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Full text of "Shandilya Bhakti Sutra"

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Sri Shandslya Bhakti Sutras 



By 
Sri Shandilya Rishi 



Translated into English 

By 

Tridandi Sri Bhakti Prajnan Yati 



SREE GAUDIYA MATH 

MADRAS - 600 014 



1 991 



Published by : 

Sri Nityananda Brahmachari, Gitikovicl 
Sree Gaudiya Math 
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Ffr^ fisfiV/on ; 

Sree Krishna Jayanti 

2nd September 1991 
( All Rights Reserved ) 



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Dedicated to 

My Divine Master 

Srimad Bhakti Vilas Tirtha 
Goswami Maharaj 

— YATI 



This book is published with the 

Financial Assistance from 

Tirumala Tirupati Devasthanams 

under their Scheme 

"Aid to Publish Religious Books'* 

for which we are very grateful to them 



Atl Giory to Sn Guru" 8- Gauianga 

Shandilya Bhakti Sutras 

PREFACE 

getting the Sri Narada Bhakti Sutra translated 
lish naturally I felt a great urge to get t£e 
BbaUi Sutra also translated into English 
/ its succulent taste-somehow I could collect 
aiall booklet from our Sri Chaitanya Research 
Library. But the book is a mere verbal 
n in Bengali without any sequence. 

low when I started the work and completed a 

irt of it I could get a book wilh Svapnesvara 

•endered in english by Swami Hashananda and 

i by University of Mysore and also another one 

d by Major B. D. Basu published within the series 

icred Books of the Hindus. But both the books 

wing the same Commentator and anyhow I could 

ewith them because the commentator does not 

unadulterated devotion and at many places 

ly misconstrued the original idea of the author 

arly while dealing with the Chapter IIL Further 

to know that Sri Narayana Thirtha and Baladeva 

aya also wrote commentaries on this Shandilya 

at I could not look to them. 



vi 



Sri Shandilya is also an equally great riahi of an 
ancient time His name Is found in Satapatha Brahmana * 
In Brihad-aranyaka Upauishad^ : We find Sri Shandilya 
in the line of Vedic rishis, but no lesson except the name 
whereas in the Chandogya Upanishads : where although 
it is very brief but a vital lesson he has given which affirms 
the glorious path of Devotion to the All-Blissful Supreme 
Godhead, Who possessess All-Transcendental Characte- 
ristics ; Here we find the famous sayings of Sarvam 
Khalvidam Brahman — Tajjalaniti and learn : Brahman is 
the Cause, Support md Goal of the universe. From Him 
beings are born, by Whom they live and to Whom they 
finally repair, (i) According to one's faith or Devotion 
here in this world, thus does such one become on departing 
hence, (ii) The Supreme Godhead is Both : Immanent 
and Transcendent, and (iv) the final Goal of every being 
is to attain unalloyed devotion to Him 9 '. 

There is one Shandilya Upanishad also, Shandilya 
when goes to Pancharatra literature he goes to the extent 
that if anybody denies authenticity of the Pancharatra, 
delinking them from the Vedas he affirms that the Vedas 
themselves have got bo value to him because Pancharatras 
are the ripening knowledge or the ontological aspect of 
the Vedas, 

Further we find that while a number of sages 
approached him in the mount Gandhamadana with inquiry 
concerning the manner in which the ultimate Reality can be 
taqwn, Shandilya replied : "This science is very secret 
^d ancient and this can be given only to true believers 
^o are ardently devoted to their spiritual preceptors". 
____ rvkl7lll.i4.4r 



VII 

Shandilya's Bhakti Sutras are numbering all total 
one hundred only but within this compass he has given an 
unambiguous Doctrine of unalloyed Bhakti and demons- 
trates that jnana is like the loose flesh banging from the 
neck of a goat which is good for nothing. Bhakti is 
ahaitaki : there is no precondition for obtaining Bhakti 
by a fallen soul. Bhakti is the natural characteristic of a 
freed soul; and he also agrees with Sri Narada that it is only 
when a jiva gets a chance, by dint of previous unknown 
Sukriti, to have saisanga — Bhakti gets manifested in the 
soul. Bhakti is transcendental process and Sri Nama 
Samkirtana is the best which brings ecstacy. He also 
touches on Raganuga- Bhakti but not to the extent as 
Sri Narada goes in his Bhakti Sutra, But he deals with 
the philosophy to a great extent. 

He begins with Aihato — Bhakti Jijnasa : that is after 
commenting upon other Treatises he now takes delight to 
illustrate the philosophy, science and ontology of Bhakti 
where in the very first instant he says 'Bbakti is the 
unshakable attachment to the Supreme Godhead and that 
is only the way for oneself becoming immortal* beatific 
and eternally blissful.' He says jnana is not indispensable 
for culturing Bhakti. At the dawn of Bhakti jnana itself 
is totally lost of its charm and significance, Sri Narada 
considered even hatred or malice secondary (gauna) 
Bhakti when they help the remembrance of God; but 
Sri Shandilya says, even in such case hatred cannot 
be taken by any means as Bhakti because where there is 
no anuraga there is no rasa, whereas Bhakti is Rasa. Jnana 
is not at all related to Bhakti because, jnana is acquired by 
one's own endeavour, but Bhakti is causeless and gets 



Yin 

manifested on its own accord. Jnana is the Inductive 
Process and Bbakti is the Deductive Process. It is only 
Bhakti that makes one to realise God in His totality and 
absolutely it dees not requhe any help from earlier 
Knowledge of God, When Bhakti is referred to othei 
than the Supreme Godhead, it is perverse. Without 
becoming subjugated to Bhakti, jnana or yoga or karma 
cannot produce any real spiritual result. Shandilya further 
says : 'Even attainment of Samadhi or contemplation 
upon God is the secondary aspect of Bhakti. Attachment 
tact-sat is the gateway of life of transmigration whereas 
attachment to sat (saints-devotees) merits the highest 
spiritual reward and anuraga to uttamapurusha leads to 
Prema. If Bhakti is not the sm-qua-non of Vedanta 
Philosophy then Vedanta itself cannot have itslocus standi. 
The second Chapter begins with : 'the path of jnana and 
karma are to be followed till one's heart becomes untinted 
at the dawn of Shraddha. Jn&na and Karma may be 
followed when they are subservient to Bhakti. Bhakti is 
the eternal unbreakable relationship of jiva-soul with 
Godhead that is established undisputedly by the Vedas 
as well as by the exalted Parama Bhagavata devotees. 

Going to the philosophy of religion he illustrates that 
jiva-souls are although qualitatively same with God but 
quantitatively different from Him; thereby he establishes 
the Doctrine of Achintya-bheda-abheda Theory. Jiva is 
liable to be enthralled by maya-hut having taken recourse 
to Bhakti he becomes free from the life of transmigra- 
tion. Jivas are infinite simal parts of God, came out from 
theTata^stha Shakti of God and subject to be enveloped 
by may a; but God's position is eternal, unchangable 



IX 



and undiminished and not subject to any modification. 
Although all jtva souls essentially are chit, eternal and 
constitutionally separated parts {Vibhinnamsa but not 
Svamsha) of God and also characteristically possessing 
right of getting emancipation through Devotion to God, 
yet why do they all not thrive for emancipation ? Because 
at the state of bondage jivas have variegated, perverse 
knowledge being propelled by the gunas of rnaya. Though 
God creates the universe through His Own external 
Potency may a but he ever remains immutable because He is 
Sat-Chit-Ananda Swarnpa. Neither jiva nor Prakriti nor 
they both mutually create or procreate nor can they have 
their existence without the superintending of the God. 
Prakriti or maya is not unreal or false because it is a potency 
of God. The Descents of Supreme Godhead viz. His 
Births and Actions are Transcendental as they are out of 
His Swarupa Shakti. The highest type of Bhakti is Bhajan 
and other phases are component parts of it. In the 
Philosophy of Vedanta as well as in the Upanishadic 
Doctrine Bhakti to Bhagavan is the sine-qua-non. He 
speaks about the worship of Srimurti and the importance 
of the Mahaprasadam as well as of Tirtham. He also 
warns against the spiritual offences but for expiation even 
of the gravest offences a devotee need not observe any 
severe penance like Chandrayana Vrata, but the constant 
chanting of the Divine Name not only saves a devotee from 
the offences but it does not allow offences befall upon him. 
Because steadfast devotion makes the Lord stationed 
at heart therefore for the expiation of offences or sins it 
does not require any other assistance. 

Every man down to the lowest born, has equal right 
to follow the path of devotion. Even worst sinners when 



feel destitute and fervently craving the Mercy from God 
they too are bestowed with devotion and gradually attain 
the Abode of Peace. Without the vision of Truth life is 
undone or one is doomed to destruction. 

Bhagavan is One without a second although He appears 
many as Paramatma, Indwelling Monitor of all jiva-souls 
like the sun re0ected uj>on many transperent objects— 
because God is devoid of any modification by the adjuncts 
of maya. 1 

It is not due to lack of knowledge but devoid of 
unalloyed devotion to God that cause the cycling of life 
of transmigration. 

Here too as in the Narada Bhakti Sutra, Sn Shandilya 
emphatically proclaims that Bhakti is unparalleled and 
unprecedented. Karma and Jnana have got their relative 
values when they are in conformity with Bhakti! It 
is through Bhakti alone, that one can attain summum- 
bonum of life. 

The modern philosophers how they distort the import 
of philosophy that you may see that the Mysore 
University edition writes : -The merit and dement of 
the individuals reside m the intellect of the Supreme 
Lord, merit and demerit will continue to exist eternally 
an Hun. Now tell me, if God has got dement and again 
Which continue to exist eternally, thea why should wo 
approach H mata^and how He can make us totally flee 

iwoneowly explain, ast 



from dements and how He can bestow emancipation ? 
Should I quote hundreds of such gravest mistakes that 
they have committed ? But that will not be to my purpose, 
I feel great pain at my heart to go through them. That is 
why it is correctly said, 'The milk sipped by a poisonous 
snake is most injuiious to the health, so also Narrations 
about Supreme God's Pastimes no doubt are Nectarine 
Blissful but such topics when dealt with by a non- devotee 
actually cause a digradation from the high achievement, 

I with the benediction of my Divine Master ventured 
to render this most glorious Treatise into english just for 
enjoying myself the succulent taste of the Nectarine Bliss 
and also although it is done with my faulty language 
but I know the Saragrahi Vaishnavas like swans will take 
the substance and will kindly overlook my defects. 



Sri Shandilya Bhakti Sutras 

CHAPTER - I 

LESSON - 1 

SRTrft STfxfifsmTStT II 1 II 
Ath&to BhaktijijnasS, II / II 

Translation : 

Thereafter henceforth to make inquiry into 
Devotion. 

Purport : 

Whereas Sri Narada begins his Bh-ikti-Satra 
Athato Bhaktim Vyakhyayamahi the doctrine of 
devotion we shall expound. In the first aphorism 
of the Brahma sutra (Vedanta) the commentator 
says : Atha adkita Vedasya-apalo-iihigatulai- 
arthasya : one strictly following Ashrama Dharma, 
studied the Vedas and by following the life of 
austerities has become pure in heart, thereafter 
realising at heart the transitoriness of the 
ephemeral pleasure he providentially meets an 
exalted divine personage and Atho : there yields 
an inquisitiveness to enquire after the Nature 
of Brahman. 



2 Sri Shandilya Bhakli Sutras 

But Bhakti as such does not depend upon 
any precondition as Bhakti is ahaituki * causeless. 
So here Shandilya athox does not say that there is 
ne'eessary preconditionai subsequence of acqui- 
ring some disposition for culturing Bhakti. 
Therefore we should know that after commenting 
upon other treatises he now and finally takes 
delight to illustrate the philosophy, science and 
ontology of Bhakti. Further Atfo: one who by 
dint of his association with exalted devotee of 
Sri Hari Bhaklisthu Bhagavat Bhakta sangena 
parijqyate when gets his soul cognised whereby 
soul's faculties can become manifest in the 
faculties of the body and mental quantum 
thereafter ata; inquiry into Bhakti. Shvetash- 
vatara Upanishad** says: "He who at the 
beginning of creation created Brahma and Who 
delivered the Vedas to him, He bestows intuitive 

wisdom (Bhakti) Bhagavan Himself 

says:*** "Now I bestow upon you (Brahma) 

the ontology of devotion . . because it 

is only by My Grace alone the supra-mundane 
characterised Bhakti is known." Bhakti is 
cognised as the faculty, of the jiva-soul by the 
Lord's swarupa-shakti out of Her innate faculty, 
whereby the limited faculty of the jiva atma 

* VideBiu.16 

** Vide VL1 8 *** Bh JI 9.30 



Sri Shandilya Bhakti Sutras 3 

functions fully and wholly in reciprocity to 
Godhead, It does not strive after logical certainty 
but adores mystery which is revealed to the 
seeker when he enters the inner sanctuary where 
the ustle of the mind is stilled. Therefore Bhakti 
as such is supra-logical, does not depend upon 
any result of meritorious or virtuous works or 
Vedic rituals nor it is to be inquired like 
preconditional acquisition of some disposition 
as in the case of inquiry after Brahman in 
Vedanta. What righteous conduct did the hunter 
possess ? Was Dhruva advanced in age ? What 
erudition did Gajendra possess ? Did Vidura 
claim any high descent ? What was the prowess 
exhibited by Ugrasena, the Yadava King? Did 
Kubja have an attractive appearance? What 
wealth did Sudama claim ? The Lord is pleased 
only by devotion, for He is fond of devotion 
alone . 

Sri Shandilya Rishi who thoroughly dealt 
with all the branches of the Vedas nay, was a 
repository of all Secular knowledge and spiritual 
wisdom after expounding and discussing all the 
other branches of the Vedas where it is said that 
he turned to the doctrine of Bhakti because he 
could not find anything in the four Vedas suitable 



4 Sri Sbandilya Bhakti Sutras 

for the attainment of his desired end which he 
found in the Pancharatras, Treatise of Bhakti. 

Sa paranuraktirishvare II 2 II 

Translation : 

Bhakti is the unshakeable attachment to the 
Supreme God. 

Purport : 

Bhakti has got only one definition that is 
unalloyed attachment or love for the Supreme 
Godhead and therefore it is concerned only in 
relation to cognised soul with the Over-soul. It 
is not born of worldly things, for there is no 
grammatical rule that enjoins the application of 
the locative case ending to the cause nor mere 
philosophical knowledge can affirm it. It is 
causeless and unswerving love and attachment to 
Godhead where there is no iota of the aspiration 
of elevation or salvation as we find in the 
Vishnupurana:* "May not that ceaseless flow of 
Love desert my heart, even though 1 may haye, to 
pass through thousands of births." Sri Bhagavan 
says .## «i the Beloved Self of the holy one can 
be captivated only t hrough Bhakti. Devotion to 

» Vide 1.20.16 ** BH.XI.14.21 



Sri Shandilya Bhakti Sutras 5 

Me absolves even the shvapacha from the stigma 
attaching to his birth' \ Further Bhagavan Sri 
Krishna says:* "My single minded devotees 
knowing Me as their only the Supreme Object of 
attachment, have their unstinted heart and soul 
exclusively enlivened by culturing My Glorious 
Nama, Rupa, Guna, Leela etc. nay, the Madgata 
pranah: live and breath solely and entirely for Me 
alone - void of Me void of life to them. To them 
even a moment's separation from Me is 
unbearable, as Sri Chaitanya Mahaprabhu says : 

One wink appears like Ages, 

Tears stream down from my eyes — 

Like showers in rainy season, 

And the entire world itstlf 

Like a dreary void appears, 

To Me bereft of the sight of Govinda. 

such a devotee of Mine eats and drinks, walks 
and moves, sleeps and keeps awake, and carries 
on all other activities for My sake alone, and 
has no personal interest in those activities as 
I alone is the enshrined Darling of their heart 
Bodhayantah Parasparam — My mystic crest jewel 
devotees when they meet together their very 
entertainment is to delve deep in to the most 
Esoteric — Love of My Transcendental Pastimes, 

* Gita X. 9 



6 Sri Shandilya Bhalti Sutras 

I enlighten the hearts of those who follow strictly 
the path of devotion, with the ever-burning lamp 
of Divine Wisdom and completely destroy the 
gloom of ignorance, They enjoy spiritual 
communion with Me in discoursing on My ever 
— blissful Glories, Attributes and Pastimes". 
Further* "A clever man when he tears the veil 
known by the name of Ego realises Brahman, 
mind becomes transparent, therefore does not 
grieve, does not hanker after anything mundane, 
gets equitable vision towards all beings, and in 
that state of his self he gains unadulterated 
devotion to Me*' . The Love of God is an infinite 
and absolute feeling which does not admit of any 
rational limitation, the delight in god is that 
peace and bliss which passes all understanding. 
It is supreme longing for God for its own sake. 
It is a profound experience which negates all 
desires and fills the hearts with Love for God 
alone. One who has once experienced God-Love 
will see Him alone and speak of him alone, for 
he never thinks anything but Him alone. 

Bhakti is the spontaneous inclination of the 
unstinted heart to God which is unconditioned 
and immediate, which is not prompted by sattva 
or raja or tama gunas of prakriti and which is 

* G.XVIII.54 



Sri Shandilya Bhakti Sutras 7 

evoked by hearing the excellent qualities of God 
alone. Devotion is a mode of God's essential 
Power of Bliss, which He grants to finite self in 
order to know Him directly, Bhakti after passing 
through various stages such as Niskta^ 
Ruchi, Asakti and bhava at its climax goes to 
ecstatic Prema to the supreme delight of Ahhila- 
rasamrita sindhm Raso vai Sah Sri Krishna, the Lord 
of Love-transcendent par-excellence. Oh Beloved! 
that intense love which the ignorant bear to 
worldly objects, may I have the same for Thee? 
may I have the same intensity of love for Thee, 
but only for Love's sake. 

^?«wwT^?rwftqlwr?T II 3 ll 

Tad-samsthasya-amritatva-upadeshat II 5 II 

Translation : 

Unalloyed devotion to Godhead makes 
oneself immortal, beatific and eternally blissful. 

Purport : 

In the Chandogya Upanishad* we learn that 
all other rites or Vedic lessons may lead one to the 
respective result but it is the unalloyed devotion 
to the Supreme Godhead alone helps oneself to 
attain immortality. Katha Upanishad :** 
Through unalloyed devotion to Godhead one 

* Vide II 23.1 ## Vide IIJII.17-18 



g . Sri Shandilya Bhakti Sutras 

transcends the mundanity and attains the final 
beatitude. This is indeed the instruction of the 
Upanishad and it ends here.* Blessed is he who 
loves god with all his heart, body and mind, 
seeks no reward accounts himself only to be 
His debtor Unalloyed devotion to Godhead 
brings an end of the cycling of a life of trans- 
migration and ultimately it makes the devotee 
drink the Nectar with unsatiated evergrowing 
thirst in rendering unalloyed service with 
poignant Love. The highest force in life is Love 
of god. Love is the profoundest philosophy of 
life 

"The waking ones, alas! are not awake ; 

And the sleepers sleep — 

Until Thy Light en them doth shine! 9 ' 

Jnmamitichenna - dvishato - apijnanasya 

tadasamsthiteh II 4 II 
Translation : 

Some may opine that for culturing devotion 
to God philosophical knowledge : jnana is 
indispensible or there is necessary preconditional 
subsequence of philosophical knowledge of God. 
fShandilya says) We say absolutely not, because 
we ki*0w an antagonist may also have knowledge 
♦ Vide Br.Su.13. 13 



Sri Shandtlya Bhakti Sutras 9 

of God but there rests not an iota of devotion m 
his mind towards God. And he never gets the 

state of highest blessedness. 

Purport : 

One may think that the philosophical know- 
ledge of Brahman makes oneself immortal 
beautific and blissful. Hiranyakasipu, had he not 
full philosophical knowledge of God, soul and 
the world or maya ? At the death of his brother 
when he consoled his mother and the sister-in- 
law what a wonderful philosophical talk he gave. 
Yet he ever maintained inimical tendency against 
God as well as His devotee Sri Prahlada. 
Vedanta Sutra* says : "Because it has been 
taught that emancipation accrues to him who is 
devoted to Him."*** Bhagavata says : "Those 
who abandoning the path of unalloyed devotion 
to the Lotus Feet of Godhead, the Source of 
true-well-being, labour for dry abstract know- 
ledge for its own sake, toil in vain like those who> 
pound empty husks of paddy/' Brahma says : 
*'0 Lord, intelligence cannot be pure without 
devotion to Thee." 

