atha shrI-mUrter-anghri-sevane prItaH
yathA Adi-purANe
mama nAma-sadAgrAhI mama sevApriyaH sadA
bhaktis tasmai pradAtavyA na tu muktiH kadAcana || 225 ||
Adi PurANa: “But I never give just liberation to one who always keeps my name and who loves to serve me. I rightly give that person my love.”
atha shrI bhAgavatArthAsvAdo
yathA prathame
nigama-kalpa-taror-galitaM phalaM
shuka-mukhAd-amrita-drava-saMyutam |
pibata bhAgavataM rasam-AlayaM
muhur aho rasikA bhuvi bhAvukAH || 226 ||
First Canto [1.1.3]: “The very ripe fruit of the Vedic desire tree, pierced by the beak of a parrot, has become liquidy-soft, as sweet as nectar, and totally perfect. Aho! Connoisseurs of the world’s beauty and poetry should drink it’s divine juice again and again, without cessation.”
The 61st practice of SAdhana is to taste (“AsvAda”)
the objective (“artha”) of the SHrimad BhAgatam. The shloka quoted
here glorifies and explains this practice.
The author of this shloka compares Vedic scriptures (“nigama”) to “wish-fulfilling trees” (“kalpa-taru”) because they fulfill all wishes for pleasure, achievement, righteousness, and liberation (kAma, artha, dharma, mokSa). The author then compares the SHrImad BhAgavatam to the fruit (“phala”) of that tree. All the energies of a tree culminate in it’s fruit. Similarly the four types of human desires mentioned above, culminate in the fifth desire: love of Godhead (kriSNa-prema). Comparing SHrImad BhAgavatam to the fruit of the Vedic desire tree indicates that it bestows the culmination of all wishes – love of Godhead.
Furthermore, the author describes the fruit as being so ripe that it oozes and drips on the ground (“galitam”). This indicates that SHrimad BhAgavatam is overflowing with love of Godhead. The BhAgavatam-fruit is so “ripe” or mature because it was the final scripture composed by SHrI VyAsa, after his realization of Godhead and reality became fully mature.
Next, the author states that this fruit was pierced by the beak of a parrot (“shuka-mukhAt”) and from that incident became even riper, attaining an almost liquid state (‘drava”) as sweet as nectar (“amrita”) and totally perfect, without skin or pit (“samyuta”). The “parrot” (shuka) here is SHuka-deva Goswami, who “pierced” the BhAgavatam with his mouth when he spoke it to King ParIkSit, embellishing and perfecting it, by (1) making it “liquid-soft,” or easily swallowed and appreciated by all, (2) making it as sweet as nectar by infusing it’s words with his own deep love of Godhead, and (3) removing any remaining pit or skin of jnana (pursuit of liberation) or karma (pursuit of pleasure, achievement, or righteousness). The SHrImad BhAgavatam as spoken by SHukadeva Goswami is thus nothing but relishable love of Godhead.
Connoisseurs of beauty and poetry (“rasika-bhAvuka”) should drink the “BhAgavatam-rasa” – the divine juice of SHrimad BhAgavatam. They will find it so pleasurable that they will not be able to stop, and will thus drink again and again (“muhur”), without cessation (“Alayam”).
By stating that the rasikA and the bhAvuka will taste BhAgavatam-rasa, the author implies that only the Krishna-bhakta who is a connoisseur appreciative of BhAva-bhakti can properly read or speak SHrImad BhAgavatam. But, by using the word bhuvI the author also implies that BhAgavatam spoken by such a rasikA has the potential to attract even connoisseurs of worldly beauty and poetry.
By stating that one will relish the juice of the BhAgavatam-fruit without cessation (Alayam), the author implies that the love of Godhead described within SHrImad BhAgavatam continues to attract the soul even after he or she attains immortality through liberation.
This love of Godhead is the objective or aim of SHrImad BhAgavatam. To taste the love of Godhead within SHrImad BhAgavatam is the 61st practice of SAdhana. This is most effectively done when one hears the BhAgavatam from a person who, like SHukadeva Goswami, is imbued with love of Godhead.
tathA dvitIye ca
pariniStito ‘pi nairguNye uttamaHshloka-lIlayA |
grihita-cetA rAjarSe AkhyAnaM yad adhItavAn || 227 ||
Second Canto [2.1.9]: “I was firmly situated beyond all material qualities, but the pastimes of he who is described in the topmost poetry took hold of my heart as I studied those narrations, O King.”
