Early History of the Vaishnava Faith and Movement in Bengal, from Sanskrit and Bengali Sources c8.s2.4

c8.s2.4

In the first Laharī, the Sāmānya-bhakti (Religious Devotion in general) is distinguished from the Uttamā Bhakti or the highest Religious Devotion, which is defined as harmonious (ānukūlyena) pursuit of Kṛṣṇa (kṛṣṇānuśīlana), freed from all other desire (anyābhilāṣa-śūnya) and unconditioned by cognition and will (jñāna-karmādyanāvṛta). The commentary of Jīva Gosvāmin explains that the word "harmonious" implies that the pursuit should be such as is agreeable to Kṛṣṇa and should not be perverse or contrary; that "all other desire" refers to desire for worldly enjoyment (Bhoga-vāsanā) and desire for liberation (Mokṣa-vāsanā), which are thus excluded; that "cognition" means the knowledge of the identity of Brahman and Jīva (Nirbheda-brahmānusamdhāna) which is hardly suited to an attitude of Bhakti; and that "will" refers to such compulsory and occasional duties as are enjoined by the orthodox Smṛtis (Smṛtyādyukta-nitya-naimittikādi), and not the acts of worship relating to Kṛṣṇa (Bhajaniya-paricaryādi). Rūpa Gosvāmin himself establishes later on (Pūrva Laharī ii, p. 151 f) that Karman itself is not an Aṅga or means of Bhakti, nor is Jñāna or Vairāgya. Wealth etc. are also not Aṅgas, because by themselves they can never produce Bhakti; nor are the virtues of self-control (Yama) or purity (Śuci), because they come naturally to the true devotee. True Vairāgya or Renunciation is that which, without any attachment (anāsakta), enjoys all worldly objects properly (yathārha) and results in an eagerness in relation to Kṛṣṇa (kṛṣṇa-sambandhe nirbandhaḥ); but that is Phalgu Vairāgya, unsuited to Bhakti, by which one desirous of liberation (Mumukṣu) renounces, through phenomenal or insignificant purpose (prākṛta-buddhi), all objects in relation to the deity. Neither is worldly attachment (Bhoga), nor liberation (Mokṣa) the true object of Bhakti, although neither is in itself inconsistent with Bhakti.¹ The section then proceeds to discuss and illustrate in detail the six characteristics of the Uttamā Bhakti, namely: (1) capacity for removing suffering (Kleśa-ghnatva). Suffering may be due to sin (Pāpa), to desire the seed of sin (Pāpa-bīja), or to illusion (Avidyā). The fruits of sin may have either begun to mature (prārabdha) or not begun (aprārabdha). All these are removed by Uttamā Bhakti; (2) capacity for bestowing goods (Śubhadatva), producing either good qualities (Sadguṇa) or happiness (Sukha); (3) capacity for producing indifference to liberation (Mokṣa-laghutā-kāritva); (4) difficulty of attainment (Sudurlabhatva); (5) essential identity with a particular mood of compact happiness (Sāndrānanda-viśeṣātmatā), which is infinitely higher than the happiness of attaining Brahman; and (6) capacity for attracting and keeping under control (Vaśīkaraṇa) Kṛṣṇa himself (Śrī-kṛṣṇa-karṣaṇatva). Of these characteristics, (1) and (2) belong conspicuously to Sādhana-bhakti, (3) and (4) to Bhāva-bhakti, (5) and (6) to Prema-bhakti; but as each of these three forms of Uttamā Bhakti constitutes also stages of realisation, the first four really belong to Bhāva-bhakti and all the six to Prema-bhakti. Although all beings are eligible for Bhakti (p. 65), the Adhikārin or person fit to receive it is one who has faith in Kṛṣṇa (jāta-śraddha) and who is neither too much attached (nātisakta) nor too indifferent (na nirviṇṇa) to the world.