Bhāvanā-Sāra-Saṅgrahaḥ, Prātaḥ 31-33

ललिता-प्रमुखास्तावत् सख्यस्ताः स्वस्वगेहतः ।

आजग्मुस्त्वरिताः सख्याः प्रस्खलद्गतयोऽन्तिकम् ॥ ३१ ॥

lalitā-pramukhās tāvat sakhyas tāḥ sva-sva-gehataḥ |

ājagmus tvaritāḥ sakhyāḥ praskhalad gatayo’ntikam || 31 ||

     Meanwhile, Lalitā and some other sakhīs staggered in from their respective homes and quickly approached Śrī Rādhā. (Govinda-Līlāmṛtam 2.57)

तासां वाक्यैर्गतायां तु कृतवञ्चन-सञ्चयैः ।

मुखरायां ततोऽन्यासु द्रष्टु-कामासु तत्र ताम् ॥ ३२ ॥

एकैकशोऽथ मिलितासु सखीषु सर्वास्वन्योन्यहास-परिहास-परासु तासु ।

सुश्लिष्टमण्डलतयैव कृतोपवेशास्वारूढ-रत्नमणिहेम-चतुष्किकासु ॥ ३३ ॥

tāsāṁ vākyair gatāyāṁ tu kṛta-vañcana-sañcayaiḥ |

mukharāyāṁ tato’nyāsu draṣṭu-kāmāsu tatra tām || 32 ||

ekaikaśo’tha militāsu sakhīṣu sarvāsv anyonya-hāsa-parihāsa-parāsu tāsu |

suśliṣṭa-maṇḍalatayaiva kṛtopaveśāsv ārūḍha-ratna-maṇi-hema-catuṣkikāsu || 33 ||

     After hearing the deceptive words of Viśākhā and the other sakhīs, Mukharā turned and left the room. Eager to see Śrī Rādhā, more sakhīs arrived one by one. They all sat upon a raised seat inlaid with gems and gold, closely surrounding Śrīmatī as they joked and laughed together in great fun. [yugmakam] (Kṛṣṇa-Bhāvanāmṛtam 3.17)

Śrī Śrī Prema-Bhakti-Candrikā 14 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

মহাজনের যেই পথ,        তাতে হব অনুরত,

পূর্বাপর করিয়া বিচার ।

সাধন-স্মরণ-লীলা,        ইহাতে না কর হেলা,

কাযমনে করিয়া সুসার ॥ ১৪ ॥

mahājanera yei patha,        tāte haba anurata,

pūrbāpara kariyā bicāra |

sādhana-smaraṇa-līlā,        ihāte nā kara helā,

kāya-mane kariyā susāra || 14 ||

     14. I shall faithfully follow and deliberate upon the path shown by the mahājanas, both ancient and recent. Do not neglect the practice of līlā-smaraṇa; following this process with one’s body and mind is very powerful.

Following the Great Souls

     Sudhā-Kaṇikā-Vyākhyā: After stating that the best method or only process for obtaining prema is exclusive devotion, in this verse Śrīla Ṭhākura Mahāśaya is describing the internal bhajana of the Gauḍīya Vaiṣṇavas as being in allegiance to the teachings of the great souls. Mahāmuni Vedavyāsa has said that following the mahājanas is the true and safe path to the spiritual kingdom. tarko’pratiṣṭhaḥ śrutayo vibhinnā, nāsāv ṛṣir yasya mataṁ na bhinnam. dharmasya tattvaṁ nihitaṁ guhāyāṁ, mahājano yena gataḥ sa panthāḥ (Mahābhārata Vana-Parva 112 aḥ). “There is no foundation to logic: after much deliberation, some person comes to a particular conclusion about some topic; then another scholar refutes that conclusion and establishes his own. In this way, there is no real stability to logic. Moreover, there are no ṛṣis who do not differ in their opinions. Thus, the essential nature of true dharma is very difficult to comprehend. Consequently, the mahājanas have obtained their desired object by resorting to the path of sādhana. The path they have established is the unfailing method for obtaining one’s desired object.” Therefore, Śrīla Ṭhākura Mahāśaya said, mahājanera yei patha, tāte haba anurata. “I shall be devoted to or express attachment for the path of sādhana introduced and practiced by the mahājanas.”

