hari-bhakti-vilAse ‘syA bhakter aNgAni lakSashaH |
kintu tAni prasiddhAni nirdishyante yathA mati ||72||
The Hari Bhakti Vilas describes the limbs of sadhana bhakti. Here we will state the most important ones, as far as possible.
Rupa Goswami has concluded his presentation on vaidhi-bhakti’s principles. He now begins to discuss how one actually executes it. The various ways of executing vaidhi-sAdhana he terms sadhana-aNga: the “limbs” or “parts” of sAdhana.
atra aNga-lakSaNam –
AshritAv AntarAneka bhedaM kevalam eva vA |
ekaM karmAtra vidvadhir ekaM bhakty aNgam ucyate ||73||
The wise say that sAdhana-bhakti may consist of performing many items or in performing only one item.
It becomes clear in Jiva Goswami's commentary, and in 1.2.264-268 that sadhana bhakti may focus on a single of the nine main limbs of sadhana (shrAvana, kIrtana, etc.), also known as nava-lakSana bhakti, or may focus on many or all of those nine limbs.
atha aNgAni –
guru-pAdAshrayas tasmAt kRSNa-dIkSAdi-shikSaNam |
vishrambheNa guroH sevA sAdhu-vartmAnu-vartanam ||74||
[1] Taking shelter at the feet of guru. [2] Receiving initiation and instruction about Krishna. [3] Serveing guru with enthusiasm. [4] Following the saint’s path.
sad-dharma-pRcchA bhogAdi-tyAgaH kRSNasya hetave |
nivAso dvArakAdau ca gaNgAder api sannidhau ||75||
[5] Inquiring about eternal religious principles. [6] Giving up personal enjoyments for Krishna’s sake. [7] Living in sacred places like Dvaraka and the Ganges.
vyAvahAreSu sarveSu yAvad arthAnuvartitA |
hari-vAsara sammAno dhAtry ashvatthAdi gauravam ||76||
[8] Seeking only what is nessecary in all aspects of daily life. [9] Respecting the holy days of Hari. [10] Respecting beings such as the Banyan and Myrobalan.
eSAmatra dashANgAnAM bhavet prArambha-rupatA ||77||
These ten parts are preliminary.
saNga-tyAgo vidUreNa bhagavad-vimukhaira janaiH |
shiSyAdy ananuvandhitvaM mahArambhAdy anudyamaH ||78||
[11] Abandoning at a great distance the company of persons who are adverse to God. [12] Not seeking to have many students. [13] Not being overly enthusiastic about great undertakings.
vahu-grantha-kalAbhyAsa-vyAkyA-vAda-vivarjanam ||79||
[14] Giving up excessive appreciation for mundane arts, poetry, and philosophy.
vyAvahAre ‘py akArpaNyaM shokAdy avasha-vartitA ||80||
[15] Not being unkind, even when dissatisfied. [16] Not being overwhelmed in times of lamentation.
anya-devAn avagyA ca bhUtAnudvega dAyitA |
sevA-nAmAparAdAnAm udbhavA vakAritA ||81||
[17] Not disobeying other gods, and [18] not bringing anxiety to any being. [19] Carefully avoiding offenses in one’s worship and meditation on God’s name.
kRSNa-tad-bhakta-vidveSa-vinindAdy asahiSNutA |
vyatir ekatayAmISAM dashAnAM syAd anuSThitIH ||82||
[20] Not tolerating malice or insult to Krishna or his devotee.
These ten are indirect.
asyAstatra praveshAya dvAratve ‘py aNga viMshateH |
trayAM pradhAnam evoktaM guru-pAdAshrayAdikam ||83||
The items mentioned so far are doorways into the realm of sadhana, but the three beginning with “guru-pAdAshraya” are said to certainly be of primary importance.
The first twenty parts of sadhana are noted as being preliminary (prArambha-rupatA), like doorways into the rest of sadhana-bhakti. Of these the first ten are positive actions (pravRtti-shIlanaM) and the second ten are negative actions (nivRtti-shIlanaM). The most important of the twenty preliminary items are the first three, which concern establishing a relationship with a guide (guru).
dhRtir vaiSNava cihNAnAM harer-nAmAkSarasya ca |
nirmAlyAdesh ca tasyAgre tANDavaM daNDavannatiH ||84||
[21] Marking the body with VaiSNava symbols. [22] Marking the body with the name of Hari. [23] Accepting purified items. [24] Enthusiastic dancing. [25] Prostration.
abhyutthAnam anuvrajyA gatiH sthAne parikramaH |
arcanaM paricaryA ca gItaM saMkIrtanaM japaH ||85||
[26] Rising up, [27] Following, [28] Going to the place, [29] Circumambulating, [30] Worshipping, [31] Serving, [32] Singing, [33] Congregational Glorification, [34] Chanting.
