Ruci-pradhāna and vicāra-pradhāna discussion from Bhakti Sandarbha
Ruci-pradhāna and vicāra-pradhāna discussion from Bhakti Sandarbha. This is mostly excerpted from Bhakti Sandarbha 202 and 204-205, which were posted before, but there are some extra observations here from the comments section. The all-important six criteria for evaluating the purport of a text are also discussed.
A few other verses are quoted also. Facebook memories for June 26.
A few other verses are quoted also. Facebook memories for June 26.
2019
Bhaktivinoda Thakur writes in Daśa-mūla,yadā bhrāmaṁ bhrāmaṁ hari-rasa-galad-vaiṣṇava-janaṁ
kadācit saṁpaśyaṁs tad-anugamane syād ruci-yutaḥ |
tadā kṛṣṇāvṛttyā tyajati śanakair māyika-daśāṁ
svarūpaṁ bibhrāṇo vimala-rasa-bhogaṁ sa kurute ||82||
“After wandering through birth after birth in this material world, when one somehow or other comes into contact with a Vaishnava who has melted into Hari-rasa and develops a taste for following him, then he rapidly gives up his illusory situation in the material world by constantly repeating the Holy Name and, in his eternal spiritual identity, relishes the pure taste of prema-bhakti.” (Gaurāṅga-smaraṇa-maṅgala-stotram, 82)
Daśa-mūla, the ten root principles of the Gaudiya Vaishnava sampradāya—which has the purpose of perpetuating the teachings of Chaitanya Mahaprabhu, and which in turn represents a tradition that begins with the advent of the first living entity in creation.
2019
सौन्दर्यं मूर्तिमत् कृष्ण: कस्तेन स्पर्धते भुवि ।
दग्धो हरेण कन्दर्पो हरिणोज्जीवित: पुन: ।।७८२।।
Krishna is beauty incarnate. Who in this world can compete with him? Cupid who was burnt into ashes by Shiva was brought back to life by Krishna. (Madhav M. Deshpande)
2017 Bhakti Sandarbha, Anuccheda 2
एवं स्वचित्ते स्वत एव सिद्ध आत्मा प्रियोऽर्थो भगवान् अनन्तः।
तं निर्वृतो नियतार्थो भजेत संसारहेतूपरमश्च यत्र॥
In this way, when the unlimited Bhagavān, who is the Self, the most dear and the aim of life, is seen as self-evidently existing in one’s heart, he should joyfully worship Him with fixed purpose, for in Him the cause of material bondage comes to an end. (SB 2.2.6)
I am enjoying Babaji’s commentary here:
First, Śrīdhara’s commentary:
टीका च—“तदा अनेन किं कर्तव्यं ? हरिस्तु सेव्य इत्याह। एवं विरक्तः सन् तं भजेत। भजनीयत्वे हेतवः—स्वचित्ते स्वत एव सिद्धः। यत आत्मा, अत एव प्रियः। प्रियस्य च सेवा सुखरूपैव। अर्थः सत्यः, न तु अनात्मवत् मिथ्या। भगवान् भजनीयगुणश्च, अनन्तश्च नित्यः। यत एवंभूतस्तं भजेत।
In his commentary Śrīdhara Svāmī says: “Then what should a person do [who has understood that one should not endeavor simply for material comforts]? In answer, Śukadeva says that it is Bhagavān Hari [and not this body] who is worthy of our service. ‘In this way’ (evam) means ‘being thus [as described in the previous verses] detached’ one should worship Bhagavān. The reasons why Bhagavān is worthy of our worship are stated in the verse: He self-evidently exists in one’s heart, for He is the Self (ātmā). As such He is most dear (priyaḥ), and service to one who is dear is indeed pleasing. He is the aim (arthaḥ), that is He is real, not false like the non-Self. He is Bhagavān, meaning He is replete with qualities that make Him worthy of worship. Furthermore, He is unlimited (anantaḥ) or eternal. Because He has such characteristics, He should be worshiped.
“नियतार्थश्च निश्चितस्वरूपः। भगवदनुभवानन्देन निर्वृतः सन् इति स्वतः सुखात्मकत्वं दर्शितम्। किं च, यत्र यस्मिन् भजने सति संसारहेतोरविद्याया उपरमो नाशो भवति” इत्येषा। अत्र चकारात् तत्प्राप्तिर्ज्ञेया॥२.२॥ श्रीशुकः॥२॥
“’With fixed purpose’ (niyatārthaḥ) means that one’s disposition should be decisive, and joyful (nirvṛtaḥ) because of the bliss of direct experience of Bhagavān. This shows that He is by nature, delightful. Moreover, ‘there’, i.e., by this worship, the cause of material bondage, ignorance, comes to an end or is destroyed.”
In this verse the word ca, “also,” implies the attainment of Bhagavān.
The present verse is spoken by Śrī Śukadeva Gosvāmī to King Parikṣit as a recommendation to worship Bhagavān. In the preceding verses he had described the futility of material pleasures. On hearing the recommendation to worship Bhagavān a conditioned being may feel as if he or she is being forced to do it. Such a person may wonder if there is some other way to get rid of ignorance and suffering. This sort of mood is natural because the disposition of reluctance to serve God (vaimukhyam) is the very cause of our material existence. The human mind is loath to change, especially if it requires giving up the ego. Every conditioned being has this disposition without a beginning and thus it seems to be a part of our very nature. It is our basic disease.