The previous shloka stated that one would continue to relish the taste of the BhAgavatam’s divine juice without cessation, even after attaining liberation. The current shloka illustrates this with the example of SHukadeva Goswami himself, who was already liberated, but become attracted to the pastimes of Krishna described by his father, VyAsadeva, in the poems of SHrImad BhAgavatam.
This shloka also illustrates the concept stated in the previous shloka; that those who are not yet connoisseurs of fine devotional sentiments will become so when they hear BhAgavatam from one who is.
atha sa-jAtIyAshaya-snigdha shrI-bhagavad-bhakta-sango
yathA prathame
tulayAma lavenApi na svargaM nApunar-bhavam |
bhagavat-sangi-sangasya martyAnAM kimutAshiSaH || 228 ||
First Canto: “Neither paradise nor liberation from rebirth, what to speak of temporary material blessings, can compare to even a moment’s company with those who keep company with God.”
The 62nd practice of sadhana is to associate with those who are deeply attached to SHrI Krishna. However, not all persons who are devoted to Krishna will have a type of personality compatible with one’s own. Rupa Goswami therefore specifies that one should seek the company of devotees who are “sa-jAtIya-Ashaya” – of compatible personality.
In the company of such like-minded persons, communication is effortless, which facilitates deep sharing of thought and emotion. In such deep exchanges one realizes the soft, tender, gentle nature (“snigdha”) of the devotee. One’s heart therefore opens up entirely and the good qualities of each person are imbibed by the other. Such association is therefore an extremely efficacious way to manifest attachment to SHrI Krishna in one’s own heart.
Sa-jAtIya-Ashaya also means “compatible aspirations.” Not all devotees of God aspire to please him in the form of Krishna. Even among those who do, not all have a specific aspiration to please Krishna is a certain mood. Even among those who do, not all aspire to a mood similar to one’s own. Furthermore, not all devotees will have exactly the same methods of fulfilling their various spiritual aspirations. Some may be attached, for example, to Vaidhi-sAdhana and others to RAgAnugA-sAdhana.
To associate with a person who has deep affection for Krishna and with whom one is both materially and spiritually compatible is the 62nd practice of SAdhana. The value of such association cannot be compared with any other achievement.
hari-bhakti-sudhodaye ca
yasya yat-sangatiH puMso maNivat syAt sa tad-guNaH |
sva-kUlarddhyai tato dhImAn sva-yUthyAn eva saMshrayet || 229 ||
Hari Bhakti Sudhodaya: “A person is just like a jewel, for they both imbibe the qualities of whatever they are near. Therefore it is wise and beneficial for one’s family to associate with persons of similar background and affiliations.”
Ironically, HiraNyakashipu makes this statement to his son PrahlAda while berating him for associating with Vaishnavas. However, it substantiates two points made in the previous shloka: (1) that associating with those who are attached to SHrI Krishna will make one attached to SHrI Krishna, and (2) that one should associate with devotees who are of similar personality.
atha shrI-nAma saMkIrtanaM
yathA dvitIye
etan nirvidyamAnAnAm icchatAm akuto-bhayam |
yoginAM nripa nirNItaM harer nAmAnu-kIrtanaM || 230 ||
Second Canto [2.1.11]: “O King, those who are free from all desire, those who are full of desire, and the self-realized who are free from fear and doubt should constantly glorify Hari’s name.”
The 63rd practice of sAdhana is shrI-nAma-saMkIrtan – loud glorification of the Holy Name. Vishvanath Chakravarti Thakur comments that the shloka quoted here establishes Hari Nama SaMkIrtana as the topmost sAdhana for all persons. Elaborating, he notes that bhakti is the only means to acquire bhakti, and of the nine main categories of bhakti hearing about, glorifying, and remembering (shravanaM, kIrtanaM, and smaranaM) are the most important. Of these, glorification (kIrtana) is the most important. Of the various types of glorification, NAma-KIrtan, glorification of the Holy Name, is the most important. Of various types of NAma-KIrtan, NAma-anu-kIrtana is the best.
Anu means “to follow.” Kirtan that “follows” Hari, in other words, that follows his desire and seeks to please him, is anu-kIrtana. The following shlokas will illustrate anu-kIrtana.
Adi purANe ca
gItvA ca mama nAmAni vicaren mama sannidhau |
iti vravImi te satyaM krIto ‘haM tasya cArjuna || 231 ||
Adi PurANa: “They who sing my name and thus live with me – I declare that I give myself to them, O Arjun!”