[26] Rising up respectfully when Krishna (or the Deity or devotee) enters. [27] Following respectfully when that person leaves. [28] Going to the place where Krishna (or the Deity or devotee) are.
vigyAptiH stava-pAThash ca svAdo naivedya-pAdyayoH |
dhUpa-mAlyAdi-saurabhyaM shrI-mUrteH spRSTir IkSaNam ||86||
[35] Submitting one’s inner feelings, [36] Reciting prayers from scripture, [37] Eating, [38] Drinking the water that washed the feet, [39] Smelling the sweet incence, flowers, and other things, [40] Touching the Deity, [41] seeing the Deity.
[37] Eating (the food offered to Krishna).
ArAtrik-otsavAdesh ca shravaNaM tat-kRpekSaNam |
smRtir-dhyAnaM tathA dAsyaM sakhyam Atmanivedanam ||87||
[42] Seeing the Aratrik festival, and [43] hearing. [44] Looking for/at His mercy. [45] Remembering. [46] Meditating. [47] Servitude. [48] Friendship. [49] Self-dedication.
[45, 46] Remembering and Meditating (on Krishna). The difference between [47] “servitude” (dAsyaM) and [31] “serving” (paricAryA) will become clear in the shlokas ahead (begginning from 96) which define the items in more detail.
nija-priyopaharaNaM tad-arthe ‘kila-ceSTitam |
sarvathA-sharaNApattis tadIyA mAïca sevanam ||88||
[50] Offering things dear to oneself. [51] Performing all endeavors for Krishna’s sake. [52] Taking shelter in all respects. [53] Serving those associated with Krishna, such as…
tadIyAs-tulasI-shAstra-mathurA-vaiSNavAdayaH |
yathA-vaibhava-sAmagrI sad-goSThIbhir-mahotsavaH ||89||
(serving) Tulasi, [54] scripture, [55] MathurA, [56] devotees, etc. [57] Holding great celebrations in the company of sadhus.
UrjAdaro visheSeNa yAtrA janmAdinAdiSu |
shraddhA visheSataH prItiH shrI-mUrter-aNghri-sevane ||90||
[58] Observing the month of Urja, [59] Specially respecting the advent day of Krishna, [60] Worhsipping the feet of the Deity with great faith and devotion.
shrImad-bhAgavatArthAnAmA-svAdo rasikaiH saha |
sajatIyAshye snigdhe sAdhau saNgaH svato vare ||91||
[61] Tasting the meaning of SHrImad BhAgavatam in the company of coinsurers. [62] Keeping company with great saints who are like-minded and affectionate.
nAma-saMkIrtanaM shrI-mathurA-maNDale sthitiH ||92||
[63] Congregational glorification of Krishna’s name. [64] Residing in MathurA.
aNgAnAM païcakas yAsya pUrvaM vilikhitasya ca |
nikhila-shraiSThy-avodhyAya punar-apy atra kIrtanam ||93||
Although the last five items were already mentioned, they are mentioned again to glorify their paramount position among all the items.
iti kAya-hRSIkAntaH karaNAnAm upAsanAH ||94||
These are the means of worship through the bodily senses.
catuHSaSTiH pRthak sANgAtik-abhedAt kramAdinAH ||95||
Among these sixty-four some may be classified as group activities, and some as solitary activities.
athA-rSAnumatena-iSAmudAharaNam-Iryate ||96||
Now, examples will be given for these items, from the words of the sages.
1 - tatra gurupAdAshrayo
yathA ekAdashe –
tasmAd guruM prapadyeta jigyAsuH shreya uttamam |
shAbde pare ca niSNAtaM brahmaNy upashamAshrayam ||97||
In the Eleventh [SB
11.2.21] –
”Therefore, one who wants to know the ultimate good should humbly approach
a guru, who is deeply learned in the spiritual subjects of scripture and
Trancendence, and who is equipoised.”
The phrase “guruM prapadya” from this shloka is synonomous with the first item of sAdhana, “guru-pAdAshraya,” since prapadya indicates “placing oneself at the feet.”