If we have come to the point of feeling that this is not our natural state, it means we have already been benefited by some good association in this or a past life. The intensity with which we feel averse towards surrender and worship only reflects the seriousness of our diseased condition. Just as a person suffering from fever loses his taste for food, a person under the influence of māyā is not inclined to be devoted to Bhagavān. In this anuccheda Śrī Jīva Gosvāmī gives the logic behind worshiping Bhagavān and informs us that it is the most natural activity for the living being to engage in.
1. Bhagavān is naturally available. No effort is needed to find Him. He is available in one’s own heart. One does not have to go somewhere else to worship Him. He is the closest person to us.
2. He is our very self, ātmā. This means we cannot exist without Him, just as we cannot survive without breath. Thus He is naturally very dear to us, being the very source of our existence, the very Self of the self.
3. He is a loving person (priya). Even if He had the above qualities but were not loving, it would be drudgery to worship Him. He reciprocates in love and that is the most wonderful quality He possesses.
4. He is real or substantive (artha). That means He is unchanging. In this material world we love some people, animals or objects, but they all change with time, or we realize that they are not what we thought them to be. Such is not the case with Bhagavān.
5. He is Bhagavān. The meaning of this word was discussed in Bhagavat Sandarbha (3). People are naturally attracted to someone who has knowledge, beauty, wealth or some extraordinary power, detachment or fame, or a combination of these qualities. Bhagavān has all of these naturally and unlimitedly. He never loses them. In the material world people may have some of these qualities but they are always limited and temporary. Nobody is eternally beautiful or wealthy. Even higher beings like Brahmā or Śiva do not have such qualities independent of Bhagavān. He is the ultimate source of the other devas (Gītā 10.2).
6. He is unlimited. This means He can reciprocate with an unlimited number of devotees. We do not have to compete or be jealous of others. Jealousy is a common feature in material relations because of people’s limited resources or limited capacity to reciprocate.
Surrender to Bhagavān and worship of Him makes one blissful forever. We certainly want peace, happiness and love from all our endeavors in our life, but we rarely get them. A material desire is itself a disturbance to the mind (SB 11.8.44). We feel very peaceful and refreshed after a sound sleep because it is devoid of any thoughts or desires. Not only is a desire troublesome, but its end result is also suffering. If the desire is fulfilled we develop attachment to the object of desire and suffer from that. If on the other hand, the desire is not fulfilled we suffer from frustration. The second form of suffering is easy to grasp but the first type takes a deeper deliberation because at face value it appears to be pleasure. In this regard Śrī Kṛṣṇa makes a categorical statement:
ye hi saṁsparśa-jā bhogā duḥkha-yonaya eva te |
ādy-antavantaḥ kaunteya na teṣu ramate budhaḥ ||
The enjoyments born of sense contact are nothing but a source of misery. They have a beginning and an end, O Arjuna, therefore the wise do not indulge in them. (Gītā 5.22)
Bhagavān is also called Kāmadeva or the master of all desires. He is also the fulfiller of desires – eko bahūnāṁ yo vidadhāti kāmān. If one becomes devoted to Him, all one’s desires become completely fulfilled. Kṛṣṇa told this to Uddhava:
My devotee achieves easily everything through devotion to Me, even heaven, liberation or residence in My abode, should he ever desire them. (SB 11.20.33)
Devotion to Bhagavān is itself bliss and love and thus the highest goal of life, the ultimate puruṣārtha. This is will be elaborated in the sixth book, Prīti Sandarbha.
From the above it is naturally understood that such devotion to Bhagavān brings an end to all ignorance, suffering, and bondage. One attains true freedom. This freedom is irrevocable.
When one has attained love of Bhagavān one has direct experience of Him within and without. One who has this knowledge and belief in it would certainly yearn to turn his or her awareness towards Bhagavān. It is for this reason that śāstra instructs us about Bhagavān and directly implores us to take to the path of devotion.
2017 The six criteria that reveal the import of the scriptures
Hearing means to understand the meaning of the scriptures through study of the six criteria that reveal their import.
श्रवणं चोपक्रमोपसंहारादिभिरर्थावधारणम् ।
(Bhakti Sandarbha 202. vicāra mārga. It precedes mananam.)
Sri Jiva uses those also in Kṛṣṇa Sandarbha, This one he uses a lot also. It comes, I hear, from Pūrva Mīmāṁsā, but I haven’t seen the original source. Probably Kumarila Bhatta or someone.
upakramopasaṁhārau abhyāso’pūrvatā phalam
arthavādopapattī ca liṅgaṁ tātparya-nirṇaye
(1) upakrama-upasaṁhāra, the opening and closing statements;
(2) abhyāsa, repetition of a subject;
(3) apūrvatā, extraordinary claims;
(4) phala, results to be obtained;
(5) artha-vāda, glorification of a subject; and
(6) upapatti, logical arguments to establish a conclusion.
[Brijabasi Das: It’s interesting. This is often ascribed to Purva Mimamsa but in fact it originates with Madhva, who formulates them in this way in his BS bhasya. Early mimamsakas up to Appayya Diksita do not mention these 6 at all. There are some indications that Sankara used some of them but not in this direct order.] ‘Ruchi is the main thing in bhakti. Vicāra is really about faith and making one’s faith strong. But in Bhakti-rasāmṛta-sindhu, it is only kiñcid upayogitā, because śraddhā is not directly an aṅga of bhakti.]
