कृतिसाध्या भवेत्साध्यभावा सा साधनाभिधा ।
नित्यसिद्धस्य भावस्य प्राकट्यं हृदि साध्यता ॥
kṛti-sādhyā bhavet sādhya-bhāvā sā sādhanābhidhā |
nitya-siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā ||
(Bhakti-rasāmṛta-sindhu: 1.2.2)
“That [aspect of uttamā-bhakti] which is to be accomplished by action [of the senses] and by which bhāva is to be accomplished shall be known as sādhana [-bhakti]. Manifestation of eternally accomplished bhāva into the heart is [the intended sense of its] being an object to be accomplished.”
An expanded translation highlighting the correlated use in the verse of the words sādhyā, sādhana, siddha, and sādhyatā:
“That [aspect of uttamā-bhakti] which is to be accomplished (sādhyā) by action [of the senses] and by which bhāva is to be accomplished (sādhyā) shall be known as sādhana [-bhakti]. Manifestation of eternally accomplished (siddha) bhāva into the heart is [the intended sense of its] being an object to be accomplished (sādhyatā).”
Commentary
Śrī Jīva Gosvāmīpāda’s commentary on this verse from the Durgaman-saṅgamanī-ṭīkā is a follows:
kṛtīti | sāmānyato lakṣitā uttamā bhaktiḥ kṛtyā indriya-preraṇayā sādhyā cet, sā sādhanābhidhā bhavati |
In this verse (kṛti …) [it is said], if generally characterized uttama-bhakti [i.e., uttama-bhakti as it has been characterized thus far] is to be accomplished (sādhyā) by action (kṛtyā), that is, by activity of the senses [i.e., hearing, speaking, remembering, and so forth], it is called sādhana [i.e., sādhana-bhakti].
kṛtyās tad-antarbhāvaś ca pūrva-kriyāyā yajñāntarbhāvavat |
“Action’s [i.e., such action of the senses’] inclusion therein [i.e., in uttama-bhakti], furthermore, is like the inclusion of preliminary activities in a sacrifice (yajña) [i.e., although actions of the senses, such as hearing and speaking, performed as means to the accomplishment, i.e., manifestation, in the heart of eternally accomplished, i.e., eternally existent (nitya-siddha) bhāva are not bhāva itself, they are still considered to be a part of bhāva because they are instrumental in bhāva’s manifestation into the heart just the preliminary activities of a yajña, such as cleaning the area and preparing a fire pit where the yajña is performed, are considered to be part of performing a yajña even though they are distinct from the primary, characteristic act act of a yajña, that is, offering oblations into fire].
tatra bhāvādy-anubhāva-rūpāyā vyavacchedārtham āha—sādhyeti sādhyo bhāvo bhāva-premādi-rūpo yayā sā, na tu bhāva-siddhā |
To exclude therein [i.e., to exclude from the definition of sādhana-bhakti] those [actions of the senses] in the form of anubhāvas of bhāva and so forth [i.e., actions of the senses that are expressions of bhāva, prema, and other higher manifestations of uttama-bhakti], the author says, [sādhana-bhakti is] sādhya … [i.e., the author qualifies sādhana-bhakti as sādhya-bhāvā, meaning, sādhana-bhakti is] that by which bhāva in the forms of bhāva [syn., rati, i.e., bhāva-bhakti], prema [i.e., prema-bhakti], and so forth [i.e., and sneha and so on up to mahābhāva] is to be accomplished (sādhya), and not, rather, that in which bhāva is [already] accomplished (bhāva-siddhā).
sā hi tad-aṅgatvāt sādhya-rūpaiveti |
[Thus,] It [i.e., sādhana-bhakti] is certainly a form of the sādhya [i.e., of sādhya-bhakti, viz., bhāva- and prema-bhakti] because of [its] being a part of that [i.e., even though uttama-bhakti was said in the DS on BRS 1.2.1 to have two forms—a sādhana form and a sādhya form—the sādhana form, viz., sādhana-bhakti, is also non-different from the sādhya form, viz., bhāva- and prema-bhakti, because it is a part of that, as was illustrated by the example of the preliminary activities of a yajña being part of the yajña].