No doubt, by possessing intuitive wisdom 
one gets the subjective, realisation of Godhead 

& Vide 1.1.7. *# Bh.X.MV.4 ™ ' 



10 Sri Shandilya Bhakti Sutras 

but It does not mean that philosophical know- 
ledge is the pre-condition of Bhakti whereas 
steadfast devotion is aroused in the heart there 
one does not lack in his philosophical wisdom. 
He is already firmly established in Reality with- 
out any ambiguity- 

Bhagavata says : Those who leaving aside 
all attempts after knowledge, listen to Thy 
Transcendental Glorious Pastimes chanted by 
the self-realised devotees and live a life of pure 
devotion in body, mind, and words can easily 
hold sway over Thee although Thou art inacces- 
sible to all in the three worlds'. Further as cold 
dismay and darkness disappear in the case of a 
man who betakes himself to fire, so do the fear 
of future birth and its root ignorance, get dis- 
solved in the case of a man who renders loving 
service to a devotee. Just as a strong bark is the 
supreme resort to those who are being drowned 
in water, noble devotees who have realised Me, 
the Supreme and have attained perfect peace and 
tranquility of mind are the highest resort of those 
who having sunk to the lowest depths are coming 
once more to the surface of the ocean of 
mundane existence. By the mercy of Sri Narada 
Rishi an immoral fowler became the great reposi- 
tory of all virtues. By the mercy of Lord Sri 



Sri Shatiditya Bhakti Sottas 11 

Ramachandra, Sabari, a wild hunter-woman got 
a divine life. What knowledge had they ? Jatayu 
bird, Gajendra, the elephant, boy Dhruva, and 
many such others realised God through mere 
devotion. So it is clear that the blessings from a 
devotee of God is the panacea for worldly 
disease and it brings forth into one the realisation 
of God and the highest blessedness in life. 

Some others opine that Bhakti and Jnana are 
inter- woven. No doubt where there is steadfast 
devotion there is full wisdom of God, where 
Tattva- Jnana is lacking in or with eclipsed know- 
ledge of God how can pure Bhakti be rendered ? 
On realisation of God one develops exclusiveness 
in his devotion to God. But when steadfast 
devotion appears in one's heart knowledge of 
relationship between Sri Krishna and His devotee 
which is concomitant with Bhakti and dispassion 
for other objects not conducive to Krishna 
Bhakti go pari-passu. Sri Garga Rishi told Sri 
Narada Maharaj that Sri Krishna was God-par- 
excellence and in fact from His very child-hood 
many Supreme-natural Acts of Sri Krishna he 
noticed yet to his overflowing parental affection 
he knew Him none other than his own Darling; 
Mother Yasoda tied Him up with ropes. The 
friends climbed on His shoulders and Vraja 



12 Sri Shandilya Bhakti Sutras 

Gopis chided Him in their sulks. God says: 
Their reproaches fascinate Me more than the 
hymns of the Vedas. 

Mere knowledge of the king does not help 
one to Make the king pleased and thereby make 
oneself gain something positive. So also mere 
talks about the palatable feast does not appease 

one's hunger. Mere philosophical knowledge of 
God without devotion is like pounding the husk 
where there is no corn. Merely if we talk of 
substantial potencies of respective kinds of food 
without enjoying them does it help one to get 
any nourishment or 1 to appease his hunger ? So 
also jnana devoid of Bhakti is comparable to the 
purposeless loose flesh hanging from the neck of 
a goat. 

Further we learn* — The Yajnic Brahmins 
said, "These ladies are most fortunate indeed, 
neither they got purificatory rites of investiture 
with, sacred thread of a twice-born, nor they have 
lesided in the preceptor's house for learning the 
Vedas, nor any austerity performed by them. 
yet they could attain Sri Krishna. The Lord of 
the Universe liaving been endowed with unswer- 
ving devotion. Fie unto us who are devoid of 

# Bh. X-25 



Sri Sfaandilya Bhakti" Sutras 13 

devotion to Sri Krishna. Vain is our high lineage, 
vain our learning, austerities, versatility of the 
scriptures and our being adept in rituals, for we 
are void of devotion to the exalted Lord. 
Although we already heard that Sri Hari Who is 
the very Substance and the Substratum of every 
constituent of the sacrifice, viz. the time, place, 
materials for offerings, mantra, the procedure® 
the priests, the fire deities, sacrificer, the sacrifice 
itself and the fruits of the sacrifice - has incar- 
nated Himself in the clan of the Yadus and yet, 
fools that we are, we could not recognise Him." 
In the Gita Lord says** "My devotee alone is 
on the real path ( yuktatama ) to attain to his 
highest blessedness whereas path of jnana is beset 
with dangers and results in a sorrowful wreck. 

Tayopakshayachha II 5 II 
Translation : 

Because at the very dawn of Bhakti, Jnana 
or abstruse knowledge of Brahman, nay, the 
Jnana-yoga itself (path of induction) has totally 
lost its charm and significance. 



## Gita XII 



14 Sri Sfaandilya Bhakti Sutras 

Purport : 

Emancipation that is gained through the 

path of jnana may be an excellent thing, but 

compared to the Love of god it Is a mustard seed 

beside mount Meru and the selfish cultivation of 

one's ow immortal soul is contemptuously 

dismissed as fit only for those who do not know 

bow to love in the Shvetashvatara Upanishad : * 

44 I have realised this transcendental Personality of 

Godhead, Who shines most brilliantly like the 

sun beyond all darkness only by realising Him 

one goes {atimritjum) beyond the cycle of the life 

of transmigration. Absolutely there is no other 

means for God-realisation and" thereby become 

blessed save and except the path of unalloyed 

devotion/' Bhagavat says : *^ "Neither Brah- 

manahood, Godship, becoming a Rishi, noble 

calling, versatility, nor charity, austerity, worship, 

purity of mind, sacred vows are conducive to 

please Mukunda (One Whose very sight fades the 

charm of emancipation), Sri Krishna, Who is 

propitiated through unalloyed devotion alone/' 

In the Gita Lord says :**• 4i My devotee alone 

is on the real path (Yuktatami) to attain this 

highest Blessedness. 

# Vide IIL8 #& Bh. VII.7,52 «#• Vide XII 



Sri Shaadilya Bhakfi Sutras 15 

At the very dawn of Bhakti, jnana retreats; 
apt Illustration v/e find In Chatussanas that* 

^The sweet and fragrant smell of the Tulasi 
leaves tinged with the pollens offered at the 
Lotus Feet of the Lord having entered into the 
nostrils of Chatussanas, erstwhile Brahma -jnan is 
or Atmaramas were absolved from Ati Vidya *& 
and their dormant intrinsic nature of devotion 
got manifested at the very sight of the transcen- 
dental beauty of God and then felt a thrill of 
ecstacy In their hearts and at once fell in prostra- 
tion at the Lord's Feet. 

Further Bhagavata says: 1 "Even sages who 
are atma-ramis who remain at the state of compla- 
cence and equilibrium and who are free from any 
adjunct of maya, they too are infatuated with 
unalioyed loving devotion to Sri Hari and such 
an unstinted soul gains Parabhakti or unadulte- 
rated and unalloyed devotion to Sri Krishna, the 
Supreme Par- excellence Which is an end in Itself. 
Therefore jnana-yoga has got no significance 
before the Bhakti-yoga, Sri Chaitanya Maha- 
prabhu says : Just as the foolish crow sucks the 



* Bb. Ill 1 5.43 

## Isso Up.9. Bri.Up. 1V.4.10, Bh.X. 2,32, 

* Bh. 1.7.10. 



j 6 Sri Shandilya Bhakti Sutra* 

bitter nimba- fruit while the cukoo feeds on the 
mango blossoms, so the unfortunate followers of 
jnana-yoga chew dry wisdom, while the fortunate 
devotee quaffs the nectar of Sri Krishna Prema. 
The Lord is pleased only by devotion and not 
anything else, whatsoever it may be, for He is 
fond of devotion alone. Thus unswervingly 
attached to Me alone, thou shalt attain Me in 
My Blissful Realm as a devout servitor." 

Dvesha-pratipakihabhavat rasa- shabdacch 

ragah II 6 II 

Translation : 

Hatredness is antogonistic to Bhakti because 
Bhakti is Raga Nectarine Blissful with succulent 
taste in relation to eternal unalloyed Loving 
Raga service to the Supreme Godhead Who is 
Sal-Chit- Ananda : Raso vat sah. 

Purport: 

In the Gita Bhagavan Sri Krishna says.: * 
''Stepped in nescience people who are filled with 
egoism, haughtiness, lust anger and malice hate Me, 

♦ XVI 18-20 



Sri Sha'ndilya Bhakti Sutras 17 

I hurl them perpetually into the demoniacal 
wombs in the world of samsar. Born in ignomi- 
nious forms, these ignoramuses are quite incom- 
petent to attain' Me, and are destined to still 
lower births. But sometimes it is also said tha 

a ?wf T d r kker thw ^ h h *^»™ «S 

at times referred to the very utterance of Sri 
Narada It 1S my firm conviction ^ ' ^ 

absorbation that one attains through voiranubal 
dhena that cannot be possible by following the 
path of d evotlon/ . But hQw gfoss «^ 

ment is misconstrued that may be learnt from 

£LS g l renderin ^. th l Particular sfoka of 
Snmad Bhagavatam. Here Devarshi Narada's 
statement is anukulyamayi and absolutely not 
Prahkulyamayi. \ t is re fe rre d to onJy of those 

Who possess. Prema-Vilasarupa-Vairabham where" ' 
Priti or anuraga is at its climax that of Vraja 
Gopis whose reproches fascinate ■ God'more than 
the hymns' of the Vedas. • - ■ 

Devotion is Rasa and the Taittiriya Upani- 
shad says :♦ -Supreme Godhead is Raso-vai-sah 
rasam hyevayatri labdhahanda bhovati. He is "the verv 
Tra nscendental Embodiment of Al l-ecstatic Bliss. 

• Vide 11.7. ~~ ~~ : : 

—3 



18 Sri Sfaandilya Bhakti Sutras 

By rendering unalloyed devotion to Him one is 
endowed with Transcendental Nectarine Bliss/' 
Devotion is of the forms of Raga or onuraga 
towards its Supreme Object, because it is an 
inalienable natural quality of the cognised soul 
different from the selfish feeling that this object 
is the means of attaining one*s own interest, 
therefore whatever does not confirm to this> 
description cannot be called devotion . 

Sri Chaitanya Mahaprabhu says :* The 
summum bonum of life is unalloyed Love for 
Sri Krishna Who is the Sole-seat of everlasting 
Immortality of eternal Religion of Divine Love 
and of Transcendental Bliss, in comparison with 
that, fourfold Purushartha viz. dharma, artha, 
kama and noksha are most negligible and insignifi- 
cant, whereas the fifth or highest pursuit of 
human being is the fathomless ocean of Necta- 
rine Bliss derived in loving service of Sri Krishna. 
Brahmananda of the jnani may not be even a 
drop before the shoreless ocean of Krishna- 
Prema." 

Further it is not knowledge but devotion in 
the form of Anuraga or final attachment to the 
Lord tha t leads to the attainment of highest 

# CCA. VII 84-85. — ' X ~~ - 



Sri Shandilya Bhakti Sutras 19 

blessedness. Shandilya's idea Is that when soul 
Is not fully saturated with Raga or love alone, 
what is the use of realisation. A jiva soul gains 
Raga or what is etymological ly known as 
atmarati® which is imbibed only in association 
with the exalted devotees of the Lord of Love- 
Transcendence. Rasa vai sah: Sat-Chii-Ananda 
Vigraha. Therefore Sri Shandilya's hidden exposi- 
tion is that one must see that the association 
with the mystic devotee of Sri Krishna should be 
the principle rule and all other rules should be 
consonant to that. 

Lord Sri Chaitanya says: "Pure Atma's true 
characteristic is passionate (final) Love for Sri 
Krishna." Sri Narottama Thakur sings : 

Hari, Hart when the dawn of that day comes 
I shall serve Sri Radha-Krishna with 

passionate low 
Sing aloud in ecstatic rupture Their 

Divine Namts 
Extolling Their Erotic Love-dalliance 

of Supreme dory 

# Vide Ch. Up. 



20 Sri Shaodilya Pfaakti Sutras 

In Love-in- separation I jhall cry calling 

Radha-Govinda 

Drenching my heart with profuse tears. 

* fan frcJR^TOT3?TT?R?! Ih|| 
Na Kriyd Krityanapekshanat jnanavat II 7 II 

Translation : , 

Jnana is to be acquired by one's own 
endeavour whereas Bhakti is causeless and gets 
manifested on its own accord ahaituki: 

Purport : 

In the very beginning we have already 
discussed this: It may be said that by providence 
when one comes in- contact with an exalted 
Parama Bhagavata devotee of the Supreme God- 
head 5 one is endowed with devotion which is the 
natural characteristic of jiva-soul which so long 
remained dormant due to one's aversion to God. 
Worst possible cruel hunter became in, no time a 
P^rama-Bhagavata devotee of Sri Hari by dint 
of causeless mercy of Devarshi Narada, therefore 
such an exalted devotee is known as philo- 
sopher's stone that by its very touch converts 
an iron into gold. 



Sri Shandilya Bhakti Sutras 21 

The intrinsic attribute of Hladini-Potency of 
God is like the function of the lamp which 
reveals itself as well as other objects; so also 
the Hladini-Potency of God causes spontaneous 
Bhss both to Himself and to His devotee Thus 
the causeless case of Bhakti is the grace of the 
exalted devotee which is again an aspect of the 
infinite Hladini-Potency of God. As when a 
deer after quenching her thirst gets up from the 
pond and sees a hunter aiming at her in front 
and on the left a tiger ready to pounce upon her, 
on her right burning forest fire and at the back' 
already remains the deep pond, now she knows 
not the way out ! Such is the world. There is no 
way out but Had above, is the cul-de-sac If 
providentially a thunder bolt bashed with 'storm' 
and torrential rains, the tiger and the hunter run 
away the forest fire is extinguished and the deer 
finds her way out and she gets solace in remem 
benng the mercy of God. *""""""" 

Ata-eva Phalanantyam II 8 I! 
Translation : ; . 

Therefore the reward of Dev 
cendental and infinite. 




22 Sri Sfaandilya Bhakti Sutras 

Purport : 

In the Gita it Is said that the merit that one 
gains by dint of performing virtuous Vedic karma 
that no doubt makes oneself after death to enjoy 
heavenly enjoyments but after the exhaustion of 
the merit he is once again hurled down to this 
earth. Chandogya Upanishad says:* " Just as 
here on earth the world which is got by virtue 
of previous deeds perishes, even so there in the 
other world, which is obtained by merit derived 
from the performance of sacrifices etc. perishes,** 
Those treading the path of jnana devoid of an 
iota of devotion to Thee (God) may feel them- 
selves liberated from maya and become Brahma- 
bhuta but being devoid of devotion to Godhead 
have to return to the life of transmigration once 
again, because their minds remain impure for not 
taking recpurse to the path of devotion at Thy 
Lotus Feet." In the Gita* • 'Exceedingly great is 
the toil of those who follow the path of jnana". 
Whereas Bhagavata says:+* 'Those who are Thine 
own and exclusively devoted to Thee, never 
(under any circumstances) go astray from 
Thy Bliss-showering Lotus Feet. Daunted 
by nothing they overcome all obstacles by Thy 

# Vide VIIL1.6. #« Bh.X.2.32 "~ ~ 

t Gila XIL5 ++ Bh. X.2.33 



Sri Shaodilya Bhakti Sutras 23 

causeless Grace.*' Further* "The gods with all 
their virtues remain in the hearts of a devotee 
who has taken, absolute shelter at the Lotus Feet 
of the Supreme Godhead/'** "A devotee whose 
cup is full with Divine Nectarine Bliss does not 
covet for anything else so he says : O Lord, 
1 nether crave for Brahmaloka, Indra-Loka. the 
sovereignty of the upper worlds, nor kingship of 
the neither worlds, the fulfilment of success in 
mtanga-yoga nor even the solvation except Thy 
Loving service.' 9 Further:*** ''Those who have 
secured the pollen of Thy Lotus Feet neither 
covet the realm of Brahma, nor the rulership of 
the entire globe, nor the dominion over the 
•subterranean regions, nor the occult power of 
yoga, nor even emancipation of the jnanis." 

An exalted devotee eternally is inundated in 
the ocean of Transcendental Bliss and in 
comparison with that bliss Brahmananda is a 
drop whereas Premananda is an ocean. Sri 
Chaitanya Chandraniritamt says : "One who 
is pregnanted with the unalloyed devotidn, to 
him Kaivalya (Sayujya-mukti, attained by a jnani) 
appears as worst as Hell and Paradise is as vain 
is castles in the air; and the gross senses which 

* Bh. V.18.12 *H B^VI^1.5Tll»*^hrx" 16.1.37 

* Vide No.5 



24 Sri Shandilya Bhakti Sutras 

are so vehement to others like most ferocious 
cobra but become subjugated as if having rooted 
out of its fangs and the very world which is the 
cause of triple affliction appears to be the abode 
of peace losing its "illusiveness and although the 
exalted position of Brahma and Indra offered to 
him but becomes insignificant as that of an insect 
to him." 

Bhakti is the very essential nature of soul 
and it is never lost. It is transcendental and ever 
blissful. It is infused in the faculty of the finite 
self by the Lord's svarupa - shakti, whereby finite 
self- cognised jiva-atma in rendering uiwlloyed 
service to Godhead enjoys the eternal Bliss, 

Bhagavata says :» 'Even among tens of 
millions of those who have been rid of the 
trigumas of mayi and even become self-realised 
and thereby become perfectly serene, but it is 
most difficult to find a person who is solely 
devoted to Lord Narayana.' " Further Bhagavata 
says** The Vedas ultimately treat of Bhagavata 
Yssudeva; the Sacrifices themselves aim at the 
attainment of Vasudeva; the various yagais 
eventually lead to Vasudeva and 1 all sorts' of 



# Bh. VI.14.5 *« Bh. 1.2.28-29 



Sri Sfiandllya Bhakti Sutras 25 

rituals have their end in Vasudeva; and all 
wisdom has its culmination in Vasudeva; all 
austere penance has Vasudeva for its goal; all 
virtues aim at the realisation of Vasudeva and all 
destLJes terminate in Vasudeva.' 

Tadvatah prapattishabdacha na jnanam 

itara-prapattivat !! 9 II 

Translation : 

A jnani, when becomes fortunate indeed 
takes recourse to Bhakti. Even jnana cannot be 
acquired independently without self- surrender to 
God. 

Purport : 

. Bhagavan Himself says : * 'Brahma- jnanis 
who feel themselves liberated from mays and 
become Brahrna-Bhutah but being devoid of 
devotion to the God's Lotus Feet they too return 
into this cycle of creation. And in course of 
such a birth some one among them may per- 
chance associate himself with some single minded 
devotee of God and by dint of that association 
he will imbibe Sukriti which after many a birth 
endows him to get liberty to surrender himself to 

% GitaTlT7l9 ^^ 

—4 



26 Sri tSbandilya Bhakfi Sutras 

Godhead realising that Vasudeva is the All-in-all. 

And such a self-surrendered soul is really a 
Mahatma. 

Further Gita says :* "A clever man when he 
tears the veil known by the name of Ego realises 
Brahman, the mind becomes transparent, there- 
fore does not grieve, does not hanker after 
anything mundane, gets equitable vision towards 
all beings, and in that state of his self he gains 
unadulterated devotion to God/' Further :+ "He 
who is free from quagmire of maya 5 thus know s 
Me as the Supreme Purusha and takes recourse 
to My worship with single-minded devotion/' 
Sri Sankaracharya who was responsible for propa- 
gating Jnana-vada at the present age, but finally 
had to pour his heart with devotional hymns : 
Bkaja Govindam. Sri Madhusudan Saraswati, who 
was known as the second Shankaracharya finally 
became fascinated to take the Path of devotion. 
He said, Ct with mind rapt in meditation if mystic 
sees the unqualified actionless light, let him see; 
as for myself, my only yearning is that there may 
appear before my gladdened eyes that Bluish 
Some One Who keeps Himself roaming on the 
banks of Yamuna/ 1 The heart knows God, the 



# Vide XVIH.54 + G.XV.I9 



Sri Shaodilya Bhakti Sutras 27 

spirit loves God, and the inmost ground of the 
jiva contemplate on God, 



LESSON — II 

5a mukhyetarapekshitatvat II 10 if 

Translation : 

Bhakti is the fundamental and principal 
means and others (karma-jnana etc.) are subor- 
dinate and depending upon her. 