2017 Vicāra and Ruci
[Brijabasi Das: It’s interesting. This is often ascribed to Purva Mimamsa but in fact it originates with Madhva, who formulates them in this way in his BS bhasya. Early mimamsakas up to Appayya Diksita do not mention these 6 at all. There are some indications that Sankara used some of them but not in this direct order.] ‘Ruchi is the main thing in bhakti. Vicāra is really about faith and making one’s faith strong. But in Bhakti-rasāmṛta-sindhu, it is only kiñcid upayogitā, because śraddhā is not directly an aṅga of bhakti.]
2017 Vicāra and Ruci
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Vicāra-mārga is a part of bhakti, but for those who are desirous of “knowing more” (विशेषबुभुत्सायां).
तत्र प्रथमं तावत् तत्तत्सङ्गाज्जातेन तत्तच्छ्रद्धातत्तत्परम्परा कथारुच्यादिना जातभगवत्साम्मुख्यस्य तत्तदनुषङ्गेनैव तत्तद्भजनीये भगवदाविर्भावविशेषे तद्भजनमार्गविशेषे च रुचिर्जायते ।
First of all, by associating with specific devotees, one develops a corresponding type of faith in Bhagavān and a relish for hearing about Him as He is understood in the corresponding tradition. This enables one to turn one’s awareness to Him. By further association with specific devotees, one develops a relish for the particular form of Bhagavān who is worshiped by those devotees as well as for the particular path of worship they follow.
ततश्च विशेषबुभुत्सायां सत्यां तेष्वेकतोऽनेकतो वा श्रीगुरुत्वेनाश्रिताच्छ्रवणं क्रियते । तच्चोपक्रमोपसंहारादिभिरर्थावधारणम् । पुनश्चासम्भावनाविपरीतभावनाविशेषवता स्वयं तद्विचाररूपं मननमपि क्रियते ।
After this, if the hunger to know more appears, one hears from one or more of those devotees, accepting them as spiritual teachers. Hearing means to understand the meaning of the scriptures through study of the six criteria that reveal their import. After this, one personally engages in reflection (manana) by deliberating on the meaning of what he has heard in order to dispel doubts and misconceptions about the knowledge received.
Translation still tentative in one or two places.
ततो भगवतः सर्वस्मिन्नेवाविर्भावे तथाविधोऽसौ सदा सर्वत्र विराजत इत्येवंरूपा श्रद्धा जायते । तत्रैकस्मिंस्त्वनया प्रथमजातया रुच्या सह निजाभीष्टदानसामर्थ्याद्यतिशयवत्ता-निर्धारणरूपत्वेन सैव श्रद्धा समुल्लसति । तत्र यद्यप्येकत्रैवातिशयितापर्यवसानं सम्भवति, न तु सर्वत्र, तथापि केषांचित् ततो विशिष्टस्याज्ञानादन्यत्रापि तथाबुद्धिरूपा श्रद्धा सम्भवति । एवं भजनमार्गविशेषश्च व्याख्यातव्यः । तदेवं सिद्धे, ज्ञाने विज्ञानार्थं निदिध्यासन-लक्षणतत्तदुपासनामार्गभेदोऽनुष्ठीयते । इत्येवं विचारप्रधानानां मार्गो दर्शितः ।
He then develops faith that the particular feature of Bhagavān towards which he is attracted is present, at all times and in every place, within all other manifestations of Bhagavān. Then, along with the first attraction that was awakened in him towards one specific form of Bhagavān, this same faith swells up with a renewed conviction that his very Bhagavān is supremely competent to bestow upon him the attainment for which he aspires. Although supreme power is possible only in one form of Bhagavān, not in all forms, yet, due to a lack of awareness of this special form, a person may develop this type of conviction in some other form of Bhagavān.
The progression that has just been explained in regard to the development of faith in a particular form of Bhagavān applies equally towards the awakening of faith in a specific path of worship. Once one has acquired knowledge of the Absolute by thus deliberating on the import of scripture, it is necessary to realize the nature of the Absolute. This is done by carrying out the various practices of that particular path of worship, and each of these acts must be performed as a profound meditation on the nature of the Supreme Reality (nididhyāsana). This is the path followed by those who are predominantly analytical (vicāra-pradhāna mārga).