sādhya-bhāvety anena sā sādhya-pumarthāntarā ca parihṛtā | arthāntaraṁ svārtha-kriyā-viśeṣa, uttamāyā evopakrāntatvāt |
Sādhya-bhāvā [“that by which bhāva is to be accomplished”]: by this [qualifier] it [i.e., sādhana-bhakti] being that by which another puruṣārtha is to be accomplished is repudiated [i.e., by defining sādhana as that by which bhāva is to be accomplished, sādhana-bhakti having any object other than bhāva-bhakti is repudiated]. That which has another objective is [merely] a particular of self-directed process (svārtha-kriyā) [i.e., acts of bhakti in the form of action of the senses related to Kṛṣṇa do not qualify as sādhana-bhakti if they are not performed as means to the manifestation of bhāva-bhakti in the heart, that is, without their being performed specifically with that objective] because of uttama’s [i.e., uttama-bhakti’s] being commenced [i.e., because discussion of uttama-bhakti has already commenced in this section of the text and thus the sādhana-bhakti being defined here is the sādhana form of uttama-bhakti specifically and not bhakti in general, which, unlike uttama-bhakti, may be employed to attain various objectives other than bhāva-bhakti].
bhāvasya sādhyatve kṛtrimatvāt parama-puruṣārthatvābhāvaḥ syād ity āśaṅkyāha—nityeti | bhagavac-chakti-viśeṣa-vṛtti-viśeṣatvenāgre sādhayiṣyamāṇatvād iti bhāvaḥ |
Expecting [the objection], “In the case of bhāva’s being a sādhya [i.e., an object to be accomplished], negation of [bhāva’s] being the supreme puruṣārtha will occur because of [its] artificiality [i.e., its not being an eternal existent],” the author speaks the second half of the verse (nitya-siddhasya …) [i.e., the author explains that bhāva is only an object to be accomplished (sādhya) in the sense of its becoming manifest in the heart; it is not something non-existent that has to be brought into existence by action of the senses related to Kṛṣṇa]. [Bhāva is indeed non-artificial and thus worthy of acceptance as the supreme puruṣārtha] Because of [its] being established ahead [i.e., in BRS 1.3.1] as a particular vṛtti of a particular śakti of Bhagavān [i.e., as an eternally existent vṛtti of Bhagavān’s svarūpa-śakti] is the purport.
Śrī Viśvanātha Cakravartīpāda’s commentary on this verse from the Bhakti-sāra-pradarśinī-ṭīkā is a follows:
kṛtīti | sā sāmānyato lakṣitoktā bhaktir indriya-vyāpāreṇa sādhyā cet sādhanābhidhā bhavati |
In this verse (kṛti …) [it is said], if the [afore] stated, generally characterized bhakti [i.e., uttama-bhakti as it has been characterized thus far] is to be accomplished (sādhyā) by activity of the senses [i.e., hearing, speaking, remembering, and so forth], it is called sādhana [i.e., sādhana-bhakti].
atrendriya-vyāpārasya bhakty-antarbhāvaḥ | yāgasya pūrva-kriyāyā yathā yāgasyāntarbhāvas tathaiva jñeyaḥ |
Here, there is inclusion in bhakti of the activity of the senses. As there is inclusion in a sacrifice (yāga) of the preliminary activities of the sacrifice (yāga), so exactly it is to be understood [i.e., although actions of the senses, such as hearing and speaking, performed as means to the accomplishment, i.e., manifestation, in the heart of eternally accomplished, i.e., eternally existent (nitya-siddha) bhāva are not bhāva itself, they are still considered to be a part of bhāva because they are instrumental in bhāva’s manifestation into the heart just the preliminary activities of a yajña, such as cleaning the area and preparing a fire pit where the yajña is performed, are considered to be part of performing a yajña even though they are distinct from the primary, characteristic act act of a yajña, that is, offering oblations into fire].
tena bhakti-bhinnasya na bhakti-janakatvam iti siddhānto’pi saṅgacchate |
Thereby [i.e., on account of this inclusion in bhāva of the activity of the senses performed as a means to the accomplishment, i.e., manifestation, in the heart of eternally accomplished, i.e., existent, bhāva], the conclusion (siddhānta) that nothing other than bhakti has causativeness of bhakti is also proper.
