Foreword

Bhakti-Rasmta-SindhuBy rla Rpa Gosvmwith Durgama-sagaman-k the commentary called Resolving the Difficult of rla Jva Gosvm and Bhakti-sra-pradarin-k the commentary called Revealing the Essence of Bhakti of rla Vivantha Cakravart hkura

Bhakti-rasmta-sindhu is one of the major works of rla Rpa Gosvm, and a mainstay of the Gauiya Vaiava sampradya. rla Jva Gosvm has admitted that it may be difficult for readers to understand portions of the text, and therefore wrote a commentary to elucidate certain points. rla Vivantha Cakravart has written an additional commentary. In the Eastern Section, Jvas complete commentary has been translated, and Vivanthas commentary has been fully translated with the exception of portions which are identical to Jvas commentary. The other Sections in general have less extensive commentaries. For these portions Jvas commentary has been fully translated and Vivanthas has been translated where additional points are made. In some cases he explains the meaning of the verses quoted and these have simply been incorporated in the translation of the verse without translating the commentary.

Volume One (Eastern & Southern Sections)

Table of ContentsThe Eastern Section: Types of Bhakti The First Wave: Smnya-bhakti (Overview of Bhakti) The Second Wave: Sdhana-bhakti Vaidhi-bhakti Rgnuga-bhakti The Third Wave: Bhva-bhakti The Fourth Wave: Prema-bhakti The Southern Section: Components of Rasa The First Wave: Vibhva The Second Wave: Anubhva The Third Wave: Sttvika-bhva The Fourth Wave: Vyabhicri-bhva The Fifth Wave: Sthyi-bhva

The Eastern SectionDefining the Different Types of Pure Bhakti

The First WaveConcerning An Overview of Bhakti In the Eastern Section of Bhakti-rasmta-sindhu

Outline of Smnya-bhaktiI. INTRODUCTION A. MAGALCARAA B. GURU-VANDANA C. VAIAVA-VANDANA D. GRANTHA-VIBHGA II. DEFINITION OF UTTAMA-BHAKTI III. SIX UNIQUE QUALITIES OF UTTAMA-BHAKTI A. KLEA-GHN (DESTRUCTION OF SUFFER-

ING) 1. Ppa (sinful reactions) a) Aprrabdha b) Ka c) Bja d) Prrabdha 2. Ppa-bja (desire) 3. Avidy (ignorance) NESS)

B. UBHA-D (BESTOWAL OF AUSPICIOUS1. Sarva-jagatm pranam (compassion for the world) 2. Anuraktat (object of affection for the world) 3. Sad-gua (good qualities) 4. Sukha (happiness)

C. MOKA-LAGHUT-KT (DISREGARD FOR LI-

BERATION)

D. SUDURLABH (RARITY)

||1.1.1||

1. Not attained without sakti 2. Not attained quickly even with sakti E. SNDRNANDA-VIETM (INTENSE BLISS) F. R-KKARI (ATTRACTIVE TO KA)IV. QUALIFICATION FOR UNDERSTANDING BHAKTI

akhila-rasmta-mrti prasmara-ruci-ruddha-trak-pli |kalita-ym-lalito rdh-preyn vidhur jayati ||1|| Translation: Ka, the destroyer of all sin and the bestower of all bliss, the very form of the highest bliss, filled with all rasas, excels all others in glory. He brings Trak and Plik under His control by the diffusion of His beauty; He accepts ymal and Lalit as His equals; and gives pleasure to Rdh by His excellent qualities. Second meaning: The full moon, which destroys suffering and creates happiness by its cooling rays, shines everywhere with its excellent qualities and beauty. It is the very form of nectar, filled with all tastes. It eclipses the host of stars by its light, accepts the playful gestures of the night, and fondly enters the Vikh constellation in the spring season. Jva Gosvms Commentary r Rpa, eternal peace incarnate, identical in mood to Santana, his elder brother, and whose younger brother was r Vallabha, is the means of my success and the good fortune of all the jvas. Obsessed by the desire to benefit all the devotees of the Lord, the esteemed author r Rpa compiled this remarkable work, the scripture called Bhakti-rasmta-sindhu, using the rasas presented in rmad-Bhgavatam, which appeared within the lotus bud of his heart. Discerning that what will be described is the most exalted among all topics, he adds the introductory magala verse to indicate this, and thus announces that the whole of this work is auspiciousness incarnate.

Vidhu Vidhu refers to r Ka. Vidhu, Ka, excels in all excellent qualities (vidhur jayati). Though vidhu, meaning he who is marked with the rvatsa symbol,1 indicates a general form of the Lord who makes successive appearances in the world, it also indicates specifically Ka. The reason is this. Vidhu stands for vidhunoti, which means, he defeats. It indicates the person who transcends all suffering or the person who surpasses all other things. Vidhu can also stand for vidadhti, which means he produces. This indicates the person who produces all happiness, or the person who causes everything. In this way, the meaning of vidhu can be derived. Considering these factors, one can come to a conclusion about the meaning of vidhu. One must conclude that vidhu means Ka. He alone is famous for His ability to liberate even the demons (and thus destroys even their suffering). He alone is famous for His ability to surpass all others by His powers. He alone is famous for bestowing happinessup to the greatest happiness found in His most astounding prema. He alone is famous as Svayam Bhagavn, the original cause of everything. Therefore, His names are particularly mentioned in the Amara-koa with great prominence, with such statements as vasudevo sya janaka: His father is Vasudeva.2 All these meanings of vidhu are made clear by the verb jayati: He excels (jayati) all others. This means, He exists with all the most excellent qualities. That indeed refers only to Ka. The present tense is used to dispel the conception of common people that He cannot be perceived now, since He was visible only for the period of His descent. Proofs from rmad-Bhgavatam are as follows.1 2

Destroying all suffering vijaya-ratha-kuumba tta-totre dhta-haya-ramini tac-chriyekaye bhagavati ratir astu me mumror yam iha nirkya hat gat sva-rpam At the moment of death, let my ultimate attraction be to r Ka, the Personality of Godhead. I concentrate my mind upon the chariot driver of Arjuna who stood with a whip in His right hand and a bridle rope in His left, who was very careful to give protection to Arjunas chariot by all means. Those who saw Him on the Battlefield of Kuruketra attained their original forms after death. SB 1.9.39 Surpassing all others svaya tv asmytiayas tryadha svrjya-lakmy-pta-samasta-kma bali haradbhi cira-loka-plai kira-koy-eita-pda-pha Lord r Ka is the Lord of all kinds of threes and is independently supreme by achievement of all kinds of fortune. He is worshiped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by touching their millions of helmets to His feet. SB 3.2.21 Bestowing the greatest happiness yasynana makara-kuala-cru-karabhrjat-kapola-subhaga savilsa-hsam nityotsava na tatpur dibhi pibantyo nryo nar ca mudit kupit nime ca

vivabhara kaiabha-jid vidhu rvatsa-lchana Amara-koa 1.1.46 A list of names of Viu is given in Amara-koa, but among them many specifically refer to Ka.

Kas face is decorated with ornaments, such as earrings resembling sharks. His ears are beautiful, His cheeks brilliant, and His smiling attractive to everyone. Whoever sees Lord Ka sees a festival. His face and body are fully satisfying for everyone to see, but the devotees are angry with the creator for the disturbance caused by the momentary blinking of their eyes. SB 9.24.65 k stry aga te kala-padyata-veu-gtasammohitrya-caritn na calet tri-lokym trailokya-saubhagam ida ca nirkya rpa yad go-dvija-druma-mg pulakny abibhran Dear Ka, what woman in all the three worlds would not deviate from religious behavior when bewildered by the sweet, drawn-out melody of Your flute? Your beauty makes all three worlds auspicious. Indeed, even the cows, birds, trees and deer manifest the ecstatic symptom of bodily hair standing on end when they see Your beautiful form. SB 10.29.40 yan martya-llaupayika sva-yogamy-bala darayat ghtam vismpana svasya ca saubhagarddhe para pada bhaa-bhagam The Lord appeared in the mortal world by His internal potency, yoga-my. He came in His eternal form, which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for those proud of their own opulence, including the Lord Himself in His form as the Lord of Vaikuha. Thus, His [r Kas] transcendental body is the ornament of all ornaments. SB 3.2.12 Acting as the source of all others

ete ca-kal pusa kas tu bhagavn svayam All the lists of the incarnations of Godhead submitted herewith are either plenary expansions or parts of the plenary expansions of the Supreme Godhead, but Ka is the Supreme Personality of Godhead Himself. SB 1.3.28 Existing eternally with all excellences jayati jana-nivso devak-janma-vdo yadu-vara-pariat svair dorbhir asyann adharmam sthira-cara-vjina-ghna su-smita-r-mukhena vraja-pura-vanitn vardhayan kma-devam Lord r Ka lives eternally with all excellences among the cowherd men and the Ydavas, and is conclusively both the son of Devak and Yaod. He is the guide of the Yadu dynasty and the cowherd men, and with His mighty arms, He kills everything inauspicious, in Vraja, Mathur and Dvrak. By His presence, He destroys all things inauspicious for all living entities, moving and inert, and the suffering of separation of the inhabitants of Vraja and Dvrak. His blissful smiling face always increases the desires of the gops of Vndvana and women of Mathur and Dvrak. He remains eternally in this situation. SB 10.90.48 Akhila-rasmra-mrti The cause of all these outstanding qualities (destroying all suffering, surpassing all, bestowing the greatest bliss and being the source of everything is then described. His unique feature which is the cause of all the qualities is His form of supreme bliss (amta-mrti) since He contains all twelve rasas (akhila-rasa) starting with nta.