रुचिप्रधानानां तु न तादृग्विचारापेक्षा जायते । किन्तु साधुसङ्गलीलाकथनश्रवणरुचिश्रद्धा-श्रवणाद्यावृत्तिरूप एवासौ मार्गो, यथा—शुश्रूषोः श्रद्दधानस्य (भा. १.२.१६) इत्यादिना पूर्वं दर्शितः, सतां प्रसङ्गान् मम वीर्यसंविदः (भा. ३.२५.२२) इत्यादौ च द्रष्टव्यः ।
Those who are guided by relish, however, are not dependent on this type of analytical approach. Rather, the path for them consists of associating with sādhus, developing a liking for hearing the pastimes of Bhagavān, awakening faith in Bhagavān and the path of worship, and then repeatedly hearing and immersing oneself in the various methods of worship. This has been pointed out already in statements such as this:
O learned ones, by visiting or dwelling in a holy place a person gets an opportunity to associate with great devotees and to render service to them. By such service a person awakens faith and an interest in hearing narrations about Bhagavān and thus develops a taste for such narrations. (SB 1.2.16)
This path of devotion predominated by relish (ruci-pradhāna mārga) is also indicated in this verse:
By association with devotees, one gets an opportunity to hear discussions of My pastimes, which illustrate My prowess and act as a tonic for the ears and the heart. By listening to these pastimes, faith, attachment and devotion to Bhagavān Hari quickly manifest one after another. (SB 3.25.25)
प्रीतिलक्षणभक्तीच्छूनां तु रुचिप्रधानमार्ग एव श्रेयान्, नाजातरुचीनामिव विचारप्रधानः । यथोक्तं प्रह्लादेन—
For those who covet bhakti characterized by love, the path predominated by taste is superior—not the analytical path, which is for those in whom the taste for hearing has not sprouted. That those who have acquired taste do not follow the analytical path is indicated by this statement of Prahlāda:
नैते गुणा न गुणिनो महदादयो ये सर्वे मनःप्रभृतयः सह देवमर्त्याः ।
आद्यन्तवन्त उरुगाय विदन्ति हि त्वाम् एवं विमृश्य सुधियो विरमन्ति शब्दात् ॥
तत् तेऽर्हत्तम नमःस्तुतिकर्मपूजाः कर्म स्मृतिश्चरणयोः श्रवणं कथायाम् ।
संसेवया त्वयि विनेति षडङ्गया किं भक्तिं जनः परमहंसगतौ लभेत ॥
(भा. ७.९.४९-५०) इति ।
O Bhagavān of great renown, the constituent qualities of material nature, the predominating deities who regulate these qualities, the gross cosmic manifestation and its various elements, the gods, human beings, mind, intellect and so on, cannot understand You because all of these have a beginning and end. Reflecting on this, the wise abandon the analytical study of the words of scripture. O most worshipful Bhagavān, service to You consists of six activities: offering obeisance, reciting prayers, rendering personal service to You, worship, remembering Your lotus feet and hearing Your pastimes. How can one obtain bhakti towards You, who are the goal of the highest order of sages, without perfoming these six types of service? (SB 7.9.49-50)
It is kind of interesting that Jiva Goswami more or less states that the exercise to which he has committed his life is secondary to another process.
At the same time, his devotional writing career began with Mādhava-mahotsava, a līlā text, and ends with Gopāla-campū and Saṅkalpa-kalpa-druma, which are also līlā, etc., texts.
अतस्तदर्थं परमकारुणिकं शास्त्रमुपदिशति। तत्र ये जीवा, ये केचित् जन्मान्तरावृत्ततदर्थानुभवसंस्कारवन्तः, ये च तदैव वा लब्धमहत्कृपातिशयदृष्टिप्रभृतयः, तेषां तादृशपरतत्त्वलक्षणवस्तूपदेशश्रवणारम्भमात्रेणैव तत्कालमेव युगपदेव तत्साम्मुख्यं तदनुभवोऽपि जायते।
In light of this fact, the supremely compassionate scriptures offer instruction for the enlightenment of such ignorant beings who are in a state of ignorance of Bhagavān. Out of them, some living beings have had some experience of the Absolute Reality in past lives, which has left impressions on them lying in a latent form. There are others who have attained, in this very life, a vision of the Absolute by the liberal grace of a devotee. In the case of both of these types of individuals, as soon as they begin to hear instructions about the perfect, ever-existing entity, defined as the Absolute Reality, they immediately and simultaneously become devoted to the Absolute and are endowed with realization of the same.
यथोक्तं—“किं वा परैरीश्वरः सद्यो हृद्यवरुध्यतेऽत्र कृतिभिः शुश्रूषुभिस्तत्क्षणात्” (भा.पु. १.१.२) इति।
This is indicated in Śrīmad-Bhāgavatam:
As soon as virtuous people become eager to hear Śrīmad-Bhāgavatam, the Supreme Bhagavān is immediately captured within their hearts. Therefore, what need is there of any other literature? (1.1.2)
अतस्तेषां नोपदेशान्तरापेक्षा। यादृच्छिकमुपदेशान्तरश्रवणं तु तत्तल्लीलाश्रवणवत् तदीयरसस्यैवोद्दीपकं, यथा श्रीप्रह्लादादीनाम्।
Therefore, such people do not need any other instruction. Incidental hearing of other instructions acts only to incite their specific quality of love, rasa, for Bhagavān, in the same manner that hearing Bhagavān’s pastimes does so. Such an effect was seen in the case of devotees like Prahlāda and others.
