Bhakti Sandarbha – Page 13

avaiṣṇavopadiṣṭena mantreṇa nirayaṁ vrajet

avaiṣṇavopadiṣṭena mantreṇa nirayaṁ vrajet |
punaś ca vidhinā samyag grāhayed vaiṣṇavād guroḥ ||
(Nārada Pañcarātra; cited in Hari-bhakti-vilāsa: 4.366 and the Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 1.54; Bhakti Sandarbha: 207)

“One shall go to hell as a result of [receiving] a mantra imparted by a non-Vaiṣṇava. [If one has received a mantra from a non-Vaiṣṇava] Again and properly according to rule, one should occasion reception [of a mantra] from a Vaiṣṇava guru.”

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atha jape mantrārthasya nānātve’pi puruṣārthānukūla evāsau cintyaḥ

atha jape mantrārthasya nānātve’pi puruṣārthānukūla evāsau cintyaḥ | yathā śrīmad-aṣṭākṣarādāv ātma-nivedana-lakṣaṇa-caturthy-ādy-abhāvavati mantre tad-anusandhāneneti | evam anye’pi pūjā-vidhayo yathāyathaṁ yojanīyāḥ, śuddha-bhakti-siddhy-arthaṁ sarvāsāṁ bhaktīnām eva śuddhatvāśuddhatva-rūpeṇa dvividho hi bhedaḥ sammata iti |
(Bhakti Sandarbha: 296)

“Now, in regard to japa, although there is variety in the meaning of mantras, only that [meaning] which is favorable for [attaining] one’s object of life (puruṣārtha) is to be meditated on, as in the case of mantras such as the sacred eight-syllable one which do not have the fourth case indicative of offering of the self or otherwise; [one is to meditate on such mantras] with one’s aim upon that [i.e., on the meaning of the mantra that facilitates one’s attainment of one’s object of life (puruṣārtha)]. In others as well [i.e., in other aspects of the performance of worship], the rules of worship are to be applied as appropriate in like manner [i.e., they are to be applied in such a manner that one’s observance of them facilitates one’s attainment of one’s object of life]. For the sake of the establishment of pure bhakti, a twofold division of all acts of bhakti in the form of [their] being pure or being impure is accepted [by qualified authorities, i.e., any form of bhakti can be performed for the sake of attaining bhakti itself as one’s puruṣārtha (such an act of bhakti is categorized as being pure) or for the sake of attaining any of the four conventional puruṣāṛthas—dharma, artha, kāma, or mokṣa (such an act of bhakti is categorized as being impure)].”

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atha naivedyārpaṇa-prasaṅge yaḥ krama-dīpikā-darśito’niruddha-nāmātmako

atha naivedyārpaṇa-prasaṅge yaḥ krama-dīpikā-darśito’niruddha-nāmātmako mantras tasya sthāne śrī-kṛṣṇaikāntika-bhaktās tu tan-mūla-mantram evecchanti | tathā yac ca tan-mukha-jyotir-anugatatvena dhyātuṁ vidhīyate, tat tu bhojana-samaye tan-mukha-prasādam eva manyante | bhojanaṁ tu yathā loka-siddham eva nara-līlātvāt śrī-kṛṣṇasya |
(Bhakti Sandarbha: 296)

“Now, on the subject of offering food (naivedya) [to Bhagavān], in place of the mantra known as Aniruddha shown in Krama-dīpikā (4.62), bhaktas who are one-pointed upon Śrī Kṛṣṇa prefer rather [to use] the mūla-mantra related to him [i.e., the Gopāla-mantra]. Similarly, at the time of [Bhagavān’s] eating, when it is enjoined [in Krama-dīpikā] to meditate on [the food] being engulfed by fire from his [i.e., Bhagavān’s] face, they [i.e., bhakta one-pointed upon Śrī Kṛṣṇa] prefer [to meditate on] only the brightness [i.e., the delight] of his face. Śrī Kṛṣṇa’s eating is, rather, as is performed in the world because of [its] being human [-like] līlā.”