nanda-mrtim upaguhya dtma-labdha hyat-tvaco jahur anantam arindamdhim Taking Him into their hearts through their eyes, they embraced Him, the embodiment of all ecstasy, and as their bodily hairs stood on end, O subduer of enemies, they forgot the unlimited distress caused by His absence. SB 10.41.28 tvayy eva nitya-sukha-bodha-tanv anante myta udyad api yat sad ivvabhti This universe appears real because it is manifested by the potency of illusion emanating from You, whose unlimited transcendental forms are full of eternal happiness and knowledge. SB 10.14.22 mallnm aanir n nara-vara str smaro mrtimn gopn sva-jano sat kiti-bhuj st sva-pitro iu mtyur bhoja-pater vir avidu tattva para yogin vn para-devateti vidito raga gata sgraja The various groups of people in the arena regarded Ka in different ways when He entered it with His elder brother. The wrestlers saw Ka as a lightning bolt (vra-rasa), the men of Mathur as the best of males (vismaya-rasa), the women as Cupid in person (madhura-rasa), the cowherd boys as their relative (sakhya-rasa, hsya-rasa), the impious rulers as a chastiser (raudrarasa), His parents as their child (vatsala-rasa, karuarasa), the King of the Bhojas as death (bhaynaka-rasa) the unintelligent as the Supreme Lords universal form (bbhatsa-rasa), the yogs as the Absolute Truth (nta-

rasa) and the Vis as their supreme worshipable Deity (dsya-rasa).3 SB 10.43.17 tasmt ka eva paro devas ta dhyyet ta raset ta bhajet ta yajet Therefore, Ka is the Lord beyond the material modes. One should meditate upon Him, relish Him, serve Him, and worship Him. Gopla-tpan Upaniad 1.48 prasmara-ruci-ruddha-trak-pli One sees the superiority of His appearance in this world through the supreme position of His followers who are endowed with the highest quality of rasas. This reaches its highest degree with those persons endowed with the supreme conjugal rasa (and thus the magala verse depicts Kas relationship with the gops.) gopyas tapa kim acaran yad amuya rpa lvaya-sram asamordhvam ananya-siddham dgbhi pibanty anusavbhinava durpam eknta-dhma yaasa rya aivarasya What austerities the gops must have performed! With their eyes, they always drink the nectar of Lord Kas form, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of beauty, fame and opulence. It is self-perfect, ever fresh and extremely rare. SB 10.44.14 trailokya-lakmy-eka-pada vapur dadhat

In this example the vra-rasa, bhaynaka-rasa, raudra-rasa and bbhatsa rasas are only bhsas, since they appear in the inimical demons.

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His transcendental body, the exclusive abode of beauty and opulence within the three worlds, shone brilliantly as the gops worshipped Him. SB 10.32.14 tatrtiuubhe tbhir bhagavn devak-suta madhye man haimn mah-marakato yath In the midst of the dancing gops, Lord Ka appeared most brilliant, like an exquisite sapphire in the midst of golden ornaments. SB 10.33.6 The chief ten among all the gops are described in the Uttara section of the Bhaviya Pura. gopl plik dhany vikhny dhanihak rdhnurdh sombh trak daam tath The ten gops are Gopl (head of a group friendly with Candrval), Plik (friendly with Candrval),4 Dhany (an umarried gop)5, Vikh (Rdhs sakh with her own group), and as well Dhanih (Lalits sakh),6 Rdh, Lalit (Anurdh), Candrval (Sombh, Rdhs chief competitor), Trak (Rdhs sakh, somewhat distant)7 and Daam. Another reading is vikh dhyna-nihik instead of vikhny dhanihak. Because of the word tath, daam can refer to

Trak: Trak also called Daam (the tenth). However, daam can also refer to the name of a separate gop.8 In the Dvrak-mhtmya, in the Prahlda-sahit of the Skanda Pura, starting with the words lalitovca, a different list of the eight chief gops is given. These are Lalit (Rdhs chief sakh)9, ymal (in a group friendly to Rdh, in a suht-paka), aiby (one of Candrvals chief sakhs), Padm (chief sakh of Candrval), and Bhadr, and in common with the previous list, Rdh, Dhany and Vikh. With the intention of showing the devotees with the highest rasa, and in order to show the successive superiority of rasa in pairs of chief gops, Rpa Gosvm first mentions the two gops Trak and Pl, who are of lesser stature among the chief gops,10 and points out the excellence of rasa by their example. Ka controls (ruddha) Trak and Pl by His beautiful features (ruci) which radiate outwards (prasmara). The name Plik is derived according to the rule sajym kan: the suffix ka is added after a word with the meaning of contemptible or to denote an object of compassion, when the final word is a name. (Pini 5.3.7576) Thus, the word pli (protector) becomes Plik (little ruler). Sometimes instead of Plik, she is called Pl (as in this verse).Ten gops can be counted only if Daam (born on the daam tithi) is considered a name of a gop. If daam refers to Trak then there are only nine gops. Then the word daam means that Trak was born on daam-tithi. If the second version is used, since dhyna-nihik does not seem to be a gops name but rather refers to Vikh, there would only be eight chief gops. If daam means that the tenth gop in the list is Trak, then another gop must be found in the list. This may be possible by taking Anurdh to mean Lalit as well as a gop named Anurdh. However such a name is not mentioned as a separate gop in the scriptures. 9 According to Prti-sandarbha 367, the phrase rdhnurdh means Rdh and Lalit. Therefore, the gop named Anurdh in the verse from the Bhaviya Pura is actually Lalit. 10 Trak is a less prominent gop of Rdhs group, and Plik is a gop favoring Candrval. Plik may be classed as belonging to the neutral or opposing group.8

4

According to Rdh-ka-gaodea-dpik (136) Gopl, Plik and Bhadr are friendly to Candrval. That would make them neutral gops. 5 Ujjvala-nlamai 3.35 6 She is mentioned among the sixty-four important gops in Rdh-kagaodea-dpik. 7 She is mentioned in Vidagdha-mdhava 7.26. However, Mukunda Gosvm in his commentary says that Trak and Plik represent the opposing and neutral groups.

kalita-ym-lalita The two chief gops of medium status are then described. Ka accepts (kalita) ymal (ym)11 and Lalitmaking them His very self.12 rdh-preyn Then the supreme among the chief gops is mentioned. Ka gives most pleasure to Rdh (rdh-preyn). The meaning of preyn is derived as follows. Pinis rule is igupadhajprkara ka: to form a noun from the verb form, after a verb ending in a consonant but preceded by i, u or short or long, and after the verbs j, pr and k, the affix ka (the syllable a) is added. (Pini, 3.1.135) Thus pr, meaning, to please, becomes the agent noun priya, he who endeavors to please. Preyn, the comparative form of priya, means he who endeavors to please to the utmost. In consideration of Rdhs most extraordinary nature, she is not described in a similar way as the two other pairs of gops. (In the first two pairs of gops, Ka is the agent of enjoying, but in the case of Rdh, He gives pleasure to her.) Therefore, she must be considered to be the chief gop. This fact is mentioned in the Padma Pura, Krtika-mhtmya, in describing Rdh-kua. yatha rdh priy vinoh tasy kua priya tath | sarva-gopu saivaik vior atyanta-vallabh ||

Rdhs kua is as dear to the Lord as Rdh herself. She alone among all the gops is dearest to the Lord. The Matsya and Skanda Puras shows her as the main gop in Vndvana, though the statement is made considering her nondifferent from Rukmi, only in the general sense that they are the same akti, since actually Rdh is comparable to Satyabhm rather than Rukmi: rukmi dvravatym tu rdh vndvane vane: As Rukmi is the chief queen in Dvrak, Rdh is the chief gop in Vndvana. In the Bhad-gautamya-tantra it is said: dev kra-may prokt rdhik para-devat sarva-lakm-may sarva-knti samohin par Rdhik is the supreme devat, non-different from Ka. She is the embodiment of all opulence and all beauty. She is the supreme enchanter. In the k-pariia it is said: rdhay mdhavo devo mdhavenaiva radhik vibhrjante janeu Among all people, Ka eternally shines with supreme qualities in the company of Rdh and Rdh shines with supreme qualities only in the company of Ka. It is Rdh, therefore, who is described in the following Bhgavatam verse: anayrdhito nna bhagavn harir vara yan no vihya govinda prto ym anayad raha

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In the verse, ym refers to ymal. There is another gop called ym who is described as neutral to Rdh. 12 ymal belongs to a group very friendly to Rdhs group. Lalit belongs to Rdhs group. They are dearer to Ka than the previous two gops.

Certainly, this particular gop has perfectly worshipped the all-powerful Personality of Godhead, Govinda, since

He was so pleased with her that He abandoned the rest of us and brought her to a secluded place. SB 10.30.28 Second meaning of the verse There is another meaning to the introductory verse by a play on words. The double meaning of words indicates a comparison, and, by that, the meaning of the verse is further enhanced. Though the subject of rasa is far beyond all common and extraordinary matters, peoples intelligence will comprehend it only by comparing with it with a specific material object. Thus, comparison can be made to some degree, taking into consideration some similar aspects of the object of comparison. In the previous discussion concerning the derivation of the word vidhu, it was concluded that the word connoted the ability to destroy all suffering arising from pain and ignorance (darkness) and to bestow all happiness. The same abilities apply to the full moon, which is the other conventional meaning of the word vidhu. The moon in its aspect of fullness (full moon), when it spreads its beauty everywhere, is comparable to Ka who is the full manifestation of all qualities of God, spreading His beauty everywhere. Other objects like the sun, not having the same qualities, are not suitable objects of comparison. Thus, the meaning of vidhur jayati is The full moon, destroying suffering and creating happiness, shines everywhere with its excellent qualities and beauty. The present tense is used to indicate the same actions of the full moon every spring season. The similarity of the subjects of the comparisonKa and the moonhas been shown. The similarity of attributes will be shown next. The orb of the moon (mrti) is composed of nectar (amta) in which there is relish and relish alone (akhila-rasa).13 Using the13

same words to describe the moon and Ka, there is a comparison of another aspect of the moon, its pleasing nature, to the pleasuring nature of Ka. The full moon covers (ruddha) the host of stars (trak-pli) with its effulgence, which spreads everywhere (prasmara-ruci). This aspect of the moon, which eclipses the presence of other beautiful objects by its beautiful rays, is suitable for comparison with the two beloved gops whom Ka controls by His beauty, which spreads everywhere. The moon receives (kalita) the amorous charms of the night (ymalalit). The aspect of the moon embracing the beauty of the night is suitable for comparison with Ka consorting with ym and Lalit. Viva-praka says: ym tu guggulau, aprastganya ca tath soma-latauadhau, trivr rik gundr ni k priyaguu: ym means the name of a particular family, a women who has not given birth, the medicinal soma plant, the trivt plant, a species of bird, the gundra plant, night, black, and the priyagu plant. The moon is most affectionate to the constellation called Vikh (rdh-preyn). This means that during the spring season the full moon enters Vikh constellation (and becomes famous for its beauty at that time).14 This aspect of the full moonhaving knowing that his full glory can be revealed only by approaching the Vikh constellationis comparable to Ka knowing that that His full glory is revealed only by approaching Rdh. In the comparison using specifically the moon, the descriptive elements are superior to those of other objects for expressing the qualities of Ka. For instance, the sun and other objects do not possess such forms as the moon (full of nectar), and the sun lacks the beauty of the moon in combination with the stars (since the sun causes the stars to disappear). As well, the sunThe moon enters each of the twenty-seven constellations every month, but the full moon will enter one constellation every month. In the spring season the full moon (in ancient times, at least) was situated in Vikh constellation. The name of the month Vaiakha is derived from this phenomenon.14

