I was asked a question about the definition of sādhana-bhakti in the Bhakti-rasāmṛta-sindhu. The question revolved around the second line of the definition. Specifically, it was about why the definition does not refer to dormant prema in the ātman. I decided to sit down and finally translate the verse and commentaries below. As we will see, the commentary of Śrī Mukunda Goswami, in particular, refutes any misinterpretation of the definition. First, here is the definition:
tatra sādhana-bhaktiḥ—
There, [the definition of] sādhana-bhakti is as follows —
kṛti-sādhyā bhavet sādhya-bhāvā sā sādhanābhidhā |
nitya-siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā || BRS 1.2.2||
As usual, I will translate this verse after first translating the commentaries below.
The meaning of the word kṛti-sādhyā
I have split the verse into parts, and I provide translation to each of the commentaries for those parts. Each of the three commentators first explain the word kṛti-sādhyā.
Śrī Jīva Goswami writes–
kṛtīti | sāmānyato lakṣitā uttamā bhaktiḥ | kṛtyā indriya-preraṇayā sādhyā cet, sā sādhanābhidhā bhavati | kṛtyās tad-antarbhāvaś ca pūrva-kriyāyā yajñāntarbhāvavat|
That which was defined in a general sense as uttamā bhakti, becomes named as sādhana-bhakti if it is accomplished by the impelling of the senses (kṛtyā). Just as the prior rituals in sacrifice are considered part of the sacrifice itself, the actions of the senses are included in uttamā-bhakti.
The first chapter of the Bhakti-rasāmṛta-sindhu defined uttamā bhakti, without making divisions in it. In the second chapter, three divisions are made: sādhana-bhakti, bhāva-bhakti, and prema-bhakti (1.2.1). In this kārikā 1.2.2, sādhana-bhakti is defined. When uttamā bhakti is accomplished by the senses, it is called sādhana-bhakti.
Now this might raise the question: those who have prema also act with their senses. So wouldnt the definition of sadhana also apply to prema? The answer is ‘no’, because the idea here is that this bhakti is motivated exclusively by the urging of the senses. That is, the bhakti is not driven by one’s disposition, yet. It requires conscious effort, and in this sense, it is ‘outside-in’ instead of ‘inside-out’. Put another way, the senses are the prime movers of it rather than one’s inner disposition.
This, then raises another question. Bhakti, by definition, is an inner favorable disposition toward Bhagavān. How can just the actions of the senses be called bhakti? To this, he replies that sādhana-bhakti is a sort of preparation for actual bhakti (bhāva). It is therefore included in bhakti just as preparatory rites for a yāga are included in the yāga.
Śrī Mukunda’ commentary is similar–
kṛtyā dehādi-vyāpāreṇa sādhyā | kṛtes tad-aṅgatvāt tad-antarbhāvaḥ | avyaṅgyo dehādi-vyāpāraḥ sādhanābhidhā bhaved ity arthaḥ |
The word kṛti-sādhyā means means that which is accomplished (sādhyā ) by the activities of the body and senses (kṛtyā). Because the activities are its limbs, they are included within bhakti. The sense is that flawless activities of the body, mind and senses are called sādhana-bhakti.
So is Śrī Viśvanātha’s–
kṛtīti | sā sāmānyato lakṣitoktā bhaktir indriya-vyāpāreṇa sādhyā cet sādhanābhidhā bhavati | atrendriya-vyāpārasya bhakty-antar-bhāvaḥ | yāgasya pūrva-kriyāyā yathā yāgasyāntarbhāvas tathaiva jñeyaḥ | tena bhakti-bhinnasya na bhakti-janakatvam iti siddhānto’pi saṅgacchate |
That which was stated to be defined as uttamā bhakti, becomes named as sādhana-bhakti if it is accomplished by the impelling of the senses (kṛtyā). Here, the activities of the senses are included in bhakti. This is understood similar to how the prior rituals in sacrifice are considered part of the sacrifice itself. By this, the conclusion also follows that that which is different from bhakti canot be the producer of bhakti.