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atrāgny-ādau tad-antaryāmi-rūpasyaiva cintanaṁ kāryam

atrāgny-ādau tad-antaryāmi-rūpasyaiva cintanaṁ kāryam, na jātu nija-prema-sevā-viśeṣāśraya-svābhīṣṭa-rūpa-viśeṣasya | sa tu sarvathā parama-sukumāratvādi-buddhi-janitayā prītyaiva sevanīyaḥ | … teṣāṁ yathā-bhakti-rītyā parameśvarasyāpi tathā-bhāvaḥ śrūyate | yathā nāradīye—bhakti-grāhyo hṛṣīkeśo na dhanair dharaṇī-surāḥ | bhaktyā saṁpūjito viṣṇuḥ pradadāti manoratham || jalenāpi jagannāthaḥ pūjitaḥ kleśahā hariḥ | paritoṣaṁ vrajaty āśu tṛṣārtaḥ sujalair yathā || iti | … paricaryā-vidhau tad-deśa-kāla-sukhadāni śataśo vihitāni | tad-viparītāni niṣiddhāni ca | … ata evoktaṁ—‘yad yad iṣṭatamaṁ loke’ … | tatra tatreṣṭa-mantra-dhyāna-sthalaṁ ca sarva-rtu-sukhamaya-manohara-rūpa-rasa-gandha-sparśa-śabda-mayatvenaiva dhyātuṁ vihitam asti | anyathā tat-tad-āgrahasya vaiyarthyaṁ syāt | tasmād agny-ādau tat-tad-antaryāmi-rūpa eva bhāvya iti sthitam |
(Bhakti Sandarbha: 295)

“Now [in regard to worship of Bhagavān], in [locations such as] fire and so forth, thought only of his form as the Inner Regulator (Antaryāmī) is to be performed, and never of one’s own specific cherished form [of Bhagavān, i.e., one’s Iṣṭa-devatā], who is the recipient of one’s own specific loving service (prema-sevā). He [i.e., one’s Iṣṭa-devatā], rather, is always to be served with love (prīti) manifest from the sense of [his] being supremely tender and so forth. … Even the Supreme Lord’s being just as is the manner of their [i.e., bhaktas’] bhakti [i.e., even Bhagavān’s appearing to his bhaktas in a form and manner perfectly suited to reciprocate exactly the bhāva and service his bhaktas offer him] is heard of, as in Nāradīya Purāṇa [2.3.3–4]: ‘O suras of the earth [i.e., O brāhmaṇas]! Hṛṣīkeśa is attainable by bhakti, and not by wealth. Viṣṇu, [upon being] fully worshiped with bhakti, grants one’s desire. Hari, the Lord of the universe and destroyer of distress, [upon being] worshiped even with water, quickly becomes fully satisfied just as a person afflicted with thirst does by [receiving] pure water.’ … In rendering attendance [to Śrī Bhagavān], hundreds of pleasing arrangements in accord with the time and place are enjoined, and their opposites are forbidden [i.e., all offerings of service to Śrī Bhagavān should be in accord with the time and place so as to be pleasing to him, and offerings that are contrary to what is pleasing in a given time and place are forbidden]. … Therefore, it is said [by Bhagavān Śrī Kṛṣṇa in SB 11.11.41], ‘Whatever is most desired in the world and whatever is most dear to oneself—offer that to me. This leads to the infinite.’ … In each case, it is enjoined to meditate on the place of meditation related to the mantra of one’s cherished object [i.e., as one meditates on one’s Iṣṭa-devatā and one’s mantra related to him, the environment in which one’s Iṣṭa-devatā is situated is to be meditated on] as being filled with forms, tastes, fragrances, textures, and sounds that are charming and pleasing in all seasons. Otherwise, futility of the insistence on such particulars [i.e., of the śāstra’s injunctions to meditate on one’s Iṣṭa-devatā situated in his abode being served in a pleasing manner] would occur. Therefore, it is established that in fire and elsewhere only the appropriate form of the Inner Regulator (Antaryāmī) is to be meditated [and not the form of one’s Iṣṭa-devatā].”