In the scriptures, the moon is said to be composed of nectar and sprinkles it on the earth.

lacks the accompaniment of the amorous night, which gives rise to a particular happiness, and does not manifest such fame as the moon. Here the word insurmountable (durgama) is used in describing the commentary because the text of r Rpa employs extraordinary ornaments and allusions in abundance for describing the states of rasa. Whatever I have written however should completely dispel doubts in the text. The unintelligent should not reject this commentary, fearing that it is useless to try to understand the text. I, to comply with the intentions of the author, have rejected some of the alternate readings of the text. One should not think that this is objectionable, but rather one should consider that it is the authors desire. ||1.1.2|| hdi yasya preraay pravartito ha varka-rpo pi | tasya hare pada-kamala vande caitanya-devasya ||2|| Translation: I offer my respects to the lotus feet of the Supreme Lord in the form of Caitanya-deva. Though I am a vile person by nature, by His inspiration within my heart, I have undertaken this work. Jva Gosvms Commentary In this verse, the author offers his respects to the avatra who delivers the people of Kali-yuga by spreading devotion to Himself, r r Ka-Caitanya-deva, the Supreme Lord, and particularly to His lotus feet, which have become his shelter. By His inspiration within my heart, I have been able to accomplish this work. He addresses himself as low (varka-rpa) out of humility. Sarasvat however cannot tolerate that. Therefore, she produces another meaning. Vara also means the best. combined with k becomes kyati, which means, Boldly indicates.

Therefore, varka stands for varam kyati. She praises him as the person who is clearly indicated as the best. The word api in the verse indicates that only by the inspiration of the Lord and not otherwise will a person be able to dedicate himself to writing a worthy literary work. ||1.1.3|| virma-mandiraty tasya santana-tanor mad-asya | bhakti-rasmta-sindhur bhavatu sadyam pramodya ||3|| Translation: May this work named the ocean of nectar composed of bhakti-rasa always serve as the recreation hall of my Lord manifested in the form called Santana (Gosvm) for His pleasure. Jva Gosvms Commentary Praising his guru Santana as the avatra of His worshipable Lord, the author then makes a prayer. The scripture is called The ocean of nectar, in which the nectar is bhakti-rasa. May this work serve as the resting place of my Lord, r Ka, who, though always situated in His own form (santana-tano), manifests many other forms including the body called Santana. In addition, the ocean is the resting place of another eternally perfect form called Nryaa.15 In this case, the normal meaning of santana (eternal) is taken. ||1.1.4||

15 Thus, the verse is a metaphor. As Nryaa, with eternal body, lies down on the milk ocean and takes rest, may Santana, the empowered expansion of Ka, lie down and take rest in the work called the ocean of bhakti-rasa.

bhakti-rasmta-sindhau carata paribhta-kla-jla-bhiya | bhakta-makarn alita-mukti-nadkn namasymi ||4|| Translation: I offer my respects to the devotees who are like makaras, kings among fishes, frolicking in the sweet ocean of devotional rasa; who disregard the insignificant rivers of liberation; and who are free from fear caused by the net of time.

they are offered by the Supreme Personality of Godhead if that does not include service to Him. SB 3.29.13 mat-sevay pratta te slokydi-catuayam necchanti sevay pr kuto nyat kla-viplutam

Jva Gosvms Commentary Having offered his respects to r Santana by name (but through literary device), the author offers his respects to all the other devotees who are also dear to him, without specifying particular devotees. The devotees are compared to makaras. The makara is an aquatic animal and is called as the king of fish. The devotees are similar to the makara in three ways. Firstly, the devotees as makaras joyfully swim in unlimited bhakti-rasa, which is compared to an ocean of nectar, which is the final shelter of various types of rivers of liberation and is full of the highest bliss. Secondly, they ignore liberation which is compared to a river (alita-mukti-nadkn)the happiness of merging in brahmaneven though that happiness cuts the bondage of birth and death, and even though that happiness flows eternally, just as a river provides relief and flows constantly without ever stopping. Sometimes, the word, andta, is seen in place of alita in the verse. The devotees ignore liberation because they prefer to play in the ocean of bhakti-rasa. This is illustrated in the following verses. slokya-sri-smpya-srpyaikatvam apy uta dyamna na ghanti vin mat-sevana jan A pure devotee does not accept any kind of liberation slokya, sri, smpya, srpya or ekatvaeven though

My devotees, who are always satisfied to be engaged in My loving service, are not interested even in the four principles of liberation [slokya, srpya, smpya and sri], although these are automatically achieved by their service. What then is to be said of such perishable happiness as elevation to the higher planetary systems? SB 9.4.67 Thirdly, in the ocean of bhakti-rasa, they disregard (paribhta) the fear arising from time, which causes a succession of miseries through the bondage of birth and death, just as fish swimming in the deep ocean are free from the fear of the fishermens nets (paribhta-kla-jla-bhiya). This is understood from the following verse. te deva-siddha-parigta-pavitra-gth ye sdhava samado bhagavat-prapann tn nopasdata harer gadaybhiguptn nai vaya na ca vaya prabhavma My dear servants please do not approach such devotees, for they have fully surrendered to the lotus feet of the Supreme Personality of Godhead. They are equal to everyone, and the demigods and the inhabitants of Siddhaloka sing their narrations. Please do not even go near them. The club of the Supreme Personality of Godhead always protects them, and, therefore, Lord Brahm, I, and

even the time factor are not competent to chastise them. SB 6.3.27 ||1.1.5|| mmsaka-vaabgne kahinm api kuhayann asau jihvm| sphuratu santana sucira tava bhakti-rasmtmbhodhi ||5|| Translation: O Santana, may your ocean of bhakti-rasa16 remain for a long time, restricting the harsh arguments of the proponents of karma and jna, just as the ocean restricts the flame of the vaab fire.

verse, it should be understood that his desire is not just restriction but extreme restrictioncomplete extinction of their criticisms. In the case of the ocean, restriction of the fire occurs because of the oceans natural possession of huge quantities of water (one type of rasa or liquid). In the case of the present work, the restriction of the criticism takes place because of the natural sweetness (rasa) of the work. Another meaning is that, by the metaphor, he is pointing out the difference between this work (an ocean of rasa) and the regular ocean. The vaab fire is present permanently in the regular ocean. However, he is expecting that somehow or other the protests of the mmsakas will be very transitory because of the presence of his work. With that in mind, he makes his request that the work remain permanently. Thus, the meaning of the verse would be Though the ocean restricts the vaab fire, but does not extinguish it, may this work, somehow, completely extinguish the criticisms of the mmsakas. ||1.1.6|| bhakti-rasasya prastutir akhila-jaga-magala-prasagasya | ajenpi maysya kriyate suhdm pramodya ||6|| Translation: Though I am ignorant, I have undertaken this work concerning bhakti-rasa related to Ka, who is auspicious for the whole world, for the joy of my friends. Jva Gosvms Commentary I do not really have the power to bring about conciliation between scholars who are favorable and unfavorable to spiritual rasa, but for that purpose I have made this scripture. This is expressed in this verse. As in verse 2, he calls himself ignorant (aja), out of humility. The other, positive meaning of aja however is with whom no wise man can compare. In that case, the

JVA GOSVMS COMMENTARYHe prays to the lotus feet of guru for the continued presence of his scripture, which will eliminate the criticisms of challengers. The challengers (mmsaka) are of two types: those who deliberate on karma and those who deliberate on jna. Jihvm, referring to fire, means a flame as well as a tongue. This flame or tongue is described as belonging to the vaab fire (vaabgneh jihvm)17 to distinguish it from the well-known seven flames (tongues) of the fire, which are used to consume the sacrifices.18 Just as the ocean always remains present to restrict the flame of the vaab fire, this work, the ocean of bhakti-rasa, should always remain present to restrict the power of speaking (the tongues) of the mmsakas. From taking the whole meaning of the16

The author has already invited Santana to make this work his resting place. 17 Under the ocean near the South Pole, a fire from the lower regions emerges from a hole called the mouth of the mare (vaab). Aurva, born in the Bhgu dynasty, when about to be killed by the sons of Krtavrya, produced a fire out of his wrath. This fire threatened the whole world. The Bhrgavas persuaded Aurva to cast it in the ocean, where it remains concealed, with the face of a horse. 18 The seven flames are kl, karl, manojav, sulohit, sudhmra, var, ugr, and pradpt.

word api would function as an expletive with no particular meaning. ||1.1.7|| grantha-vibhga etasya bhagavad-bhakti-rasmta-payonidhe | catvrah khalu vakyante bhg prvdaya kramt ||7|| Translation: The divisions of the book: In this sweet ocean of bhakti-rasa, offered to the Lord, four sections, starting with the eastern section, will be expounded one after the other. Jva Gosvms Commentary: Now, in starting the book, he shows the arrangement of topics in four verses. ||1.1.8|| tatra prve vibhge smin bhakti-bheda-nirpake | anukramea vaktavya lahar catuayam ||8|| Translation: The Eastern Division defines the different types of bhakti. This will be discussed in four successive waves (chapters). ||1.1.9|| dy smnya-bhakty-hy dvity sdhannvit | bhvrit tty ca tury prema-nirpik ||9||