     In the rāga-bhajana of the Gauḍīya Vaiṣṇavas, one particular characteristic of the devotion or attachment to the path shown by the mahājanas has remained. The Gauḍīya Vaiṣṇavas must not only devote themselves to the path practiced by the mahājanas, but they must also perform their sādhana-bhajana in full allegiance to the mahājanas of their own sampradāya. Śrīmad Rūpa Gosvāmipāda has written, sevā sādhaka-rūpeṇa siddha-rūpeṇa cātra hi. tad-bhāva-lipsunā kāryā vraja-lokānusārata. “In the form of a sādhaka, meaning with the body, and also in the perfected or siddha form, which is conceived in the mind as a body suitable for serving one’s cherished object, a person desiring intense absorption in his beloved Śrī Kṛṣṇa in Vraja shall perform sevā in allegiance to the residents of Vraja. In the siddha form, one should do mental sevā in allegiance to Śrī Rādhā, Lalitā and Rūpa Mañjarī, and in the sādhaka form, one should do bodily sevā with allegiance to Śrī Rūpa, Śrī Sanātana and the other Vrajavāsīs.”

     Śrīla Ṭhākura Mahāśaya has said, pūrbāpara kariyā bicāra. The meaning is that after deliberating on the teachings of the past and subsequent mahājanas, the sādhaka should perform the appropriate bhajana in allegiance to the later mahājanas who are absorbed in the same mood of worship as he is. In his commentary on this segment, Śrīla Viśvanātha Cakravartipāda has written, daṇḍakāraṇya-vāsi-munayo bṛhad-vāmanokta-śrutayaś ca candrakānti-jayadeva-vidyāpati caṇḍidāsa-bilvamaṅgalādayaś ca pūrva-mahājanāḥ. ṣaḍ-gosvāminaḥ paramahājanāḥ. The purport is that in this particular Kali Yuga, by the mercy of Śrīman Mahāprabhu, the Gauḍīya Vaiṣṇavas have been blessed with Vraja’s most elevated madhura-rasa mode of worship. Performing bhajana in that madhura-rasa, ancient mahājanas such as the munis residing in the Daṇḍakāraṇya forest, the śrutis mentioned in the Bṛhad-Vāmana-Purāṇa, Candrakānti and others who were eager to obtain Śrī Kṛṣṇa as their lover adopted the mood of a lover and performed bhajana in allegiance to the nitya-siddhā-gopīs. In that way, they obtained gopī bodies and the prema-sevā of Śrī Kṛṣṇa as his lovers. In the Padma-Purāṇa, the following is written about the sages of the Daṇḍakāraṇya forest:

purā maharṣayaḥ sarve daṇḍakāraṇya-vāsinaḥ |

rāmaṁ dṛṣṭvā hariṁ tatra bhoktum aicchan suvigraham ||

te sarve strītvam āpannāḥ samudbhutāś ca gokule |

hariṁ samprāpya kāmena tato muktā bhavārṇavāt ||

     “In ancient times, there were many ṛṣis living in Daṇḍakāraṇya who worshipped Śrī Kṛṣṇa. To preserve his father’s oath, Śrī Rāmacandra arrived there accompanied by Sītā and Lakṣmaṇa. When the maharṣis saw them, a powerful desire arose within them to taste the sweetness of their worshipable Śrī Kṛṣṇa as his lovers. Due to their modesty, they didn’t ask Śrī Rāmacandra for any boon in that regard. Nonetheless, because he is like a tree that fulfills all desires, by his mercy they attained success in rāga-bhakti-sādhanā and then accepted birth in Gokula in the form of gopīs, where they became competent to serve Śrī Kṛṣṇa as his lovers.” In the Bṛhad-Vāmana-Purāṇa, we find a description of how the presiding deities of the śrutis obtained the state of being Kṛṣṇa’s lover:

kandarpa-koṭi-lāvaṇye tvayi dṛṣṭe manāṁsi naḥ |

kāminī-bhāvam āsādya smara-kṣubdhāny asaṁśayaḥ ||

yathā tval-loka-vāsinyaḥ kāma-tattvena gopikāḥ |

bhajanti ramaṇaṁ matvā cikīrṣājaninas tathā ||

     After seeing Śrī Kṛṣṇa, the presiding deities of the śrutis, residents of brahmaloka, then prayed, “O Śrī Kṛṣṇa! Having seen your effulgence, which puts that of countless Cupids to shame, our minds are agitated by amorous desire and we long to serve you as women. Just as the gopikās living in Śrī Vṛndāvana think of you as their lover and serve you in madhura-bhāva, we also have a powerful desire to serve in that way.” After obtaining gopī bodies, they also acquired the right to serve in Vraja as Kṛṣṇa’s lovers.

     Regarding a Gandharva girl name Candrakānti, it is written in the Padma-Purāṇa that after worshiping Śrī Kṛṣṇa, she was blessed to be joined with the daughter of Vṛṣabhānu by Kṛṣṇa’s exclusive devotee Brahmā. All of these bhaktas have obtained Kṛṣṇa’s sevā in the form of lovers who desire to enjoy union with him. Moreover, there are stories about Jayadeva, Vidyāpati, Caṇḍīdāsa, Bilvamaṅgala and others also worshiping in the mood of sakhīs. Because all of these devotees lived prior to the time of Śrīman Mahāprabhu, they are known as pūrva-mahājanas, or great devotees from ancient times. The Six Gosvāmīs, led by Śrī Rūpa-Sanātana, are para-mahājanas, great devotees coming in later times. They are all nitya-siddhā-mañjarīs, eternal maidservants of Śrī Rādhā in Vraja. They appeared along with Śrīman Mahāprabhu as his companions and introduced mañjarī-bhāva-sādhanā to the world. Leading the sādhakas of the world into the bowers of Vraja, they blessed them with the prema-sevā of Śrī Śrī Rādhā-Mādhava.

     In considering the methods of both the pūrva and para-mahājanas, it can be understood that those who taste Śrī Kṛṣṇa’s mādhurya in the mood of lovers desiring union don’t get the good fortune of tasting his full mādhurya. The reason is that in the company of Śrī Rādhā, the ocean of Śrī Kṛṣṇa’s sweetness boundlessly swells and billows. This is understood by Kṛṣṇa’s words in Śrī Caitanya-Caritāmṛta Ādi 4.140-142:

yadyapi nirmala rādhāra sat-prema-darpaṇa | tathāpi svacchatā tāra bāḍe kṣaṇe kṣaṇa ||

āmāra mādhuryera nāhi bāḍite abakāśe | e darpaṇera āge naba naba rūpe bhāse ||

man-mādhurya rādhā-prema doṅhe hoḍa kari | kṣaṇe kṣaṇe bāḍe doṅhe keha nāhi hāri ||

     “Even though Śrī Rādhā’s mirror of true love is pure, still, its transparency increases at every moment. And though my own mādhurya has no room to increase, before this mirror it appears in ever fresher form. My mādhurya and Rādhā’s prema challenge each other, and though both increase at every moment, neither knows defeat.”