Purport : 

Jnana and ' Yoga themselves independently 
cannot yield in the fulfilment without being 
subservient to Bhakti. Chandogya Upanishad 
says :* 'That Bhuma-purusha is the Summit of 
Vedanta and the final goal of all religious and 
philosophical concepts — From Him only one 
derives Bliss by rendering unalloyed devotion to 
Him; Further :^* Being saturated with devotion 
he feels extremely delighted in rendering unalloyed 
service to that Lord of Love 9 he in his state of 
Vvtusiddhi joins with the Transcendental sports 
of that Lord of love [atmtfrida), nay, he who is 

'* # Vide VII 23.1 ## Vide VII 25.2 



28 Sri Shandilya Bhakti Sutras 

so fortunate indeed Imbibing Raganuga - Bhakti 
in his self-some divine nature serves that Lord 
and feel intoxicated by attending to that Blissful 
Sport at the sole pleasure of that Beloved Lord 
of Autumnal Moon. This is the final pursuit of 
human life. Whereas those follow otherwise than 
this are hateronomous. In no world they will 
have freedom. The journey ends in a dancing 
field of brilliant and eternal spring sweet scented 
love, elevating tolerance, golden satisfaction* 
perfect equilibrium and abiding peace. Whereas 
to satisfy physical 'itchas', man, the roof and 
crown of things, labours, sweats and toils, 
reaping a harvest of tears, sighs and regrets. 

'Should one think of jnana and vaitagya 
even after following the path of Bhakti, one 
would be cut off from Bhakti itself —Bhakti 
Rasamrita Sindhu. 

snrwtwr u <n u 

Prakaranaccha \\ 11 \\ 
Translation : 

Bhakti is the substratum. 

Purport : 

Bhakti is the means as well as the end in 
herself. In a living being, no doubt, all the 



Sri Shatidilya Bhaktl Sutras 29 

senses have their individual faculties, as it is 
stated in the Upanishad that once It so happened 
that each one of them (senses) one after another 
desired to take leave for sometime and accor- 
dingly they were allowed but when they all 
returned and joined to work with co-operation, 
in each the life breath soon took leave of them 
and they all became totally inactive and motion- 
less. So too without Bhaktl every spiritual 
attainment is void- Therefore Sri Chaitanya 
Mahaprabhu says : Krishna-Bhakti is the Dhatu, 
the very substratum of Human pursuit. 

What purpose will serve if merely one 
analytically discusses about the substantial 
potencies of various kinds of food, without 
enjoying it. Does it help one to get any nourish- 
ment or appease one's hunger ? So too, mere 
philosophical knowledge without drinking deep 
the Nectar that flows through the poignant loving 
service to the Supreme Godhead what pursuit 
one may gain ? So Bhaktl is the sin-qua-non of 
the Philosophy of God-realisation. 

?3H^f?r% iter, cm awapna \\ <R w 

Darshana~Phalam-itl chenna tena 

Vyayadhqnat 11 12 11 



30 Sri Shaadilya Bhakti Sutras 



Translation : 

Some opine to see God is the supreme 
attainment or highest pursuit No, because there 
is intervention. 

Purport : 

Referring to Chandogya Upanishad :^ Sa 
svatat Bhmmti : Here it is clearly stated that mere 
vision of Truth is not the sine-qua-non of 
becoming : vat at but after visualisation of God 
when one gets aima-raii delights the God of 
Autumnal Moon, God of Love- Transcendence 
with poignant Love in relation to either of atma- 
crida or atma-mithuna or atmananda — < such a 
devotee alone is supremely great. 

Every Philosopher should know that God's 
Divine Nature is always immutable* It never can 
be hardened by one's ingratitude or softened by 
one's prayer. But as the sun though shedding its 
light equally everywhere, casts its reflection only 
on transparant objects and not on opaque things 
accordingly God is accessible only to His 
devotees because they constantly dwell with Him 
in lieu of their loving service to Him. It is their 
Love that makes the God to enshrine in them. 



# Vide VII.25.2 



Sri Shandilya Bhakti Sutras 31 

Bhagavata says :» a The devotees are My own 
Heart as it were, and I am the heart of them. 
They do not want anything but only service to 
Me and I know not anything other than My 
devotees/ 9 Vedanta :#• Bhakta-Vatsalya of 
Bhagavan is a special characteristic in the very 
Swarupa Skakti of God for His devotees." 

Bhagavan says: If at the very sight of Me 
everyone could realise Me then Hiranyakashipu 
would not have fought with My Sri Narasimha. 
ropa whereas Bhakta Prahlada recognised Me as 
the worshippable Lord. Though many wonders 
even of My Infancy were not unknown to the 
Kauravas yet when I Myself went as an 
Ambassador to them for some lawful settlement 
with Pandavas how they refused to accept Me 
and they tried to round Me up ! Why did not 
ICamsa take refuge at My Feet ? What dse, even 
those Yajnika Brahmins of Mathura well- versed 
in Vedic lore could not serve Me. And how lastly 
they lamented: Fie upon our three-fold birth 
and learning ! \ Fie upon our sacred vow, fie upon 
our versatile knowledge; fie upon our pedigree 
and fie upon our proficiency ■ in rituals when we 
have actually turned our face away from Lord 

• # Vide XI.5.88 ** Vide ILL36 



32 Sri Sftaadilya Bhalcti Sutras 

Sri Krishna, fools that we are I Even Brahma 
from whose four mouths four Vedas came out, 
so great philosopher as he was he too failed to 
realise Sri Krishna as the Supreme Godhead. So 
God says : "It is only by single-minded devotion 
that I can be truely perceived." 

Drishtatvaccha il 13 IS 

Translation : 

Yes, it is also by the very sight of god om 
comes svatat (viz. attains highest pursuit of life). 

Purport : 

In the previous aphorism we learnt that mere 
Vision of Truth cannot bring the fulfilment but 
it is seen in the world that at the sight of a 
beautiful youth, a virgin suddenly entreats passion 
of love for him. But one should understand here 
too that when love is already pregnanted into 
one's heart such person only at the very sight of 
the object of love gets the desire of fulfilment. 
pne who has not reached to the stage of adoles- 
cense how at the sight of an object of love can 
entreat passion of love at the heart ? Therefore 
by dint of association with the exalted devotee 



Sfi Shandilya Bfaakti Sutras 33 

when one already is pregnanted with atmarati 
he or she entreats Love at the unstinted heart at 
the very sight of his or her only Object of Love- 
Transcendence. 

We learn that Sri Krishna while entering the 
city of Mathura on the way He met Kubja, when 
the Lord asked her to offer Him unguents that 
were meant for Kamsa, she, though was hunch- 
backed yet was exquisitely beautiful with her 
prime of youthfulness^ actually being captivated 
by the bewitching Beauty, Adolescent Charm, 
loving Disposition, smiling Countenance, and 
witty Talks and penetrating Glances of Sri 
Krishna, offered to Him best kinds of perfumes* 
And in return when Sri Krishna by touching her 
transformed her into a perfect damsel in her 
virginity with straight well developed physique 
having full blossomed two hips and broad breast 
as it were, a matchless beauty-queen, she with her 
exquisite beauty and magnanimity of youth 
became poignant with an exuberance of (divine) 
Erotism caught hold of the fringe of Lord's upper 
garment to give Love to Him : so saying Stnjana* 
dharma dhamsa virobhavati-iti. Next we find Sri 
Krishna in due course after killing Kamsa went 

* Vide Bh.XJJLI " ~ 

_5 - . . 



34 Sri Sbaadilya Bhakti Sutras 

to her home and she whose a(ma; ' deha yaya sa 
took bath (in Krishna lavanyamrita) and then 

embellished herself with applying most scented 
perfumes, sandal-wood-paste 9 fine raiment, costly 
jewels, circled her tress with a chaplet and also 
quaffed some heavy drink but with the most 
natural bashfulness of a Love-lorn virginity 
approached Sri Krishna, the Delight of the Vraja 
Gopis for amorous daliance with the Lord to get 
her passion gratified. 

Here we must very carefully understand that 
she with her Prasadhita-atma : rati yogyatam- 
apadita-atma-deho-yasa-sa* viz. she was already 
pregnanted with atma-tati therefore at the very 
sight of Sri Krishna, only the Paramount Object 
of Love, she cared, not even Kamsa, for whom 
she was carrying the unguents, she actually being 
captivated by the bewitching Beauty, Adolescent 
Charms etc. of Him anointed Him with that best 
perfumes and that most perfect virgin got 
passionate urge to enjoy amorous dalliance with 
none but that only the Object of Transcendental 
Love, the Gallant Lover of the Vraja Gopis. No 
doubt Sri Krishna enjoyed happily amorous 
Love-dalliance with her but in her giving Love to 
Sri Krishna she had a desire of her own gratifica- 



# Vide Bh JL LXVIII, 5 



Sri Shandilya'Bhaktl Sutras 35 

tion therefore It is known as sadhSrani-rati of 
Rag&tmika-BhakU whereas the Love of Vraja- 

Gopis is Samartha-rati where there is complete 
self-effacement of any desire for their own 

pleasures — their Love was for the absolute 
satisfaction of Sri Krishna; again the Love of the 
queens of Dwaraka is known as SamanjasS-rati 
where there is mutual feeling of enjoyment. But 
all these three are of the plane of transcendence 
unapproachable by any Baddha-mukta jiva even. 
As a man who is suffering from a disease of bile 
cannot get the taste of sweetness of sugar-candy 
so also one who is void of devotion Bhagavaiah 
swampam na-aswaditam does not get the Bliss. So 
here in this aphorism Raganuga-bhava peeps into 
the heart of Sri Shandilya rishL Therefore only 
at such cases when unstinted heart is already 
saturated with atma-rati at the very sight of the 
Lord of Autumnal Moon the heart gets inundated 
with the floods of Love. 

arer v$ mmm^^^m \\ <\x it 

Ata-eva tad-abhavad-Vallaveemm II 14 11 

Translation : 

• Whereas even before having seen Sri Krishna 
the Vraja Gopis were pregnant with poignant 
infatuation of unsurmounting Love for the sole 
gratification of Mis Amour, 



36 Sri Shandilya Bhakti Sutras 

Perport : 

Neither the knowledge of Divinity nor the 
Visualisation of God to be taken as the cause of 

entreating unalloyed devotion into one's bosom. 
They are not to be taken even as rudimentary 
cause for arousing Devotion. As without 
attaining the age of adolscent even an analytical 
knowledge of love or the very appearance of a 
naked person does not entrust any passion into 
the bosom of the opposite sex. So it is only 
Rati or Bhava is the cause. 

i) As we have already illustrated elsewhere 
that Yajnika-Patnis of Mathura how ran to Sri 

Krishna, 

ii) Sri Rukminidevi sent this message to 
Krishna, « 'Hearing about Thy Divine Attributes 
and Splendours my untainted heart has clung to 
Thee without fear or shame... ...Having Thy Name 

entered into my ear-holes I got Thyself enshrined 
in my untainted heart. Therefore claim the right 
of Thy Own over this immaculate virgin making 
me Thy spouse." Here with arroused Puwa-raga 
of her Samanjasarati Sri Rukminidevi wants to 
unite herself with her eternal Husband Sri 
Krishna for His spiritual Sense-gratification and 



Sri Sfaandilya Bhakti Sutras 3? 

absolutely not for the gratification of her lust as 
(harato angatapa) vide she was not only totally 
free from lust as such, but she got natural 
Transcendental Svakiya-Somanjasarati in her 
blossoming youth having her body and mind 
identical with her soul 

iii) Fully accomplished of their purpose are 
the bhil women who, when smitten with pangs of 
love dismissed that agony having besmeared their 
faces and breasts with the saffron paste which 
originally painted on the bosom of His darling 
Gopi and rendered still more charming by the 
contact with the Pollen of the Lotus Feet of Sri 
Krishna and ultimately got mixed with the blades 
of grass of Vrindavan due to His rambling 
there, 

iv) The Lord of Autumnal Moon, when 
hailed His dexterity in playing upon \Hi$ 
mysterious Flute let no cupid-heart of the Gopis 
untouched in alluring dance. Enraptured as they 
were so overwhelmed with poignancy of erotic 
rapturous Love in their untainted transparant 
hearts that they in their Pwvaraga or Samat thft-tdti 
on the very recalling of their would-be Gallant 



3S Sri Shandilya Bhakti Sutras 

Lover Sri Krishna celebrated Him with extolling 
His dexterity.* 

v) The Vraja Kumarikas (different from the 

actual Gopis) though they were very very young 
not even beyond the age of five years (see my 
translation of Srimad Bhagavatam) yet they and 

Ramnuga Madhura-rati to gratify Sri Krishna and 
accordingly they propitiated Katyayanidevi to 
make the Son of Nandagopa as their Spouse. 

vi) It is when Sri Krishna resonated Kama- 
Bija Klim in His Flute it penetrated into those 
Gopis who had Samafiha - Parakiya Ramtmka 
Bhava and those Gopis alone run to Him for the 
gratification of the Transcendental Amour of 
only the Gallant Lover. 

Bhsktya janatiti ehenmhhijnaptya sahayyat 11 15 II 

Translation : 

It is only Bhakti that alone makes to realise 
God in His totality and absolutely it does not 
require any help from earlier knowledge of God. 
(Some wrongly translate that first knowledge 

' ■' < m Vide B3i XXI ' " 



Sri Shandilya Bhakti Sutras 39 

which leads to devotion. But it contradicts the 

previous statements (vide No 4 and 5). 

Purport : 

1} Now what we find that the Sakhas of 
Sri Krishna from their very childhood although 
have been observing the Super-human Acts of 
Sri Krishna yet they climbed on His Shoulders 
and plucked fruits and after tasting them gave 
Him. 

ii) Sri Krishna's showing Vishvarupa to 
His mother could create no change in her mind 
to convert her into a worshipper of Him. On 
the otherhand she felt deeper Love for Sri 
Krishna to suck her breast and He was enthralled 
by her affectionate Love, Sri Yogamaya exercised 
her ail the powers to make Yashoda realise that 
her Darling was not an ordinary personage to bfc 
taken to task. But this Child of Kevala-rati-Lovt 
of Mother Yashoda was a mere sulk of her which 
actually makes Sri Krishna more glorified 
towards the exposition of His Msdhurya. Sri 
Gargacharya told about the Divinity of Sri 
Krishna. So nothing was left to the knowledge 
of Sri Nanda- Yashoda about the Divinity of 



40 Sri Shaadilya Bhakti Sutras 

their Darling. Whereas even after this dekhile-o- 
nahi-mane kevalar riti* the knowledge of Divinity 
could not hold any ground in the hearts of 
Keva.la.-R.ati Ragatmika devotees of His. So even 
after this the parential Love and affection 
towards Sri Krishna could not be interrupted by 
any feeling of awe and reverence. 

Prag - uktam - cha II 16 II 

Translation : 

It was already illustrated baforehand. 

Purport : 

It is devotion that leads to knowledge and 
not knowledge to devotion.** "It is only the 
pure devotion to Me, through which one comes 
to know Me in reality." Through Suddah-Bh.kti 
alone one is enlightened with the full knowledge 
of Transcendental Manifestation of God, His 
Attributes and Sports and forthwith the pure 
Soul enters into the Blissful Abode of God. This 
is one of His confidential Teachings to the jiva. 



* Vide C.C. •• G. XVIII. 55 



Sri Shandilya Bhakti Sutras 41 

So the realisation of a Bhakta, however, has all 
the vitality and vividness of direct Personal 
experience of God. There is nothing nebulous or 
hazy inconclusive or Indefinite aspect about it. 
(See Aphorism No. 9) 

Etena vikalpopi pratyuktah 11 17 II 

Translation ; 

Now with these expositions the contradiction 
regarding Jnana and Bhakti Is solved- 

Purport : 

So now without any contradiction it is clear 
that Bhakti is independent and causeless. 
Whereas Jnana or Knowledge Itself has got no 
y^lue without being subservient to Bhakti 
Therefore Knowledge devoid of Bhakti cannot 
serve the purpose of attaining final beatitude in 
life. Bhakti is the Means as well as the End in 
itself. The highest pursuit of human life is 
attained through Bhakti alone. 

Deva-Bhaktiritarasmin Sahacharyat 11 18 11 
_6 



42 Sri Shandiiya Bhakti Sutras 

Translation : 

When Bhakti is referred to other than the 
Supreme Godhead, it is of course, a degraded 
form or perversely coined. 

Purport : 

The derivating meaning of Bhakti is always 
in i elation to Supreme Godhead only. It is the 
means as well as the end in itself and it is totally 
free from the aspiration of elevation as well as 
solvation. Knowledge is always ancillary to it. 
In the Gita* Bhagavan Sri Krishna says : "Those 
who are devoted to gods other than the Supreme 
Godhead even though Shraddkanvitah, with un- 
wavering faith, no doubt I being the very source 
of existence of all gods am thereby ultimately 
worshipped, but lacking as it does the right 
spirit (Wherein I alone should be worshipped), 
such devotion is not recognised as the proper 
one. Being deluded by Maya merely get their 
desires fulfilled in obtaining the objects of their 
enjoyments heaven as its fruits instead of 
attaining the highest pursuit of life viz. eternal 
Bliss in My Service." Further God says : "Those 
who are devoted to other gods go to them but 
My^ devotees come unto Me, thereby no longer 
» Vide IX .23 " "" 



Sri Shandilya Bhakti Sutras 43 

they are subject to birth and death where as all 
others are subject to this law of Transmigration; 

Yogastubhay&rtham-apekshanat'prayajavat II 19 \\ 

Translation : 

As for the Jnana so also for Yoga Bhakti is 
the substratum to bring the final success. Just 
as Prayaja ceremony is subsidiary to Vajapeya- 
yajna etc, as well as of Dikshaniya etc. so too 
Yoga and Jnana are subservient to Bhakti. 

Purport : 

As knowledge devoid of Bhakti does not 
yield the final emancipation so also yoga without 
becoming subservient to Bhakti cannot even 
subdue the mind. The prompt answer we find 
from the life of Saubari as well as from master 
yogi Durvasha. So Bhagavatam says:^ "For 
attaining Me 9 neither yoga, nor Sankhya, nor 
righteousness, nor study of Vedas, or austerity or 
renunciation captivates Me, as does intense 
devotion to Me/' Further;** 6S I am not known 
through, Yajna, Tapasya, and Yoga whereas 



• HhXI.14.20 #^Bh IV.20.16 



44 Sri Sfaandilya Bhakti Sutras 

I ever shine in the untainted heart of My 
devotees/' Further :* 'As the same milk with 
its various qualities or attributes is differently 
observed through different senses say through 
the eye only its colour, through the touch its 
coolness or heat or its liquidity but through the 
tongue when it is drunk, all the qualities are 
positively utilised; so also through karma, jnana f 
yoga one may have partial view of the Lord but 
it is only through unalloyed devotion the full 
realisation of God is had. 

Gaunya tu Samadhi- siddhi II 20 II 

Traislafioi : 

Even attainment of Samadhi or meditation 
or contemplation upon God is the secondary 

aspect of Bhakti. 

Purport : 

Samadhi or meditation makes the mind 
contemplated upon God but Bhakthi enchants 
all the senses at a time. In Samadhi what realisa- 
toon one gets that cannot he made to understand 
to others and it is only particular person's own 

• Bh.IIL32.33 ~ 



Sri Shandilya Bhaktl Sutras m 45 

gain, whereas devotee's every act makes others 
also spiritually benefitted. Meditation can be 
done at a particular time and at a particular 
place but Bhakti has got different phases 
particularly Nama-Samkirtana which Is the 
highest, can be done at all times and at all places 
and at all conditions of life. In meditation 
perception of God Is only within* whereas 
unalloyed highest Bhakti makes a devotee feel 
the presence of God. Unalloyed devotion 
enchants all the senses and In Samadhl there is 
Mima ramata whereas specially Ragannga- Bhakti 
ttanscends atmar Striata becoming. Krishna- prema- 
Svarupa i.e. it goes only for the gratification of 
the Amour of the Transcendental Gallent-Lover 
Sri Krishna, the Swayamrupa-Bhagavan when 
the devotee is fully inundated in the ocean of 
Bliss in comprising of which atmananda is a drop. 
Atmananda may be an excellent thing, but 
compared to the unalloyed Love of God it is as a 
mustard seed beside mount Meru. Even master 
Yogi Sri Shiva although was absorbed in perfect 
meditation but when the melody of Sri Narada's 
lute pierced through his transparant heart he 
became enchanted with the enchanting rapture. 
Sri Durvasa was in deep meditation but when 
God made His presence before him he lost his 



46 t Sri Shandilya Bhakti Sutras 

meditation and poured his heart in hymns in His 
Glory. So was the case for Prahlada too. 

