sA bhakti sAdhanaM bhAvaH premA ceti tridoditA ||1||
This Uttama Bhakti has three stages: sAdhana, bhAva, and prema.
In the stage of Sadhana, pure devotion is practiced externally. In the stage of Bhava, the practice becomes perfect, and the devotion becomes an internal part of ones existence. In the stage of Prema, the internal devotion becomes fully developed and mature.
tatra sAdhana-bhaktiH –
kRti-sAdhyA bhavet sAdhya-bhAvA sA sAdhanAbhidhA |
nitya-siddhasya bhAvasya prAkaTyaM hRdi sAdhyatA ||2||
kRti-sAdhyA – sensory emulation of the goal; bhavet – if to manifest; sAdhya-bhAvA – internalization of the goal; sA – that; sAdhana-abhidhA – is called “sAdhana”; nitya-siddhasya – to the eternally perfect; bhAvasya – to bhAva-bhakti; prAkaTyaM – making manifest; hRdi – in the heart; sAdhyatA – is the nature of the goal.
Now, Sadhana Bhakti –
When the senses emulate the goal of bhakti with the intention to
internalize that goal, it is called sAdhana. The goal is to manifest
eternally-perfect bhAva-bhakti in the heart.
This sholka defines “sAdhana.” To understand this term an initial fimiliarity with two words is helpful: (1) sAdhya – “the goal,” and (2) sAdhana – “the means to obtain the goal.”
Rupa Goswami says bhAva-bhakti is the goal of sAdhana. Though bhAva is the goal of sAdhana, it is not created by sAdhana – it eternally exists (“nitya”). Nor does sAdhana develop bhAva from an imperfect to a perfect state, for bhAva is eternally perfect (“nitya-siddha”).
What then does sAdhana do? It causes eternally perfect bhAva to manifest (“prAkaTyaM”) in the heart (“hRdi”). Though eternally perfect, bhAva-bhakti is initially unmanifest (“aprakaTa”) in the heart – present only in a potential state. SAdhana causes it to manifest.*
The term “kRiti-sAdhya” indicates that the means to obtain the goal is to emulate its expression. Love is an emotion expressed by a variety of physical, mental, and vocal actions. Emotions and their expressions can be co-causal. For example, happiness can cause one to smile, and smiling can cause one to feel happy. In the same way, love may cause one to remember the beloved, and, conversely, remembering someone with affection may increase ones love for that person.
BhAva-bhakti is expressed through the senses in many ways, including hearing about, talking about, and remembering Krishna. Conversely, emulating those expressions can cause bhAva-bhakti to manifest in the heart. Thus, the means to attain the goal of bhAva-bhakti is to emulate the expressions of bhAva-bhakti with one’s physical, mental, and vocal actions.
It must be noted that bhakti is both the means and the goal. Bhakti emulated in the senses (“kRti-sAdhya”) is the means, and bhakti internalized in the heart (“sAdhya-bhAva”) is the goal. Thus bhakti has no cause other than itself. It is not a phenomenon produced by a material cause.
The term “sAdhya-bhAva” indicates that one’s emulation of bhAva-bhakti must be intended to internaly realize bhAva-bhakti if it is to be counted as sAdhana. Accidental or coincidental emulation of bhAva-bhakti – though pious – is not sAdhana.
*Shloka 1.3.1 will clarify that shuddha-sattva, not sädhana, is the direct cause of bhäva-bhakti manifesting in the heart. Shuddha-sattva enters the heart by the favor of Krishna. This favor is either causeless or is inspired by one’s sincere attachment to Krishna (äsakti), cultivated through sädhana.
sA bhaktiH saptama-skandhe bhaNgyA devarSiNoditA ||3||
Narada mentions sadhana bhakti in a roundabout way in the Seventh Canto.
yathA saptame –
tasmAt kenApyupAyena manaH kRSNe niveshayet ||4||
In the Seventh Canto –
“Everyone should somehow cause their mind to dwell on KRSNa.”