अथान्येषां तच्छ्रवणमात्रेण तादृशत्वं जीवायमानमपि कामादिवैगुण्येन बीजमिव दोषेण प्रतिहतं तिष्ठति।
नैतन्मनस्तव कथासु विकुण्ठनाथ
सम्प्रीयते दुरितदुष्टमसाधु तीव्रम्।
कामातुरं हर्षशोकभयैषणार्तं
तस्मिन्कथं तव गतिं विमृशामि दीनः॥ (भा.पु. ७.९.३९)
इति दीनंमन्यश्रीप्रह्लादवचनानुसारेणान्येषामेव तत्प्राप्तेः।
Even for others, [who have no such latent impressions of experiences of the Absolute from past lives or who have not received the special mercy of perfected souls], the seed of realization of the Absolute can come into being merely by hearing instructions about Bhagavān, although it remains suppressed by defects such as material desires. The following statement of the illustrious devotee Prahlāda, who considered himself wretched, is applicable in earnest to others:
O Lord of Vaikuṇṭha! This mind of mine does not take pleasure in hearing Your pastimes because it is polluted by sinful desires, utterly impious, agitated by lust, and afflicted by ardent desire, lamentation, fear and worldly hankerings. With a mind such as this, how can a pitiable person like me ever come to know Your truth ? (7.9.39)
अत एवोक्तं ब्रह्मवैवर्ते-
यावत् पापैस्तु मलिनं हृदयं तावदेव हि।
न शास्त्रे सत्यबुद्धिः स्यात् सद्बुद्धिः सद्गुरौ तथा॥
अनेकजन्मजनितपुण्यराशिफलं महत्।
सत्सङ्गशास्त्रश्रवणादेव प्रेमादि जायते॥ इति।
Therefore it is said in the Brahma-vaivarta Purāṇa:
Vicāra-mārga is a part of bhakti, but for those who are desirous of “knowing more” (विशेषबुभुत्सायां).
तत्र प्रथमं तावत् तत्तत्सङ्गाज्जातेन तत्तच्छ्रद्धातत्तत्परम्परा कथारुच्यादिना जातभगवत्साम्मुख्यस्य तत्तदनुषङ्गेनैव तत्तद्भजनीये भगवदाविर्भावविशेषे तद्भजनमार्गविशेषे च रुचिर्जायते ।
First of all, by associating with specific devotees, one develops a corresponding type of faith in Bhagavān and a relish for hearing about Him as He is understood in the corresponding tradition. This enables one to turn one’s awareness to Him. By further association with specific devotees, one develops a relish for the particular form of Bhagavān who is worshiped by those devotees as well as for the particular path of worship they follow.
ततश्च विशेषबुभुत्सायां सत्यां तेष्वेकतोऽनेकतो वा श्रीगुरुत्वेनाश्रिताच्छ्रवणं क्रियते । तच्चोपक्रमोपसंहारादिभिरर्थावधारणम् । पुनश्चासम्भावनाविपरीतभावनाविशेषवता स्वयं तद्विचाररूपं मननमपि क्रियते ।
After this, if the hunger to know more appears, one hears from one or more of those devotees, accepting them as spiritual teachers. Hearing means to understand the meaning of the scriptures through study of the six criteria that reveal their import. After this, one personally engages in reflection (manana) by deliberating on the meaning of what he has heard in order to dispel doubts and misconceptions about the knowledge received.
Translation still tentative in one or two places.
ततो भगवतः सर्वस्मिन्नेवाविर्भावे तथाविधोऽसौ सदा सर्वत्र विराजत इत्येवंरूपा श्रद्धा जायते । तत्रैकस्मिंस्त्वनया प्रथमजातया रुच्या सह निजाभीष्टदानसामर्थ्याद्यतिशयवत्ता-निर्धारणरूपत्वेन सैव श्रद्धा समुल्लसति । तत्र यद्यप्येकत्रैवातिशयितापर्यवसानं सम्भवति, न तु सर्वत्र, तथापि केषांचित् ततो विशिष्टस्याज्ञानादन्यत्रापि तथाबुद्धिरूपा श्रद्धा सम्भवति । एवं भजनमार्गविशेषश्च व्याख्यातव्यः । तदेवं सिद्धे, ज्ञाने विज्ञानार्थं निदिध्यासन-लक्षणतत्तदुपासनामार्गभेदोऽनुष्ठीयते । इत्येवं विचारप्रधानानां मार्गो दर्शितः ।
He then develops faith that the particular feature of Bhagavān towards which he is attracted is present, at all times and in every place, within all other manifestations of Bhagavān. Then, along with the first attraction that was awakened in him towards one specific form of Bhagavān, this same faith swells up with a renewed conviction that his very Bhagavān is supremely competent to bestow upon him the attainment for which he aspires. Although supreme power is possible only in one form of Bhagavān, not in all forms, yet, due to a lack of awareness of this special form, a person may develop this type of conviction in some other form of Bhagavān.
The progression that has just been explained in regard to the development of faith in a particular form of Bhagavān applies equally towards the awakening of faith in a specific path of worship. Once one has acquired knowledge of the Absolute by thus deliberating on the import of scripture, it is necessary to realize the nature of the Absolute. This is done by carrying out the various practices of that particular path of worship, and each of these acts must be performed as a profound meditation on the nature of the Supreme Reality (nididhyāsana). This is the path followed by those who are predominantly analytical (vicāra-pradhāna mārga).