Heya-rugatvat- itichet-na-uttama-aspada tvat 

sangavat H 21 I! 

Translation : 

As is the general testament that one must 
give up the attachment but attachments with the 
sat (exalted devotee of Supreme Godhead) merits 
the highest spiritual reward; so also anuraga to 
Uttama-purusha must not be given up. 

Parport : 

In the philosophy of yoga enunciated by 
Sri Patanjala Rishi in his Yogasutra where 
Samadhi-state is the final pursuit which can be 
had through secondary Bhakti but unalloyed 
exalted characteristic of Bhakti is far far superior 
to that that is illustrated in the previous 
aphorism. Now as per Patanjala Yoga -Sutra* 
Ra%a-dveska-abhir>iveshaklesha: 'Attachment, aver- 
sion, and infatuation are the afflictions." 

* Vide li.i ~ ~ " 



Sri Sfaandilya Btsakll Sutras 47 

" * The Jnanis 9 and Yogis' vague idea Is that 
Bhakti is the means only. Further they make 
such a blaspheme that Bhakti is performed for 
Saguna Iswara whereas highest Reality is 
Nirguna Brahman therefore for them so long 
there is ragadvesha-abhinivesha no nirgunata-state 
viz. Btahmabhuta for the jnani and Mirvikalpa. 
samadhi- state for the Yogis can be attained. 
They understand only the sat aspect of God 
whereas to the realisation of an exalted devotee 
Bhagavan is sat-ckit-ananda vigraha. So it Is absurd 
$#t which are considered to be abandoned in 
' relation to mundanity are also be applicable for 
transcendental culture in relation to Supreme 
Godhead. Dussanga : companionship with the 
people who are averse to God and steeped in 
nescience is the gate- way of the hell but compa- 
nionship with the exalted devotees is not only the 
gate-way of liberation but that is the only true- 
spiritual welfare of humanity. When we are in 
close companionship with the exalted devotees, 
the rays of the divine Love that radiate from 
every pore of their divine persons bring spiritual 
enlightenment. So when one goes deeper and 
deeper to his culture of devotion one will have 
accordingly deeper attachment, pang of Love-in- 
separation and infatuation to the Supreme 
Godhead. A devotee says % O Lord, that intense 



48 Sri Sfaandllya Bhakti Sitras 

love for which the ignorant bears to worldly 
objects, may I have the same for Thee; May 
1 have the same intensity of Love for Thee, but 
only for Love's sake. Further he says : 

I wait and weep for Thee 

Here in the garden of my heart 

As a thirsting man yearneth for water, 

Even so doth my soul long for a 

vision of Thee 

Thy Love, Beloved, like an arrow, 

hath pierced my heart 
When wilt Thou come and relieve 

this agony of pain 

Bhakti is the Means as well as the End in 

itself- 

Tadeva karmi-jnani-yogibhya adhikyashabdat II 22 1! 
TfMsIatioi : 

Therefore without any contradiction Bhakti 
indeed i$ the highest of all and a Bhakta is 
superior to Karmi, Jnani or a Yogi. 

Purport : 

Unalloyed devotion to the Supreme Godhead 



Sri Shandilya Bhakti Sutras 49 

is the highest Sri Krishna says : l "That type of 
yogi is superior to a karmi, to a jnani, to a 
tapaswi and therefore My dear Arjuna, do 
become that type of yogi. But among all the 
yogis one who has fully surrendered to Me and 
serves Me with intense devotion with spiritualised 
body, mind and soul is undoubtedly the greatest 
of all." 

Bhagavatam says : 3 "Among the innume- 
rable muktas and siddhas rarely is found a devotee 
whole-heartedly devoted to the Supreme Godhead 
and 

Whose atma is completely satiated with Love 
He whose be - all and end - all of life is 
To serve Me with exclusive loving devotion 
With all energy oj body, mind and soul 
Him I regard as the greatest yogi above all. 

Praphna-ninipanabhydm-ddhikya-siddhek II 23 II 
Translation : 

The Supremacy of Devotion without any 
contradiction is established in reply to the 
question. 

1 G.VL42 2 Bh VI.14.15 
7 



50 Sri Shandilya Bhakti Sutras 

Purport : 

In the 12th Chapter of the Gits, Arjuna asks 
Sri Krishna, the Godhead, "those that constantly 
worship Thee devotedly as Thy devotees and 
those that meditate upon the formless and 
attributeless Brahman — of these two classes 
whose excellency predominates ?" 

In answer Sri Krishna says: "My devotee 
alone is on the real-path [Tuktatama) to attain to 
the highest blessedness in rendering eternal 
service to Me, the Supreme, with his mind intent 
on Me, ever harmonised and attended with 
supreme faith. So I deem it that My single — 
minded devotee alone stands foremost among the 
yogis, others that seek to realise Me as the 
Abstract Brahman, the Nameless, unmanifest, 
unthinkable, unchangeable and Abstruce one 
keeping the senses under control, with equality 
of vision everywhere no doubt attains oneness 
with My Brahman Aspect, but they shall have to 
experience a lot of difficulties and troubles 
and besides, that path is beset with 
dangers." Bhagavan says, contemplation on an 
undefined, Absolute Brahman for an embodied 
soul results in a sorrowful wreck. 1 Further 

Bhagavat says : a 

i Bb.Xl4.4 2 Bh XI.2.32 




S0 L 

Sri Shandilya Bhakti Sutras ^ ^ 

"Intelligence cannot be pure without devotion to 
Thee." 

Naiva Shraddh&tu sadhHrany&t 11 24 

Translation : 

The idiomatical use of Shraddha 
the Philosophy of Bhakti is not to be taken in an 
ordinary sense. 

Purport : 

Shraddha on the path of Bhakti is the 
constituent of soul but absolutely not of mental 
or physical exuberance. Shraddha is the first - 
step or foundation of the edifice of Prema. Sri 
Rupa-Goswami, an exponent of Prema - Bhakti 
in his most glorious science on Philosophy ot 
Bhakti "Bhakti-Rasamrita-Sindhu" 1 has stated 
Xdau : first, Shraddha, Faith is endowed in the 
cognised soul by listening to the Transcendental 
Exploits of Supreme Godhead in the company of 
exalted Parama Bhagavata devotees. This Faith 
refers to Faith in the infallibility of the funda- 
mental teachings of scriptures regarding God, 



i,VWe Purva 4.11 



52 Sri Shandilya Bhakti Sutras 

individual soul, the universe, maya and their 
inter-relationship and final conclusion. Therefore 
there is great difference in between belief and 
faith. It is like when a girl steps to her youth 
naturally she hunts for her mate, so when soul 
imbibes Shraddha he searches for his object of 
Love but for Love's sake only, without its adulte- 
rated form of one's own sense- gratification. 

Unfortunately some commentators so erro- 
neously make them understand that devotion 
should never be doubted to be of the form of 

faith because faith is subsidiary only to 
ceremonial works. We do not understand in what 

way their brain works. 

mm cic% ! erme*Fncr » *%% « 

TasySm tattre chinaya&thanat \\ 25 il 

Translation ; 

If Shraddha, Faith, is not taken as funda- 
mental then a regressus ad infinitum would result! 
and it would be sacrilegious. 

Purport : / ' 

Bhakti is .causeless and also the, means as 
well as the end in itself. Therefore Shraddha is 
not different from Bhakti whereas Shraddha is 



Sri Shandilya Bhakti Sutras 53 

the rudimentary stage of Bhakti and Prema is the 

climax. Bhagavan Sri Krishna says i 1 " 4 He who 

has surrendered himself to Me and serves Me 

With unswerving Faith is considered by Me as the 

best Yogi/* The value and the intensity of a 

man's Faith lies in being devoted to God as the 

only object of his Love. Such a faithful and real 

lover of God is the most perfect among the 

accomplished yogis. To know God, to have 

Faith mFIim, and to be whole-heartedly devoted 

to Him,, are indeed the things which build up the 

perfection and these are certain to make him feel 

that, in all that he thinks and feels and does, he 

has to serve merely as the instrument of God and 

carry out His Will Shraddha is the bod and 

Prema is the fully blossomed flower with its 

fragrance. So to separate Shraddha from Bhakti 

is sacrilegious. 

Brahmakandam tu bhaktau tasyanujnanayat 

Samanyat H 26 11 

Translation : 

j ;[ For Brahma-Kanda what is known as 
Vedanta moreover Bhakti is the sine-qua-non, 
otherwise it cannot have its locns-standi 



54 Sri Shandilya Bhakti Sutras 

Purport : 

Generally Vedas are classified as Purva- 
miraamsa or Purva-kanda or Karma-kanda 
dealing with rituals or ceremonial rites and other 
one Uttara-mimamsa or Uttara-kanda viz. 
Vedanta or Jnana-kanda dealing with knowledge 
all about Brahman (God), jiva-soul and mays 
and what relationship have they got in between 
them. There is a vague idea that the Uttara- 
Kanda or Vedanta particularly after the 
commentary of Sri Shankaricharya being it 
popular among the intellectuals that Vedanta 
deals with jnana of Pantheism or Monism and 
approach is Inductive Process or which is known 
as Neti Mti : not this, not this. But if negative 
way netineti could be the approach then how 
athato Brahma jijnasa ? Definitely enquiry is after 
something positive. Therefore enquiry should be 
affirmative. Now who will have the knowledge 
of Brahman ? Shraddhavan-labhate jnanam 1 One 
who possesses firm faith in God. Again to whom 
will Brahman reveal Himself? One who possesses 
steadfast devotion to God. Bhaktya aham ekaya 
grahyah-.* "I am attainable only through 
exclusive devotion." Therefore Bhakti is the 
sine-qu a-non of Vedanta philosophy, otherwise 

1 G.IV.39 » Bh XI. 14.21 ~~ 



Sri Sfaanditya Bhakti Sutras 55 

Vedanta has got no locus standi in the ontology 

of God-realisation. 



CHAPTER - II 
LESSON - I 

Buddhi hetu-pravrittir-avishuddher-avaghatavat II 27 II 

Translation t 

. The path of Jnana or Knowledge and path 
of Karma viz. Rituals are to be followed till 
one's heart becomes untinted at the dawn of 
Shraddha as threshing the paddy is to be 
continued till grains are husked. 

Purport : 

Bhagavan says : l "I have prescribed in the 
Vedas three yogas - that of Jnana yoga, karma 
yoga and Bhakti yoga-and there is no fourth 
proposition/' Shraddha which is the seed of 
Bhakti and so long, 2 ''one does not imbibe 
unflinching Shraddha in listening to God's 
Nectarine Blissful Pastimes and Glories from the 



* Bh XI. 20.67 B Bfa XL20.9 



56 Sri Shandilya Bhakti Sutras 

holy lips of exalted Parama-Bhagavata devotees 
of Godhead and thereby gets distaste to ritualistic 
ceremony until then he has to perform karma- 
yoga." Next Bhagavata says -- 1 "Those who aban- 
doning the path of unalloyed devotion to God's 
Hoiy Feet, the Source of true well-being, labour 
for dry abstract knowledge path of Jnana for its 
own sake, toil in vain like those who pound empty 
husks of paddy." fsha-Upanishad says : He who 
is addicted to the path of Abstruce knowledge 
enters a darkened region than he who is without 
knowledge. Gita says : 2 "Exceedingly great is 
the toil of those whose minds are attached to the 
Nirguna Brahman." Without taking recourse to 
Bhakti, Jnana cannot be purified. Therefore so 
long one does not follow the path of unalloyed 
devotion, due to eclipsed knowledge one may 
take oneself to either path of Karma-yoga Or 
path of Jnana-yoga, but without Bhakti no purifi- 
cation of heart is possible. Bhakti is the sine- 
qua-non of the cognised soul, totally free from 
quagmire of maya. 

Tad-anganam-cha II 28 II 



^h. X.14.4 « G.X.11 



Sri Shandilya Bfaaktl Sutras , 57 



Translation 



Wheif they are subservient to Bhakti they 
should be followed. 

Purport : 

In the previous aphorism we come to know 
that neither Karma-yoga nor jnana-yoga can 
make the soul cognised with intuitive wisdom to 
the subjective Realisation of Supreme Godhead . 
But at the sametime we know that they are 
prescribed as the means by God Himself. There- 
fore as Upanishad says ^'This should be the vow 
that one should never go without meeting his 
wife on bed while she is at her flowering time, 
that is, when prakriti is congenial* i.e. shows her 
unmukhini-vritti one should not outright neglect 
her merely thinking her as maya» So for a 
Kami, Prakriti is like a dancing girl alluring the 
passion of the mind, and for a Jnani, she is to be 
divorced, whereas for a devotee she is carefully 
taken as a faithful wife, a mutual helpmate to 
evolve perfection in life. So it is said, being free 
from all the adjuncts of maya viz*. I»ness and 
my-ness and fully spiritualised engage all the 
senses 'in the loving service of Godhead. And 
that is the wisdom which makes one to devote to 
God Sri Krishna which must be obtained. The 
_8 



58 Sri Sfaartdllya Bhakti Sutras 

wisdom which endows one with the realisation of 
Sri Krishna's Divinity is the quality <rf Samvit, a 

potency of His Swarupa-shakti. . Further Shravam 
and Kirtana of God, Transcendental Pastimes, in 

association with the exalted Parama-Bhagavata 
devotees are not only the constituents of Bhakti, 
but are the sine-qua-non of Bhakti 

Tdm-ishvaryaparam Kashyapah Paratvat II 29 11 

Translation : 

Kashyapa rishi opines that jiva souls are 
infinitisimal beings entirely dependent upon Him 
and realising His Omnipotence should be sub- 
servient to Him. 

Purport : 

Kashyapa views that jiva soul is entirely 
dependent on., God. Therefore when he realises 
his own littleness and the Omnipotency of 
Godhead naturally with all reverence he will 
devote himself to Him and will enjoy supreme 
Bliss., 

Atmaikaparam B&darayotnah II 30 If 



Sri Shandilya Bhajcti Sutras 59 

Translation : ^ 

The very essential function or characteristic 
of the soul Is the definition of Bhakti - says Sri 
Veda Vyasa. 

'Purport : 

Bhakti has got nothing with mental or 
physical exercise. Bhakti Is the very nature of the 
soul. Soul at Its unconditional state, free from 
mayic bondage naturally becomes dovetailed In 
the unalloyed service to Supreme Godhead. 

Ubhayaparam Shandilyah Shabdopapattihhyam 11 31 II 

Translation : 

Shandilya says that it is, as per the Vedas, 
as well as from the precepts of the exalted 
selves, established that Bhakti is the eternal 
unbreakable relationship of jiva-soul with God- 
fa §ad as servitor and Served, 

Purport : 

Shandilya says that Bhakti ^indeed is the 
constitutional faculty of the cognitive soul, which 
Is the eternal uninterrupted Love for Godhead; 
but there must be no lacking in spiritual wisdom 
and it must be authoritative' based upon the 



60 Sri Shandllya Bhakti Sutras 

Veda as well as upon the precepts of the people 
who have translated the very spirit of the Vedas 
into their owe lives. For illustration we find in 
the Gita : 2 "jivas are fragments of Myself being 
not Svamsha but Vibhinnamsha having stationed at 
the demarcating line in between chid-jagat and 
mayik-jagat." 

Mundaka Upanlshad 2 says: This Trans- 
cendental Divinity is only the Reality. The great 
seers realised Him and the mystic Sounds that 
helped them for the realisation, is the rita in the 
three Vedas which they followed/' Sri Bhaga- 
vata says; 3 The Supreme God is only the 
Enjoyer of Transcendental Nectarine Bliss and 
at ^ His unalloyed service only jiva can enjoy 
Bliss-remnant from Him. Also vide Vedanta 4 
Chandogya Upanishad : 5 "A man with intuitive 
wisdom should worship Him, for, as is one's 
faith such indeed is one's reward and according 
to one's faith or spiritual endeavour here in this 
world, does such one become on departing 
hence. So let one culture devotional service to 
Him". Further: 6 "He is the Cause of all 
causes, is the Wish-yielding Self-some Divinity 

~"~*"vide XV.7 ■ Vide 1.2.1 * Bh IL6.18 ~~ 

* Vide IL3.41 * Vide III.14.1 • Ch. up. III.14.4 



Sri Shandilya Bhakti Sutras 61 

possessing all the Transcendental or lovely 
fragrance or Glories and All Blissful: His 
immanence is pervading althrough and He Is 
Self-some possessing no phenomenal or mundane 
senses; whereas everything in Him is Transcen- 
dental and absolutely free from any ambiguity. 
He is the Lord whom 1 install in my untainted 
heart. He is my adorable Supreme Godhead - 
1 must attain Htm on departing hence/ 1 He 
who possesses such steadfast faith and devotion 
absolutely free from any doubt, this divine 
character of the Supreme Divinity, will certainly 
accomplish himself thus declared Shandilya — 
yea, Shandilya. 

^•" (Also see Bri. Up. 1.4.7; 11.1.20; III.S.9 and 
IV.4.22) 

Vaisha myad-asiddhamiti chennabhijnanavad 

vaishishtyat II 32 1 1 

Translation : 

Though jiva is qualitatively same with the 
Brahman or God but quantitatively different 
from God; it is established by the philosophy of 
Truth that God Is Advaya-Jnana-Tattvai One 
without a second. 



62 Sri Sfaandllya Bhakti Sutras 

Purport : 

Lord Sri Chaitanya Mahaprabhu says : 
4 Achlntya-bheda~abheda In between jiva and 
Brahman is the true philosophical Doctrine. We 
find (i) in Chandogya Upanishad 1 sarvam Khal- 
vidam Brahman, It Is wholly Brahman* 

(i) JVehananastikinckana* There are no 
diversities. 

(HI) Prqjnanatn Brahma® Full wisdom is 

Brahman, 

(iv) Tatvamasi* Thou art That. 

(v) Akam Brakmasmi 5 I am Brahman. 

fvi) Ekam eva advitiyam 6 There is only One 
without* a second - these all are* as abheda shruti 
accordingly bheda shruti such as (i) Btahmavidm 

apanati param 1 one who realises Brahman attains 
the summum bonum of life, (ii) Satyam jnanam 
brahmanabipaschita 8 Brahman is the eternal 
Source of all wisdom unbounded: he who 
finds Brahman existent in his heart as in the 



1 Vide 111.14.1 » Bri. Up. IV.4.19 
Ait Up. III. 1.1 * Ch. VI. 8.7 * Brih.lAlO 
* Cb.VI.2.1 7 Tait.ILl.2 8 Tai. ILL2 



3 



Sri Sbaiidllya Bhaktl Sutras 6^ 

world beyond this, he gets his objects fulfilled 
with the wisdom of Brahman, (iii) Ayamatma 
sarvesham Bhutanam madhm 1 This Paramatma Is 
like honey or Nectarine Blissful to all beings. 
(lv) Tamahuragrayam purusham mahantam q The 
wise describe Him as the efficient cause and the 
Highest Entity, (v) Nityonityanam? Those really 
wise persons who by virtue of their devotion 
behold the supreme Brahman as the Paramount 
eternal Reality among all eternals, (vl) Valagra- 
shatabhagasya* jiva Is like the finest of the fine 
end of a hair and Is yet fit to remain Immortal. 
Further Chandogya Upanlshad 6 etc. Thus 
distinction (bheda) is established. 

