Jagat

This is the conclusion of the sat-saṅga-prakaraṇa , which began in Anuccheda 238, though in actual fact, it began in Anu. 179 when Jiva Goswami said that bhakti descends through such association. He then detoured through a discussion of the different kinds of bhakti as well as explaining the necessity of taking a guru. From Anu. 238 begins the discussion of devotional association specifically as a direct practice of bhakti. Anu. 247 is a lengthier discourse that summarizes the glorification of the Vaishnavas from various scriptural sources. After explaining the conduct of a Vaiṣṇavas towards other Vaiṣṇavas and non-Vaiṣṇava Brāhmaṇas, Śrī Jīva Gosvāmī continues to describe the importance of  sat-saṅga . He says that  sat-saṅga  is effective even before one hears or chants about Bhagavān. If, however, one hear and chants in a  sat-saṅga  then it is most potent. All perfection can be attained by mere  sat-saṅga . There is no other blessing that su...

The principal verse of Anuccheda 245 describes four corresponding life attitudes:  ātma-buddhiḥ , the sense of self;  sva-dhīḥ , the sense of kinship or relatedness;  ijya-dhīḥ , the sense of divinity; and finally,  tīrtha-buddhiḥ , the sense of the sacred. These four attitudes become limitations when chained to the objects with which one identifies. The verse describes a person whose sense of self is limited to the body, whose sense of kinship is limited to his relatives, whose sense of the divine is limited to earthen images, and whose sense of the sacred is limited to a physical locality. Such a person does not give respect to devotees. He is called a  gokhara .  (SND) Anuccheda 243 Sat-saṅga Done Unknowingly is Also Effective एष च सत्सङ्गो ज्ञानं विनापि कृतोऽर्थद एव स्यादित्याह (भा. ३.२३.५५)— The association of saints is effective in yielding its fruit, even if an individual is without proper awareness, as indicated by Devahūti: सङ्गो यः संस...

The discussion of  sat-saṅga continues on until 245. From 238 to 242 covers the first part of Canto 11, chapter 12. This subject then morphs into a glorification of the gopis, which was covered in Kṛṣṇa Sandarbha 175-177. The first of those verses is quoted at the end of Anu. 242. Anuccheda 240 Sat-saṅga is Independently Potent तेषां सत्सङ्गव्यतिरिक्तसाधनाभावमाह (भा. ११.१२.७) — ते नाधीतश्रुतिगणा नोपासितमहत्तमाः। अव्रतातप्ततपसो मत्सङ्गान् मामुपागताः॥ In the verse that follows this group of four, Śrī Kṛṣṇa declares that these individuals or groups did not undergo any form of spiritual discipline other than the association of devotees: Although they did not study the Vedas, worship great devotees, observe vows or undertake austerities, they attained Me through association with Me or My devotees.  (SB 11.12.7) नाधीताः श्रुतिगणाः यैः। तदर्थं च नोपासिता महत्तमा यैः। किं च, अकृतव्रता अकृततपस्काश्च। पूर्ववदध्ययनादिकं भगवत्प्रीणनमेव ग्राह्यम्। This verse s...

This anuccheda is based on Canto 11, chapter 12, in which a list is given of all the individuals who attained the Lord's lotus feet through association with devotees. Anuccheda 239 Sat-saṅga Brings Bhagavān Under Control अथ प्रस्तुतमनुसरामः। वशीकरणमत्र द्विविधम्—मुख्यं गौणं च। तत्र मुख्येन प्रेम लभ्यते। अस्त्वेवमङ्ग भगवान् भजतां मुकुन्दो मुक्तिं ददाति कर्हिचित् स्म न भक्तियोगम् (भा. ५.६.१८) इति न्यायेन। We return now to the topic begun in the previous Anuccheda [about how Bhagavān is brought under control by devotion, and in particular by the act of associating with devotees, as expressed in SB 11.12.1-2]. There are two levels of control to which Bhagavān willingly submits—primary and secondary. By the primary level of control, one attains love. This principle has already been discussed in regard to this verse [analyzed in Anucchedas 141 and 147]: “My dear King, Bhagavān Mukunda sometimes awards liberation to those who worship Him, but not love.” (SB 5.6.1...