atra bhāva-bhakter anubhāva-rūpasya śravaṇa-kīrtanādeḥ sādhanatva-vyavahārābhāvāt tad-vāraṇāyāha—sādhyeti | sādhyo bhāvo yayā sā bhāva-janikety arthaḥ |
Because of the hearing, praising, and so forth that are by nature anubhāvas of bhāva-bhakti having no designation of being sādhana [i.e., because they are forms of sādhya-bhakti rather than sādhana-bhakti], to preclude them herein [i.e., to preclude the implication of them being forms of sādhana-bhakti in this definition], the author says sādhya-bhāvā [i.e., he qualifies sādhana-bhakti is sādhya-bhāvā, meaning]: that by which bhāva is to be accomplished (sādhya), that is, that which is a cause of bhāva. This the meaning.
tena dharmārthādi-puruṣārthāntara-sādhaka-bhaktiś ca parākṛtā, uttamāyā eva upakrāntatvāt |
Thereby [i.e., by this designation of sādhana-bhakti as that by which bhāva is to be accomplished, i.e., manifested,] bhakti that is a means of accomplishing other puruṣārthas, such as dharma and artha, is also rejected [i.e., excluded from the definition of sādhana-bhakti], because of uttama’s [i.e., uttama-bhakti’s] being commenced [i.e., because discussion of uttama-bhakti has already commenced in this section of the text and thus the sādhana-bhakti being defined here is the sādhana form of uttama-bhakti specifically and not bhakti in general, which, unlike uttama-bhakti, may be employed to attain various objectives other than bhāva-bhakti].
bhāvādīnāṁ sādhyatve kṛtrimatvāt parama-puruṣārthatvābhāvaḥ syād ity āśaṅkyāha—nityeti |
Expecting [the objection], “In the cause of bhāva and so forth’s [i.e., prema-bhakti and so on up to mahābhāva’s] being a sādhya [i.e., an object to be accomplished], negation of [their] being the supreme puruṣārtha will occur because of [their] artificiality [i.e., their not being eternal existents],” the author speaks the second half of the verse (nitya-siddhasya …) [i.e., the author explains that bhāva is only an object to be accomplished (sādhya) in the sense of its becoming manifest in the heart; it is not something non-existent that has to be brought into existence by action of the senses related to Kṛṣṇa].
bhāvasyety upalakṣaṇam, ataḥ śravana-kīrtanādayo’pi grāhyāḥ | teṣām api karṇa-jihvādau prākaṭya-mātram, yathā śrī-kṛṣṇo vasudeva-gṛhe’vatatāra |
[The word] Bhāvasya is an indicator (upalakṣaṇa). From it, hearing, praising, and so forth are also to be understood [i.e., as the bhāva that becomes manifested in the heart by means of sādhana-bhakti is eternally accomplished (nitya-siddha), that is, eternally existent, so too the hearing, praising, and so forth that are expressions (anubhavas) of that bhāva-bhakti are also eternally existent (nitya-siddha) and only come into manifestation by means of sādhana-bhakti; they are not produced by it]. Only the manifestation of them in the ear, on the tongue, and so forth also occurs [i.e., they only become manifest rather than produced], just as Śrī Kṛṣṇa descended into the room of Vasudeva [i.e., just as Śrī Kṛṣṇa was not produced by Vasudeva but rather only appeared to him, and just as eternally existent (nitya-siddha) bhāva only manifests in the heart and is not produced there, so eternally existent (nitya-siddha) hearing, praising, and so forth only become manifest in the ear, on the tongue, and so forth].
bhaktīnāṁ bhagavac-chakti-vṛtti-viśeṣatvenāgre sādhayiṣyamāṇatvād iti bhāvaḥ |
[The forms of bhakti beginning with bhāva and prema are indeed non-artificial and thus worthy of acceptance as the supreme puruṣārtha] Because of [these] bhaktis’ [i.e., these forms of uttama-bhakti’s] being established ahead [i.e., in BRS 1.3.1] as being particular vṛttis of a particular śakti of Bhagavān [i.e., because of their being eternally existent vṛttis of Bhagavān’s svarūpa-śakti] is the purport [i.e., once nitya-siddha-bhāva has manifested in someone’s heart and uttama-bhakti has thus completed the process of sādhana and self-manifested as bhāva, then the acts of bhakti one performs, such as hearing and praising, are anubhavas (expressions) of bhāva-bhakti, that is, direct forms of bhakti constituted of Bhagavān’s svarūpa-śakti; they are not mere activities of the material senses, which are actions that have a beginning and end, and are thus unfit to be accepted as eternal or as aspects of a rightful puruṣārtha, and they are thus fit to be accepted as eternal existents and inherent aspects of the supreme puruṣārtha itself].