Jagat

This is the concluding portion of the section on sanga-siddha bhakti The progression is twofold. One is the motivation, the second is the actual practices one engages in. The closer one comes to exclusively engaging in svarupa-siddha bhakti with the goal of attaining pure prema is the best, even though here and there the Bhagavatam recommends mixed bhakti for results that are not pure prema. Anuccheda 228 Saṅga-siddhā bhakti Mixed With Karma Desiring Only Bhakti तदेवं कैवल्यकामायां ज्ञानमिश्रोक्ता। अथ भक्तिमात्रकामायां कर्ममिश्रा, यथा (भा. ११.१९.२०, २३-२४)— We have thus explained, devotion mixed with non-dual awareness directed towards the attainment of liberation. Devotion mixed with  karma , yet motivated solely by a desire for pure devotion, is described by Bhagavān Kṛṣṇa: श्रद्धामृतकथायां मे शश्वन् मदनुकीर्तनम्। परिनिष्ठा च पूजायां स्तुतिभिः स्तवनं मम॥  इत्यादि, मदर्थेऽर्थपरित्यागो भोगस्य च सुखस्य च। इष्टं दत्तं हुतं जप्तं मदर्थं यद्व्रतं तपः॥ एवं ...

Devotion performed with the desire for liberation is called kaivalya-kāmā bhakti . Anuccheda 226 Kaivalya-kāmā Bhakti mixed with Karma and Jñāna अथ कैवल्यकामा। क्वचित् कर्मज्ञानमिश्रा, क्वचिद्ज्ञानमिश्रा च। तत्र ज्ञानं, "ज्ञानं चैकात्म्यदर्शनम्" (भा. ११.१९.२५) इति दर्शितम्। तदीयश्रवणादीनां वैराग्ययोगसाङ्ख्यानां च तदङ्गत्वात् तदन्तःपातः। Now we will describe kaivalya-kāmā , devotion performed with a desire for liberation. Sometimes this form of devotion is mixed with karma and jñāna together and sometimes with jñāna alone. The word jñāna here refers to non-dual awareness, as defined earlier: “ Jñāna  means o see only one underlying reality.” (SB 11.19.27, See Anu. 214 .) Because activities such as hearing the truths concerning non-dual awareness, renunciation, yoga and sāṅkhya are all parts of jñāna , they are all included in it. अथ कर्मज्ञानमिश्रा, यथा (भा. ३.२७.२१-२३) अनिमित्तनिमित्तेन स्वधर्मेणामलात्मना। तीव्रया मयि भक्त्या च श्रुतसम्भृतया ...

Gundicha temple in Jagannath Puri. After completing the subject of āropa-siddhā bhakti (217-224), Sri Jiva now turns to saṅga-siddhā , which will be covered up until Anu 230. Saṅga-siddhā is primarily known as miśrā bhakti . Karma-miśrā bhakti is subdivided into sa-kāmā , with a desire for material enjoyment; kaivalya-kāmā, with a desire for liberation; and bhakti-mātra-kāmā , with a desire for devotion alone Reminder: This is not the final text of the book. The published edition will be upgraded from this. Anuccheda 225 Three Divisions of Saṅga-siddhā Bhakti तदेवमारोपसिद्धा दर्शिता। अथ सङ्गसिद्धोदाहरणप्राप्ता मिश्रा भक्तिर्दर्श्यते । We have thus described āropa-siddhā bhakti , or action indirectly attributed with the quality of devotion. We will now discuss mixed devotion as an example of saṅga-siddhā bhakti , action associated with devotion. स्वरूपसिद्धासङ्गेन ह्यन्येषामपि भक्तित्वं दर्शितम्। तत्र "भागवतान् धर्मान्" (भा. ११.३.२४) इत्यादिश्रीप्...

This is the final anuccheda dealing with āropa-siddhā bhakti and the process of offering karmas to Bhagavān. Sri Jiva is leading up to pure bhakti, and offering up activities for Krishna's pleasure is the most fruitful way of doing so. Remember, these are not the final version of the Bhakti Sandarbha, which will go through several more Anuccheda 224 Three Motives Behind the Offering of Karma तदेतत् कर्मार्पणं द्विविधम्—भगवत्प्रीणनरूपं, तस्मिंस्तत्त्यागरूपं चेति। यथोक्तं कौर्मे  (कू.पु. १.३.१७-१८)   — Karma can be offered in two ways: in order to give pleasure to Bhagavān, or simply renouncing [the results] for Bhagavān. These two methods are described successively in the following two verses from the  Kūrma  Purāṇa : प्रीणातु भगवान् ईशः कर्मणानेन शाश्वतः। करोति सततं बुद्ध्या ब्रह्मार्पणमिदं परम्॥ यद्वा फलानां सन्न्यासं प्रकुर्यात् परमेश्वरे। कर्मणामेतदप्याहुर्ब्रह्मार्पणमनुत्तमम्॥ इति। "May Bhagavān, who is the Supreme Ruler, b...