'So Brahman or Supreme Godhead alone Is 
to be ^served eternally by the jiva-souls. And 
Achintya-hheda-abheda Is the established Philo- 
sophical Doctrine, 

Na cha klishtah parah syddanantaram visheshat II 55 I ' 

Translation s 

Though jiva-soul is subject to the affliction 
of maya but when he is dovetailed in loving 

1 Bri. IL~5.14. s Sveta. Up. IILI9 3 Katha.II-2.13 
*SvetaV.9. * Vide VIII. 1.5 



64 Sri Shandilya Bhakti Sutras 

service of Godhead he becomes totally free, from 
any sorrow or suffering and becomes blissful 

Purport : 

In the Katha Upanishad i 1 " 'The man of 
wisdom who beholds the Supreme Brahman as 
the Paramount Eternal" Reality among all other 
sentient beings — * as the Fountain-Source of 
consciousness to all conscious beings — as the 
only Reality without a second but as a Monitor- 
self dwelling in the cave of the heart of all 
sentient beings and rewarding them in accordance 
with their respective actions of life — he enjoys 
true eternal Bliss and not others who are ignorant 
of Him 5 . The cognised jiva-soul by dint of his 
devotion to Godhead when attains final emanci- 
pation he is characterised as such : 3 

1. Apahata papa (devoid of sins and sinful 
propensity), (ii) Vtjara (free from oldness), 
(iii) Vimrityu (overcomes death), (iv) vishoka 
{free from any affliction for any worldly loss), 
(v) Vijtghatsa (free from lust), (vi) apipasa 
(without any hankering), (vii) Satyakama 
wishing for truth of sentience of God) and 
(viii) Satyasankaipa (with fulfilled objective) 

1 Vide JI. 11.13 a Chando Up VIII. 1,5 ~ 



Sri Shandiiya Bhakti Sutras 65 

enjoy eternal Bliss. Without the Intuitive wisdom 
in the jiva-soul being kindled through the 
bestowing Grace of the Omnipotent God, and 
without having unalloyed service to him the 
heart does not get saturated with the flow of the 
Nectarine Bliss without which one cannot get 
perfection. By dint of unalloyed devotion one 
gets final liberation and gains summum bonum 
of life. 1 The Vijnanamaya soul accomplishes 
devotional services to God and never recedes 
from the Anandamqya-purusha.* 33 

Aishvaryarn tatheti chenna svabhavyai ii 34 || 
Translation : 

Jiva-soul comes to the state of bondage 
due to his infinitesimal potentiality, 

Purport : 

Jiva-soul, constituent of infinitesimal atomic 
energy of the God that too not direct from Him 
but from His Tatastha-shakti viz. demarcating- 
line in between transcendental world and 
mundane world is eternally backward (anadu 
bahirmukha) and subject to maya. When he 

1 Vide Shveta Up fl Tai.Up. 11.8 
9 



66 Sri Shandilya Bhakti Sutras 

comes in contact with raaya his perverted 
nature prevails, giving room for his sojourn to 
this mundane world. Jiva is no doubt spiritual 
in essence but being infinitesimal, is liable to 
be enthralled by maya as soon as he turns away 
from God and again when by dint of the associa- 
tion with the exalted Parama-Bhagavata devotees 
of God his essential dormant characteristic of 
devotion to God is awakened he cuts asunder 
the knots of the nescience; he goes back from his 
sojourn of this raundanity to the plane of 
transcendence and devotes himself solely in 
loving service to God eternally without any 
interruption. 1 34 

Apraihhiddham paraishvaryam tadbhavachha 

naivam it are sham II 35 II 

Translation I 

The Supralogical transcendental Potencies 
of Supreme Divinity are ever unchangeable and 
undiminished and not subject to any modification 
because they are His Swarupa-shaktis : sat -chid 
ever existent and unabated whereas jivas are 
subject to modification. 



1 Vide Chllp, VII 3.4 



Sri Shandilya Bhaktl Sutras 67 

Parport : 

The Attributes of God are eternal as they 
are of His Swirupa-shakti not distinguishable from 
His very Person. They are not absolutely of the 
nature of any modification as in the case of the 
jivas. Jivas are subject to sorrow and suffering 
but absolutely not the God. Maya envelopes 
the jiva and causes affliction but God is 
mayddhuha, the Controller of maya and therefore 
maya cannot have sway over God. Jiva gets 
released from the encasement of maya when 
Grace of God befalls upon him. 1 Further 3 , it is 
by His governing Who is the Transcendental 
Supreme Being, all beings maintain their respec- 
tive positions. Without His superintending, none 
can independently function. He does not be- 
come Greater by good works nor Inferior by 
bad works, being the Master of . all and 
Autocrat Lord of all beings. In the Gita. God 
says : "My Birth and Actions are not the 
modifications of maya but They are transcenden- 
tal because They are attributed to My Swarupa- 
shakti. 35 

^Brih. Up. IV.3-7 a Brih. Up. III.8.9 



68 Sri Shandllya Bhakti Sutras 

Sarvanriie kirn-it i chennaivarn budhya anantyat II 36 II 

Translation ; 

When all jiva-souls essentially are Chit . 
eternal and constitutionally separated parts 
{Vtbhinndmsha) of God and also characteristically 
possessing rights of getting emancipation through 
Devotion to God then why do they all not try for 
emancipation ? Because at the state of bondage 
they have variegated perverse knowledge being 
propelled by the gunas of maya. 

Purport : 

As we have already discussed in the previous 
aphorism (No. 34) that due to anadibahirmukhata 
jiva souls being averse to the service of Godhead 
are enveloped by maya and subjected by the 
afflictions of her triple gunas; but those who 
perchance get spiritual Sukriti* in association with 
the exalted Parama-Bhagavata devotees of the 
Supreme Godhead they make full self-surrender 
at His Lotus Feet and thereby cross over this 
ocean of mayi and with the unalloyed service of 
God, attain final emancipation; but God says 
those (i) who are after their physical and mental 



1 Vide G.VII.16 



Sri Shandilya Bhakii Sutras 69 

ameliorations, (ii) who are atheists at heart, 
though ethical in word and deed, (iii) who read 
well the Vedas but disparage God's Transcen- 
dental Form and (iv) who are arrogant, insolent 
and demoniac by nature -~ as such their intellect 
has been stolen away by delusion they cannot try 
for getting emancipation or make their journey 
to 'Back to God and Back to Home'. 36, 

Sff OTTCTmWVW facflc^f3T#qRT^ II ^ II 

Prakriti-antaralat-avaikaryam chid-sattvena- 

anuvartamanat II 37 II 

Translation : 

Though God creates the universe through 
His Own external potency maya, He ever 
remains immutable because He is Sat-Chid- 
Ananda Swarupa* 

Purport : 

God is the Creator, Sustainer and Destroyer 
of all the universe which He does through His 
external Potency mays. Now naturally the 
audacious mind will question when God propels 
maya to cause these, then God should be also 



70 Sri Shandilya Bhakti Sutras 

getting Himself involved into the gunas of maya 
and become the cause and effect under the rules 
of modification. But that is not so, because He 
is essentially Sut-Ckid-Ananda-Swampa beyond 
any modification. As proverb goes that a philo- 
sopher's stone by its touch of an iron converts 
the iron into gold, but the philosopher s stone 
remains unchanged. Also we find a magician who 
creates, through his power of illusion some 
magics does not certainly become the subject 
of his own illusion. In the Prashna Upanishad, 1 
The Creator God mooted a thought to create. 
He glanced upon and simultaneously got mani- 
fested Prakriti or maha tattva and Prana jiva- 
souls. These two became the secondary causes 
whereas He Himself ever remains as the 
Efficient-cause for creation." Aitreya Up. a says : 
"Before the creation of the universe verily 
Brahman, the Supreme God along with His self- 
some Potency was existent and there was 
nothing gross or subtle, nor the very cause of 
both viz. primordial matter. He exists as it is 
even after creation of the Universe and also He 
alone will be remaining after all these disappear. 
God says : "There is no birth or death for Me 
I ever exist; that is in past, future and present 

1 Vide G. VII. 16 * Vide 1.4 



Sri Shandilya Bhakti Sutras 71 

On My command the world is expounded and 

again it is composed or withdrawn — all these 

done through My Potency, whereas I am the 

Efficient cause-yet there is no modification in 

Me." Shvetashvatara Up. 1 The Lord has got 

three Principal potencies viz (1* Swatupa-Shakti 

or Essential Potency; (ii . jwa-shakti or tatastha- 

shakti or Intermediator^ Potency and (iii) Maya- 

shakti or external-potency or Bhahiranga-shakti. 

So it is stated that the phenominal world got 

manifested out of His external Potency and the 

Wielder of maya is the Great God Himself 

whereas the whole world is pervaded with beings 

who are emanated from the Intermediatory- 

potency otherwise known as His Vibinnamsa 

(separated parts ). Bhagavan says: 2 1 through 

My Own free Will propel Prakriti (My external 

potency) for creation and destruction of the 

universe, but I entirely keep Myself detached 

from those actions and indifferent to them like 

an unconcerned witness. So maya has no sway 

over me/' So I am neither attached to the 

moods of prakriti nor to its functions. I remain 

ever immutable/ 37 



* Vide IV. 10 « G.IX, 



72 Sri Shandilya Bhakti Sutras 

cfcS[f^3T *fft5*<| II ^ II 

Tad-pratishtha grlhapiihayat II 38 ii 

Translation : 

As it is said a man is seated in the room 

although actually he sits on a wooden chair. 

Purport : 

Although it is known that the universe 
before its Creation remained with Brahman and 
again after the Dissolution goes back to Him 
one may say that Creation of the Universe 
is the modification of the Brahman It is not 
so. But it is only the modification of His 
external potency (maya). As a spider emits and 
withdraws its web, so also this world proceeds 
from the Immutable Divinity. As out of a 
conscious man comes out hairs unconsciously 
and without any exertion on his part, similarly 
the jivas and the universe come out from the 
God without any effort on His part. 1 For in- 
stance, even though one is seated in a seat kept 
inside a house, he is said equally to be seated 
in the seat as well as in the house. Brahman is 
the Efficient-cause. He causes maya modified, 
whereas Himself ever remains immute. It is 



* Vide Ch.Up. VI 



Sri Shandiiya Bhakti Sutras ?3 

only shakti-parinama-vada but not Brahma-pari- 
nama-vada. 3g 

f*T*ftero«n!wnT w \\ n 

Mitho-apekshanad-vbhayam II 39 \\ 

Translation : 

Neither jiva nor Prakriti (maya; nor they 
both mutually can create or procreate nor can 
they have their existence without the superin- 
tending of the God. 

Purport : 

Bhagavata 1 says : "When God charged the 
Prakriti, her equilibrium state gave birth to the 
mahat-tattva, thence commenced the creation." 
In the Gita 9 "Prakriti gives birth, under My 
propelling, to this universe and that is how the 
universe revolves in its course." Further 3 'It is 
due to God that universe, consisting of both 
pause and effect, even remains in a state of 
flux even as iron is set in motion by the presence 

1 Vide III 26.19 a VideIX.10 * Bh. IV. 11.17 ~~ 
10 



U Sri Shandilya Bhakti Sutras 

of a loadstone:' Secondly 1 'the Lord thought 
"If I do not remain as a Monitor-self along with 
the jivasoul within, then how can jiva-soul 
independently act without Me — as nothing 
moving or inert can exist bereft or independent 
of Me." 

Shvetashvatara Upanishad says: "God ever 
presides over the Prakriti; besides He, with His 
All-pervasiveness remains in and out of the 
universe, yet He is not subjected to the modes 
of Prakriti." 3 "Not only the Prakriti, but also 
allthejiva souls like the sparks of a blazing 
fire, came out from Him only and they too are 
superintended by Him." "Jivas and the universe 
come out from Him as He willed but without 
any effort on His part. 2 "On the question of 
Shalavatya .• What is the substratum of this 
world ? Answered by Pravahanas* "It is Akashax 
AM these beings emanate from Akasha 



1 Aitarieja Up. 

9 also Vide G.IX.10. * Vide Ch. Up. Ch. VI 

« VideCh. Up. 1.8.9 



Sri Shandilya Bhakti Sutras 75 

alone* They finally return back to Akasha be- 
cuase Akasha alone is the final Goal for every- 
thing/' Akasha denotes Supreme Purusha vide 
Vedanta Akashat-allingat} Taittriya Upanishad 9 
'For who indeed could breathe, who could be 
alive, if the Blissful Lord ever not remains as 
Monitor within one's soul'. 39 

Chetyachitoma triiiyam \\ 40 t! 

Translation •• 

When Vihhu-Chid (Supreme God-head) is 
realised by anu-chid (jiva-soul), there remains no 
third dimension. 

Purport : 

Vibhu-Ghid (Supreme Godhead) is known as 
Vaikuntha-tattva viz. beyond the third -dimension,. 
When jiva-soul is in bondage he is dominated 
by triple gunas of maya where he is limited 
within the time and space viz. of breadth, length 
and depth or thickness; and also past, present 



* VideV,LL23 3 Vide II. 7.1 



76 Sri Shandilya Bhakti Sutras 

or future — these are all known as third dimen- 
sions. So when a jiva-soul (anu-chid) exclusively 
devotes himself to Vihhu-Chid; Godhead, there 
all the adjuncts of may a are dissolved viz. he 
goes beyond mundanity and dwells at the plane 
of transcendence* For him world does not 
remain as such. Whereas he sees sarvam khalvidam 
brahrna. 1 Verily all this universe is Brahman, i.e. 
a man with intuitive wisdom realises that the 
world has come from Him, is sustained by Him 
and finally will dissolve into Him. So isavasyam 
idam saraam} So one who is dove-tailed in the 
unalloyed loywg service of Godhead, to him 
there is no jBundstmity as such, but it appears 
that every particle is associated with the Glory 
of the Lord. So tri-quadrantal dimensional world 
appears no more before him. 3 The three-fold 
identification of the embodied jiva viz. corporeal 
body, subtle body and ego are the modifications 
of Prakrit} that are imposed upon the engrossed 
jiva which were not present before and will 
not remain after the spiritual illumination of 
a soul. 40 

A Vide ChJJpilL 14.1 9 2soUp. I » Bh.XI.19.5-7 



Sri Shandilya Bhakti Sutras 77 

Yuktau ca samparajat II 41 II 
Translation : 

He thought and Prakriti and Purusha got 
united for procreation. 

Purport : 

Regarding the creation there are certain 
misconceptions : viz. 

i. Buddhists say aparaspara-sambhuiam: not crea- 
ted due to any cause and effect, therefore there 
is no creator. 

ii. Lokayat or Charvakas say Kamahelukam-. 
created by lustful union of opposite sex. 

iii. Jains say kama-hitam: created by the desires. 

but the Veda 1 says "Before the creation 
of the world verily God alone with His Swarvpa- 
shakti existed — His Tatasthashakti Viz. jiva- 
shakti and the maya, His apara or external- 

1 Ait. Up. I.l.h 



78 Sri Shandilya Bhakti Sutras 

potency were remaining within His fold." When 
He charged the equilibrium state of Prakriti, 
that is the mahat-tattva, out of which 
Pancba-tanmatras, all the five constituent ele- 
ments of the universe, got manifested. Here 
"from Hiranmaya Purusha; 1 all the jiva-souls 
that lay dormant in an unmanifest state came 
out, but as they originated from the Tatastha- 
shakti of God some of them went back to the 
Vaikuntha as the eternal devotees of Go<l and 
others due to anadi- Bahirmukkhata became enthra- 
lled by mays, (Prakriti). Thus purusha (jiva) 
fallen into the garb of Prakriti became the 
instrumental cause for procreation through the 
gunas of mays but God is the Efficient - cause 
Who sits in the jfva- soul as Monitor. Shveta- 
shvatara Up. 8 says : 'The prakriti or mays is 
His external Potency and the Wielder of mays 
is He Himself whereas the whole world is per- 
vaded ifith beings who are emanated from the 
inierraediatory potency of God-' 3 



*Bb. IIL6.6 2 Vide IV. 10 
» also Vide G.XIH.20 



§ri Shandilya Bfaakti §utras W 

1 '1 send forth the jivas into this world, thus 
multitude of jivas, guided by My Prakriti, comes 
into existence. Prakriti gives birth, under My 
direction to this universe and that is how the 
universe revolves in its course." 2 

3 'If I do not remain as a Monitor along 
with the jiva-soul within, then how jiva-soul 
independently acts without Me ? - As nothing 
moving or intert can exist bereft of Me/ 41 

Shaktltvdnudnriiam Vedyam 11 42 li 

Translation : 

Prakriti or mays is not unreal or false be- 
cause it is an energy or potency of Braman (God), 

Purport : 

Maya is the external Potency of God. No 
doubt her productions are ephemeral but Prakriti 
herself is eternal and beginningless. During 
the period of creation by the propelling of God 

1 GJX.8 * Vide Ch. Up. IV. 2.3 * Vide G.X.39 



66 §ri Shandilya fehakti gutrail 

her pradhan or MahaUtattva gets agitated and 
transformed into twenty four elements, again at 
the dissolution, she once again goes back to 
that equilibrium state and remains within the 
fold of God. So she being the external potency 
of God is beginningless and ever existent, not 
as a separate entity but as a dependent potency 
of God 1 So msyavadis' Theory of "world is 
unreal'' is not sustainable.^ ' '"C^^l'-'^^!* /;■ V^i^$ y ' jsl^^ii-. 
bed upon, ^pott';^ Prakriti* 

His ^i^m^,!^it^^^^Ai[m^ the. act before 
erection* 'afe^t^ ^ >: • ! " "ffiofefo re it proves without 
any contradiction tot before the creation of 
tte^'ii^ God along with His Swarupa-Shakti 
.yiil/l^lf^t^iid nothing else remained separa- 
^t^'lter^y^it is to be understood that His 
Mmi$^sk@M (jiva-souls) and the mays, His 
eternal Potency, were not separately existing but 
,A«y;wiife within Him, 3 42 



1 Vide Sfaveta Bp .IV. 10 2 Vide VI 1 , 3 
, v Vife Ait Up. 1,1.1 



Sri Shandilya Bhakti gutrag 8 * 

Tad-par i-shuddhischa gamyalokavaUingebhyah II 43 II 

Translation : 

The unadulterated mood of devotion may 
be inferred from the natural outburst of a 
devotee. 

Purport : 

Sri Shandilya's object of deliberation is to 
illustrate Bhakti, therefore he stops discussions 
on collateral philosophy and now goes back 
to his essential discussion. It is difficult even 
for Shruti to draw any straight line to define 
the actual feeling of a devotee. A devotee is 
very very preserved. Only at times he gives 
Mats of his feelings by sudden expressions. 
Further, without obtaining a direct experience 
of Love how can one know what it is like? 
It may be ascertained only through the manifes- 
ted signs like the ecstatic rapture, horripilation, 
emotional talks about God. It is only one who 
possesses it, feels its charm. 43 

11 



82 Sri Shandilya|Bhakti Sutras 

fcTcT?#SrFT^RrT9t5rrn?T#cT^:RT5rTfcrf^T^'?fi 

Sammana bahumana priti virahetara-vichikitsa 
mahimakhyati tadartha pranasthSna tadiyata sarvatad 
bhavapritikulyadinicha sm^ranebk^&b^ulat \\ 44 II 

Translation : . ■' ' ' 

Gfa$m^WiMfc of single minded devotee is : 
Anything that is conducive to his devotional 
set?Ic% he 4alj? receives with due honour. Even 
a little help that a devotee receives he values 
it with great esteem. Any thing concerning the 
service of God, he receives with all love; he 
feels extreme pang in Love-in- Separation. Aver- 
sion to everything else that is not in consonance 
mm devotion to God, ecstatic rapture in singing 
*>.Gtay of His Beloved God, to sustain his 
We only for His sake, feeling: I am of TO y 
°* B ' f 86 ™^ His !«■««» every where ^i 
mj thmg as belonging to Him. He leads a life 
that never goes in vain for a moment and in 



Sri Shandilya Bhakti Sutras 83 

no way contradicting the mood of devotion. And 
very many such other aspects can be noticed, 

Purport : 

Sammana : When a devotee leads a life of 
devotion, he feels himself humbler than a blade 
of grass, but he gives due honour to one and 
all. Secondly he is not an abstruce abnigator; 
he follows a life of Yukta-Vairagya ; he looks 
the entire world isavdsyam idam sarvam: therefore 
anything that relates to the Service of God, that 
he honours duly. He does not look to it as 
mundane one but he treats it as divine. 

ii) Bahumana : Things or persons that are at 
the service of God, he does not estimate them 
with the worldly consideration but he looks to 
them with high esteem. 

iii) Priti ; Anything or any person that is at 
the service of his Beloved God, he loves them 
with all his love, ft is said : Priti tad-vamtisthalei 
Love for dwelling at the place which is hallowed 
by God's Pastimes, Priti tad-gunakhydne : feeling 



U Sri Shandilya Bhakti Sutras 

excessive love in listening to or discoursing on 
the Glorious Pastimes of God. He loves to 
associate himself always with exalted Parama 
Bhagavata devotees. 

iv) Viraka : Feeling extreme pang in Love-in- 
separation from God, whack brings to Mm the 
feeling void of God void of Wshb& % were, a fish 
oat of water, finally so is Wmslmva- Viraka as we 
find in the conversation of Lord Sri Chaitanya 
Mahlprabhu and Sri Raya Ramananda : "What 
is the heaviest of all sorrows ? There is no greater 
sorrow than the separation from a devotee of 
G*xl Sri Krishna." 

v) Itara-vickikitsa : He does not want even 
elevation or salvation, nay, he does not concern 
with anythiog else save and except loving service 
to God. 

wLhf; m r % ^ : He feeis thrnis of jo y 

when he i Iste n S to or gi ves discourses on the 
pristine Glory of God He^o-T .,- 



Sri Shandilya Bhakti Sutras 85 

vii) Tad-art ha-pranathana : He feels "if I have 
got no chance to render service to God, then 
what is the use of sustaining my life. Being 
deprived from the service of Sri Krishna I do 
not want to live even for a moment/' 

vii) Tadiyata : 

I am His and to none else, 
For Whose installation is this temple of 

my heart meant ? 
My Lord, is it not built for installation 

of Thee ! 
Oh, will it be like a state without a 

sovereign ? 
Or like a bride ever remaining unwedded ! 

my Hope and my Rest and my Delight ! 