  Although those who worship Śrī Yugala-Kiśora in the mood of Śrī Rādhārāṇī’s sakhīs get the great fortune of tasting Śrī Śrī Rādhā-Mādhava’s incomparable mādhurya, those who worship in mañjarī-bhāva, the mood of Rādhā’s maidservants, can be blessed with the highest experience of yugala-mādhurī of all. The reason is that by Śrī Rādhārāṇī’s desire, the sakhīs sometimes have union with Śrī Kṛṣṇa. Because she considers them her equals, she feels some hesitation and does not allow them to come and go from the private and secret places where she and Kṛṣṇa enjoy their amorous pastimes. The mañjarīs are Śrīmatī’s maidservants, one with her in spirit and form. Therefore, along with getting to witness the sweetness of Yugala-Kiśora’s secret pastimes, they are blessed to enjoy the rasa of performing sevā appropriate for the time and place. Because of their incomparable oneness of mood with Śrī Rādhārāṇī, the marks left on Śrī Rādhā’s beautiful body after her love sports also manifest on the bodies of the mañjarīs. Consequently, the experience of tasting yugala-mādhurī reaches its zenith in kiñkarī-bhāva.

     The para-mahājana Six Gosvāmīs, headed by Śrī Rūpa-Sanātana, are the teachers of mañjarī-bhāva-sādhanā, the heart of Śrīman Mahāprabhu’s doctrine. Therefore, the Gauḍīya-Vaiṣṇavas, who have taken shelter at the feet of Śrīman Mahāprabhu, do not follow the pūrva-mahājanas by worshiping in kāntā-bhāva or sakhī-bhāva (as Kṛṣṇa’s lovers), but they rather worship in mañjarī-bhāva in allegiance to the para-mahājana Six Gosvāmīs.

     Then he says, sādhana-smaraṇa-līlā, ihāte nā kara helā, kāya-mane kariyā susāra: Līlā-smaraṇa (remembrance of Rādhā-Kṛṣṇa’s pastimes) is the primary limb of bhajana practiced on the path of rāgānugā; because rāga is an essential quality or function of the mind, smaraṇa is also like that. If the mind becomes one with Śrī Bhagavān’s name, form, qualities, pastimes and so on, that is called smaraṇa. Śrīla Ṭhākura Mahāśaya has given us a lesson in the process of līlā-smaraṇa here. He says, yugala-bilāsa smṛti-sāra. “Meditating upon the pastimes of the Divine Couple is the best type of remembrance.” At the time of sādhana, the sādhaka meditates upon his sevā by conceiving of himself in his siddha-svarūpa (spiritual form) within Śrī Rādhā-Mādhava’s aṣṭa-kālīya-līlā (pastimes covering eight time periods). Whatever sevā is meditated upon during sādhana is attained at the time of siddhi (complete realization): sādhane bhābiba yāhā, siddha-dehe pāba tāhā. There is no exception to this spiritual psychology that Śrīla Ṭhākura Mahāśaya has described.

     Because the occurrence of smaraṇa relies on mental purity, at first the sādhaka considers it to be too difficult or arduous. For this reason, laxity or neglect can arise toward this limb of bhajana. After giving up the egotism of his own manly prowess, the sādhaka resorts to the mercy of Śrī Bhagavān. If he continues to practice smaraṇa, spontaneously the mind is purified and gradually it becomes easy and joyful for him to meditate upon līlā. Even though performance of the smaraṇa limb of bhakti depends on the mercy of Śrī Bhagavān, still, the concentration of the sādhaka is an absolute necessity. The reason is that the effort the sādhaka puts into sādhana, or in other words, the eagerness he has for bhajana, causes Śrī Bhagavān’s compassion to flow. Therefore, having established his sense of self in the siddha-svarūpa given by his guru, the sādhaka must engage in līlā-smaraṇāṅga-bhajana with his body, mind and words. “Smaraṇāṅga-bhajana depends on Śrī Bhagavān’s compassion; it is not within the range of manly effort. Therefore, whenever I get Śrī Bhagavān’s mercy, then I will at once be engaged in this bhajana. Right now, there’s no need to put any effort into it.” Śrī Bhagavān’s mercy will never appear in such a lazy or hopeless mind. For this reason, Śrīla Ṭhākura Mahāśaya says, sādhana-smaraṇa-līlā, ihāte nā kara helā, kāya-mane kariyā susāra.

