha’) is a prerequisite for practicing vaidhi-sAdhana. One practices friendship in vadhi-sAdhana by strengthening that basic faith into a more developed and specific trust (‘vishvAsa’) in Hari. This trust develops an unwavering certitude and confidence in Hari’s promised reciprocation, which forges a type of practical friendship.
dvitIyaM yathA agastya-saMhitAyAm
paricaryA parAH kecit prAsAdeSu ca sherate |
manuSyam iva taM draSTuM vyAvahartuñ ca bandhuvat || 192 ||
The second type of friendship…
Agastya SaMhita: "Some see the Deity with an intense sense of humanly friendship. With the aim to assist the Deity in various ways they often lie down to sleep before Him."
Though servitorship and friendship are aspects of prema bhakti rasa (as will be explained in the Southern Division, Firfth Wave), they are also parts of the practice of both vaidhi and raganuga sadhana bhakti.
Friendship arises either (1) from trust, or (2) from kindred spirits. One practices the first type of friendship by intensifying ones sense of trust in Hari. Practice of the second type friendship, however, is uncommon. This soul-to-soul friendship (‘mitra-vritti’) causes one to relate with God in a very human way, as a friend does with another friend. Thus one does not hesitate to modify normal ettiquites for the sake of that friendship. For example, one may sometimes sleep in front of the Deity perhaps with the intention of joking with him, or bringing him water throughout the night.
This type of friendship is a part of rAgAnugA-sAdhana, as
will be clear in the upcoming section on the subject. However, Jiva Goswami
comments that it is also a part of vaidhi-sAdhana. If one
practices serving Krishna in role of a kindred friend as a result of
scriptural intelligence, ones practice is in the realm of vaidhi-sAdhana.
If one practices the same as a result of emotional attachment to
developing the sentiment of friendship, ones practice is in the realm of rAgAnugA-sAdhana.
atha AtmanivedanaM
yathA ekAdashe
martyo yadA tyakta-samasta-karmA niveditAmtA vicikIrSito me |
tadAmritatvaM pratipadyamAno mayAtma-bhuUyAyA ca kalpate vai || 194 ||
Eleventh Canto [SB 11.29.34]: "A mortal who gives up all selfish action and offers himself to me with the desire to do something special for me achieves immortality and my own opulences."
artha dvidhAtma-shabdasya paNDitair upapAyate |
dehy ahantAspadaM kaishcid dehaH kaishcin mamatva-bhAk || 195 ||
The learned have two meanings for the word "Atma." Some say it means the soul. Others say it means the body and things related to it.
tatra dehi
yathA yAmunAcArya-stotre
vapurAdiSu to ‘pi vA guNato ‘sAni yathA-tathA-vidhaH |
tadayaM tava pAdapadmayo rahamadyaiva mAyA samarpitaH || 196 ||
The soul
Prayers of YAmunAcArya: "Whatever body and situation I may attain, good or bad, here or there, I offer today to your feet."
This illustrates dedication of the soul. YAmunAcArya is saying, "Whether my soul inhabits the body of a lowly animal, a human being, or a god in the heavens, in any situation I may attain, I offer myself unto you."
deho
yathA bhakti-viveke
cintAM kuryAn na rakSAyair vikrItasya yathA pashoH |
tathArpayan harau dehaM viramedasya rakSanAt || 197 ||
The body
Bhakti Viveka: "There is no need to worry about the protection of a domestic animal, nor about one’s body after offering it to Hari."
In India a domestic animal was protected, fed, and lovingly looked after by his or her owner. When one dedicates one’s body to Hari, Hari looks after one in the same way. Such a person therefore has no need to worry about his or her daily maintanence.
duSkaratvena virale dve sakhyAtma-nivedane |
keSAñcid eva dhIrANAM labhate sAdhanArhatAM || 198 ||
Both Friendship and Offering Oneself are difficult and rare. Indeed, only the very wise can attain these venerable practices.
These practices are (1) difficult to do - "duSkaratvena," and (2) extrodinary – "virale."
JIva Goswami gives two further subdivisions of Offering Oneself: (1) the offering made externally, and (2) the offering made with intense feelings. Thus according to Jiva Goswami, Offering Oneself has the following divisions:
According to Sri Jiva, when Offering Oneself is done without intense feelings, it is difficult to do ("duSkara"), but when it is done with intense feelings of devotion to Krishna it is both difficult and extraordinary ("virale").
Sri Jiva cites King Bali as an example of Offering Oneself without intense feelings, and King AmbariSa (SB 9.4.18-20) as an example of Offering Oneself with intense feelings. He also notes that one can offer oneself in various moods – servitude, friendship, etc. He cites SB 10.52.39 illustrating how Rukmini devi offered herself to Krishna in a romantic mood.
According to Mukundadas Goswami Friendship and Offering Oneself are both difficult to do because Friendship entails a willingness to transgress common ettiquites towards the Lord, and Offering Oneself entails the possible endurance of physical and emotional duress.
These practices are done only be the wise ("dhIra"), who’s devotional wisdom is ever-deepening.
atha nija-priyopaharaNaM
yathA ekAdashe
yad yad iSTatamaM loke yac cAti-priyam AtmanaH |
tat tan nivedayen mahyaM tad AnantyAya kalpate || 199 ||
Eleventh Canto [SB 11.11.41]: "Whatever one desires most in this world and whatever one holds most dear, those very things one should offer to me. Doing so brings immortality."