1 pine at heart and languish for Thee, 
Upto the last breath of my life I shall 

await 
When wilt Thou come to claim Thy right 

in this humble chit ! 

ix) Sarvatad-bhava : A mystic devotee intoxi- 
catedly drinks the Nectar of Love, as it were 



86 Sri Shandilya Bhakti Sutras 

licks through his tongue, pours through his 
twinkling eyes and embracing into his bosom, 
folding within his arms and breathes through the 
nostrils by having the Beloved's Fragrance. Every 
where he finds the splendour pi* God. The whole 
world is pervaded with His Splendour. 1 

X) MpratiUyadini -. He feels better to embrace 
d«»^ than to live a life, even for a moment, in 
aversion to God. Sri Haridas Thakur said: 
*l?e«; if my body is cut into pieces, yet I cannot 
give tip chanting Divine Krishna Nama'. "Let 
Wffl* lug me or crush me if He so wills." Thus 
* devotee lives on earth. 44 

km* ^ n ** n 

Dv»shSdayak tu naivam II 45 \\ 
Translation : 

Whereas hatred, jealousy, malice etc. are 

«0t iSm signs of devotion. 

Vm very nature of Bhakti is Paresanuraga. 

1 vm* G.xiii, 14 ~ ~ : ■■■ , ■ - 



Sri Shandilya Bhakti Sutras 87 

Sri Rupa Goswami in his Bhakti Rasamrita 
Sindhu says that Bhakti is not only agreeable 
(anukula) to God (Krishna), but is also com- 
pletely free from hostility or the feeling of 
antagonism (Pratikulata) on the part of the devo- 
tee. Any active endeavour in relation to God 
that gives delight to Him and which is free from 
any malicious hostility is Bhakti. Therefore as Sri 
Vyasa says (Mahabharat a 149.133): "Neither 
anger nor envy, nor greed, nor impure thought 
can dwell at the heart of those who are devoted 
to Supreme Godhead." 45 

Tadvakyasheshat pradurbhaveshvapi sa \\ 46 \\ 
Translation : 

To the conclusion of the previous statement 
(Shloka No 44) it is also to be understood that 
Bhakti to the other Incarnations of God (Vishnu) 
is also recognised or defined as genuine. 

Purport : 

The highest type of Bhakti when it reaches 
its climax viz. Prema, it is Raganuga Bhakti 



88 Sri Sfaandilya Shakti Sutras 

which is applicable to Swayamrupa-Bhagavan 
Vrajendra-nandan Sri Krishna: Krishnastu Bhaga™ 
van Sway arm, the Supreme Godhead par- excel- 
lence Who is Ra$oh-vai*sah : Whereas Vaidhi- 
Bhakti (conventional) is equally applicable to 
all other Incarnations of the Supreme God, Sri 
Krishna Who is the Fountain-source of all 
incarnations. Here why does the Rishi say 
tad-vakya-sheshat Because after going to the 
climax, he feels that it may be an omission on 
his part not to record about the conventional 
Bhakti to the Incarnations of God Vishnu which 
is no doubt quite distinet from the worshippers of 
other gods, (gods other than Vishnu -Incarnates) 
which ends in fiasco. 1 The incarnations of God 
Vishnu such as Sri Rama, Narasimha, Vamana 
etc, are the Svamsha of God, the Emanations of 
Himself identical with Him, whereas other gods 
including Brahma are from Vibbhnnamsha of God 
Vishnu* Because all the incarnations of God 
Vishnu are eternal and having Their eternal 
Abode at Vaikuntha; therefore those who are de- 
voted to Them steadfastly they too eternally 
* Vide G. VII. 23 ~~ ~ 



Sri Shandilya Bhakti Sutras &$ 

render devational service to them respectively- 
Brahmasamhita 1 says "As from one original 
candle-light other candles are burnt in the same 
way from the Fountaiu-source Godhead Rama, 
Narasimha etc. are manifested, So They all are 
same in Their essence and quality." So devotion 
to them is Vidhi-purvakam whereas devotion to 
other Gods are a-vidhi-purvakam (vide Gita) 

Janmakarma vidashcha Sjanma shabdat II 47 II 
Translation : 

Through the revealed Shruti Shastra it is 
known that one goes beyond the life of trans- 
migration when he realises the mystery of the 
Birth and Actions or Pastimes of God. 

Purport : 

In the Gita 2 Bhagavan Himself says : " Vetti 
Tattvatak realising Me in reality," of My Births 
and Actions which are Divine in nature; thereby 
it is to be known that even through philosophi- 
cal knowledge devoid of unalloyed devotion 

1 Vide SI. 46 ■ Vide IV.9 
12 



£0 Sri Shandilya fchakti Sutras 

He is not known in reality. The aspirant when 
becomes satatayukta-. 1 As God says : I enlighten 
the hearts of those who follow strictly the path 
of devotion, with the ever- burning lamp., of 
Divine Wisdom and completely destroy the 
gloom of ignorance; then only a devotee realises 
that God's Descents and the Pastimes thereof 
are supra-mundane and operated by Yogamaya, 
God's essential Potency and therefore It has 
got no relation with mahamaya. 

One whose heart is polluted with fear, lust, 
anger and malice how can he know the Supra- 
mundane Divinity in the Descents of God ? 
Again those who follow the philosophy of 
monism or pantheism how does transcendeutalism 
of the Divine Descents get manifested before 
them ? The monists consider Me as Impersonal 
Brahman being ignorant of My Parama Bhavam* 
Super-mundane, imperishable Infinite and Un- 
surpassed exaltation, so their vision is blunted 
depriving them from realising My Transcendental 
Swarupa. 



1 Vide G.X.IO • G.VII.24 



Sri Sbandilya Bhakti Sutras 91 

God says neither gods, nor the great .sages 
know the secret of My Birth and the Leela that 
I enact during My Descent in human Form. 
I manifest My eternal beautiful Form on the 
mundane plane through My Yoga-maya but the 
sages and the gods including Brahma fail to 
conceive My Transcendental inconceivable Form 
by their empiric knowledge; without single- 
minded devotion to Me I am unknowable and 
without bestowing by Me the vision to know 
Me nobody knows about the virtue of My 
Manifestation. 

So those who have made themselves free 
from worldly attachments, fear, anger, malice 
and taken shelter at His Lotus Feet, entirely 
relying upon God's sayings, in the Sanatana 
Shastras and discourses from the exalted Parama- 
Bhagavata devotees of Godhead, such persons 
realising the Transcendental Nature of God's 
Form, Attributes, Deeds etc. go beyond the 
sway of mays viz. life of unending cycling of 
transmigration and attain the summum bonum 
l»f life, 47 



92 Sri Shandilya Bhakti Sutras 

Tat cha divyam svashakti matra—udbhavat II 45 II 
Translation: 

His Descents viz. Births and Actions are 
Transcendental, because They are operated by 
His Own Essential Potency viz. Yogamaya. 

Purport : 

All beings within the earth are the products 
of five gross elements of maha-maya, external 
potency of God and so all beings are mortals. 
God's Transcendental Form is neither a subtle 
nor a gross one but His Divine Personality is 
oue and the same with His body, Mind and 
Soul. His Births and Actions are beyond the 
mundane rules and regulations as He retains 
His entire Divinity, Glory and Power of Omni- 
science, Omnipotence and Omnipresence un- 
hampered and unimpaired in the least. He is 
Sat-Chit - Ananda - Vigraha beyond the scope of 
understanding of those who are steeped in the 
quagmire of maya. Therefore the Births and 
Actions of God are such that They revea 1 
their transcendentalism to those who are un- 
dated at heart and dove-tailed at t His loviiig 



Sri Shandilya Bhakti Sutras 93 

service but at the same time appear as deluding 
phenomena to those who are averse to His 
Service. He remains unaffected by the gunas 
of the illusive maya even when He is born 
within this mundane sphere. He was a specific 
personality of His Own, but He is subjected to 
no limitations. In Him all the opposite qualities 
meet and are reconciled losing all their apparent 
grossness- 

So we should understand that the Mani- 
festations of Vishnu are neither the composition 
of the materials which are perishable nor the 
product of mundane qualities but is Transcen- 
dental wherein the body and the indweller are 
identical without any distinction what-so-ever. 48 

wm cTC*l f^ SPT^STW II V\ II 

Mukhyam Tasya hi Karunyam 11 49 II 

Translation : 

The principle cause for His Advent on earth 
is indeed, His compassion. 



94 Sri Sfaandilya Bhakti Sutras • 

Purport : " -,.••-. 

Bhagavan Himself says :* /C My Descent is 
primarly to strengthen the spiritual vitality of 
human life, and thereby to sustain the purity 
and to stimulate the progress of human civili- 
zation and to counteract effectively the aggressive 
assertion of man's low animalism and selfish- 
ness over his higher humanity and spiritual 
purity and freedom/' Even His killing asuras 
is not an act of atrocity because asuras who 
are killed at the Hands of God get their 
mukti {nigraho-api-anugmh® eva) 

Bhagavatam says: 2 He descends for best- 
owing the boon of final beatitude on human 
beings; 1 Further* "Out of His infinitee cause- 
less Mercy upon His devotees God Manifests 
His divine Sports by cultivating which man 
attains summum bonum of life." 49 



; * Glta m %t- ■ Bh# x 29,14 

*HuX.36 - ' - 



Sri Shandilya Bhafcti Sutras 95 



Pranitvat-na vibhutishu II 50 II 



Translation : 

Love and attachment or rendering service 
even to the Vibhutis, persons possessing intros- 
pective grandeur, glory, might, sublimity, beauty 
or loveliness — all those are qualities of living 
beings; therefore they cannot be called Devotion 
in its true sense and absolutely cannot help for 
attaining final beatitude in one's own life. 

Purport : 

In the shloka number 46 we are told that 
Bhakti to the other Incarnations of God (Vishnu) 
is to be accepted as genuine. Therefore natu- 
rally it may be also considered that, why not 
love and attachment for the Vibhutis of God 
Vishnu also be sine- qua- non of Bhakti? But 
this sutra refutes prima facie of such Bhakti on 
the ground that the Vibhutis are out of vibhinnamsa 
of God whereas the Incarnations of God (Vishnu) 



96 Sri Shandilya Bhakti Sutras 

are out of His Svansha. Therefore worship of 
vibhutis including gods other than Lord Vishnu 
is avidhipurvakam-. 1 God says : "Those who are 
devoted to other gods even though Shradhanvitah 
viz. with un-wavering faith, but such worship 
is not recognised as the right method of worship. 
They being deluded by mays are deprived of 
gaining immortality. Whereas My devotees 
come unto Me, thereby no longer are they 
subject to birth and death." 50 

Dyuta rajasevayoh pratishedhSccha II 57 II 
Translation : 

To wait upon the king's favour and gambl- 
ing must be prohibited. 

Purport : 

For a devotee of God gambling is the worst 
enemy. And a devotee must not wait upon 
favour of the king. When we depend upon 



* Vide Gtta IX, 23 



Sri Shandilya Bhakti Sutras 97 

the favour of the king or of the rich we cannot 
maintain our steadfastness in our devotional 
life. As it is said, "If we eat the salt of a 
man who is steeped in nescience our mind 
becomes contaminated and therefore at that 
tinted heart how can we have memory of Sri 
Krishna? Sri Chaitanya Mahaprabhu says- 
"Better to embrace death than to look for a 
favour from the king". Gambling snaps all 
the good dispositions of the heart and makes 
one cruel and hard-hearted. 51 

Vasudeve api iti chennakaramatratvat II 52 II 

Translation : 

Is it to be the cause in relation to Vasudeva 
too? No, because Vasudeva is the Self some 
Manifestive Form of the Supreme God Himself, 

Purport : 

In the Gita while Sri Krishna was narrating 
about His Vibhutis, He has spoken that : x " I , am 



* Vide G.X.37 
13 



$8 Sri Shandilya Bhalcti Sutrai 

Vasudeva among the Vrishnls; therefore as per 
the statement of Sutra No 50, devotion to Vasu- 
deva also is not to be recognised. But that is 
not so, because Sri Krishna although Includes 
Vasudeva in the line of His i^n^V^^-iM" 
actually He Himself is Vasudeva Who is the 
Supreme God Himself. A$ f we find in the 
Bhigavatam 1 that Sri Krishna is also included 
in the list of Leela Av&taras as well as in the 
yi^-av ; atara&; .whereas, He is really the Supreme 
Godhead, the Fountain-source of all Descents 
Erhfmastu Bk&gman Swayami* He is the Entire- 
whole and every other Descent is His Part or 
Part of Paris. Krishna is included as Avataras 
in this sense that Vishnu in Krishna performed 
the duties of Avataras in discharging the asuras 
by killing and establishing Yuga-dharma. So 
also Sri Krishna makes people understand by 
reckoning Vasudeva name in the list of the Vibhu- 
its that as per the Akashavani, the eighth son of 
*Devaki (Who is Vasudeva) may be looked merely 
a Vibhuti of Him because God need not descend 
to be a man among men merely to do that 
tiray work which man himself as men can do. 
Endowed with a fragment of His Divine Splendour 

" i V ide L3~ 3 Bli. U.28 " — 



Sri Shandilya Bfaakti Sutras 99 

(Vihhuti) a god or a human being can discharge 
that duty. So Vasudeva is not to be taken as 
a Vibhuti of God but He is God Himself Incarnate 
with His unhampered Divine Potency, therefore 
Devotion to Him is not only to be recognised 
but that is the must and uttama-bhakti. 

Pratiabhijnanatcha II 53 11 
Translation : 

That is the established Truth instituted in 
the most authentic literatures. 

Purport : 

The Bhagavatam says: 1 The Vedas ultimately 
treat of Bhagavan Vasudeva, the sacrifices them- 
selves aim at the attainment of Vasudeva, the 
various yogas eventually lead to Vasudeva and 
all sorts of rituals too have their end in Vasudeva. 
Therefore final attainment is Bhagaran 
Vasudeva* 



* Bh. I. 2.28 



100 Sri Shamdilyn Bii|afcM Siti$s 

Sri Ruchra says to Pr achetas •£ He is indeed 
supremely dear to me, who has directly taken 
recourse to Bhagavan Vasudeva, Who is beyond 
the triple guna of Prakriti and also Who is 
superior to all the jivas including the celestial 
beings. Further, Bhagavatam says : 2 "Steadfast 
devotion to Bhagavan Vasudeva forthwith endows 
oneself with full crystal philosophical knowledge 
of the Supreme Divinity as well as speedily 
brings to him aversion to worldly enjoyments/' 3 
"Man of highly spiritual insight ultimately reali- 
ses that Bhagavan Vasudeva is the Be-all and 
iBnd-ail of the human pursuit." Further in Shruti, 
Smriti, everywhere Vasudeva is glorified. See 
also, Sri Gopala Tapani Upanishad — Text 
No. 20. 53 

WpsfP| ^$5% m II H* II 

Vmhmskt shreshtyena tat II 54 II 

Why Sri Krishna has put Himself as 
Vasudeva in the line of Vibhutis for gloryfying 
the Vrishni-race. 



* fib JV.24.28 * Bh.I.2.7 \GM VII. 19 



Sri Shandilya Bhakti Sutras 101 

Purport : 

AsintheVishnupurana 1 Sri Parashara says: 
"Men listening to the history of the race of 
the Yadus will get rid of impurity of their 
hearts for, in the said race was born the Supreme 
God-head Vasudeva. ^ 4 

Evam prasiddheshu cha II 55 11 

Translation : 

In the same way Bhakti is to be recognised 
when applied to the other Incarnations of 
God Vishnu. 

Purport : 

Bhakti to Sri Rama, Varaha, Nrisimha, 
Vamana etc. Who all are the Incarnations of 
God Vishnu is to be recognised as genuine and 
the means for emancipation. Those Who are 
Swamsha of God Vishnu They are identical with 
Him whereas those Who are merely Guna-aveska 
or Shaktyavesha they are within the category of 
His Vibliutis, their .service to them are not to 
be considered as genuine Bhakti. 55 

1 Vide IV.4.1 



lit . m Staiitlf* VUkU ,Sf tr^ 

' S E C T I O N — II 

BhaktyS bkaja^a tipmmwikStMt gaunya par ay a 

etat hemm I! 56 I! 

Translation : 

Final or paramount attainment of Bhakti 
is Bfaajan (ecstatic rapture in singing the Glories 

of Godhead) and all other phases of Bhakti 

dmm^fmmA parts of it* 

Purpart : 

Gits says: 1 "The devotees engage themselves 

in constant chanting of My Divine Names with 
all AeteriaiiMtiop and firmness, with all humility 
90& sincerity/' 

Bbajan inundates the devotee into the ocean 

Of Bliss; where Shmvan and Kirtanam are done, 
a devotee's senses are surcharged with the 
mm%t of Prema and the* whole thing is a 
transcendental process. Through the spiritual 



1 Vide IX* 13 to 29 



Sri Shandilya Bhakti Sutras lo5 

body he does everything without in any way 
being associated with phenomenal qualities, 
Krishna Nama Samkirtana is the best among 
all the transcendental devotional practices. 
When Sri Krishna-Nama enchants a devotee in 
ecstacy and dances on his tongue, at times the 
devotee drinks deep the Nectarine succulence 
thereof which cannot.be compared with anything 
else. Sri Krishna Nama Samkirtana is the 
safest, easiest, strongest and most direct means to 
attain the Prema when Sri Krishna Himself is 
infatuated to that Love. In Namasamkritana 
the Sambhoga (Love-in-union) and Vipralambha 
(Love-in-Separation) with all their sentiments 
remain, therefore nothing else can be compared 
with It. 56 

Ragartha prakirti sahacharyat cha etareshSm tl 57 11 

Translation : 

For arousing RMga or ^A^Sg^ 1 m^md^om. 
or poignancy of Love in siftgligB^ 
Nama other phases of Bhakti are to <fee :iMlo*edb 



104 Sri Shandilya Bfaakti Ultras 

Purport : 

Therefore Shravana etc. the nine phases of 
Bhakti such as visiting pilgrim centres, observing 
God's days like Ekadasi, Janmashtami etc. with 
fasting are to be performed with a view to arous- 
ing intensity of Love for Hari samkirtana. In 
the 'Hari^Bhakti Vilas'-. 1 ''One who acquired the 
merit of performing worsTiip perfectly of Sri- 
murti of Sri Vasudeva, the Supreme Godhead 
in his one hundred Brahminical births, such a 
person is endowed with the taste of chanting 
the Divine Krishna Nama all the time. 57 

Antarale tu sheshah syurupasyadau cha Kandatvat II 58 II 

Translation : 

In the Uttara-Kanda (Vedanta) including 
the Upanishadas (Upanishadas are the sources 
of Vedsnta philosophy) the main purpose is 
to establish the Object (Brahman) Who is to 
be worshipped and that is spoken either in 
incognito or most esoterically everywhere in 
the beginning as well as at the end. 

* Vide XI.237 



Sri Shaodilya fihakti Sutras 105 

Purport : 

In the Prasthanatraya viz. Upanishadas, 
Vedanta-sutras as well as In the Srimad Bhagavat 
Gita and also in the final Testament, Srimad 
Bhagavatam, no doubt three paths viz. Karma, 
Jnana and Bhakti are prescribed for attaining 
human pursuits. But wherever Karma yoga and 
Jnana-yoga are illustrated there too secretly it 
is worked out that they must ultimately lead to 
Devotion otherwise they end with coup de grace. 