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evaṁ tad-āśraya-rūpasya vilakṣaṇa-prakāśa-sthānatvād

evaṁ tad-āśraya-rūpasya vilakṣaṇa-prakāśa-sthānatvād eva śrī-viṣṇor vyāpakatve’pi śālagrāmādiṣu nirdhāraṇam | tac ca puruṣavan nāntaryāmi-dṛṣṭy-apekṣam, kintu svabhāva-nirdeśa-param eva, tan-nivāsa-kṣetrādīnāṁ mahātīrthatvāpādanādinā kīkaṭādīnām api kṛtārthatva-kathanāt | … pādme—‘śālagrāma-samīpe tu krośa-mātraṁ samantataḥ | kīkaṭe’pi mṛto yāti vaikuṇṭha-bhuvanaṁ naraḥ ||’ iti |

(Bhakti Sandarbha: 294)

“Although Śrī Bhagavān is all-pervading, there is determination [of his presence in particular] in Śālagrāmas and so forth because of [Śālagrāmas and so forth] being places of the special manifestation of his form as their [viz., prema-bhaktas’] shelter. This [conclusion], furthermore, is not based on vision of the Inner Regulator (Antaryāmī) as in a human being [i.e., Śrī Bhagavān’s presence in Śālagrāma and so on is not understood to be because of his being the omnipresent Inner Regulator of every living being], but rather is based solely on ascertainment of his nature [i.e., Śrī Bhagavān is understood to be naturally manifest in special objects of worship like Śālagrāmas in a special way, that is, under the pull of his bhaktas’ bhakti], as per the narrations of the successfulness even of the Kīkaṭas and others [i.e., other non-Aryans] as a result of the transformation into grand tīrthas of regions and other places of their [i.e., a Śālagrāma and so forth’s] residence. … In Padma Purāṇa [it is said in this regard], ‘A human being who dies even in [the region of] Kīkaṭa in the vicinity of a Śālagrāma—anywhere within a krośa [i.e., roughly two miles]—goes to the world of Vaikuṇṭha.’”

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mumukṣu-prabhṛtīnāṁ jñāni-pūjaiva mukhyā

mumukṣu-prabhṛtīnāṁ jñāni-pūjaiva mukhyā, puruṣāntara-pūjā tu tad-abhāva eva, tathā prema-bhakti-kāmānāṁ prema-bhakta-pūjā jñeyā | tataḥ prema-bhaktānām api yac cittasya paramāśraya-rūpaṁ, tad-abhivyakteḥ sutarām evārcāyā ādhikyam api | … tasmād arcāyā ādhikyam eva hi sthitam |
(Bhakti Sandarbha: 294)

“For seekers of liberation and others, worship of the jñānī is primary [i.e., is the primary existential seat of Bhagavān to be worshiped], and worship of other living beings is only in his absence [i.e., is only to be performed when a jñānī is not available]. Similarly, for those who desire prema-bhakti, worship of a prema-bhakta is to be understood [as the primary existential seat of Bhagavān to be worshiped]. The Deity (Arcā) is a manifestation of [Śrī Bhagavān,] he whose nature is that of the supreme shelter of the hearts of even prema-bhaktas, and thus is even more [worshipable] than them [i.e., that prema-bhaktas]. … Therefore, definitive superiority of the Deity [as the greatest object of worship and existential seat of Bhagavān] is established.”