The hallmark of nAma-anu-kIrtana is that such chanting of Krishna’s name causes Krishna to personally manifest.
pAdme ca
yena janma-sahasrANi vAsudevo niSevitaH |
tan-mukhe hari-nAmAni sadA tiSThanti bhArata || 232 ||
Padma PurANa: “Hari’s name always resides in the mouth of one who has served VAsudeva for thousands of births, O BhArat!”
The difference between ordinary nAma-kIrtana and nAma-anu-kIrtana is that the later is done in a constant mood of love and servitude. Only one who has cultivated a mood of love and service to Krishna can constantly chant Krishna’s name in nAma-anu-kIrtan. The name chanted in this way causes Krishna to personally manifest.
yatas tatraiva ca
nAma cintAmaNiH kriSNash caitanya-rasa-vigrahaH |
pUrNaH shuddho nitya-mukto ‘bhinnatvAn nAma-nAminoH || 233 ||
Padma PurANa: “The touchstone of Krishna’s name is the embodiment of all spiritual pleasure. It is complete, pure, and eternally liberated. There is no difference between the name and the named.”
Krishna personally manifests when one says his name with love. How is this possible? The name is not different from the named. Thus, when one manifests the sound “Krishna,” one also causes Krishna, the named, to manifest.
Krishna is a touchstone because he fulfills all the desires of the jIva. He is the source of all pleasure for the soul (“caitanya-rasa-vigraha”). He is complete within himself, is free from all impurity or duality, and is eternally unbound by illusion. Since his name is identical with him, his name also posses these qualities.
The Sanskrit sandhi on the word abhinna removes the leading “a.” It is thus not definite weather the word is abhinna (“not different”) or Abhinna (“different”). This because there is no difference between the name and the named, and simultaneously, there is a difference between the name and the named. If there was no difference at all there would be no purpose to distinguishing the name as a unique subject.
ataH shrI-kriSNa-nAmAdi na bhaved grAhyaM indriyaiH |
sevonmukhe hi jihvAdau svayam eva sphuraty adaH || 234 ||
SHrI Krishna’s personal attributes, beginning with his name, do not manifest within the grasp of the senses. Yet they certainly manifest to the senses, beginning with the tongue, of one lovingly inclined to Krishna.
Krishna is beyond the perceptual grasp of the material senses. His name and qualities, being not different from him, are therefore do not manifest on those senses. Although one cannot perceive Krishna with one’s senses, Krishna can, if he wishes, reveal himself even to those senses. Therefore if one has an attitude of love and servitude towards Krishna, then Krishna wishes to reveal himself to such a person, and does so.
Considering all the shlokas on the topic, we understand that the 63rd practice of sAdhana is to glorify Krishna’s name in a loving mood of service.
atha shrI mathurA mandale sthitiH
yathA pAdme
anyeSu puNya-tIrtheSu muktir eva mahAphalam |
muktaiH prArthyA harer-bhakir mathurAyAn tu labhyate || 235 ||
trivargadA kAminAM yA mumukSuNAñca mokSadA |
bhaktIcchor bhaktidA kastAM mathurAM nAshrayed budhaH || 236 ||
aho madhupuri dhanyA vaikuNThAcca garIyasI |
dinam ekaM nivAsena harau bhaktiH prajAyate || 237 ||
Padma PurANa: “Other holy places give the great boon of liberation. But MathurA gives Hari-bhakti, which the liberated souls pray for. MathurA gives the three material goals to the desirous, liberation to those who desire liberation, and bhakti to those who desire bhakti. Therefore what intelligent person would not take shelter of MathurA? O blessed city of Madhu, superior to VaikuNTha! Residing here even for a single day gives rise to Hari-bhakti.”
Mukundadas Goswami elaborately describes the nature of MathurA and Vrindaban in his comment, quoting profusely from Brahma SaMhitA. Madhupuri (“City of Madhu – sweet, bee-like Krishna”) is a name for MathurA, because Krishna was born and spent considerable time there.
durUhAdbhuta vIrye ‘smin shraddhA dUre ‘stu pañcake |
yatra svalpo ‘pi sambandhaH sad-dhiyAM bhAva-janmane || 238 ||
These five practices posses almost irreconcilably wondrous potencies. A pure-minded person who even slightly contacts them, even if his faith in them may be far away, develops BhAva Bhakti.
The previous five practices are the most powerful of all practices of sAdhana. These five are:
These practices posses wondrous potency that is almost irreconcilable (“durUha”). Why “almost irreconcilable?”