As it is stated in Bhagavatam: 1 "So long as 
there is no firm faith in hearing, chanting etc. 
of My Glorious Pastimes and Qualities and 
thereby no distaste to the fruitive actions, one 
engages himself on his socio-religious duties 
(Karma-yoga) enjoined in the scriptures/ 1 
Further 3 'Those who, abandoning the path of 
unalloyed devotion to the Lotus Feet of God- 
head the Source of true-well-being, labour for 
dry abstract knowledge for its own sake, toil 
in vain like those who pound empty husks 
of paddy. 8 „_____ 

M/TdeXL237 2 ~Bh X.14.4 * Also see Gita XVIII. 
55, Bh 1.7.10 and see the Sutra No- 26 

14 



106 Sti Shandilya ' Bfaakti Sutras 

Tabhyah pavitryam-upacramat II 59 II 

Translation : 

Why Karaia*yoga and Jnana-yoga are pres- 
cribed? Because at the initial stage before the 
dawn of Bhakti they may result in purifying 
the mind but not absolutely defacto to endance 

Bhakti, 

Purport : 

Bhagavan says: 1 "Different purposes are 
sefved by different small reservoirs of water 5 
but a large lake serves all purposes, similarly 
different paths (yogas) are for attaining different 
goals but a man of wisdom alone knows that 
by steadfast devotion to Me, rewards with 
paramount pursuit in life." 

And also He says : Togasthah kuru karmani : 
Do your duty, relinquishing attachment and 
indifferent to success or failure. Karma done 



1 Gita II. 46 



Sri Shandilya Bhakti Sutras 107' 

for the sake of Yajna alone, that too, without 
any desire for fruits, releases one from bondage; 
otherwise Karma, with whatsoever merit done, 
binds one to the strong chain of worldliness: 
Karma loadhyate Jantuh: Shruti says: Yajno vai 
Vishunu. Yajno Ahem Bkagavaiiamah 1 Yojno Harih 
S'vayam* Regarding Jnana vide &.tmaramascha 3 
etc. 59 

Tasu pradhana yogat phaladhikyameke II 60 II 

Translation : 

Some opine that when Karma-yoga and 
Jnanayoga are superintended by Bhakti-yoga 
they indeed produce better results. 

Purport : 

Karma-yoga devoid of Bhakti to Godhead 
is like the loose-flesh hanging from the neck of 
a she-goat, good for nothing but when that 
Karma yat Haritoshanax is conducive to Hari 
Bhajan it, ultimately leads to one's emancipation. 

!Bh XI. 19.39 2 Tantrafara J M.1.7.10 



108 Sri Shandilya Bbakti Satras 

The sameway jnana too; 1 Even Jnana however 
pure, when divorced from devotional aptitude 
towards the Supreme Lord Krishna, does not 
lead to perfection; how can there shine again 
Karma performed with selfish desire or even 
desirelessly if not consecrated to the Lotus Feet 
of the Godhead? Whereas; 2 The Sweet- fragrant 
scent emanating from the sacred Tulasi tinged . 
with the Pollens of the Lotus. Feet of the 
God, having entered into the nostrils of those 
Brahma- jnanis (Kumaras), send a thrill of joy 
in their hearts and horripilations in their body. 
They could visualise the Transcendental Beauty 
of God having been converted into devotees. 
Such illustrations are noticed in the characters 
of many a sage like Sri Sukadeva etc. 60 

?TF%f!t $Mm SWW13 II ^1 II 

Ncimneti Jaiminih samhhavat \\ 61 II 

Translation: 

Sri Jaimini rishi opines that listening to or 



*Bh. 1.5.9 s Bh. 11115,43 



Sri Shandilya Bhaktl Sutras 10? 

chanting the Divine Name is the best method' 
for culturing unalloyed devotion. 

Purport : 

No doubt as per one's spiritual sentiment 
one may take recourse to any one of the nine- 
fold Bhakti and to such respective devotees 
the prescribed phase becomes the best and sweet, 
but listening to Transcendental Krishna Nama 
from the Holy lips of the exalted Parama 
Bhagavata mystic Devotees or singing in ecstacy 
is considered by the crest jewel devotees, the 
best and unparalleled, which inundates a devotee 
into the ocean of bliss. Among all the phases 
of Bhakti Sri Krishna Nama Sankirtana is the 
best because It produces Prema in no time. 
When Sri Krishna-Nama enchants a devotee in 
ecstacy and dances on his tongue, at that time 
the devotee drinks deep the Nectar which 
cannot be compared with anything else; nay 
who will be able to fathom its depths? It 
etochants all the senses at a time. Even at the 
pang of Separation, Premie devotee gets solace 
in Nama Sankirtana* The Leelas of God are 



110 Sri Shandilya Bfaakti Sutras 

an ocean of nectarine Bliss and Namasankirtana 

is the natural flow of current of different Leelas- 
of that ocean. 

•Every letter of Divine Krishna Nama when 
clianted it swells the ocean of Nectarine Bliss — 
Tfius Spake Sri Chaitanya Mahaprabhu, ■ 

Further He says: The chanting of Divine 
Krishna Nama wipes and polishes the dust 
lader mirror of the soul; extinguishes the 
raging forest conflagration of worldly life; 
Endows the lily of righteous living with bene- 
volent moon-light; yields life-giving support to 
the bride of true knowledge; swells the ocean 
of Bliss; adds the full relish of Nectar to every 
syllable of the Holy Name; loves and 
chastens the entire self with supreme spirit. 
(.Shikshashtakam). 

, L6id Sri Chaitanya Mahaprabhu further 
says: When a jiva realises his real nature as 
the eternal servitor of Sri Krishna, then and 
then alone the Divine Name dwells upon his 
tongue. 



Sri Shandilya fchakti Sutras iif 

By listening to Divine Names and uttering 
Them, by bowing down to Him even a shvapacha 
becomes eligible to perform a soma-yajna. 
He is an object of veneration to all, on the 
tip of whose tongue the Divine Name has 
appeard at least once, even if he be a shvapacha 
(dog^ eater) O Lord, What a marvellous fact, 
even a shvapacha becomes highly venerable on 
the tip of whose tongue Your Name exists . 
Even the Namabhas (dawn Name) unfailing 
results in emancipation from worldly bondage % 
Ajamil got mukti by uttering a single Namabhas 
then how much more would be the result, if 
a person takes the Suddha (pure) Nama, Love 
has surely its own reward. Though Kali is a 
repository of all evils, it possesses a great quality 
that a person gets rid of world liness, and 
secures supreme Bliss through Krishna Nama 
Sankirtana alone. Through Nama Sankirtana 
alone, all become rid of their griefs and faults 
and become devotees of Sri Marl. What wa s 
obtained by meditation in Krita Age, by offering 
sacrifices in Treta Age, and by worshipping 
Vishnu in Dvapara Age, is all obtained by 
Krishna Nama Sankirtana in Kaliyuga; 



Hi Sri Sfaandilya fetiakti Sulfas 

The Name of Hari, the Name of Hari, O, 
the Name of Hari alone and nothing else in 
Kaliyuga, nothing else can lead one to the 
summum bonran of life. Even the worst sinner 
will wash off his all sins by chanting Divine 
Krishna Nama in this Kaliyuga, 1 am the Lord 
of all the universe and am a meditator of Sri 
Krishna Nama. I tell you the Truth and noth- 
ing but the Truth that Sri Radha-Krishna Nama 
is the sole resort. 

Hare Krishna Hare Krishna 

Krishna Krishna Hare Hare 

Hare Rama Hare Rama 

Rama Rama Hare Hare 

This is the Mahamantra with invocation 
of Radha-Krishna composed of sixteen words 
with thirty two letters and is the only means 
as well as the end. 

In this Yuga of Kali, Sri Radha-Krishna 
manifests as the Mahamantra. The whole world 
h liberated by chanting this Name, Krishna's 



Sri Shandilya Bhakti Sutras ll3 

Name once uttered without any offence washes 
off all sins and enkindles nine forms of de- 
votional faith. Uttering the Name in whatever 
place whether eating or sleeping, irrespective 
of time, place and person, all is fulfilled. The 
performance of the chanting of the Name of 
Sri Krishna with a loud voice, is the highest 
form of doing good to others. If once the 
nectar-like Name becomes manifest on the 
tongue. It inundates all the other senses too with 
Its luscious sweetness. If even with any motive 
one chants "Radha-Krishna," a hundred desires 
of the person are fulfilled. Blessed are those 
among the sons of men, to whom the Name 
is dear; Krishna Himself is enjoying the sweet- 
ness of His Name. Constant chanting of Krishna 
Nama roots out all the evil influence of lust, 
anger, greed, infautation, pride and prejudice. 
Constant chanting of Krishna Nama is by far 
superior to making crores of pilgrimages. 
Constant chanting of Krishna Nama is most 
effective in destroying all hostile causes and is 
the root of spiritual well-being. Know it for 
certain that His Name is spiritual wealth. 
IS 



il4 Sri Shaodilya Bfaakts Sutias 

Name Is the highest salvation. Name is the 
highest end 5 and the noblest final beatitude. 
Know it for certain that Name is eternally 
existing. Name alone is the supreme devotion; 
Name is the highest intellect. Know it for 
certain that His Name is the best Priti and 
Name alone is the brightest remembrance. 
Name is the seed, and the fruit to jivas. Know 
it for certain that His Name is the Supreme 
Lord and Name alone is the supremest object 
of jiva's worship. Name is the best preceptor. 

Name is the Chintamani, the Bestower of 

all objects of desire, Name is the embodiment 

of Divine Intelligence. 

Name is the Spiritual Fact, Name is absolu- 
tely free from any material nature and fully 
identical with His Form. Sri Krishna's Name 
is the means as well as the end. The Name 
is the greatest benefactor both before and after 
God-realisation. 'Hare Krishna' Name leads one 
towards the attainment of the Highest goal, 
love of God; the Name is the manifestation of 
Sri Knshna-Prema. Krishna is Name, Krishna's 



Sri Skaadilya Bhakti Sutras 115 

Form, and His Holy Image are the same and 
Transcendental by nature, there Is not the least 
difference between Them. The Beauty of 
Krishna's Name can be experienced by a fortu- 
nate person who possesses a pair of eyes 
saturated with Prema-Bhakti. My Name will 
be spread unto all the regions, every nook and 
corner of the whole universe, I stay neither 
in Vaiknntha nor in the hearts of Yogis, but 
wherever My devotees chant My Name, there 
I am; the Name is the essence of Divine Love 
leading to the highest, ultimate end is the 
Blissful Realm. 

Offences against the Divine Name if not 
nipped in the bud will delay the realisation of 
the fruit of Sri Nama-Sankirtana. Be guarded 
against disregarding the spiritual preceptor 
without whose grace there is no Grace of God. 
Be guarded against disparaging sadhus who are 
the living embodiments of God's Mercy 
and His most favourite, dearer to Him than 
His Own-self, Be warned against regarding 
Sri Vishnu as absolutely different from His 



116 Sri Shandilya Bhakti Sutras 

auspicious Names, Forms, Qualities or to treat 
Him on a par with other deities. Be guarded 
against speaking too highly or contemptuously 
of the sacred, and infallible Shastras. Be guar- 
ded against the impression that the whole 
Glory of the Divine Name is merely an exagge- 
ration far from the real facts. Be guarded 
against taking all the efficacy of the incom- 
parable Names of the Lord as mere tricks of 
the imagination. Be guarded against committing 
sins repeatedly and intentionally by doubting 
the strength of the Holy Name. Be guarded 
against regarding the Holy Names belonging 
to the same category as all other religious 
practices. Be guarded against imparting the 
secret of the Holy Name to persons who have 
no faith in the chanting of It and also to those 
who are irreligious from their very birth. Be 
guarded against extreme addiction to worldliness 
even after listening to the excellences of the 
Divine Name. Aspirants indulging in offences 
against the Divine Krishna Name cannot taste 

the incomparable Bliss flowing from the Eternal- 
fountain of the Name* " 



Sri Shandilya Bfaakti Sutras 117 

Thakur Sri Bhakti Vinode thus illustrates : 

The fortunate ones who earnestly long to 
ascend the terrace of Prema, do sincerely and 
incessantly chant the Name of Krishna in the 
company of Sadhus. They do not have any 
appetite for any other feature of devotion. 
When in a short time by the grace of Name, 
the heart becomes closely attentive, the fruits 
of religious forbearance, control over sensual 
appetites, religious observances, with holding 
the breath by way of religious austerity, abstract 
religious contemplation, steady abstraction of 
the mind indifference to external impressions 
are very easily gained without paying the least 
heed to all these. Name alone is a complete 
suspension of the fleeting mental operations. 
The more the heart is pellucid, the more diverse 
pastimes of the > Spiritual Kingdom plays in it. 
The flow of the milk of this felicity is so very 
fast running that no other means can give 
even the smallest drop of it. 

Name is Spiritual - wisdom, vows, meditation 
abnegation, mental quietness, virtue, contrivance 



118 Sri Shandilya Bhakti Sutras 

none of these can ever equal Name. Know it 
for certain that Name is the highest salvation, 
Name is the highest end, Name is the noblest 
final beatitude, Name is eternally existing, 
Name alone is the supermost devotion, Name 
is the highest intellect, Name is the best Priti 
and Name alone is the brightest remembrance. 
Name is the seed and Name is the fruit to 
jivas — Name is their Lord and Name alone 
is the supremest Object of their worship. Name 
is their best preceptor. 

The Vedas have described the spirituality 
of the Name of Krishna to be the highest truth. 
"O Lord ! reasonably judged we have Thy Name 
to be higher than the highest and so do we 
chant Thy Name, Namabkajan is not bound by 
any rule — Name is beyond all virtuous acts — 
He is Spiritual '— He is virility and lustre in 
a person. All the Vedas have been manifested 
from this Name. Name is Bliss. Name is 
Ananda. We can excellently be devoted to Him. 
Name is worship and Name is to be worshipped; 
Thy Feet are to be held in veneration; Re- 



Sri Shandilya fchakti Sutras 1 19 

peatedly we fall prostrate at those Thy lotus- 
feet and anoint the body with the pollen thereof. 
In order to lead the soul to its highest stage 
devotees mutually discuss on Name and sing 
His Glories. They believe Thy Name to be 
Chaitanya in person, and always sing and hear 
Kirtan which is identical with Thy Name — 
they are purified by it. Name alone is sat or 
everexisting. The essence of the Vedas is Name, 
the Absolute Truth, Whose Form is Sat-Chi.da- 
nanda (Sat-ever-exisiing, Chit — all - knowing, and 
Ananda — all bliss). "O Vishnu! it is only by 
the Grace of Thy Name that we are capable 
of offering hymns to Thee. So we should adore 
and pray to Thy Name alone." In His Own 
"Eight glorious Precepts" Sriman Mahaprabhu 
has spoken of the glories of Nama; He has 
also given a glimpse of the gradual steps of 
Nama-Bhajan in those eight precepts. He 
consider thyself humbler than the grass" shloka 
hints at how to adore Name after avoiding 
the ten offences. His "Man or money I want 
not" shloka speaks of the selflessness of 



126 Sri ShatuJilya' fihakti Sutta* 

Nama-Bhajan in a devotional spirit — devotion 
unactuated by any lustful motive; "O Thou 
Son of Nanda" shloka tells us how to make 
a plaintive report to the Lord; the last two 
sholakas describe the processes of Vraja-Bhajan 
where one loves Krishna to serve Him either 
in Sambhoga (union) or in Vipralambha Rasa 
(deeper union in separation) or in both after 
being completely and spontaneously attached 
to Srimati (Radha). The Shastras have eulogized 
so highly and so often the glories of Name 
that their name is legion — to describe them 
is to write a big volume. 

Name has been accepted on ail hands to 
be an Incarnation of Krishna on this earth. 
A word though He looks to be, still by His 
unimaginable powers. He is Spiritual and is 
a special Incarnation of Krishna. As Krishna 
and His Name are identical Krishna has des- 
cended to the earth as Name, "Blessed are 
they no doubt who utter :- 

Hare Krishna Hare Krishna 

Krishna Krishna Hare Hare 

ftare Rama Hare Rama 

Rama Rama Hare Hare 



Sri Shandilya Bhakti Sutras 121 

These Hare-Krishna utterings, coming out 
from the lips of Sri Chaitanya, inundated the 
whole world with the flood of Prema; Glory 
be to this Name by His will ! Hence, Sreeman 
Mahaprabhn, as mentioned in the Chaitanya- 
Charitamrita and the Chaitanya-Bhagavata, 
himself sang and taught jivas into count these 
sixteen names of thirty-two letters in beads 
of TulasL 

At the utterance of Han all sins are washed 
off from the heart of the wicked. As the 
flame will burn the finger when even though 
unconsciously, you thrust it into the fire, simi- 
larly even the very casually pronounced Hari- 
nama will bum every bit of sin in you. 
That Hari-nama after bringing the Absolute 
Truth, whose Form is Chidananda, to light, 
destroys avidya or illusion and its works. All 
this is the work of Hari-nama. As He takes 
off the three-fold pangs of miseries, distresses 
and afflictions, He is called Hari (to steal away) 
or Hari is so-called because He drives out all 
16 



122 Sri Sfaandilya Bhakti Sutras 

the three-fold distresses of every animate and 
inanimate being, or because the mind of the 
fourteen worlds Is charmed by hearing and 
singing the Spiritual Attributes of Hari or as 
He, by His Beauties exceeding the loveliness 
and beauty of a thousand Cupids who hide 
their face in shame, fascinates all men and 
Incarnations, He is called Hari: and In the 
vocative case of Hari, it is Hare; or again, — 
She Who fascinates the Mind of Hari by Her 
Prem-Swarup, attachments, and love is #ara 
or in other words Srimati-Radhika, and In the 
vocative case of Hara it is Hare. 

The meaning of 4 Krishna ? according to the 
views of Agama Is derived from and means that 
this Krishna Who Is Ruanda In form and attracts 
every object, Is Parabrahman. Krishna when 
in the case of address is also Krishna. The 
Agama says: O, ye Goddess! all guilts and 
sinful motives vanish from the heart at the 
very sound of Ra and the door in the form of 
Ma Is attached to it in order to shut out these 
evils from re-entering the heart. This together 



Sri Shandilya Bhaktl Sutras 123 

give ns Rama." The Puranas have further said 
that Krishna Who is Cleverer than the cleverest, 
more Witty than the greatest witty, Who is the 
Presiding Deity of all spiritual Pastimes and 
Who is eternally engaged in spiritual dalliance 
with Sri Radha, is termed as Rama. 

Devotees, who thirst for Prema and are 
on the way to it sing and realise this Hare 
Krishna- Nama by counting. While chanting and 
remembering the Name, incessantly they remem- 
ber His spiritual characteristics by way of 
explaining to the mind the meanings of Name, 
By this means their heart is very soon freed 
from every spot of scrapes and becomes pure 
and stainless; and with the morning-twilight of 
Name, as the heart is purified by constant 
remembrance, Name dawns in the horizon of 
the pellucid heart with full shining rays. 

Those who have accepted Name either self- 
realised devotees or are still trotting onward 
to self-realisation. Of these, the latter class 

of devotees are divided according to their early 



124 Sri Shandilya Bhakti Sutras 

and advanced stages. Devotees, besides these , 
who are eternally free, no more confound the 
soul with the body, never identify themselves 
with body and mind. Devotees in their early 
stage begin to chant the Name by a fixed 
number, and as they gradually increase the 
countings, they come to a stage when their 
tongue stops not for a moment from singing 
Name. Though choler-tongued by avidya, devo- 
tees in their first stage have no taste for Name, 
still a patient and continuous utterance of the 
Name proves to be the only remedy; now they 
feel uneasy if stopped from singing the Name, 
and a constant and regardful chanting produces 
a supreme liking for him. Zeal and earnestness 
to avoid sacrileges to Name are very needful 
in the worldly minded men and in the com- 
pany of devotees. Incessant chanting of Name 
will, when the first flow has passed away, 
naturally increase a love for the Name and 
kindness to jivas. In this Karma, Jnana and 
Yoga have nothing to do. If their workings 
be even then strong, they may help the devotees 
of Name in maintaining their livelihood. If 



Sri Shandilya Bhakti Sutras 125 

Krishna-Nama be sung with a firm inclination, 
it will ere long cleanse the heart and burn 
avidya and when avidya vanishes, the brighter 
illumination of a true unbiassed abnegation and 
a sense of the relationship between Krishna 
and jivas will appear In the •heart. 