Bhāvanā-Sāra-Saṅgrahaḥ, Prātaḥ 29-30

तद्वचश्चकितधीर्हृदि सख्या वीक्ष्य पीतवसनं चलदृष्ट्या ।

हा किमेतदिति तां च दिशन्ती द्रागुवाच जरतीं च विशाखा ॥ २९ ॥

स्वभावान्धे! जालान्तरगत-विभातोदित-रवि-च्छटाजाल-स्पर्शोच्छलित-कनकाङ्गद्युतिभरैः ।

वयस्यायाः श्यामं वसनमपि पीतिकृतमिदं कुतो मुग्धे शङ्कां जरति कुरुषे शुद्धमतिषु ॥ ३० ॥

tad-vacaś cakita-dhīr hṛdi sakhyā vīkṣya pīta-vasanaṁ cala-dṛṣṭyā |

hā kim etad iti tāṁ ca diśantī drāg uvāca jaratīṁ ca viśākhā || 29 ||

svabhāvāndhe! jālāntara-gata-vibhātodita-ravi-cchaṭā-jāla-sparśocchalita-kanakāṅga-dyuti-bharaiḥ |

vayasyāyāḥ śyāmaṁ vasanam api pīti-kṛtam idaṁ kuto mugdhe śaṅkāṁ jarati kuruṣe śuddha-matiṣu || 30 ||

     Startled by Mukharā’s words, Viśākhā nervously glanced at the yellow cloth on her sakhī’s bosom. “Whoa! What’s the problem?” she gasped and quickly said to Mukharā, “Oh, silly old woman! You’re blind as a bat! It’s just the morning sun rays shining through the window upon Rādhikā’s golden skin that make her blue dress appear to be yellow. Why do you needlessly doubt the pure-hearted Rādhā like this?” (Govinda-Līlāmṛtam 2.55-56)

Śrī Śrī Prema-Bhakti-Candrikā 13 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

অন্য অভিলাষ ছাড়ি,        জ্ঞান কর্ম পরিহরি,

কায়মনে করিব ভজন |

সাধুসঙ্গ কৃষ্ণসেবা,        না পূজিব দেবীদেবা,

এই ভক্তি পরম কারণ || ১৩ ||

anya abhilāṣa chāḍi,        jñāna karma parihari,

kāya-mane kariba bhajana |

sādhu-saṅga kṛṣṇa-sebā,        nā pūjiba debī-debā,

ei bhakti parama kāraṇa || 13 ||

     13. Giving up all other desires and abandoning jñāna and karma, I shall do bhajana with my body and mind. I shall associate with sādhus and serve Śrī Kṛṣṇa. I shall not worship any goddesses or gods. This bhakti is the ultimate method.

The Supreme Method

  Sudhā-Kaṇikā-Vyākhyā: In the previous verse, Śrīla Ṭhākura Mahāśaya has instructed the bhakta-sādhaka to give up the association of karmīs, jñānīs and so on and perform pure bhajana. In this verse, he is describing the characteristics of exclusive devotion, the only sādhana the jīva need perform to obtain prema, the supreme goal of life. anya abhilāṣa chāḍi, jñāna karma parihari, kāya-mane kariba bhajana. Only from pure or limitless bhakti does prema appear in the sādhaka’s heart. The limitations on bhakti are of two kinds: desire for something else and mixture with something else. Desire for something else means desire for enjoyment and desire for liberation. Bhakti joined with the desire for enjoyment is called sakāmā and bhakti joined with the desire for liberation is called kaivalyakāmā. Mixture with something else means being covered by karma, jñāna and so on. Here, karma means daily and occasional activities mentioned in the smṛti-śāstras such as giving in charity, observing vows and so on. Jñāna means knowledge of undifferentiated brahman or knowledge that establishes the jīva’s oneness with brahman. If one’s bhakti or bhajana is devoid of the desire for sense enjoyment and liberation, is not covered by jñāna or karma, and is characterized by deep absorption in pure śravaṇa-kīrtana and so on, only then can it be called śuddha-bhakti, or pure devotion. This is also known as ananyā, svarūpa-siddhā, etc. 