रुचिप्रधानानां तु न तादृग्विचारापेक्षा जायते । किन्तु साधुसङ्गलीलाकथनश्रवणरुचिश्रद्धा-श्रवणाद्यावृत्तिरूप एवासौ मार्गो, यथा—शुश्रूषोः श्रद्दधानस्य (भा. १.२.१६) इत्यादिना पूर्वं दर्शितः, सतां प्रसङ्गान् मम वीर्यसंविदः (भा. ३.२५.२२) इत्यादौ च द्रष्टव्यः ।
Those who are guided by relish, however, are not dependent on this type of analytical approach. Rather, the path for them consists of associating with sādhus, developing a liking for hearing the pastimes of Bhagavān, awakening faith in Bhagavān and the path of worship, and then repeatedly hearing and immersing oneself in the various methods of worship. This has been pointed out already in statements such as this:
O learned ones, by visiting or dwelling in a holy place a person gets an opportunity to associate with great devotees and to render service to them. By such service a person awakens faith and an interest in hearing narrations about Bhagavān and thus develops a taste for such narrations. (SB 1.2.16)
This path of devotion predominated by relish (ruci-pradhāna mārga) is also indicated in this verse:
By association with devotees, one gets an opportunity to hear discussions of My pastimes, which illustrate My prowess and act as a tonic for the ears and the heart. By listening to these pastimes, faith, attachment and devotion to Bhagavān Hari quickly manifest one after another. (SB 3.25.25)
प्रीतिलक्षणभक्तीच्छूनां तु रुचिप्रधानमार्ग एव श्रेयान्, नाजातरुचीनामिव विचारप्रधानः । यथोक्तं प्रह्लादेन—
For those who covet bhakti characterized by love, the path predominated by taste is superior—not the analytical path, which is for those in whom the taste for hearing has not sprouted. That those who have acquired taste do not follow the analytical path is indicated by this statement of Prahlāda:
नैते गुणा न गुणिनो महदादयो ये सर्वे मनःप्रभृतयः सह देवमर्त्याः ।
आद्यन्तवन्त उरुगाय विदन्ति हि त्वाम् एवं विमृश्य सुधियो विरमन्ति शब्दात् ॥
तत् तेऽर्हत्तम नमःस्तुतिकर्मपूजाः कर्म स्मृतिश्चरणयोः श्रवणं कथायाम् ।
संसेवया त्वयि विनेति षडङ्गया किं भक्तिं जनः परमहंसगतौ लभेत ॥
(भा. ७.९.४९-५०) इति ।
O Bhagavān of great renown, the constituent qualities of material nature, the predominating deities who regulate these qualities, the gross cosmic manifestation and its various elements, the gods, human beings, mind, intellect and so on, cannot understand You because all of these have a beginning and end. Reflecting on this, the wise abandon the analytical study of the words of scripture. O most worshipful Bhagavān, service to You consists of six activities: offering obeisance, reciting prayers, rendering personal service to You, worship, remembering Your lotus feet and hearing Your pastimes. How can one obtain bhakti towards You, who are the goal of the highest order of sages, without perfoming these six types of service? (SB 7.9.49-50)
It is kind of interesting that Jiva Goswami more or less states that the exercise to which he has committed his life is secondary to another process.
At the same time, his devotional writing career began with Mādhava-mahotsava, a līlā text, and ends with Gopāla-campū and Saṅkalpa-kalpa-druma, which are also līlā, etc., texts.
अतस्तदर्थं परमकारुणिकं शास्त्रमुपदिशति। तत्र ये जीवा, ये केचित् जन्मान्तरावृत्ततदर्थानुभवसंस्कारवन्तः, ये च तदैव वा लब्धमहत्कृपातिशयदृष्टिप्रभृतयः, तेषां तादृशपरतत्त्वलक्षणवस्तूपदेशश्रवणारम्भमात्रेणैव तत्कालमेव युगपदेव तत्साम्मुख्यं तदनुभवोऽपि जायते।
In light of this fact, the supremely compassionate scriptures offer instruction for the enlightenment of such ignorant beings who are in a state of ignorance of Bhagavān. Out of them, some living beings have had some experience of the Absolute Reality in past lives, which has left impressions on them lying in a latent form. There are others who have attained, in this very life, a vision of the Absolute by the liberal grace of a devotee. In the case of both of these types of individuals, as soon as they begin to hear instructions about the perfect, ever-existing entity, defined as the Absolute Reality, they immediately and simultaneously become devoted to the Absolute and are endowed with realization of the same.
यथोक्तं—“किं वा परैरीश्वरः सद्यो हृद्यवरुध्यतेऽत्र कृतिभिः शुश्रूषुभिस्तत्क्षणात्” (भा.पु. १.१.२) इति।
This is indicated in Śrīmad-Bhāgavatam:
As soon as virtuous people become eager to hear Śrīmad-Bhāgavatam, the Supreme Bhagavān is immediately captured within their hearts. Therefore, what need is there of any other literature? (1.1.2)
अतस्तेषां नोपदेशान्तरापेक्षा। यादृच्छिकमुपदेशान्तरश्रवणं तु तत्तल्लीलाश्रवणवत् तदीयरसस्यैवोद्दीपकं, यथा श्रीप्रह्लादादीनाम्।
Therefore, such people do not need any other instruction. Incidental hearing of other instructions acts only to incite their specific quality of love, rasa, for Bhagavān, in the same manner that hearing Bhagavān’s pastimes does so. Such an effect was seen in the case of devotees like Prahlāda and others.
