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 another extremely important anuccheda of Bhakti Sandarbha where the three categories  ā ropa-siddhā ,  saṅga-siddhā  and  svarūpa-siddhā bhakti  are explained.  I visited this subject in 2007 . Anuccheda 217 Three Divisions of Bhakti 217.1 Āropa-siddhā , saṅga-siddhā and svarūpa-siddhā bhakti सा भक्तिस्त्रिविधा—आरोपसिद्धा, सङ्गसिद्धा, स्वरूपसिद्धा च। This bhakti is of three types: āropa-siddhā [actions superimposed with the quality of direct devotion]; saṅga-siddhā , [actions accompanied by devotion]; and svarūpa-siddhā , [actions that are directly devotion themselves]. तत्रारोपसिद्धा स्वतो भक्तित्वाभावेऽपि भगवदर्पणादिना भक्तित्वं प्राप्ता कर्मादिरूपा। Out of these, āropa-siddhā bhakti consists of karma and similar practices, which although devoid of bhakti by themselves, attain the quality of bhakti by processes like being offered to Bhagavān. सङ्गसिद्धा स्वतो भक्तित्वाभावेऽपि तत्परिकरतया संस्थापनेन, "तत्र भागवतान् ...

As I have been pointing out, Vaishnavism is about engaging the senses in the service of the Lord. In some cases, this sense activity seems to contradict the service principle. After all, the conception of Vrindavan is distinct from Svarga precisely on this point: that the latter is a place of elaborate sense enjoyment ( divi deva-bhogāḥ ), whereas the former is a universe predicated on pure love. Have we not ourselves mocked the Muslim heaven and the virgins the faithful will there deflower? So how does Madhumangal serve the Lord when he demonstrates the character of a glutton? We assume that he has a spiritual body and does not need to eat in order to maintain it even for the sake of service, as may be claimed by those who cite the need for prasad to keep body and soul together. Obviously, "service" has a wider semantic range than that which immediately springs to mind in the classical sense. How is Krishna pleased when we look on his image or even chant his name? If the ...