Translation: The first wave of the Eastern Division of the ocean is concerned with bhakti in general. The second wave describes sdhana-bhakti. The third wave describes bhva-bhakti. The fourth wave describes prema-bhakti. ||1.1.10|| tatrdau suhu vaiiyam asy kathayitu sphuam | lakaa kriyate bhakter uttamy sat matam ||10|| Translation: In the first wave or chapter, in order to describe clearly the superiority of bhakti to other processes, the unique characteristics of uttama-bhakti will be related, as approved by the cryas. Jva Gosvms Commentary: In the first wave of the eastern division (tatra), first of all (dau), the characteristics of uttama-bhakti or pure bhakti will be dealt with (kryate). The whole of bhakti will not be discussed. The reason is given. This is in order to describe clearly the supreme position of bhakti. When bhakti is not pure, and is covered by other desires in the form of jna and karma, its strength is not full. With such impure types of bhakti, the characteristics appear only partially. (Thus, mixed bhakti cannot be used to show the supreme nature of bhakti.) This is understood from the following verse: yasysti bhaktir bhagavaty akican sarvair guais tatra samsate sur harv abhaktasya kuto mahad-gu mano-rathensati dhvato bahi One who has unflinching devotion (uttama-bhakti) unto the Supreme Personality of Godhead must have all the

good qualities of the demigods, and contrarily one who is not a devotee of the Lord must be hovering in the darkness of mental speculation and, thus, must be engaged in material impermanence. SB 5.18.12 ||1.1.11|| anybhilit-nya jna-karmdy-anvtam | nuklyena knulana bhaktir uttam ||11|| Translation: The highest bhakti is defined as continuous service or emotions directed towards Ka, His expansion forms or others related to Him, with a pleasing attitude towards Ka. It should be devoid of desires other than the desire to please the Lord, and unobstructed by impersonal jna, the materialistic rituals of karma or other unfavorable acts.

The signification of the verbal root l is twofold: pravttytmaka, expressing action (to worship, practice and serve) and nivtty-tmaka, expressing non-action (to be intensely absorbed). Thus, anulanam or continuous service has an active form (ce-rpa) using the body, words or mind20 and an emotional form (bhva-rpa) consisting of affection (prti) and despair (vida) of the mind.21 However, emotional states of sattva, and even non-sattva, are included in ce-rpa anulanam because both are suppressed by action. (Sattvas are intense emotions, which overcome the heart, but under the pressure of a limited body, spontaneously manifest bodily transformations (action) called sttvika- bhvas. Even though the action is unconscious and the origin is emotion, it is classed as ce-rpa because of the consequent and obvious active element. Other emotions, which are not so intense, and are not classed as sattvas, if they are similarly eclipsed in favor of conscious actions, are called anubhvas. Though the immediate cause is emotion, anubhvas are classed as ce-rpa because of preponderance of conscious action.)22

JVA GOSVMS COMMENTARYAnulanam r Rpa begins the book by describing the characteristics of uttama-bhakti. Just as a verb is understood only through the sense of its verbal root (dhtu), so the word anulanam must be understood only through the sense of its verbal root.19ings. One meaning is non-active: samdhi (contemplation). The other meaning is active: upadhraa (to hear attentively, to perceive, to cultivate). 20 Meditation using the mind with conscious intention would be included in ce-rpa anulana, but the emotional states in the mind, either temporary (vyabhicri-bhvas such as vida) or permanent (sthyi-bhvas such as prtirati) are bhva-rpa. This bhva-rpa anulanam takes place on attaining bhva and prema. Thus, the activities of sdhana-bhakti are classed as ce-rpa. At the level of bhva and prema, ce-rpa anulanam takes the form of anubhvas. (BRS 1.3.1) 21 Vivantha Cakravart hkuras commentary also mentions that the avoidance of sev and nma apardhas and other agas (11-20) mentioned in the section on sdhana-bhakti should be included in another class called abhvarpa anulana. This is not included in ce-rpa, since it is does not involve action. It is also not included in bhva-rpa anulana, since it is not connected with emotional states. 22 Sttvika-bhvas have a strong internal emotional component called sattva, which forcibly interacts with pra, which in turn affects the elements earth, water, five, ether and pra (air) in the body, which causes external symptoms

19

l means to act, to practice, to serve, to worship, and to meditate. Anu means continuous or with devotion. Words can usually be resolved into verbal roots after removing the affixes. The senses of the roots (dhtvartha) are found in the Dhtu-pha of Pini. By studying the sense of the dhtu of a word, one can understand the full scope of meaning in the derived word. Some roots may have only one meaning and some may have several meanings. Some of the meanings may be active and some may be non-active. l has two distinct mean-

Knulanam With this consideration (of ce-rpa and bhva-rpa-bhakti), anulanam means service for persons related to Ka or service for Ka directly. That is the meaning of knulanam. Because this definition also includes persons related to Ka as well as Ka Himself, it avoids the fault of being too narrow. Thus, agas of bhakti such as taking shelter of gurus lotus feet23 may be included in bhakti, even in bhva-rpa-anulanam.24 At the stage of bhva, sthyi-bhvas and vyabhicri-bhvas may be expressed in relation to guru within this definition of bhakti. This service or anulanam, obtainable only by the mercy of Ka and His devotees, is a transformation of the Lords svarpa-akti, and thus is not material but spiritual. However, one should understand that though it is purely spiritual, it makes its appearance (and is not created since it is eternal) in the body, mind and words by taking over the functions of the body, mind and words. This will be clarified later on.25 In this verse, the word Ka also indicates bhakti for other forms of God, because Ka is Svayam Bhagavn, including all other forms of God (such as Nsiha). Gradation of these forms will be considered later. nuklyena The word nuklyena (with favorableness or friendliness) is the descriptive element of anulanam or service. It is necessary in order to limit the definition of bhakti. The definition of bhakti cannot be established with a disagreeable attitude towards Ka (pratiklya). The word nuklyena in conjunction with knulanam means behavior pleasing for Ka. Pratiklya means the opposite: behavior disagreeable for Ka. Because this word is in the instrumental case (nuklya becomes nuklyena), it indicates that favorableness is a necessary qualifier for defining anulanam,26 not as a secondary element that can be assumed to exist in anulanam and which need not be mentioned separately. An objection may be stated as follows. When someone says, Prepare the weapon bearers (warriors) for battle, he means as well that the warriors should also bring the weapons. Similarly, the word anulanam, service to Ka, is sufficient to define bhakti, since nuklya is implied by the word anulanam. It is not necessary to mention it separately. Bhakti means actions directed to Ka is a sufficient definition. The response is as follows. When someone says, Feed the weapon-bearers, he does not mean that the weapons should also be brought to the dinner table. Thus, in all cases, the mention of weapon-bearers does not imply that they bring their weapons. Similarly, the word anulanam, if used alone, may not in all cases include favorableness. Actions directed to Ka with concen-

in the body, voice and mind. Because they are not conscious actions, though they involve action, they are distinct from anubhvas. 23 Other items would be associating with devotees, observing Ekda-vrata and living in the dhma. 24 Though these other items are mentioned as preliminary agas of bhakti (ce-rpa), the inclusion of service to things related to Ka in anulanam applies even at a more advanced stage, in bhva-rpa bhakti. This subclass of ce-rpa-bhakti on the advanced level is called krya-rpa (perfectional stage) and such actions are called anubhvas. This is explained in the commentary on BRS 1.3.1. 25 Anulanam at the stage of bhva displays transformations of the svarpaakti. This is explained in BRS 1.3.1.

Ittham-bta-lakae: an attribute is put in the instrumental case to indicate a particular state determined by it. (Pini 2.3.21)

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tration are not always favorable.27 Thus, the word nuklyena is necessarily added to this particular definition of bhakti. There may be another objection. We could just say Perform favorable bhakti without even mentioning anulanam, for the word bhakti alone implies service. For instance, when we say, The king goes out traveling, we also imply that he goes along with his retinue. Similarly, when we mention bhakti it includes service and other items as well. That is true. However, by omitting the words anulanam, there will be no clear indication of the different shades of meaning inherent in the root l (active and non-active) and consequently no indication of the different modes of bhakti (ce-rpa and bhva-rpa anulanam). The word anulanam is specifically supplied in the definition in order to comprehend the full sense of the root. Furthermore, in order to define bhakti completely, the prefix anu is added to lanam (service) to indicate that the service should be continuous (anu).28 nuklyena knulanam, continuous service or emotions directed towards Ka, His expansion forms or others related to Him, with a pleasing attitude towards Ka,29 is the essential characteristic (svarpa-lakaa) of bhakti.

To define the concept of uttama, two modifying phrases are added as secondary characteristics (taaha-lakaa): anybhilit-nyam (it should be devoid of other desires) and jna-karmdy-anvtam (it should not be covered by jna, karma or other items.) The use of the word anya (other) in anybhilait-nyam indicates that bhakti should have only one desire (to serve the Lord since bhakti is not devoid of desire), and no other desire. Jna-karmdy-anvtam Jna (knowledge) in the second phrase refers to inquiry concerning the impersonal brahman with no qualities. This should be rejected, but inquiry concerning the worshipable form of the Lord should not be rejected, for that knowledge is necessary in bhakti. The word karma in the verse refers to daily and periodic duties enjoined in the smtis, and not the actions of serving the Lord, for serving the Lord is the very definition of anulanam or service. The word di refers to such practices as renunciation (vairgya), yoga, and skhya. These, as well as impersonal jna and smti actions, are obstructions to pure bhakti. Someone may propose that since the definition mentions knulanam, bhakti also should be defined using the word ka-bhakti. In response to this, it may be said that the definition uses the word bhakti rather than the word ka-bhakti because in the devotional scriptures the word bhakti alone is commonly used (though it refers to bhakti for Ka or Viu). This is shown in the next statement.