अथान्येषां तच्छ्रवणमात्रेण तादृशत्वं जीवायमानमपि कामादिवैगुण्येन बीजमिव दोषेण प्रतिहतं तिष्ठति।
नैतन्मनस्तव कथासु विकुण्ठनाथ
सम्प्रीयते दुरितदुष्टमसाधु तीव्रम्।
कामातुरं हर्षशोकभयैषणार्तं
तस्मिन्कथं तव गतिं विमृशामि दीनः॥ (भा.पु. ७.९.३९)
इति दीनंमन्यश्रीप्रह्लादवचनानुसारेणान्येषामेव तत्प्राप्तेः।
Even for others, [who have no such latent impressions of experiences of the Absolute from past lives or who have not received the special mercy of perfected souls], the seed of realization of the Absolute can come into being merely by hearing instructions about Bhagavān, although it remains suppressed by defects such as material desires. The following statement of the illustrious devotee Prahlāda, who considered himself wretched, is applicable in earnest to others:
O Lord of Vaikuṇṭha! This mind of mine does not take pleasure in hearing Your pastimes because it is polluted by sinful desires, utterly impious, agitated by lust, and afflicted by ardent desire, lamentation, fear and worldly hankerings. With a mind such as this, how can a pitiable person like me ever come to know Your truth ? (7.9.39)
अत एवोक्तं ब्रह्मवैवर्ते-
यावत् पापैस्तु मलिनं हृदयं तावदेव हि।
न शास्त्रे सत्यबुद्धिः स्यात् सद्बुद्धिः सद्गुरौ तथा॥
अनेकजन्मजनितपुण्यराशिफलं महत्।
सत्सङ्गशास्त्रश्रवणादेव प्रेमादि जायते॥ इति।
Therefore it is said in the Brahma-vaivarta Purāṇa:
As long as the heart is polluted by sins, one will not develop faith in scripture and in an authentic spiritual teacher. The manifestation of love occurs only by hearing scripture in the association of saints as the exceptional fruit of accumulated piety earned over many lifetimes.
ततो मुख्येन तात्पर्येण परतत्त्वे पर्यवसितेऽपि, तेषां परतत्त्वाद्युपदेशस्य किमभिधेयं प्रयोजनं चेत्यपेक्षायां तदवान्तरतात्पर्येण तद्द्वयमुपदेष्टव्यम्। तत्राभिधेयं तद्वैमुख्यविरोधित्वात् तत्साम्मुख्यमेव। तच्च तदुपासनालक्षणं, यत एव तज्ज्ञानमाविर्भवति। प्रयोजनं च तदनुभवः। स चान्तर्बहिःसाक्षात्कारलक्षणः, यत एव स्वयं कृत्स्नदुःखनिवृत्तिर्भवति।
Even though the prime import of scripture culminates in identifying the Absolute Reality, instructions on the Absolute in scripture give rise to two more essential questions: What is to be done to approach the Absolute, and what is the goal to be attained in respect of that Reality? Consequently, there is need for instruction in two further topics as the secondary import of scripture. These are known as abhidheya, the methodology by which one realizes the Absolute, and prayojana, the goal to be attained in relation to the Supreme. Out of these two, the methodology, abhidheya, involves turning one’s awareness towards the Ultimate Reality, which is just the opposite of the former attitude of indifference towards It. This attitude is characterized by worship of the Supreme, the very means by which knowledge of the Absolute manifests.
The purpose, prayojana, refers to experience of the Absolute, which means direct witnessing of the Truth both internally and externally. It is by such direct experience that all miseries are dispelled of their own accord.
तदेतदुभयं यद्यपि पूर्वत्र सिद्धोपदेश एव अभिप्रेतमस्ति, यथा “तव गृहे निधिरस्ति” इति श्रुत्वा कश्चिद्दरिद्रस्तदर्थं प्रयतते लभते च तमिति तद्वत्, तथापि तच्छैथिल्यनिरासाय पुनस्तदुपदेशः। तदेवं तान् प्रति अनादिसिद्धतज्ज्ञान-संसर्गाभावमयतद्वैमुख्यादिकं दुःखहेतुं वदन् व्याधिनिदानवैपरीत्यमयचिकित्सानिभं तत्साम्मुख्यादिकमुपदिशति—
ततो मुख्येन तात्पर्येण परतत्त्वे पर्यवसितेऽपि, तेषां परतत्त्वाद्युपदेशस्य किमभिधेयं प्रयोजनं चेत्यपेक्षायां तदवान्तरतात्पर्येण तद्द्वयमुपदेष्टव्यम्। तत्राभिधेयं तद्वैमुख्यविरोधित्वात् तत्साम्मुख्यमेव। तच्च तदुपासनालक्षणं, यत एव तज्ज्ञानमाविर्भवति। प्रयोजनं च तदनुभवः। स चान्तर्बहिःसाक्षात्कारलक्षणः, यत एव स्वयं कृत्स्नदुःखनिवृत्तिर्भवति।
Even though the prime import of scripture culminates in identifying the Absolute Reality, instructions on the Absolute in scripture give rise to two more essential questions: What is to be done to approach the Absolute, and what is the goal to be attained in respect of that Reality? Consequently, there is need for instruction in two further topics as the secondary import of scripture. These are known as abhidheya, the methodology by which one realizes the Absolute, and prayojana, the goal to be attained in relation to the Supreme. Out of these two, the methodology, abhidheya, involves turning one’s awareness towards the Ultimate Reality, which is just the opposite of the former attitude of indifference towards It. This attitude is characterized by worship of the Supreme, the very means by which knowledge of the Absolute manifests.
The purpose, prayojana, refers to experience of the Absolute, which means direct witnessing of the Truth both internally and externally. It is by such direct experience that all miseries are dispelled of their own accord.