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adhiṣṭhāna-vicāre śrīmad-arcāto’pi yaḥ pūruṣa-mātrātiśayas tatrāpi jñāninaḥ

adhiṣṭhāna-vicāre śrīmad-arcāto’pi yaḥ pūruṣa-mātrātiśayas tatrāpi jñāninaḥ, sa ca kaivalya-kāmo bhakty-āśrayaḥ | … ca bhaktasyaiva tato’py utkarṣaḥ, kim uta tad-upāsyāyāḥ śrīmad-arcāyāḥ | …
(Bhakti Sandarbha: 286)

“In deliberation upon dwelling places (adhiṣṭhānas) [of Śrī Bhagavān], a human being is [considered] greater [i.e., a greater dwelling places (adhiṣṭhānas) of Śrī Bhagavān] than even the sacred deity. Furthermore among them [i.e., among human beings], a possessor of knowledge (jñānī) [is greater]. He [i.e., a jñānī], furthermore, is [understood to be] a seeker of liberation (kaivalya) whose shelter is in [the path of] bhakti. … Furthermore, the excellence of a bhakta is indeed even greater than him [i.e., than a jñānī], so what more of the sacred deity, his object of worship? [Although it is said in general that a human being is a greater dwelling place (adhiṣṭhāna) of Bhagavān than a deity of Bhagavān because one who doesn’t recognize Bhagavān’s presence in all living beings has no eligibility (adhikāra) to perform worship of a deity of Bhagavān, the deity is also the object of worship of a bhakta, who is a greater dwelling place (adhiṣṭhāna) of Bhagavān than a common human being and a jñānī. Thus, the deity is actually the greatest dwelling place (adhiṣṭhāna) of Bhagavān and highest object of worship for all, provided one has the necessary understanding.]”

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śālagrāmādikaṁ tat-tad-bhagavad-ākārādhiṣṭhānam iti cintyam

śālagrāmādikaṁ tat-tad-bhagavad-ākārādhiṣṭhānam iti cintyam, ākāra-vailakṣaṇyāt, śālagrāma-śilā yatra tatra sannihito hariḥ ity-ādy-ukteḥ | tatra ca sveṣṭākārasyaiva bhagavato’dhiṣṭhānaṁ suṣṭhu siddhikaram, tasminn evāyatnatas tadīya-prākaṭyāt, ‘mūrtyābhimatayātmanaḥ’ ity ukteḥ |
(Bhakti Sandarbha: 286)

“A Śālagrāma and so forth [e.g., a Govardhana-śilā] is to be conceived of as a dwelling place (adhiṣṭhāna) of a particular appearance (ākāra) [i.e., specific figure] of Bhagavān because of dissimilarity of appearance [i.e., because Śālagrāma-śilās, Govardhana-śilās, and other such objects of worship do not resemble Bhagavān’s personal figures of Kṛṣṇa, Nārāyaṇa, and so on], and because of statements such as, ‘Where there is a Śālagrāma stone, there Hari is present.’ Therein, furthermore, [to meditate on a Śālagrāma and so forth as] a dwelling place (adhiṣṭhāna) of one’s own desired appearance of Bhagavān [i.e., one Iṣṭa-devatā] is highly efficacious because of his [i.e., one’s Iṣṭa-devatā’s] manifestation without effort [on the part of the sādhaka] there in particular [i.e., in that Śālagrāma or other object of worship], as per the statement [in SB 11.3.48], ‘[Worship the Supreme Puruṣa] In the form wished for by oneself.’”

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atha mukhyaṁ dhyānaṁ śrī-bhagavad-dhāma-gatam eva

atha mukhyaṁ dhyānaṁ śrī-bhagavad-dhāma-gatam eva, hṛdaya-kamala-gataṁ tu yogi-matam, smared vṛndāvane ramye ity-ādy-uktatvāt | ata eva mānasa-pūjā ca tatraiva cintanīyā | … śrī-kṛṣṇādīnāṁ tu mathurādi-kṣetraṁ mahādhiṣṭhānam, ‘mathurā bhagavān yatra nityaṁ sannihito hariḥ’ ity-ādy-ukteḥ | tathā tat-tan-mantra-dhyeya-vaibhavatvena mathurā-vṛndāvanādīnāṁ śrī-gopāla-tāpany-ādau prakhyātatvāt | mathurādi-kṣetrāṇy evānyatrādhiṣṭhāne dhyānena prakāśya teṣu bhagavāṁś cintyate |
(Bhakti Sandarbha: 286)