Anybhilait-nyam27

Kasa meditating constantly on Ka with an intention of killing Him is thus rejected, though it is anulanam of Ka. Thus, the word nuklyena must accompany anulanam in the definition of bhakti. 28 Anu means repeatedly as well as following after. 29 This phrase is somewhat ambiguous since it can mean, having an attitude to please Ka or something which is pleasing to Ka. Therefore, Vivantha in his commentary says that it must only mean having an attitude to please Ka.

Vivantha Cakravart hkuras Commentary (where different):

The active sense of the root l (pravttytmaka) is active cultivation involving the body, mind and words. Nivttytmaka means that which is different from active. The inactive sense of the root l takes the form of cultivation which uses emotions of joy and sorrow in the mind (prti-vidtmaka). It also takes the form of the sthyi- bhva on the levels of bhva and prema, which will be explained later. What is indicated by the words sevnmpardhnm udbhavbhva krit (1.2.81) is a negative form of cultivation (abhva-rpa), avoidance of offense to the name and the deity. The definition of nuklya as pleasing for Ka is both too extensive and too limiting. For instance, the action (anulanam) of a demon attacking Ka is the rasa of fighting (yuddha-vrarasa) derived from utsha-rati from Kas perspective. It is pleasing for Him, since He takes pleasure in fighting with them. Yuddha-vra-rasa is expressed in the following verse: pati praynta subalasya putr pati-vrat cnujagma sdhv himlaya nyasta-daa-prahara manasvinm iva sat samprahra The gentle and chaste Gndhr, who was the daughter of King Subala of Kandahar [or Gndhra], followed her husband, seeing that he was going to the Himalaya Mountains, which are the delight of those who have accepted the staff of the renounced order like fighters who have accepted a good lashing from the enemy. SB 1.13.30 Again, an illustration of the definition being too limited (if nuklya means pleasing to Ka) is given. When Yaod left Ka and went to take the milk off the fire, Ka was not

pleased. (Thus Yaod would be excluded from the definition of bhakti.) The following example is given: sajta-kopa sphuritrudhara sandaya dadbhir dadhi-mantha-bhjanam bhittv mrur dad-aman raho jaghsa haiyagavam antara gata Being very angry and biting His reddish lips with His teeth, Ka, with false tears in His eyes, broke the container of yogurt with a piece of stone. Then He entered a room and began to eat the freshly churned butter in a solitary place. SB 10.9.6 In order to prevent the definition from being too extensive (the first case) and too limiting (the second case), the definition of nuklya should be explained as devoid of hostility on the part of the performer. This will exclude the demons, because they have hostility, in the form of hatred for Ka. This definition will also not exclude Yaod, because she is devoid of hostility to Ka. Therefore, let bhakti be defined in terms of nuklya, a friendly attitude directed to Ka. The word anulanam which is modified by nuklya is thus unnecessary, because bhakti can be defined merely as a favorable attitude to Ka. This objection is rejected, since even a pot is devoid of hostility to Ka, and is, therefore, pleasing to Him, but cannot be described as having bhakti. Therefore, the word anulanam is also necessary. In order to define the highest bhakti (uttama-bhakti), two further descriptive phrases are added. What type of anulanam is this? It should be devoid of desires for obtaining results other than bhakti. smaranta smrayanta ca mitho ghaugha-hara harim

bhakty sajtay bhakty bibhraty utpulak tanum The devotee, who remembers, and induces others to remember, the Lord, who takes away heaps of sin, develops symptoms like hairs standing on end by bhakti, which has sprung from bhakti. SB 11.3.31 Bhakti which aims at achieving bhakti is proper, and bhakti which aims at achieving other goals is improper. In the verse, the phrase anybhila-nyam has not been used. Instead, the phrase anybhilit-snyam has been chosen. This means devoid of other desires which are as deep-rooted as ones nature. In death threatening situations, a devotee may say, O Lord! Please save me, Your devotee, now from this danger. Because it is a sudden, temporary desire, it is not harmful to his bhakti. That is because this desire arises beyond his control, opposite of his devotional nature. That desire is not his nature. How is anulanam further described? It is not covered by jna or karma or other items. Jnam means inquiry about the undifferentiated brahman, not inquiry about the worshipable Lord, for knowledge of the Lord is necessary for bhakti. Karma refers to the daily and periodic duties enjoined by the smti scriptures, not to the services offered to the Lord, for devotional activities are anulanam. The word di indicates engaging in sacrifices, renunciation, yoga, skhya and other such items. These items should not cover anulanam. The word nya (devoid) is not used in the second descriptive phrase, as it was in the first, namely, anybhilit-nyam. The intention of using anvtam instead of nya is to forbid only those types of jna and karma, which conceal bhakti. Performing nitya-karmas (daily duties) with faith, out of fear of sin if one does not perform them, under the authority of rules, is a covering on bhakti. As well, performing them with faith that they will produce bhakti is a covering on bhakti. However, a great devotee is not excluded from pure bhakti by

performing rddhas to the pitas, if it is done without faith in their absolute nature, just to teach the common people.30 ||1.1.12|| yath r-nrada-pacartre sarvopdhi-vinirmukta tat-paratvena nirmalam | hkea hkea-sevana bhaktir ucyate ||12|| Translation: Thus, Nrada-pacartra says: Bhakti is defined as service to the Lord using the senses. It should be done with the intention of pleasing the Lord, free of other desires, and unobstructed by other processes. Jva Gosvms Commentary In this verse, tat-paratvena (with devotion to Him, taking Him as the highest object) is the equivalent of nuklyena. Sarvopdhivinirmuktam (devoid of all conditions) is equivalent to anybhilit-nya. Sevanam is the equivalent of anulanam. Nirmalam (without blemish) is the equivalent of jna-karmdyanvtam. The superior nature of this bhakti (uttamtvam) is understood by its very nature (and thus is not stated in words). ||1.1.13-15|| r-bhgavatasya ttya-skandhe ca (3.29.12-14) ahaituky avyavahit y bhakti puruottame ||13|| slokya-sri-smpya-srpyaikatvam apy uta | dyamna na ghanti vin mat-sevana jan ||14||He is similar to the parinihita devotee mentioned by Baladeva in his commentary on the Gt called Gt-bhaa.30

sa eva bhakti-yogkhya tyantika udhta ||15|| Translation: This is also stated in the Third Canto: These are the characteristics of transcendental loving service to Puruottama, the Supreme Personality of Godhead. It is without other desires, and it is not contaminated by karma or jna. In this type of bhakti, My devotees do not accept slokya, sri, srpya, smpya or oneness with Meeven if I offer these liberations in preference to serving Me. This is called bhakti yoga, and is declared as the highest object of human pursuit. SB 3.29.12-14

Translation: The description of the excellence of the devotee in the above verse amounts to describing the characteristics of bhakti by revealing its purity.

VIVANTHA CAKRAVART HKURAS COMMENTARYHow can a description of the excellence of devotees in the verse starting slokya be used to indicate bhakti? That verse is placed in the middle of the other two verses (13 and 15) and cannot be removed. Because it describes the glories of the devotees, it is not suitable for the topic. Verse 16 answers the objection. Because, pure bhakti without other desires exists in that devotee, that devotee does not accept slokya and other goals. Therefore, the description of the glories of the devotee in the verse amounts to describing bhakti because the devotee reveals the purity of that bhakti. ||1.1.17|| klea-ghn ubhad moka-laghut-kt sudurlabh | sndrnanda-vietm r-kkari ca s ||17|| Translation: The unique characteristics of bhakti are: its ability to destroy suffering; its bestowal of auspiciousness; its disregard for liberation; its rarity of attainment; its manifestation of concentrated bliss; and its ability to attract Ka.

JVA GOSVMS COMMENTARYIn this verse, the word ahaituk (without cause) means anybhilit-nya, and the word avyavahit (not separated) means jna-karmdy-anvtam. The bhakti mentioned here is bhva-rpa-bhakti.31 However, the undeviating active form (cerpa) of this bhakti is also included. Its nature, of being free of other desires (ahaituk), is illustrated with the rejection of slokya etc. in verse 14. The word yasym (in which type of bhakti) should be understood to precede the statement of verse 13, so that it is connected with the previous sentence. The word tyantika means the highest object of human pursuit. ||1.1.16 || slokyetydi-padyastha-bhaktotkara-irpaam | bhakter viuddhat-vyakty lakae paryavasyati ||16 ||

JVA GOSVMS COMMENTARYIn verse 10, it was said that the qualities of bhakti will be discussed in this chapter to show bhaktis supreme position. This verse mentions those unique characteristics of bhakti in brief. ||1.1.18-19||

31

That is because the previous lines of the Bhgavatam described that ones desires flow to the Lord like the Gag.

tatrsy kleaghnatvam kles tu ppa tad-bjam avidy ceti te tridh ||18|| Translation: The first topic, it ability to destroy all suffering, will be discussed: Suffering is three-fold: sinful reaction, the seed of sin and ignorance. tatra ppam aprrabdha bhavet ppa prrabdha ceti tad dvidh ||19|| Translation: First sinful reactions will be discussed: There are two types of sinful reactions (effects of sinful acts): effects which are to be experienced in future lives (aprrabdham) and effects which are to be experienced in this lifetime (prrabdham).