  All the limbs of śuddha-bhakti, such as śravaṇa-kīrtana and service to Śrī Bhagavān are considered as karma, and inquiry into the worshipable Śrī Bhagavān and bhajana-tattva are considered jñāna, to be sure. But this is not karma and jñāna; these are specific limbs of direct bhakti because knowledge and actions that have arisen from bhakti are functions of Śrī Bhagavān’s svarūpa-śakti only and are therefore beyond the guṇas, or spiritual. The faculties of this transcendental svarūpa-śakti automatically appear in the body and senses of the sādhaka. Therefore, it is essential to acquire knowledge by inquiry into this worshipable tattva. Only this type of jñāna and actions related to the service of Śrī Bhagavān are to be cultivated in bhakti. To reveal the complete characteristics of śuddha-bhakti that is compatible with the śrutis and smṛtis, Śrīla Rūpa Gosvāmipāda has written,

anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam | ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā || (B.R.S 1.1.11)

  “Dedicated service to Śrī Kṛṣṇa that is performed with a favorable attitude, is devoid of any other desire and is not covered by jñāna, karma or anything else is called uttamā-bhakti.” The gist of Śrīmat Jīva Gosvāmipāda’s commentary on the verse above is that anuśīlanam (dedicated service) is being explained here according to the meaning of the simple root of the verb only. A verbal root has two kinds of meanings: pravṛtti (engagement) and nivṛtti (cessation). These two kinds of actions are further manifested in the form of bodily, verbal and mental endeavors. Here, the meaning of the root śīl, and thus śīlana, has three kinds of actions that originate from its pravṛtti form: (1) serving Śrī Kṛṣṇa with the body, (2) glorifying his name, qualities, pastimes and so on with words, and (3) always contemplating his form, qualities, pastimes and so on in the mind with an affectionate mood. Actions originating from the nivṛtti form include abandoning any sevāparādha (offenses committed while performing sevā) and nāmāparādha (offenses committed against the Holy Name) done with one’s body, mind and words. The word ānukūlya is understood to mean engagement that is pleasant for Śrī Kṛṣṇa. For obtaining success in bhakti, the word ānukūlya is used because success in bhakti is never achieved by pratikūla (unfavorable) behavior. The purport is that actions such as sacrifices, charity, vows and so on mentioned in the smṛti-śāstras that are devoid of desires for anything other than Śrī Kṛṣṇa, which are not covered by the type of jñāna that establishes the unity of jīva and brahman, and all bodily, verbal and mental endeavors originating from pravṛtti and nivṛtti related to making Śrī Kṛṣṇa happy are known as bhakti. This subject matter has been expressed by Śrīla Ṭhākura Mahāśaya with the words anya abhilāṣa chāḍi, jñāna, karma parihari, kāya-mane kariba bhajana.