“Now, [for bhaktas] the primary [meditation] is situated in Śrī Bhagavān’s dhāma alone [i.e., Śrī Bhagavān is to be meditated upon only as situated in his own abode], whereas it is considered by yogīs to be situated in the lotus in the heart [i.e., yogīs, unlike bhaktas, meditate on Bhagavān situated in their own hearts rather than in his own abode], since it is stated [in Śāradā-tilaka], ‘Remember [Govinda] in joyful Vṛndāvana,’ and so on. Therefore, worship in the mind (mānasa-pūjā) is to be conceived there alone [i.e., when worship is performed in the mind, Bhagavān should be conceived of as situated in his own abode, e.g., Vṛndāvana, and not in the heart, in the sun, or elsewhere, as yogīs may conceive of him]. … The domains of Mathurā and so forth, however, are grand existential seats (mahādhiṣṭhānas) of Śrī Kṛṣṇa and so on, on account of statements such as [SB 1.10.28], ‘Mathurā, where Bhagavān Hari is eternally present,’ and because of Mathurā, Vṛndāvana, and so forth’s being made known in Śrī Gopāla Tāpanī and elsewhere to be the magnificence (vaibhava) of the object of meditation (dhyeya) in various mantras [i.e., to be aspects of Bhagavān’s own personal greatness]. The domains of Mathurā and so forth are to be manifested through meditation in existential seats elsewhere, and Bhagavān is to be conceived in them [i.e., if an object of worship, such as a Deity, is present in a location other than the district of Mathurā or another abode of Śrī Bhagavān, then a worshiper of that object of worship should situate that object of worship in the appropriate abode, e.g., Vṛndāvana, through meditation and then perform worship with the object of worship conceived to be situated there].”

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tasya paramānandaika-rūpasya sva-parānandinī svarūpa-śaktir yā hlādinī-nāmnī vartate

nanu niratiśaya-nityānanda-rūpasya bhagavataḥ kathaṁ tayā sukham utpadyeta, niratiśayatva-nityatvayor virodhāt? ucyate—śāstre khalu niratiśayānandatvaṁ nityatvaṁ ca bhagavataḥ śrūyate | bhakter api tathā tat-prīti-hetutvaṁ śrūyate | tata evaṁ gamyate—tasya paramānandaika-rūpasya sva-parānandinī svarūpa-śaktir yā hlādinī-nāmnī vartate, prakāśa-vastunaḥ sva-para-prakāśana-śaktivat parama-vṛtti-rūpaivaiṣā | tāṁ ca bhagavān sva-vṛnde nikṣipann eva nityaṁ vartate | tat-sambandhena ca svayam atitarāṁ prīṇātīti | ata eva tasya prīti-rūpasyāpi bhakti-prīṇanīyatvam āha—‘yat-prīṇanād barhiṣi deva-tiryaṅ-manuṣya-vīrut-tṛṇam ā viriñcāt, prīyeta sadyaḥ sa ha viśva-jīvaḥ prītaḥ svayaṁ prītim agād gayasya’ | … ata eva tathābhūtatvenātmārāmasya pūrṇa-kāmasyāpi tasya kṣudra-guṇa-vastv api paritoṣāya kalpata iti dṛṣṭānenāha—‘tatropanīta-balayo raver dīpam ivādṛtāḥ | ātmārāmaṁ pūrṇa-kāmaṁ nija-lābhena nityadā || prīty-utphulla-mukhāḥ procur harṣa-gadgadayā girā | pitaraṁ sarva-suhṛdam avitāram ivārbhakāḥ ||’ … tathā ātmārāma-pūrṇa-kāmatve’pi tādṛśasya sva-sambandhābhimāni-prītimat-putrādiṣu prīti-viśeṣodayo yathā dṛśyate, tathā teṣu taṁ prītimantam … | evaṁ kalpataru-dṛṣṭānte’pi bhagavato bhakta-viṣayikā kṛpā yathārtham evopapadyate | ye khalu sahaja-tat-prītim evātmani prārthayamānā bhajante, tebhyas tad-dāna-yāthārthyasyāvaśyakatvāt | tasmād asty evānanda-rūpasyāpi bhaktāv ānandollāsa iti |
(Bhakti Sandarbha: 142–143)