Jva Gosvms Commentary Just a blazing fire, used for cooking and other purposes,32 turns wood sticks to ashes, so, bhakti directed to Me, in the form of actions such as hearing about Me, somehow or other, burns up all sins which will be committed.33 ||1.1.21|| prrabdha-haratvam, yath ttye (3.33.6) yan-nma-dheya-ravanukrtand yat-prahvaad yat-smarad api kvacit | vdo 'pi sadya savanya kalpate kuta punas te bhagavan nu darant ||21|| Translation: Here is proof of destroying prrabdha reactions, from the Third Canto of Bhgavatam: To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him. SB 3.33.6 Jva Gosvms Commentary vda refers to a particular class of persons who eat dogs. That is because the derivation of the word is the noun v (dog) combined with the verb adan (eating) in the present tense. This refersThe hint here is that just as burning the sticks is secondary to cooking, so destroying sinful reactions is secondary to the real goal of bhakti. 33 If the sinful acts have just been committed the reaction will be in the future, aprrabdha.32

||1.1.20|| tatra aprrabdha-haratvam, yath ekaae (11.14.19) yathgni susamiddhrci karoty edhsi bhasmast | tath mad-viay-bhaktir uddhavainsi ktsnaa ||20|| Translation: Here is an example of destroying all aprrabdha reactions, from the Eleventh Canto of Bhgavatam: My dear Uddhava, devotional service in relationship with Me is like a blazing fire that can burn to ashes all the fuel of sinful activities supplied to it. SB 11.14.19

to a person who possesses the nature of eating low food like a carnivorous animal. If the verse were to refer to remembrance of the Lords name as the atonement for accidental eating of dog flesh, the past tense should be used (a person who ate a dog). In any case, there is the rule rhir yogam apaharati: conventional usage overrides etymology. The conventional meaning of vda is low-born person and this contradicts a contrived literal meaning such as a person who ate a dog only once. Thus the proposition of having the word vda refer to an accidental sin of eating dog flesh is rejected. Therefore, rdhara Svm says the word is the equivalent of vapaca, dog-cooker, a person of low caste. By hearing or chanting the name of the Lord, or by bowing down to the Lord, or by remembering the Lord, the dog-eater quickly destroys his prrabdha-karmas of this life which have produced his low birth and which prevent from him performing sacrifices. At the same time, by devotional acts he also attains the puya which creates qualities suitable for performing sacrifices. However, a person, even if born as a brhmaa, without bad birth, has the need of Vedic initiation with the gyatr-mantra. This produces in him the special birth necessary for performing sacrifices. (The purified dog-eater would also have to undergo similar training in order to perform sacrifice.) Therefore what has been stated in the verse is that the process of hearing, chanting or remembering has the power to elevate even the dog-eater by eradicating his prrabdha-karmas. What then must be the power of seeing the Lord directly! What then must be the elevation of other persons not born so low! (The verses purpose is not to advocate his immediate performance of Vedic sacrifices). Similar statements are found elsewhere: bhakti punti man-nih va-pkn api sambhavt

Devotional service fixed on Me purifies even the dogeaters from the contamination of their low birth. SB 11.14.21 ||1.1.22|| durjtir eva savanyogyatve kraam matam | durjty-rambhaka ppa yat syt prrabdham eva tat ||22|| Translation: It was understood that the low birth of the dogeater is the cause of his disqualification for performing sacrifices. The sinful reaction by which he attains such low birth in this life is called the prrabdha sin. Jva Gosvms Commentary This verse starting with durjtir eva explains how the previous verse illustrates removal of prrabdha karma. The cause of being disqualified for sacrifice (savanyogyatve pi kraam) is a low birth (durjti) only in the sense that it produced the sinful nature which is not favorable for being qualified for sacrifices. Low birth or durjti is not the sole cause of his disqualification for sacrifice, for even those born in brhmaa families without bad qualities are not qualified. Even those of high birth must attain additional qualification. They must undergo the second birth which gives them a special purity which makes them qualified for performing sacrifice. Now it is a fact that the sinful person dissolves the prrabdhakarmas producing bad birth and qualities which are unfavorable for conducting sacrifice. But since he does not have the second birth, because of lack of virtuous behavior (previously),34 (if he34

The word itcra is used here. It means proper conduct. Since bhakti has transformed the dog-eater, he should have good qualities. Therefore, the statement concerning lack of proper conduct can only refer to his younger years.

actually wants to perform sacrifices) he must take another birth in the future and then undergo the second birth rites which will bestow the particular purity which will destroy the lack of qualification inherent even in sons of brhmaas. In that sense, commenting on the words savanya kalpate in the verse 1.1.21, rdhara Svm says being immediately qualified for sacrifice means that he is given the respect due to a qualified person. What should be understood from the words immediate destruction of sinful reactions in this life which have caused bad birth is that there is destruction of the sufferings to be experienced in this life (caused by the bad birth) through the action of bhakti.35 Thus, this is a suitable example to illustrate the topic destruction of all prrabdha-karmas. In a similar manner it is said: ma vsudeva-bhaktnm aubha vidyate kvacit |One could argue that just as bhakti destroys immediately prrabdha-karmas, it also bestows all good qualities. Therefore, the person would gain proper conduct, could take second birth, and perform sacrifice in this life. However, the reasoning here seems to be that as a young child one should take the Vedic initiation and begin learning the Vedas. When the dog-eater was a child, he lacked the proper qualification for second birth since he had not started practicing bhakti. He lacked icra. The dog-eater who began practicing bhakti and then became purified of karma has already passed that age and therefore needs to wait for another birth to attain his second birth while young and qualified. The Vivti on the Bhgavatam verse (rla Bhaktisiddhnta Sarasvat) says that the statement lacking proper behavior is only in relation to the low born who does not receive Vaiava dka. If the low born receives Vaiava dka, then he surpasses the second birth. 35 Sinful acts cause reactions in the form of unfavorable circumstances such as low birth, acquisition of bad qualities, and suffering. These are all removed by bhakti. In some cases, the circumstances cannot be removed immediately. Such a case is ones birth. By performing bhakti, one cannot change ones birth from particular parents within this lifetime. Some circumstances, such as sickness can be destroyed. As well as that, the bad qualities and the suffering caused by bad qualities or circumstances are destroyed by bhakti. The dog-eater who becomes a devotee cannot remove his birth and certain incidents ensuing from it, such as not being educated in the Vedas, but he can remove the bad qualities and the suffering. The changing of birth would have to wait until next lifetime.

janma-mtyu-jar-vydhir bhaya vpy upajyate || There is no sin at all in the devotees of Vsudeva. Birth, death, old age, and disease do not give fear to them. Viu-sahasra-nma-stotra Vivantha Cakravart hkuras Commentary Yogygatv or qualification means the essential nature which qualifies a person for performing sacrifice. One should not say, If that low born person really has qualification for sacrifice why does he not then perform sacrifices? (This implies that he actually is not qualified.) He does not do sacrifices, not because he is not qualified, but because he does not have faith in such actions, since he is endowed with pure bhakti. And other householder devotees born in high families perform these actions only to teach the common people not to abandon duties, though they too have no faith that these actions have any value. Thus, the Gt says: karmaaiva hi sasiddhim sthit janakdaya loka-sagraham evpi sapayan kartum arhasi By prescribed actions as well as hearing, Janaka and others attained realization of tm. Thus, just with the consideration of setting example for others, you should perform work. BG 3.20 It should be understood that their reason for performance of sacrifice is only because of fear of rumors created by people ignorant of the devotional scriptures. Explaining that having qualification means being respected just like a person who performs sacrifice arises from a wrong interpretation of the text. It is incongruous with the actual text. The text says that the destruction of prrabdha-karma makes one qualified for sacrifice, not for be-

ing respected. That interpretation would be applicable in the case of jns who had some prrabdha-karmas which instigated such bad qualities (like eating a dog once in this life) and then regained respect by performance of bhakti which extinguished those temporary bad effects. However, happiness and distress are also seen in the devotee, even with the destruction of all prrabdha-karmas. Happiness is one of the incidental results of practicing bhakti. It is said: hari-bhakti-mah-devy sarv mukty-di-siddhaya | bhuktaya cdbhuts tasy ceikvad anudrut36 || All the perfections such as liberation and wondrous enjoyments pursue the great goddess of devotion to the Lord like maidservants. Nrada Pacartra37 The distress experienced by the devotee is sometimes given by the Lord (not karma). asyham anughmi hariye tad-dhana anai tato dhana tyajanty asya svajan dukha-dukhitam If I especially favor someone, I gradually deprive him of his wealth. Then the relatives and friends of such a poverty-stricken man abandon him. In this way he suffers one distress after another. SB 10.88.8 Sometimes however the suffering is a result of offense to the Vaiavas. || 1.1.23 ||36 37

padma-purne ca aprrabdha-phala ppa ka bja phalonmukham | krameaiva pralyeta viu-bhakti-rattmanm ||23|| Translation: Also, in the Padma Pura it is said: For those engaged in bhakti to Viu, step by step the aprrabdha, ka, bja and prrabdha-karmas are destroyed. Jva Gosvms Commentary This additional quotation from the Padma Pura makes clear the fact that bhakti destroys prrabdha-karma. The word ppam is the substantive which is modified by words aprrabdha-phalam, kam, bjam and phalonmukham. This verse particularizes sinful reaction. Phalonmukham (approaching fruition) means prrabdha-karma (literally commenced karma), the sinful reaction presently being experienced in this life as happiness and suffering. Bja means that reaction which is about to become prrabdha, about to be experienced, and is in the form of impressions.38 Ka refers to sinful reactions which are about to become bja. Aprrabdha-phalam means those reactions which are not prrabdha (they are not to be experienced in this life at all), but which cause effects in the form of ka, bja and prrabdha.39 These aprrabdha-karmas have been acquired without beginning (andi-siddha) and are infinite in number (ananta).40 In thisThis could imply that in this life the karmas as bjas are somewhat detectable in the mind as impending suffering, and later materialize as physical suffering called prrabdha-karma. 39 It should be understood here that all of these are reactions to previously committed sins. These reactions progress from subtle to gross forms over many lifetimes. 40 The karma is andi because the jvas existence in the material world is andi. Only a certain number of these mature at a certain time and therefore the other varieties would not be infinite. In other words, aprrabdha-karmas are without beginning and infinite but prrabdha-karmas are not.38

The same verse is quoted in BRS 1.1.34, but there it ends with anuvrat. This is quoted as verse 34 of this chapter. It is also quoted in Prti-sandarbha. However, it is not in the present editions of Nrada-pacartra.