  Then he says, sādhu-saṅga kṛṣṇa-sebā, nā pūjiba debī-debā, ei bhakti parama kāraṇa. For the jīvas who have turned away from Śrī Kṛṣṇa since time immemorial because of aversion to the supreme truth and have been burned by terrible, endless, worldly afflictions, the only way to develop fondness for Bhagavān is to associate with sādhus and mahāpuruṣas and receive their mercy. Without sādhu-saṅga, no one is able to engage in bhagavad-bhajana with a mind freed from the vile decoction of attachment and aversion and the pollution of beginningless karma-saṁskāras. Regarding this, in his Bhakti-Sandarbhaḥ (180 Anuḥ), Śrīmat Jīva Gosvāmipāda has expressed this siddhānta (philosophical conclusion) after making a detailed examination. The gist of this is that Śrī Bhagavān is filled with profound transcendental joy and not affected by sin, unlike the jīva. Within the sun, which is the source of endless light that illuminates the world, no darkness can remain. In the same way, it is in no way possible for the darkness of suffering to touch Śrī Bhagavān, the embodiment of complete happiness. The śruti also says, āditya-varṇaṁ tamasaḥ parastāt. For this reason, the miseries of the jīva can never touch the Lord; he is overwhelmed by his own joy. Therefore, even though the full power of compassion exists within him, it is impossible for him to directly express that mercy toward the worldly-minded jīvas because compassion is only aroused if the miseries of another touch one’s heart. Here, the question naturally arises, “Then how are the fallen delivered?” In response it is said that the supremely merciful sādhus have remained in the world to provide the ultimate consolation for the illusion-bound jīvas who are tormented by worldly misery. Just as a person who has awakened from sleep can remember the tales of happiness and misery seen in his dreams, in the same way, the sādhus have also risen from the sleep of illusion, and though always submerged in the rasa of transcendental joy, they remember the miserable state of the māyā-bound jīvas and give them their mercy. Śrī Bhagavān’s compassion, which is present in the hearts of the great souls, is then transmitted from their hearts into the hearts of the jīvas. This is the only way for this to occur. Moreover, other than by sādhu-saṅga, there is no way to obtain the mercy of these great devotees.

  To the degree the bodies of the sādhu-mahātmās endowed with Bhagavān’s mighty potency have been sanctified, the rays of bhakti spread from their hearts in all directions and infuse pure love into the hearts of those around them. Such is the enormous power of sādhu-saṅga. Sādhus usually gather in holy places and it is relatively easy to obtain their association there. When a jīva repeatedly hears narrations about Śrī Hari from the mouths of these sādhu-mahātmās, faith in Śrī Bhagavān is aroused in his heart. As a result of this, one gets the shelter of a sad-guru’s lotus feet. By practicing the nine kinds of bhakti-sādhana such as hearing and chanting in the association of sādhus, the sādhaka gradually rises through the stages of niṣṭhā, ruci, āsakti and rati and is finally blessed with prema, the highest goal of human life. In this way, prema, the highest attainable object and ultimate purpose of life for the jīva, is obtained by associating with sādhus and receiving their mercy. Therefore it has been said, bhaktis tu bhagavad-bhakta-saṅgena parijāyate. sat-saṅgaḥ prāpyate pumbhiḥ sukṛtaiḥ pūrva-sañcitaiḥ. “If one gets the association of a devotee of Bhagavān, devotion to Bhagavān is produced. This satsaṅga is obtained by people who have previously accumulated sukṛti, or piety.” sādhu-saṅga sādhu-saṅga sarba-śāstre kaya, laba mātra sādhu-saṅge sarba-siddhi haya (CC. Mad. 22.54). Therefore, nothing compares to such sādhu-saṅga. In Śrīmad-Bhāgavatam 1.18.13 we see, tulayāma lavenāpi na svargaṁ nāpunar-bhavam. bhagavat-saṅgi-saṅgasya martyānāṁ kim utāśiṣaḥ. “Neither heaven nor  liberation compares even slightly with the result given by only a short time spent with sādhus, what to speak of the insignificant happiness of having a kingdom or great wealth that is so enjoyable to the mortal man.