तदेतदुभयं यद्यपि पूर्वत्र सिद्धोपदेश एव अभिप्रेतमस्ति, यथा “तव गृहे निधिरस्ति” इति श्रुत्वा कश्चिद्दरिद्रस्तदर्थं प्रयतते लभते च तमिति तद्वत्, तथापि तच्छैथिल्यनिरासाय पुनस्तदुपदेशः। तदेवं तान् प्रति अनादिसिद्धतज्ज्ञान-संसर्गाभावमयतद्वैमुख्यादिकं दुःखहेतुं वदन् व्याधिनिदानवैपरीत्यमयचिकित्सानिभं तत्साम्मुख्यादिकमुपदिशति—
These two topics were implied in the earlier descriptions of the Absolute known as siddhopadeśa, [instructions which do not require injunctions]. Just as a poor man after hearing “there is a treasure hidden in your house,” endeavors to find it [without being ordered to do so] and then obtains it, a similar intention applies here. Yet [inspite of the scripture offering descriptions about our real treasure, we may still not endeavor to uncover it]. To dispel any laxity in this regard, the scripture again gives instructions. It explains that it is our apathy towards the Absolute, rooted in our beginningless ignorance of Bhagavān, that is the cause of our misery. Scripture instructs us to focus our attention on the Absolute, which is like a treatment meant to nullify the cause of our disease.
2011
This verse is spoken by Vrinda Devi. Dāna-keli-kaumudī 11.
anālocya vrīḍāṁ yam iha bahu mene bahu-tṛṇaṁ
tyajann īrṣāpannāṁ madhuripur abhīṣṭām api ramām |
janaḥ so’yaṁ yasyāḥ śrayati na hi dāsye’py avasaraṁ
samarthas tāṁ rādhāṁ bhavati bhuvi kaḥ ślāghitum api ||11||
Even though the enemy of Madhu shamelessly
abandoned the Lakshmi Devi he cherishes,
though she was overcome with jealousy,
like so much grass to give me honor,
I have never had the opportunity to serve Radha.
Who then on this earth can possibly praise her adequately?
This is a reference to Tulasi-Shalagram vivāha, where Vishnu approaches Tulasi to marry her. Vrinda is Tulasi Devi. But the talk centered on Vrinda Devi’s desire to serve Radharani. So I talked about Rādhā-dasya.
tavāraṇye devi dhruvam iha murārir viharate
sadā preyasyeti śrutir api virauti smṛtir api
iti jñātvā vṛnde caraṇam abhivande tava kṛpām
kuruṣva kṣipram me phalatu nitarām tarṣa-viṭapī
O Vrindā-devi, all the Srutis and Smritis proclaim that Murāri eternally roams about your forest of Vrndāvana enjoying with His beloved. Knowing this, I pray at your lotus feet. Kindly bless me that the tree of my desires will quickly bear the supreme fruit.
hṛdi cira-vaśad-asa mandalalambi-padau
gunavati tavanathau nathitur jantur esa
sapadi bhavad-anujñāṁ yācate devi vṛnde!
mayi kira karuṇārdraṁ dṛṣṭim atra prasīda
O virtuous Vṛndā-devī, the very same Sri Sri Rādhā-Govinda, whose lotus feet I have long desired to behold, are your Lord and Lady. This fallen maidservant begs you to quickly grant me permission to approach and supplicate them. Be pleased with me and look upon me kindly. (Śrīla Rūpa Gosvāmī, Utkalikā-vallarī, verses 2 and 3)
2011
This verse is spoken by Vrinda Devi. Dāna-keli-kaumudī 11.
anālocya vrīḍāṁ yam iha bahu mene bahu-tṛṇaṁ
tyajann īrṣāpannāṁ madhuripur abhīṣṭām api ramām |
janaḥ so’yaṁ yasyāḥ śrayati na hi dāsye’py avasaraṁ
samarthas tāṁ rādhāṁ bhavati bhuvi kaḥ ślāghitum api ||11||
Even though the enemy of Madhu shamelessly
abandoned the Lakshmi Devi he cherishes,
though she was overcome with jealousy,
like so much grass to give me honor,
I have never had the opportunity to serve Radha.
Who then on this earth can possibly praise her adequately?
This is a reference to Tulasi-Shalagram vivāha, where Vishnu approaches Tulasi to marry her. Vrinda is Tulasi Devi. But the talk centered on Vrinda Devi’s desire to serve Radharani. So I talked about Rādhā-dasya.
tavāraṇye devi dhruvam iha murārir viharate
sadā preyasyeti śrutir api virauti smṛtir api
iti jñātvā vṛnde caraṇam abhivande tava kṛpām
kuruṣva kṣipram me phalatu nitarām tarṣa-viṭapī
O Vrindā-devi, all the Srutis and Smritis proclaim that Murāri eternally roams about your forest of Vrndāvana enjoying with His beloved. Knowing this, I pray at your lotus feet. Kindly bless me that the tree of my desires will quickly bear the supreme fruit.
hṛdi cira-vaśad-asa mandalalambi-padau
gunavati tavanathau nathitur jantur esa
sapadi bhavad-anujñāṁ yācate devi vṛnde!
mayi kira karuṇārdraṁ dṛṣṭim atra prasīda
O virtuous Vṛndā-devī, the very same Sri Sri Rādhā-Govinda, whose lotus feet I have long desired to behold, are your Lord and Lady. This fallen maidservant begs you to quickly grant me permission to approach and supplicate them. Be pleased with me and look upon me kindly. (Śrīla Rūpa Gosvāmī, Utkalikā-vallarī, verses 2 and 3)
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