In the perfect stage of love, one’s mind naturally dwells upon the beloved. In practice of love, one must deliberately cause the mind to dwell upon the beloved. The essence of sadhana bhakti is to think of Krishna.
vaidhI rAgAnugA ceti sA dvidha sAdhanAbhidhA ||5||
Sadhana has two types: (1) VadhI, and (2) RAgAnugA.
tatra vaidhI –
yatra rAgAnavAptatvAt pravRttir upajAyate |
shAsanenaiva shAstrasya sA vaidhI bhaktir ucyate ||6||
Now, Vadhi –
VaidhI Bhakti is sAdhana that is motivated not by a natural attraction
but by the injunctions of scripture.
yatha dvitIye –
tasmAd bhArata sarvAtmA bhagavAnIshvaro hariH |
shrotavyaH kIrtitavyash ca smartavyash cechatA bhayam
||7||
In the Second Canto –
“O ParIkSit, if you want to be rid of fear then hear about, speak about,
and remember the all-pervading Supreme Personality of Godhead, Hari.”
Rupa Goswami sites this as an example of Vaidhi Sadhana Bhakti. King Parikshit was advised by Sukadeva, who spoke from scriptural authority, to hear, chant, and remember Hari. Since these activities will be motivated by this scriptural advice, they are an example of Vaidhi Sadhana.
pAdme ca–
smartavyaH satataM viSNur vismartavyo na jAtucit |
sarve vidhi-niSedhAH syur etayor eva kiMkarAH ||8||
In the Padma Purana –
“Always remember Vishnu. Never forget him. All the rules and regulations
of scripture all servants of this principle.”
Since Vaidhi Sadhana is motivated by scripture, Rupa Goswami takes care to point out how scripture directs one to perform sadhana bhakti by causing the mind to dwell on Krishna.
ity asau syad vidhir nityaH sarva varnAshramAdiSu |
nityatve ‘py asya nirNItam ekAdashyAdi vat phalam ||9||
This principle is eternal and applies to all persons in every situation. Though it is eternal, it also bestows a fruit (much like the rules of ekAdazI).
yathA ekAdAshe tu vyAktam evoktam –
mukha vAbhUrupAdebhyaH puruSasy AshramaiH saha |
catvAro jagyire varNA guNair viprAdayaH pRthak ||10||
ya eSAM puruSaM sAkSAt ma prabhavam Ishvaram |
na bhajanty avajAnanti sthAnAd bhraSTAH patantyadhaH ||11||
The Eleventh Canto
explicitly declares –
“The four occupations and lifestyles that manifest from the Lord’s
mouth, arms, legs, and feet fall to hell if they do not worship the Supreme
Soul.”
Rupa Goswami quotes these slokas to substantiate the claim he made in Sloka 9 that remembering Vishnu always is a principle that applies to all persons from any occupation (varna) or lifestyle (ashrama). It also substantiates that this principle bestows a fruit, if one follows it, he is elevated, if not, he is degraded.
tat phalagyca tatraiva –
evaM krity Ayoga pathaiH pumAn vaidhika-tAntrikaiH |
arcannubhyataH siddhiM matto vindat abhIpsitAM ||12||
About that fruit –
“I bless those whose worship of me is inspired by the rules of Scripture
(both Vedic and Tantric) to enjoy their desired fruits.”
This sloka indicates that vaidhi sadhana bhakti can bestow materialistic fruits. The next sloka continues on the subject of the fruits of sadhana bhakti.
pagycarAtre ca –
surarSe vihitA shAstre hari muddishya yA kriyA |
saiva bhaktir iti proktA tayA bhaktiH parA bhavet ||13||
And in the Pancaratra –
“Those actions in relation to Hari prescribed in scripture are Bhakti
and they give the fruit of transcendental love.”
This sloka indicates that vaidhi bhakti can bestow the transcendental fruit of love for God.