On one hand, the fourth of Uttama Bhakti’s six hallmarks is that bhAva-bhakti is very difficult and rare to attain. Thousands of years of constant sAdhana would not bring bhAva, unless and until that sAdhana develops to the stage of intense attachment (Asakti) to getting it. [See BRS 1.1.35
On the other hand, these five practices are said to bestow bhAva easily, even when just slightly contacted (“svalpo ‘pi sambandhaH “), and even if the performer has not yet even developed faith (“shraddhA dure astu”). With these there is no need for thousands of years of practice, and no need to wait for faith to develop into association with saints, then into practice of worship, then into giving up impurities, becoming steady, attaining taste, and becoming intensely attached to attaining bhAva.
What is irreconcilable is that these five practices easily bestow bhAva, but bhAva is supposed to be difficult to attain.
Vishvanath Cakravarti reconciles the apparent contradiction by pointing to the word “sat-dhiyA.” This word means good or pure minded. It indicates that one’s mental state is favorably inclined towards spiritual subjects, and therefore is not averse or offensive to them. Vishvanatha Cakravarti states that a person who is not offensive can easily attain bhAva from these five practices. However, for a person plagued by offenses bhAva is more difficult to achieve. Such a person must thoughtfully practice these items with faith as he or she gradually matures to attain Asakti.
For both the offensive and the offenseless, however, these five are the most potent means of attaining bhAva-bhakti.
tatra shrI-murtiH yathA
smerAM bhangI-traya-paricitAM sAci vistIrNa-driSTiM
vaMshI-nyastAdhara-kishalayAm ujjvalAM candrakeNa |
govindAkhyAM hari-tanum itaH keshi-tIrthopakaNThe
mA prekSiSThAs tava yadi sakhe bandhu-sange 'sti rangaH || 239 ||
Smiling, in his famous triple-crooked stance, with his big
crooked glance.
With newly blossomed lips cast on his flute
…so
bright in the moonlight
This form of Hari called “Govinda,” here, near Keshi GhAT…
My friend, if you want to find pleasure in the company of your friends,
then don’t look!
shrI-bhAgavataM yathA
shanke nItAH sapadi dashama-skandha-padyAvalInAM
varNAH karNAdhvani pathikatAm AnupUrvyAd bhavadbhiH |
haMho DimbhAH parama-shubhadAn hanta dharmArtha-kAmAn
yad garhantaH sukhamayam amI mokSam apy AkSipanti || 240 ||
The sounds of the letters of the Tenth Canto’s poems
seem to have just traveled the path to your ears…
Oh my, what a fool you are, my dear child!
Now you reproach those most auspicious goals:
religion, achievement, and pleasure
And you throw away the blissful goal of liberation.
kriSNa-bhakto yathA
drig-ambhobhir dhautaH pulaka-patalI maNDita-tanuH
skhalan nantaH phullo dadhad atiprithuM vepathum api |
drishoH kakSAM yAvan mama sa puruSaH ko 'py upayayau
na jAne kiM tAvan matir iha grihe nAbhiramate || 241 ||
Washed by the water of his own eyes,
blossoms of goose-bumps decorating his body,
Stumbling under the weight of his wide-blossomed heart,
full to the brim, and shivering…
Since my eyes have seen that person my mind no longer finds pleasure in my home. I don’t know why.
nAma yathA
yadavadhi mama shItA vaiNikenAnugItA
shruti-patham agha-shatror nAmA-gAthA prayAtA |
anavakalita-pUrvAM hanta kAm apy avasthAM
tadavadhi dadhad antarmAnasaM shAmyatIva || 242 ||
The cooling sound of that musician and his song walked on the path of my ears, glorifying the name and destroying all sin. At that very moment, my child, I lost all my old desires and attractions, for it completely overwhelmed my inner mind.
shrI mathurA-maNDalaM yathA
taTa-bhuvi krita kAntiH shyAmalAyAs taTinyAH
sphuTita-nava-kadambAlambi-kUjad-dvirephA |
niravadhi-madhurimNa maNDiteyaM kathaM me
manasi kam api bhAvaM kAnana-shrIs tanoti || 243 ||
That splendid, golden place on the bank of the blue-black river,
where bees hum sonorously
around trees bent low with new Kadamba flowers.
Why does this heavenly forest decorate my mind
with such inexpressible sweetness?
alaukika-padArthAnAm acintyA shaktir ITshI |
bhAvaM tad-viSayaM cApi yA sahaiva prakAshayet || 244 ||
These practices possess inconceivable potency to bestow transcendental objectives. They simultaneously reveal BhAva and the object of BhAva.