work, aprrabdha-phala has been called simply aprrabdha (illustrated in verse 20). Bja and prrabdha were reckoned together previously in verse 21.41 The remaining type not yet discussed, ka reaction, may be included with the aprrabdha reactions.42 Kramena means that the reactions are destroyed gradually from recent to previous: from prrabdha, to bja, to ka, and to aprrabdha. However, verse 21 mentioned that immediately the prrabdha-karmas of the dog-eater were destroyed rather than gradually.43 Therefore one should understand that the prrabdhakarmas will be destroyed in the manner of a needle piercing a hundred lotus leaves. (The needle appears to piece the whole pile of leaves in one instance, immediately, but actually it pierces one leaf at a time, gradually. Similarly, the karmas will be destroyed gradually, though from the perspective of the unlimited duration of the jvas existence in the world, they are destroyed all at once. Thus the contradiction between the two statements in verse 21 and the present verse is resolved.) || 1.1.24 || bja-haratvam, yath ahe (6.2.17) tais tny aghni pyante tapo-dna-vratdibhi | ndharmaja tad-hdaya tad apghri-sevay ||24 ||41

Translation: An illustration of bhakti destroying the seed of sin, namely, material desires,44 is found in the Sixth Canto: Although one may neutralize the reactions of sinful life through austerity, charity, vows and other such methods, these pious activities cannot uproot the material desires in ones heart. However, if one serves the lotus feet of the Personality of Godhead, he is immediately freed from all such contaminations. SB 6.2.17 Jva Gosvms Commentary This verse is quoted to show particularly the destruction of the seed (desires which cause sinful acts, which cause karma, which cause suffering). Vivantha Cakravart hkuras Commentary This verse shows how the seed acts as a cause of sin. Pyante comes from the root pu which means to destroy. Sins heavy or light (referred to in the previous Bhgavatam verse) are destroyed by austerity, charity and vows. The root, the subtle form of the sins (tad-hdayam) arising from evil nature is not destroyed by pious acts. The root however is destroyed by bhakti to the Lords lotus feet, because bhakti destroys even the desires for sin. ||1.1.25 || avidy-haratvam, yath caturthe yat-pda-pakaja-pala-vilsa-bhakty karmaya grathitam udgrathayanti santa |44 This seed must be distinguished from the bja mentioned in the last verse, which is part of the sinful reaction mentioned in verse 18. The seed now being discussed is the second type of klea mentioned in verse 18.

Since the bjas manifest as suffering in this lifetime, the two are often simply classed as prrabdha. If in a previous lifetime I have committed an act for which I must suffer sickness in this life, the reaction is called bja until the time it manifests in this lifetime. When it manifests as sickness, it is called prrabdha. 42 Thus, the experience in this body of suffering at the moment is called prrabdha and the upcoming suffering in this lifetime due to karma is called bja. It may be detectable on the mental level as a premonition before it happens. If one were able to intuit circumstances of the next life, that would called be ka. The undetectable karmas waiting for future lives would be called aprrabdha. 43 Mukunda Gosvm points out that there are exceptions to this rule. Ajmila eradicated the bja first (the upcoming suffering in hell). That is because the powers of the Lords name are beyond rules.

tadvan na rikta-matayo yatayo pi ruddhasroto-gas tam araa bhaja vsudevam ||25|| Translation: Next bhaktis ability to destroy avidy is illustrated: The devotees, by actions of service to the toes of the lotus feet of the Lord, can very easily overcome the knot of ignorance carrying unlimited impressions of karma, tied tightly by action. Because this is very difficult, the empty-minded non-devoteesthe jns and yogs although trying to stop the flow of sense activities, cannot do so. Therefore you are advised to engage in the devotional service of Ka, the son of Vasudeva. SB 4.22.39 Jva Gosvms Commentary Taking up the topic of naihik-bhaktis ability to destroy avidy,45 the author illustrates this with two verses. Riktamataya (persons with empty minds) means those persons whose minds are devoid of meditation on the Lord. Araam means shelter. Using the process of hearing to represent all the devotional processes, Sta gives the progression in destroying avidy or the knot in the heart in the following verses. vat sva-kath ka puya-ravaa-krtana | hdy antastho hy abhadri vidhunoti suht-satm || naa-pryev abhadreu nitya bhgavata-sevay | bhagavaty uttama-loke bhaktir bhavati naihik || tad rajas-tamo-bhv kma-lobhdaya ca ye |45

ceta etair anviddha sthita sattve prasdati || eva prasanna-manaso bhagavad-bhakti-yogata | bhagavat-tattva-vijna mukta-sagasya jyate || bhidyate hdaya-granthi chidyante sarva-saay | kyante csya karmi da evtmanvare || r Ka, the Personality of Godhead, who is the Paramtm [Supersoul] in everyones heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted. SB 1.2.17 By regular attendance in classes on the Bhgavatam and by rendering service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact (naihik-bhakti). SB 1.2.18 As soon as naihik-bhakti is established in the heart, the effects of natures modes of passion and ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in goodness,46 and he becomes completely happy.47 SB 1.2.19 Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association. SB 1.2.20According to Vivantha Cakravart hkuras Bhgavatam commentary, this is uddha-sattva not material sattva. 47 Ruci and sakti are described in this verse. The next verse describes rati or bhva.46

The implication is that without steady bhakti one cannot pass through the stages of ruci and sakti to bhva. In bhva, the knot of ignorance (avidy) is destroyed. However, the stage of nih by itself does not destroy ignorance, as illustrated in the Bhgavatam verses quoted here.

Thus the knot in the heart (avidy) is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees the Lord who is tm.48 SB 1.2.21 The word naihik in the verse means immovable or fixed, according to the commentator. Vivantha Cakravart hkuras Commentary With two verses, the ability of naihik-bhakti to destroy avidy or ignorance is illustrated. Pala (petal) refers to the Lords toes in this verse. Vilsa means distinctive sport or movement with distinction (vieena lsa)in other words, beauty increasing at every moment. Bhakti has two forms, sdhana (practice) and sdhya (perfection).49 Karmayam means ahakra filled with impressions of karma. This is tightly knotted (grathitam). (This is equated with avidy. The hdaya-granthi refers to the same.) Please worship Vsudeva, the shelter. The Vaiavas (santa) untie the knot of ahakra filled with impressions of karma, tied tightly by the jvas previous actions, by now performing actions to the Lord which have the opposite effect--by the process of bhakti, progressing from sdhana to sdya, which is offered to His lotus petal toes whose beauty increases at every moment. Renunciates (yataya) cannot do the same. Why? Their minds are without objects of thought (rikta-mataya); they are without minds. Like persons without wealth, they are without intelligencecontemptible persons (asanta). Santas (commendable persons) on the other hand have their minds concentrated on the48

Lord. They have good intelligence. The renunciates have attempted to stop the group (gaa) of senses which flow like rivers (srotas). But just as it is impossible to stop the flow of a river, this attempt to stop the senses is a sign of their foolishness. On the other hand, the santas engage their eyes and other senses in the sweetness of the Lords beauty and other qualities. They are very intelligence and happy. Araam means shelter. ||1.1.26|| pdme ca ktnuytr-vidybhir hari-bhaktir anuttam | avidy nirdahaty u dva-jvleva pannagm ||26|| Translation: Padma Pura says the following: As the forest fire burns up a female snake demon, supreme devotion to the Lord quickly burns up avidy completely by the knowledge (vidy) which accompanies bhakti. Vivantha Cakravart hkuras Commentary Ktnuytr-vidybhir means by knowledge which follows after. Such knowledge appears by itself along with the practice of bhakti even though there is no desire for it. Anuttam means most attractive. Pannagm means a female snake. ||1.1.27|| ubhadatvam ubhni prana sarva-jagatm anuraktat | sad-gu sukham ity-dny khytni manibhi ||27||

Vivantha Cakravart hkuras Bhgavatam commentary gives this meaning to the phrase dat tmany vare, and also the meaning he realizes the Lord in the mind. 49 The sdhya form is mentioned here because the final destruction of the knot of ignorance actually takes place in bhva-bhakti, not sdhana bhakti, though sdhana-bhakti leads to bhva-bhakti.

Translation: Next, the second unique characteristic of uttamabhakti, namely, its bestowal of ubha, is discussed: The wise explain that there are four types of auspiciousness (ubha)50: affection for all living entities, being attractive to all living entities, possession of good qualities, and happiness, as well as other items. Jva Gosvms Commentary Prana or affection for the world means that he works for the worlds benefit. The whole world is also attached to this person who works for the benefit of all beings. Though these two items are actually included within possession of good qualities, the third type of ubha, they are listed separately to show their superiority above all other qualities. Or, though these two qualities may be included in the attainment of good qualities, they should not be relegated to the status of mere constituents. Rather they are the very svarpa, the very essence of all good qualities. Therefore, they should be listed separately. This quality of being honored by all others is also noted in the story of Dhruva: yasya prasanno bhagavn guair maitry-dibhir hari | tasmai namanti bhtni nimnam pa iva svayam || Unto one who has transcendental qualities due to friendly behavior with the Supreme Personality of Godhead, all living entities offer honor, just as water automatically flows down by nature. SB 4.9.47 The mention of other items (dini) indicates such things as controlling all others and producing auspiciousness in all others.

||1.1.28|| tatra jagat-prandi-dvaya-pradatvam, yath pdme yenrcito haris tena tarpitni jaganty api | rajyanti jantavas tatra jangam sthvar api ||28|| Translation: The first two types of ubha are illustrated in the Padma Pura: He who worships the Lord is pleasing to all living entities; and all the inhabitants of the world, both moving and non-moving, are pleasing to him. ||1.1.29|| sad-gudi-pradatva yasysti bhaktir bhagavaty akican sarvair guais tatra samsate sur | harv abhaktasya kuto mahad-gu mano-rathensati dhvato bahi ||29|| Translation: Bhakti bestows good qualities and other things (sad-gudi): One who has unflinching devotion for the Personality of Godhead has the Lord and his followers along with all their good qualities under his control. But one who is not a devotee of the Lord has only material qualifications that are of little value. He simply pursues temporary material objects motivated by desire. SB 5.18.12 Jva Gosvms Commentary In the phrase sad-gudi-pradatvam, the word di (other things) has been added to indicate the devotees ability to control the