The meaning of the word sādhya-bhāvā
Another part of the definition of sādhana-bhakti is the term sādhya-bhāvā. Śrī Jīva Goswami explains it as follows:
tatra bhāvādy-anubhāva-rūpāyā vyavacchedārtham āha—sādhyeti | sādhyo bhāvo bhāva-premādi-rūpo yayā sā, na tu bhāva-siddhā | sā hi tad-aṅgatvāt sādhya-rūpaiveti | sādhya-bhāvety anena sā sādhya-pumarthāntarā ca parihṛtā, uttamāyā evopakrāntatvāt |
To separate sādhana-bhakti from that bhakti which is done by [the senses] in the form of anubhāvas [that are a result of] bhāva, the word sādhyā-bhāvā is used [for it]. sādhyā-bhāvā is that bhakti, by which bhāva and prema-bhakti is attained (sādhyā). [The term sādhyā-bhāvā] does not mean effected through bhāva, because that bhakti, being a limb of bhāva, is sādhya only. By the word sādhyā-bhāvā, or the bhakti by which bhāva is attained, other sādhyas for humans [such as mokṣa] are rejected, because only uttamā bhakti is being considered here.
When one has bhāva, that bhakti is also expressed through the senses. Then, does the definition of sādhana-bhakti have a defect of ativyāpti or over-application to bhāva bhakti as well? To remove this over-application, the word sādhyā-bhāvā is used, meaning, sādhana-bhakti is that by which bhāva is attained. The word sādhyā-bhāvā does not mean ‘effected through bhāva’, as any bhakti performed by senses which is driven by bhāva is included within bhāva itself. Also, the term sādhya-bhāvā conveys that bhāva is the only goal of sādhana-bhakti, and not the usual other goals like mokṣa or any other goal.
Śrī Mukunda Goswami explains things similarly —
asyāḥ phalaṁ darśayann āha—sādhyo niṣpādyo bhāvo ratir yayāvṛtti-rūpayā kutrāpi sakṛd-rūpayā ca sā sādhya-bhāvā | bhāvāt pūrvā sādhana-bhaktir, bhāvas tasyāḥ phalam ity arthaḥ | jāta-bhāve yā sā bhāvasya kāryatvāt sādhyaiva |
The result of sādhana-bhakti is explained in the term sādhya-bhāvā. That is sādhya-bhāvā, by whose repeated practice, and in some cases singular execution, rati (bhāva) is effected (sādhya). The meaning is that prior to bhāva, bhakti is sādhana, while her result is bhāva. Once bhāva is produced, the bhakti is sādhya, because bhāva is an effect [of the cause which is sādhana].
So does Śrī Viśvanātha:
atra bhāva-bhakter anubhāva-rūpasya śravaṇa-kīrtanādeḥ sādhanatva-vyavahārābhāvāt tad-vāraṇāyāha—sādhyeti | sādhyo bhāvo yayā sā bhāva-janikety arthaḥ | tena dharmārthādi-puruṣārthāntara-sādhaka-bhaktiś ca parākṛtā, uttamāyā eva upakrāntatvāt |
Here, to exclude śravaṇa, kīrtana etc. that are anubhāvas of bhāva-bhakti and which therefore do not carry the appelation of sādhana, the word sādhyā-bhāvā is used, meaning that by which bhāva is attained. The sense is that sādhana-bhakti produces bhāva-bhakti. By the word sādhyā-bhāvā, or the bhakti by which bhāva is attained, bhakti for other sādhyas such as dharma, artha and so on are rejected, because only uttamā bhakti is being considered here.
The reason for the second line in the definition, and its meaning
The second line in the definition is
nitya-siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā || BRS 1.2.2||
Śrī Jīva Goswami explains:
bhāvasya sādhyatve kṛtrimatvāt parama-puruṣārthatvābhāvaḥ syād ity āśaṅkyāha—nityeti | bhagavac-chakti-viśeṣa-vṛtti-viśeṣatvenāgre sādhayiṣyamāṇatvād iti bhāvaḥ ||2||
When bhāva is called sādhya, then it is produced, and hence, it would not be the supreme puruṣārtha. Considering this doubt, the line beginning with nitya-siddhasya is given. The overall sense is that this is because in the upcoming portion, this bhakti will be established as a specific function of Bhagavān’s special śakti.