“[A doubt is raised:] ‘Well, how can pleasure (sukha) be produced by that [i.e., by bhakti] for Bhagavān, he who is of the nature of all-exceeding, eternal bliss, on account of the contradiction to the all-exceedingness and eternality [of his bliss if bhakti where to also produce pleasure for him]?’ [To this] It is said that Bhagavān’s all-exceeding blissfulness and eternality are certainly heard of in the śāstra. Bhakti’s being a cause of pleasure (prīti) for him is also heard of therein. Therefore, this is understood: this intrinsic potency (svarūpa-śakti) delighting to himself and others of [i.e., that belongs to] he who is the sole embodiment of the supreme bliss [viz., Bhagavān] which exists bearing the name hlādinī and verily has the form of a superlative function (vṛtti) like a luminous object’s potency of illumination of itself and others—Bhagavān exists eternally verily casting that [viz., this svarūpa-śakti known as hlādinī, which is to say, bhakti] into the many who are his own [viz., his bhaktas] and by connection with that [i.e., by then receiving expressions of bhakti back from his bhaktas] personally feels even greater pleasure [than he does as a result of that hlādinī-śakti’s presence within himself]. Therefore, Śrī Śukadeva describes his [viz., Śrī Bhagavān’s] being able to be pleased by bhakti even though he is the embodiment of pleasure [in SB 5.15.13], ‘He because of whose pleasure the devas, animals, human beings, and plants beginning with Brahmā immediately become pleased, [he who is] the very life of the universe, [and] pleasure himself [i.e., the very embodiment of pleasure], became pleased at the sacrifice of [King] Gaya [i.e., by the bhakti offered to him therein].’ …

“Therefore, even an object possessed of meager qualities is capable of greatly satisfying him even though he is possessed of satisfaction from within the self and of fulfilled desires by virtue of being such [i.e., by virtue of being both the embodiment of pleasure and able to be pleased by bhakti]. Śrī Sūta Gosvāmī describes this with an illustration [in SB 1.11.4–5], ‘There [i.e., Dvārakā], offering gifts like worshippers [offering] a lamp to the sun, [their] faces blossoming out of love, they [i.e., the citizen of Dvārakā] began to speak, like children to their father, with words stammering out of delight to [Kṛṣṇa,] he who is ever possessed of satisfaction from within the self, he of fulfilled desires by virtue of gain from within himself [i.e., by virtue of the supreme bliss that is his essential nature], he who is the well-wisher of all and guardian.’ … Moreover, even in the midst of [his] being of possessed of satisfaction from within the self and of fulfilled desires, he [viz., Bhagavān] is [seen to be] possessed of love (prīti) for them [i.e., for the people of Dvārakā, that is, his bhaktas] just as the emergence of a special form of love (prīti) on the part of one who is such [i.e., one who is possessed of satisfaction from within the self and of fulfilled desires] for a son and others who are possessed of love (prīti) and sense of self that is related to him is [seen in the world]. … In this way, even in the case of the illustration of a desire tree [i.e., even when Bhagavān’s character and conduct is compared to a desire tree, that is, a tree that grants one whatever one so desires from it], Bhagavān’s grace the object of which is [his] bhaktas is indeed rightly manifested on account of the necessity of reciprocal accuracy in granting natural love for himself to they in particular who perform worship [of himself] praying in the heart for that specifically. Therefore, there is indeed an increase in bliss because of bhakti on the part even of he who is the embodiment of bliss [viz., Bhagavān].”

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