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ubha means fortune, prosperity, virtue, beauty, eminence and happiness.

suras, and by extension, all other beings (since that is what is stated in the Bhgavatam verse). Sad-gudi-pradatvam (power of bestowing good qualities etc.) means that bhakti puts at the command of the devotee all good qualities, the Lord and others as well. Sur refers to the Supreme Lord and othersthat is first the Lord, and then His attendants, the devats and is. Samsate means they remain under control.51 Vivantha Cakravart hkuras Commentary The devotee brings under his control the suras along with excellent qualities of the senses (guai), and not with any faults in the senses. Thus the meaning is The devats in charge of the senses (sur) remain under the control of the devotee (tatra) along with the excellent qualities of the senses (under the devats control). The non-devotee who pursues material objects (asati) because of desire (manorathena) has no faultless qualities in his senses. ||1.1.30|| sukhapradatvam sukha vaiayika brhmam aivara ceti tat tridh ||30|| Translation: Bhakti bestows happiness: There are three types of happiness: from material things, from brahman realization and from the Lord. ||1.1.31|| yath tantre51

siddhaya paramcary bhuktir mukti ca vat | nitya ca paramnando bhaved govinda-bhaktita ||31|| Translation: Thus it is said in a tantra: Astounding mystic powers, material enjoyment, eternal happiness in the realization of brahman, and eternal bliss from service to the Lord all appear from bhakti to Govinda. Vivantha Cakravart hkuras Commentary Siddhaya means mystic powers such as becoming very small. Bhukti means material happiness. Mukti means the happiness derived from realizing impersonal brahman. Paramnanda means the bliss derived from the Lord since it comes at the end of the statement. ||1.1.32| yath hari-bhakti-sudhodaye ca bhyo pi yce devea tvayi bhaktir dhstu me | y moknta-caturvarga phalad sukhad lat ||32|| Translation: Thus it also says in Hari-bhakti-sudhodaya: O lord of the devas! I again pray to You that I may have firm devotion to You. That bhakti is a creeper which bestows artha, dharma, kma, moka and also the happiness of realization of the Lord. Vivantha Cakravart hkuras Commentary I pray that I may have bhakti, the creeper which gives the four fruits of endeavor culminating in liberation, and which also gives

If bhakti gave only the qualities of the devats, that would not be remarkable. Even devat worshippers can obtain those qualities, which will be predominantly material sattva-gua. Thus, sura means the Lord and others.

the bliss of realization of the Lord (sukhad), which consequently makes liberation insignificant.52 ||1.1.33||

All the siddhis headed by liberation and all astonishing material pleasures follow after the great goddess called Hari-bhakti like fearful maidservants. Jva Gosvms Commentary

moka-laghutkt mang eva prarhy hdaye bhagavd-ratau | pururths tu catvrs tyante samantata ||33|| Translation: Bhakti causes total disregard for liberation: When even a little attraction for the Lord grows in the heart, the four objects of human attainmentartha, dharma, kma and mokabecome like grass, shameful to appear before bhakti. Jva Gosvms Commentary The word prarha (grows, but is not born) is used to indicate that bhakti is not produced from something else, but that it is self-manifesting. The goals of human endeavor, namely artha, dharma, kma and moka, become like grass (tyante). That means that they feel ashamed to appear in front of bhakti. ||1.1.34|| yath r-nrada-pacartre hari-bhakti-mah-devy sarv mukty-di-siddhaya | bhuktya cdbhuts tasy ceikvad anuvrat ||34|| Translation: Thus, Nrada-pacartra says:

The word cetikvat (like a maid) means that they are fearful. Vivantha Cakravart hkuras Commentary Adbhut bhuktaya means enjoyment of material objects. Ceikvat means one who follows behind like a female servant. ||1.1.35|| sudurlabh sdhanaughair ansagair alabhy sucird api | hari cvadeyeti dvidh s syt sudurlabh ||35|| Translation: Bhakti is rarely attained: Bhakti is difficult to attain in two ways: if undertaken in great quantity but without attachment, bhakti cannot be attained even after a long time; and even if practiced with attachment, Ka does not give bhakti to the practitioner immediately. Jva Gosvms Commentary The words sage pi (even with attachment) should be added to the words hari cvadeya (bhakti is not given quickly by the Lord) otherwise the words dvidh sudurlabh (two ways of being rarely attained) would be meaningless. When the second line of the verse states that the Lord does not give bhakti quickly, it means that He does not give bhakti quickly even if one practices

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The happiness that bhakti gives will manifest in all three stages-sdhana, bhva and prema, but with increasing intensity, with increased realization of the Lord.

with attachment. Two-fold rarity of bhakti (dvidh sudurlabh) means difficult to attain in two ways. Vivantha Cakravart hkuras Commentary By doing all practices, through all stages starting with raddh, but without attaining sakti, bhva-bhakti cannot be attained. That is because it is stated that rati or bhva appears only after sakti. However, even with all sdhana and sakti, the Lord does not quickly give bhva-bhakti. He does give bhva, but after delay. In this way, bhva-bhakti is difficult to attain in two ways. ||1.1.36|| tatra dy, yath tntre jnata sulabh muktir bhuktir yajdi-puyata | seya sdhana-shasrair hari-bhakti sudurlabh ||36|| Translation: The first type of rarity (by practice without attachment) is illustrated in one of the tantras: Liberation is easily attained by jna and material enjoyment is easily attained by puyas such as sacrifice, after attaining dedication to those goals by thousands of attempts. However, bhva-bhakti to the Lord cannot be attained if one practices thousands of different sdhanas (because sakti will not appear). Jva Gosvms Commentary This is the opinion of a tantra. It should be said however that even jna and performance of sacrifice must be done with great attachment to those goals, for without attachment a person cannot attain either liberation or material enjoyment. Therefore, the statement that liberation and material enjoyment are easily at-

tained should actually mean with attainment of attachment or dedication, the goals become easily attained. This dedication or attachment can be attained only after thousands of attempts (sdhana-shasrai). Such an interpretation is necessary in order to avoid a contradiction in the meaning of the verse. The phrase sdhana-shasrai becomes meaningless otherwise (Attainment being easy and achieved after thousands of attempts is contradictory.) The meaning therefore is Jna and karma easily give liberation and enjoyment after attaining dedication through thousands of practices. It is understood that if attachment means one-pointed concentration on that process alone, then such exclusive concentration on the process of jna or karma is not easily attained in those processes but only after thousands of practices. In confirmation, the Gt says: kleo dhikataras tem avyaktsakta-cetasm: there is excessive difficulty for those concentrating on liberation. (BG 12.5) Bhgavatam says: kudr bhri-karmo bli vddha-mnina: indeed, they were full of petty desires and entangled in elaborate rituals and though presuming themselves advanced in Vedic learning, the brhmaas were actually inexperienced fools. (SB 10.23.9) Therefore, it is said that these two processes (jna and karma) not only require concentrated effort, but great expertise as well (that is, they must be done properly). Moreover, that skill in performance must include the execution of bhakti-yoga, as the following verses show: pureha bhman bahavo pi yogina tvad-arpiteh nija-karma-labdhay vibudhya bhaktyaiva kathopantay prapedire jo cyuta te gati parm O almighty Lord, in the past many yogs in this world achieved the platform of devotional service by offering all their endeavors unto You and faithfully carrying out their prescribed duties. Through such devotional service, per-

fected by the processes of hearing and chanting about You, they came to understand You, O infallible one, and could easily surrender to You and achieve Your supreme abode. SB 10.14.5 svargpavargayo pus rasy bhuvi sampadm sarvsm api siddhn mla tac-cararcanam Devotional service to His lotus feet is the root cause of all the perfections a person can find in heaven, in liberation, in the subterranean regions and on earth. SB 10.81.19 (Now the second part of the statement is explained.) Hari-bhakti in this verse refers to the stage of rati or bhva-bhakti, the goal of sdhana-bhakti, just as bhakti refers to bhva-bhakti in the following statement. Bhakty sajtay bhakty: by bhva-bhakti, produced from sdhana-bhakti (SB 11.3.31). Moreover, the word sdhana in this verse should mean only sdhana in relation to the Lord (not other processes), for sdhana without relation to the Lord will not give rise to bhva-bhakti at all.

sonality of Godhead r Ka manifested in their hearts within a short time. SB 2.8.4 tatrnvaha ka-kath pragyatm anugraheava manohar | t raddhay me 'nupada vivata priyaravasy aga mambhavad ruci || O Vysadeva, in that association and by the mercy of those great Vedntists, I could hear them describe the attractive activities of Lord Ka. Thus listening attentively, my taste for hearing about the Personality of Godhead increased at every step. SB 1.5.26 (So a contradiction arises if that meaning of sdhana is accepted.) However, there is another meaning of sdhana as illustrated in the following verse. na sdhayati m yogo na skhya dharma uddhava na svdhyyas tapas tygo yath bhaktir mamorjit My dear Uddhava, the unalloyed devotional service rendered to Me by My devotees brings Me under their control. Those engaged in mystic yoga, Skhya philosophy, pious work, Vedic study, austerity or renunciation cannot thus control Me. SB 11.14.20 The word sdhayati in the above verse thus does not mean bhakti but various processes such as karma with their respective goals. Thus, by practicing various sdhanas other than bhakti, bhvabhakti is difficult to attain should be the meaning of the second line of the verse. The previous verse (35) stated that, without attachment (ansagai), bhva-bhakti was hard to attain even by countless sdhanas. It should be understood that bhva cannot be attained without attachment, and also without skilful execution. If one takes shelter of many processes, not just bhakti, one can-

Then, if that sdhana means direct service to the Lord, performed with great attention, attained by progressing through previous stages, there should be no fear at all concerning attainment of bhva-bhakti, though the verse states that it cannot be attained even after much practice, and that it is rarely attained (sudurlabha). It is stated in many places that bhakti is easily attained. vata raddhay nitya gata ca sva-ceitam| klena ntidrghea bhagavn viate hdi || Persons who hear rmad-Bhgavatam regularly and are always taking the matter very seriously will have the Per-

not achieve bhv