  Then Śrīla Ṭhākura Mahāśaya uses the words kṛṣṇa-sebā. The meaning of bhakti is sebā (Sanskrit sevā), or service. bhaj ity eṣa vai dhātuḥ sevāyāṁ parikīrtitaḥ (Garuḍa-Purāṇa). The verbal root bhaj means “service,” and by adding the suffix ktin, the word bhakti is derived. Therefore, the words kṛṣṇa-sebā are understood here to mean the nine kinds of bhakti including śravaṇa, kīrtana, smaraṇa, arcana and so on. The performance of these nine kinds of bhakti in the association of sādhus is the unfailing method to attain prema. In some places the reading sādhu-saṅge kṛṣṇa-sebā is also seen. The meaning is that by performing kṛṣṇa-bhajana in the association of sādhus, prema appears very quickly.

  Then he says, nā pūjiba debī-debā. The pūjā or service of any other goddess or god is harmful to the devotion of a bhakta who is firmly fixed in bhajana. To obtain insignificant results, people filled with desires worship various gods and goddesses! In Śrī Bhagavad-Gītā 9.23, Śrī Kṛṣṇa has personally said, ye’py anya-devatā-bhaktā yajante śraddhayānvitāḥ. te’pi mām eva kaunteya yajanty avidhi-pūrvakam. “O Kaunteya! Those who worship other gods are in essence worshipping me because all gods are within me, but this worship is avidhi-pūrvakam, not according to rule.” kintv avidhi-pūrvakam--mat-prāpakaṁ vidhiṁ vinaiva yajanty ataḥ punar āvartante (ṭīkā of Śrīla Viśvanātha). “Avidhi-pūrvaka means ‘where there is no method for obtaining me.’” Therefore, even though these desire-filled worshippers of other gods may obtain some trifling worldly benefits, they can never get the ultimate benefit of Śrī Govinda’s lotus feet. On the other hand, by worshipping Śrī Kṛṣṇa, the other gods and goddesses are automatically worshipped. There is no need to worship them separately. In Śrīmad-Bhāgavatam 4.31.14, we see

yathā taror mūla-niṣecanena tṛpyanti tat-skandha-bhujopaśākhāḥ |

prāṇopahārāc ca yathendriyāṇāṁ tathaiva sarvārhanam acyutejyā ||

  “Just as by pouring water on the root of a tree, the trunk, branches, twigs and so on all become satisfied, or by eating food to satisfy the vital organs, the senses and so on automatically become satisfied, in the same way, if one worships Śrī Kṛṣṇa, then everyone is automatically worshipped.” The meaning is that Śrī Kṛṣṇa is personally Bhagavān and the true origin of all. If one waters the root of a tree, the tree pulls that water through the roots and nourishes its trunk, branches, shoots and leaves. If one doesn’t water the root, but rather individually waters the leaves and so on, the tree will never be nourished. In the same way, by worshipping Śrī Kṛṣṇa, the other gods, goddesses and so on automatically obtain joy, but if one worships the gods and goddesses separately, they’ll never get such happiness. Someone may say that it is sometimes seen that after watering the root of a tree, a person also waters the shoots and leaves; in the same way, after worshipping Śrī Kṛṣṇa, one may also worship the other gods and goddesses. Then why is Ṭhākura Mahāśaya saying here that it is forbidden for devotees of Śrī Kṛṣṇa to worship other gods and goddesses? Such a concern has been allayed through the example in the above-mentioned verse. When the vital organs are kept nourished with food, water and so on, the eyes, ears and other senses are also nourished; there is no need to give food separately to the senses. If one gives food separately to the eyes and ears, the eyes will become blind and the ears deaf. In the same way, by serving Śrī Kṛṣṇa, the other gods and goddesses are genuinely satisfied; independent service of the devatās is unnecessary. If the bhakta does choose to do so, his exclusive devotion will be harmed.

  Finally, he says that this bhakti is the parama kāraṇa. It must be understood that the best process or unfailing method to obtain prema, the ultimate goal of the jīva’s life, is to abandon other desires, give up jñāna, karma and the worship of other gods, and perform bhajana of Śrī Kṛṣṇa with one’s body, mind and words in the association of devotees.