Anything that is produced, must be definition, not be eternal. This then creates the doubt of whether bhāva is a worthy goal since it is temporary. This point is addressed by the second line. Bhāva belongs to the nitya-siddhas, and it merely manifests from them into the hearts of the sādhaka. It is eternal because it is Bhagavān’s svarūpa-śakti.
Śrī Mukunda Goswami throws further light on this matter. The opposing view is that this bhāva is dormant- ie. already present in the ātmā, and it simply manifests. Śrī Mukunda’s commentary dismisses this view as follows —
bhāvasya sādhyatve kṛtrimatvāt parama-puruṣārthatām āśaṅkyāha—nityeti | nitya-siddha-bhakteṣu śuddha-sattva-viśeṣa-rūpatayā sadā vartamānasyātra svayaṁ sphuraṇān na kṛtrimatva-śaṅkā | ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [bha.ra.si. 1.2.234] iti vakṣyamāṇatvāt | sādhana-bhaktir eva na kṛtrimā, kim uta bhāvaḥ ? ||2||
Given that bhāva is sādhya, it is produced. As such, it cannot be the parama-puruṣārtha. Raising this doubt, [it is addressed in the second line]. There is no question of doubt about its being produced, because [ bhāva ] eternally resides in the nitya-siddha devotees as a specific portion of śuddha-sattva, and it manifests on its own here. This [follows] because it will be stated later,
“Thus, the name of Śrī Kṛṣṇa is not graspable by the senses. When the tongue and other senses become poised for service [to the name of Śrī Kṛṣṇa], it becomes manifest on its own in them.” BRS 1.2.234
Even sādhana-bhakti itself is not produced, so then what can be said about bhāva ?
As we see here, the commentator is very clear. Bhāva is present in the nitya-siddhas in the spiritual world. It descends from them into the hearts of the sādhaka, on its own. This bhāva is a portion of śuddha-sattva, which is Bhagavān’s svarūpa-śakti. The evidence is the famous verse from BRS, that states how the name of Bhagavān manifests on its own onto the tongue. It is not that it is ‘dormant’ on the tongue.
Śrī Viśvanātha confirms this with an example. Śrī Kṛṣṇa appeared in Vasudeva’s home. It was not that He was ‘dormant’ there, but rather manifested there from His abode in the spiritual world. Bhāva is similar to Bhagavān, being His svarūpa-śakti.
bhāvādīnāṁ sādhyatve kṛtrimatvāt parama-puruṣārthatvābhāvaḥ syād ity āśaṅkyāha—nityeti | bhāvasyety upalakṣaṇaṁ śravana-kīrtanādayo’pi grāhyāḥ | teṣām api karṇa-jihvādau prākaṭya-mātram, yathā śrī-kṛṣṇo vasudeva-gṛhe’vatatāra | bhaktīnāṁ bhagavac-chakti-vṛtti-viśeṣatvenāgre sādhayiṣyamāṇatvād iti bhāvaḥ ||2||
When bhāva is called sādhya, then it is produced, and hence, it would not be the supreme puruṣārtha. Considering this doubt, the line beginning with nitya-siddhasya is given. The word bhāva also includes śravana, kīrtana etc. [which are anubhāvas] because they also only manifest in the ears and the tongue, just as Śrī Kṛṣṇa manifested in Vasudeva’s home. The overall sense is that this is because in the upcoming portion, this bhakti will be established as a specific function of Bhagavān’s special śakti.
Summary
I can now translate the definition as follows–
That [which is defined generally as uttamā bhakti], becomes named as sādhana-bhakti if it is accomplished by the impelling of the senses (kṛtyā). By it, bhāva-bhakti is attained. Here, the attainment-ness [sādhyatā] is the manifestation in the heart of bhāva, which eternally resides in the nitya-siddhas.
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