The first item of sAdhana involves finding a competent guide (guru). The impetus to find a guru is (1) disatisfaction with phenominal existence (“tasmAt”), and (2) desire to understand one’s ultimate good fortune (“shreya-uttama”).
One with such impetus should seek a person who is (1) learned (“niSNAtaM”) in spiritual subjects (“brahmaNi”) of scripture (“shAbde”) and Transcendence (“pare”), and (2) is equipoised (“upaSamAshraya”) and thus not attracted to or repulsed by material things.
2 – shrI-kRSNa-dIkSAdi-shikSaNaM
yathA tatraiva –
tatra bhAgavatan dharmAn shikSed gurv-Atma-daivataH |
amAyayAnuvRttyA yais-tuSyed-AtmAtma-do hariH ||98||
From the same [11.2.22] –
”Considering the guru as dear as God or ones own self, one should learn
from him or her about the nature of God, Hari, the supreme soul who is pleased
to give Himself in exchange for sincere service.”
SHikSet is the essential word linking this shloka to this item of sAdhana.
Having approached a competent guide (guru-pAdAshraya) one
begins to learn from him or her about “bhAgavat-dharma” – the nature of
God and of ones relationship with God. The essence of bhAgavat-dharma is
that God is the soul of all souls (“atmAtma”), Hari, and is pleased by
sincere loving service (“amAyayAnuvRttya yais tuSyet”), in reciprocation
for which he gives himself entirely to his devotee (“atma-daH”).
Naturally, the guru beomes very dear by teaching such subjects to the disciple. The disciple thus comes to consider the guru as dear as God or as dear as ones own self (“gurv-AtmA-daivataH”).
3 – vishrambheNa guroH sevA
yathA tatraiva –
AcAryaM mAM vijAnIyam nAvamanyeta karhicit |
na martya-buddhy AsUyeta sarva-deva-mayo guruH ||99||
From the same [11.17.27]
–
”Considering the spiritual master as myself, one should never
disrespect, consider ordinary, or bear enmity toward him or her. The spiritual
master represents all the gods.”
The tasks one carries out for one’s guru should be done without overt expressions of exhaustion or effort. They should be done happily and enthusiastically, knowing that, because the guru brings the disciple nearer to God by shrI-kRSNa-dIkSAdi-shikSa, he or she is particularly dear to God and is like God’s representative (“AcAryaM mAM”). One should therefore never insult a guru (“nAvamanyeta”) nor should one feel enmity towards a guru (“asUyeta”) such as might result in the course of serving an ordinary person (“martya”).
Since the Supreme Lord includes all the demigods, the guru,
as a representative of the Supreme Lord, may also be considered a
representative of all the demigods (“sarva-deva-mayo guru”).
4 – sAdhu-vartmAnuvartanam
yathA skAnde –
sa mRgyaH shreyasAM hetuH panthAH santApa-varjitaH |
anvAptashramaM pUrve yena santaH pratasthire ||100||
In the SkAnda –
”One who seeks to be free from all distress and attain good fortune
should follow the effortless and most suitable path left by previous saints.”
Brahma-yamale ca –
shruti-smRti-purANAdi païcarAtra-vidhiM vinA |
aikAntikI harer bhaktir utpAtayaiva kalpate ||101||
And in the Brahma-yamala
–
”Decidely, hari-bhakti that discards the scriptures – like the shruti, smRti,
purANas, and païcarAtras – is nothing but an ill-omen.”
If ones sAdhana is congrous with the path followed by previous saints, it is a good omen foretelling the appearance of bhAva-bhakti. However, sAdhana that does not accord with the sant’s path (recorded in scripture) is “utpAtaya” – an ill omen in the sky, like a shooting-star; it is only briefly manifest, and it fortells only misbehavior.
Rupa Goswami comments on this shloka in his next verse.
bhaktir aikAntikI veyam avicArAt pratIyate |
vastu-tastu tathA naiva yada shAstrI yat ekSyate ||102||
Those learned in scripture see such bhakti as only inappropriate misbehavior having no real substance.
The guru’s instructions and their application by the disciple must both maintain fidelity to the ways by which the saints previously succeded in teaching and learning bhakti. If the teaching of the guru or the understanding of the disciple lacks such congruity, bhAva-bhakti, the real substance and aim of sAdhana, is not at all likely to result. instead, the most likely result is sinful behavior couched in trappings of “spirituality.”
Following a guru who rejects or contradicts the path of previous saints (Buddha and Dattatreya are cited by Jiva Goswami as examples) is not a part of sAdhana-bhakti.