With a happy heart one should re-collect 

the meaning and. form of Name and should 
pray to Krishna with a heartrending lamentation 
and this will draw the Grace of Krishna which 
will lead him onward in the path of Bhajan, 

Those who are bent on bhajan may be 
divided into two distinct classes- Some bear 
only the burden, others appreciate the real 
worth of things. Those who long for enjoy- 
ment or for self- destroying salvation and are 
attached to wordly affairs are only yoked to 
the heavy load of virtue, wealth, enjoyment 
and salvation — they are unaware of the fact 
that Prema is the best sap* So, such load-bearers 
fail to progress in Bhajan in spite of their 
utmost strivings, whereas the essence seekers 



126 Sri Sfaandilya Bhaktl Sutras 

aiming at Prema-lata very soon reach the longed- 
for ultimate. They are called Prema-ruruksku 
(those who earnestly strive for ascending up 
to the region of Prema); they alone can in a 
very short time ascend upto the sphere of 
Prema or easily become Paramahansas. Thus 
when he, who so long simply did bear burdens 
only, leams to love the Truth in the company 
ofSadhus and also soon turns to long for 
Prema, 



Good acts done in previous births, that 
look forward to devotion^ invigorate reverence 
and a strong desire for the service of Godhead f 
which reverence and desire turn into an appetite 
for devotion in the company of devotees. 
Bhajan along with true devotees awakens 
Sadhan- Bhakii that looks forward in expectation 
of Prema. If one adopts, the processes of 
Sadhana as directed by true and pure devotees, 
he will ere long almost turn mad for ascending 
the stage of Prema where it can be tasted; but 
again this Prema will remain far in the back- 
ground if he associates with half-true devotees 



Sri Shandilya^Bkakti §utmi tl1 

and cannot exclusively devote himself to the 
service of Krishna* 



The mere letters of name may be had at 
any place and from anybody, but the profound 
and unknown truth that is lurking behind 
those letters can only be exposed by the grace 
of a true preceptor who is purely devoted to 
Krishna; the grace of the spiritual guide alone 
can pass over from the early twilight of Name 
to the pure light of it and can save them 
from the ten sacrileges hindering the true service 
of Name. 

Repeated remembrance of the meaning of 
Name will, by degrees, drive out every scrap 
from the nature of man and then Name appears 
in person before the spiritual eyes of the 
devotee. When the swarupa (form) of Name 
fully appears, it is identical with the spiritual 
Form of Krishna. The more clearly and purely 
is Name visible, the more Bhajan proceeds in 
the presence of His swamp, the more do the 
three elements of which primordial matter is 



p^w- 



12$ Sri Shandilya Bhakti Sutras 

said to be composed, namely satwa (the strand 
of goodness), Roja (the strand of activity) and 
tama (the gloom of pride, haughtiness etc. of 
the lowest inherent principle), disappear and 
there appear the spiritual Attributes of Krishna 
in the heart of the devotee. Then again* when 
there is a happy union of the Name, Form 
and Attributes of Krishna, and devotees in 
their Bhajan see them the Leela pastimes of 
Krishna is awakened by the Grace of Krishna 
in their pure hearts as soon as they are 
absorbed in deep and easy natural meditation 
Incessantly then does Name dance on their 
tongue, the Form of Krishna is then visible to 
their soul's eye, all the Attributes of Krishna 
are then observed in their heart and the bud 
of Leela blooms in their soul while they are 
buried in meditation. In this stage, five con- 
ditions of the practising devotee are to be 
noticed. 

1. Shratana-dashal *'. Varana-da$ha$ 3. Smaran* 

dmha; 4. Apana-dasha; 5. Prapana-dasha* 



Sri Shandilya Bhaktl Sutras 129 

The happy mood which the devotee feels 
at the time of listening to the object of pursuit 
and the means to hear from the lips of a true- 
spiritual Preceptor may be called Shravana-dasha. 
In this stage, every bit of knowledge about 
how to take Name without committing any 
sacrilege to Him and of the processes and fitness 
taking Name is gained; This facilitates the 
continuity of Name. 

When fit to receive, the strung together 
beads of Name-Prema can be had from Sri 
Gurudeva, i.e. the disciple with every delight 
and from the deepest recesses of his heart cordi- 
ally welcomes the boon of surrendering himself 
to the feet of Sri Guru for pure and unalloyed 
Bhajan and receives invigorating strength and 
faculty from him; this is Varana-dasha (i.e. the 
choice of Sri Guru for Bhajan by the acceptance 
of Name and strength from him) . 

Remembrance, contemplation, concentration 
constant meditation and trance (final beatitude) 
are the five processes of Smaran. From remem- 
17 



If 9 



130 Sri Shandilya Bhakti Sutras 

brance of the Name, the devotee thinks of the 
Form which gives him a steady conception of 
the Attributes; this steady conception of the 
attributes gives him a firm conviction of pursuing 
the Leela of Krishna and having entrance in 
the Leela he is completely absorbed in Krishna- 
Rasa: This is Apana-dasha. By these Smarana 
and Apana the devotee can know and adore 
the eternal and daily Leela of Krishna at eight 
different periods of the day and night and 
when he is deeply absorbed in it, he realises 
his own self and that of Sri Krishna. These 
self-realised devotees are Paramahamsas. 

Then at the time of his departure from 
this world, the devotee, by the Grace of Sri 
Krishna, becomes an associated counter- part of 
ideal object of his worship in Vraja and thus 
attains the summum-bonum of Nama-bhajan. 

Panegyric to Sri Krishna Nama Sankirtana 

To chant the Name of Sri Krishna with 
loving devotion to Him is the only paramount 
Religion for all people at all times. 



Sri Shandilya Bhaktl Sutras 131 

O Bharata, the Name of Harl always stays 
in the mouth of a person who has worshipped 

Vasudeva (Krishna) in hundreds of previous 
births, 

O Hari Nama, the tips of Thy Lotus Feet 
have been eternally worshipped by the glowing 
radiance diffused from the gemmed chaplets 
of the Upanishads, the crestjewels of the Vedas* 
Thou art eternally adored and chanted by the 
liberated souls. O Hari Nama, clearing myself 
of all offences, I entirely take shelter in Thee. 

O Holy Nama, All Glory to thee Who art 
eternal 1 y chanted by the saints. To confer 
eternal bliss upon the people, Thou hast appe- 
ared before them as the Transcendental word. 
Thou destroyest all sorts of terrible sufferings 
of him who happens to chant even Thy dim 
reflection known as Namabhasa. 

Having such characteristics of Mahabhaga- 
vata, the devotee of Sri Krishna chants the 
sweet Divine Krishna Nama with loving devotion 



132 Sri Shandilya Bhaktl Sottas 

to Him, — his heart over flooded with devotion, 
he sometimes laughs aloud, weeps, laments for 
separation from his Beloved, sings and dances 
like a mad man, regardless of what people 
will say. 

For those who have developed an aversion 
for this world and seek to attain the fearless 
state, as well as for realised souls that have 
attained union with God, O king, the chanting 
of Sri Hari Nama has been concluded to be 
the best means as well as the end- 
Glory, Glory, to the blissful Nama and 
Form of Sri Krishna which sets back all socio - 
religious duties, meditation, and even worship 
of the Holy Deity and which when uttered 
without offence gives deliverance to all beings. 
May this Supreme Nectar-like Holy Nama be 
the sole Eternal Ornament of my life. 1 

O wonder, none knows with how much 
necter-like Bliss the two lettered word < Krishna ' 

i Brihtt Bhsgavatamritam 1.1.9 



Sri Shaodilya Bhakti Sutras 133 

is composed, for no sooner is the word uttered 

than springs up the heart's desire for millions 
of tongues to chant; no sooner does the word 

enter into the ears than It engenders myriads 
of ears to hear* and no sooner is It awakened 
in the memory than It deters all sensuous acti- 
vities of the mind and body. 1 

Overwhelmed in joy of shouting Hare- 

Krishna-Nama 
Heart over-flooded with ecstatic devotion 
Made me laugh, weep and lament with 

rolling on earth 
O wonder ! none knows what a fathom- 
less Nectarine Bliss, 
To whom the Holy Name is the sole 
eternal ornament of life. 
— Lord Sri Chaitanya 

"All Glory to the Divine Krishna Nama 

which is eternally chanted by the holiest saints; 

to confer transcendental Bliss upon the people 

the Nama has appeared in Its Transcendental 

1 Vidagdha Madhavam -1.12 



J 34 Sri Shatidilya Bfaakti Sutras 

Word. Whosoever even unwillingly chants It 
once, It destroys the terrible-worldly-sufferings. 
O Holy Krishna Nama ! Thou art the very 
Life of Narada's Lute and the very ocean of 
the Divine Sweetness of Love. I pray mayest 
Thou ever dance on my tongue with all the 
ardour of Divine Love/ 1 

Sing, slngaloud, O my mind, 

The Blissful Names of Nitai and Gaur; 

Be delighted, be delighted, O my mind, 

There is never such mercy goes unto an 

offender 

As having recourse to that Name Divine, 

Offence goes, comes premananda unto ye; 

That Name wipes out all offences 

Forthwith gives the relish and taste of 

Krishnanama 

Cuts asunder the very knot of Samsara- 
(How I enjoy the sweetness of Krishna- 
nama) 

Summum bonum of life is attained there- 

. with 



Sri Shandilya Bfaakti Sutras 135 

Vision of Radha-Krishna in sportive 

Vrindabana 

Comes to me through the Mercy of Gaura. 

Oh, say, say all, "Gaur-Nitai". 

Atranga-prayogdnam-Yathakala sambhavogrihadivat i! 62 II 

Translation : 

Here other phases of Bhakti are to be 
followed in accordance with proper time and 
appropriateness likewise as for example building 
a house with all completeness. 

Purport : 

Bhakti has got different stages such as 
Sadhana-Bhakti, Bh&va-Bhakti and the Paramount 
stage is Prema-Bhakti. So when a devotee pro- 
ceeds with Nama-bhajan stage by stage, accor- 
dingly he follows the appropriate sixtyfour 
different kinds of Bhakti. Sri Rupa Goswami 
in the c Bhakti Rasamrita Sindu ' says; 1 First 



1 Vide PIVJ5 



136 Sri Sfaandilya Bhakti Sutras 

Shraddka I.e. faith, next Sadhu-sanga or association 
with exalted parama-Bhagavata devotees, after 
that Bhajana-Kriya or spiritual practices of nine- 
phases of Bhakti, that leads to anartha-nivrithi i.e. 
cessation of all offences or obstacles, and it 
produces Mishiha or firmness which is followed 
by Ruchi or taste, and at its higher stage Ashakti 
or attachment, after this is Bhava, and the 
climax appears in Prema." Further 1 those in 
whose hearts there has been burning forth the 
sprout of Bhava, shall have in its wake the 
appearance of the following sins in them with- 
out any doubt: forbearance, insuring that not 
a moment is allowed to go in vain, i.e. there 
is no cessation Bnava in them, indifference to 
worldly enjoyments, unassumingness - i.e. having 
the Lord's Grace, eager and anxiously longing 
for the Beloved Lord, ever relishing the chanting 
of the Name of the Lord, attachment for the 
praise and eulogy of the Glories of the Lord, 
and love to live In His Dwelling Places or 
Realm and others. Regarding the stage of 



* Vide HI. 25 



Sri Shandilya Bhakti Sutras 137 

Prema we have already illustrated in the previous 
sutras. €2 

fwrcgBsfcfeft weft u ^ n 

Ishwara tushtereko api bali 11 63 11 

Translation : 

Even any one of the nine phases of Bhakti 

when performed it pleases the God. 

Purport : 

It is the fact that as per the spiritual 
sentiment of the particular devotee one takes 
recourse to the respective aspect of nine-fold 
Bhakti-sadhana and in consonance with his taste 
the prescribed aspect becomes the best and 
sweetest. As in 'Hari Bhakti Vilas': 1 (1) Sri 
Parikshit Maharaj by listening (Shravanam) to 
the Srimad Bhagavatam, (2) Sri Shukadeva by 
giving discourse (Kirtanam), (3) Sri Prahlada in 
remembrance of God Vishnu (Smaranam) (4) Sri 



1 Vide P 2.265 
18 



j 38 Sri Shandilya Bfaakti Sutras 

Lakshmidevi in the Service of the Lotus Feet 
of Sri Narayatm [Padasevanam) , (5) Prithu 
Maharaj in worshipping Lord Vishnu (Arckanam), 
(6) Akrura in offering Hymns or adoration of 
God (Vandanam), (7) Hanuman in rendering 
Service to Lord Sri Rama Chandra [Dasyam), 

(8) Arjuna by his friendship (Sakhyam) and 

(9) Bali Maharaj in complete self surrender to 
the Lord ( Atma-nivedanam ) — all of them made 
the Lord pleased thereby and attained Him. 63 

Abandho arpanasya mukharn 11 64 II 

Traiislatioa : 

The gate-way for entering into the world 
of emancipation is the full dedication or self- 
surrender. 

Parp mt : 

God says: 1 "Dharma is no dharma what- 
soever its merit may be, if that does not lead 



Gita XVI1L 66 



Sri Shandilya Bhakti So Iras 139 

to proper type of self- surrender to Me." He 
describes the simple and austere purity of the 
relationship as that of a chaste wife (mamekam) 
with complete surrender in a humble and direct 
attitude of trust* One must stand naked and 
guileless before the Supreme. One's own virtue, 
pride, knowledge, subtle demands and uncons- 
cious assumptions and prejudices which are his 
normal attainments should be totally given up 
and then God Krishna takes possession of the 
self where with the genuine completeness of the 
surrender in winning the over-flowing Grace 
of God all claims are shorn off and He is 
served with love and love alone* 

Forsake all socio-religious systems of caste 
and stations in earthly life, 
Renunciation of Karma or action 
Abandonment of the fruits of Karma 

Rigid austerities in order to control the 
inner and outer senses, 

Meditation, concentration of attention; 

Obedience to the grandeur and lordliness 

of Iswara 



140 Sri Shaadilya Bfaakti Sutras 

And all such things that have been told 

before 

In order to gain knowledge of Brahman 

and Paramatman. 

Shun them, all. 

Take absolute refuge m Me, who am the 

Highest Divinity, 

The supreme Lord of all gods. 

Then shall I deliver thee 

From all the bondage of this world. 

As well as from offences and all sins and 

penalties 
That may arise from thy abandonment of 

all those duties 
That are enjoined on thee by the 

scriptures. 

Mourn not for comitting these thy relative 

duties . 64 

Dhyma niyamastu drishthasaukarjat II 65 II 
Translation : 

However, it is seen that some (glorious 



t^m' 



Sri Shandilya Bhakti Sutras 141 

rishis) opine meditation or contemplation 
(Dhyana) and austerities are more suitable for 
enhancing fervent devotion. 

Purport : 

When contemplation becomes constant, 
there, all the senses viz. tongue, eye, ear get 
absorbed in Dhyana. And austerities keep the 
heart free from dirts and make it untinted when 
God takes hold of it. 65 

Tad Yajih pujayam Mr e sham naivam II 66 II 

Translation. : 

Indeed, yvjam denotes worship of the Supreme 
Godhead and not for any other sake. 

Purport : 

In the GIta, Bhagavin says; 1 " Those who 
worship other gods even with unwavering faith 
are being deluded by maya which ends in fiasco 

. * Vid© G. IX 23-25 



1 v, 

142 Sri Shandilya Bhakii Sutras 

\ ' whereas those who worship Me and thence 

i 1 attain immortality. < 66 

1 ' 

Padodakam tu padyam avyapteh II 67 II 

Translation: 

I % 

j |, t Padodakam means the holy water with which 

' ; ' a Deity of God Vishnu is given a bath and 

it is not meant for any other water what- soever 

may be its purity. # 

Purport : 

To honour the Padodakam after the wor- 
ship of the Deity is a must principle for a 
devotee. Therefore the glorious rishi warns us 
that we should not anthropomorphise our ideas 
considering any sanctified or pure water itself 
to be taken as Padodakam. Vishnu Padodakam sarva . 
papa mnashanam: When It is honoured It des- 
troys all the sins of the heart and generates 
devotion to Godhead. 67 



Sri Shandilya Bhakti Sutras 143 

Svayam arpitam grakyam avisheshat II 68 II 

Translation : 

The offerings that are made to the Deities 
must be honoured without any sacrilegious 

superstition. 

Purport : 

Sri Uddava, the crest jewel devotee of Sri 
Krishna says : il One without any other Sadhana 
but by mere honouring Mahaprasadam (the 
remnant offerings) can easily overcome the sway 
of mays/' In the Gita 1 God says : Those who 
accept the remnants of God are liberated from 
all sins; but, those sinful ones, who cook for 
the sake of nourishing their body alone, eat 
only sin. Sri Narad a Pancharatra says: 2 He is 
the worst among the Dvijas (Brahmins) who eats 
and drinks without offering to Sri HarL The 
panditas consider that food which is not offered 
to Sri Hari as the night-soil and the un-offered 

* Vide III. 12 2 Vide II. 2.43 



144 Sri Shandllya Bfaakti Sutras 

drink as urine, (vide Isa Up.) Offer your food 
and everything - that of flower, scents etc, to 
the Srimurti of Sri Hari and take as Maha- 
prasadam. The eye, the ear, the nose, the 
touch and the tongue all have a spiritual cul- 
ture; do it with a holy heart. This is the 
only inexplicable means of spiritual culture. 
For honouring Mahaprasadam there is absolutely 
no bar of socio-religious culture. The Brahmin 
and Chandala sit together without any sacrile- 
gious superstition to honour Mahaprasadam. 
Sri Sirvabhauma Bhattacharya was a most 
orthodox Vedic Brahmin. He never sipped 
even a drop of water without ablution and 
performing morning religious rites but it so 
happened that one fine early morning while 
yet he was on his bed suddenly Sriman Maha- 
prafehu knocked at his door and when he got 
up and opened the door he fell at the Feet 
of the Lord and Sriman Mahaprabhu offered 
him Mahaprasadam (the Remnant of previous 
day's offering of rice to Sri Jagnnath); at 
once Sri Sirvabhauma ate It without any hesi- 
tation even before washing his face. Sriman 



% 



Sri Shandilya Bhakti Sutras 145 

Mahaprabhu asked, " How it is that without 
your morning rites performed, you ate this 
Prasadam? Is it proper for a Brahmin like 
you ? The Pandit said, "Lord, You have con- 
verted a crow into a Garuda bird; therefore 
no more illusion remains. I by Thy Grace 
realise that there rests no time or rite for 
taking Mahaprasadam. Soon one receives 
Mahaprasadam at once it should be honoured 
without any consideration," Lord says, "Sar- 
vabhauma! You have won over Me today." 
Sriman Mahaprabhu made all His devotees 
without any caste-superstition to sit together 
while they honoured Mahaprasadam. 

Nimitta guna avjapekshanat aparadheshu 

Vyavastha II 69 II 

Translation : 

The gravity of offences are considered as it is 
done intentionally of involuntarily of accidentally. 

Purport : 

There are three types or offences, viz. 
19 



146 Sri Shandilya Bhakti Sulfas 

(i) Nama-aparadho, against the Divine Name, 
(ii) Seva-aparadha, against the Worship of the 
Deity and (iii) Dhama-iparadha, against the 
holy Tirthas. 

The Padma Purina records thirty two 
offences. And some where sixty three in number- 

The offences against the Divine Name are 
ten. 

1. The slandering of exalted devotees of 
God, 2. To differentiate the Name, Form, Pasti- 
mes from the very Person of God or to think 
Shiva and such other gods as equal to or inde- 
pendent of God Vishnu, 1. To displease of look 
upon one's spiritual preceptor with material 
estimation, 4. To slander ^the Vedas and such- 
Holy Scriptures, 5. To exaggerate the greatness 
of the Name, 6. To think the Names of Hari 
as imaginary, 7. To commit sins on the pretext 
of Name, 8. To consider the Transcendental 
Name as equal to worldly auspicious deeds such 
as religious rites, vows and sacrifices, 9. To 



Sri Shandilya Bhakti Sutras 14? 

initiate a man with Harinama who has no regard 
to it and 10. Even after hearing the Glory of 
the man who cannot shake off his conviction 
that this body is the soul. 

For other offences please see Vishnu Purina. 

Patraderdanamanyatha hi vafshishtyam II 70 11 

Translation : 

Anything, even if it is mere leaf, when with 

steadfast devotion offered to God, it has got 
its significance. 

Purport : 

It is said in Isopanished that every belonging 
should be offered to God and thereafter as 
remnant it should be accepted ; that act is 

conducive to Hari Bhajan. Elsewhere, "What- 
ever is desired most in the world, whatever else 
is dear to one at home -all that must be 
offered to God". In the Gita 1 Even a leaf, a 



148 Sri Shandilya Bhaktl Sutras 

flower, a fruit or a drop of water when offered to 
Me with absolutely pure and loving devotion 
I readily enjoy them. I thirst for love, so when 
My prayatatma devotees offer something to Me 
with a heart overflowing with loving devotion 
and filled with gratitude that I readily accept." 
Our beloved Lord voraciously ate up the parched 
rice from Sudama saying, c *0 friend, this loving 
present brought by you offers Me supreme 
delight. This parched rice will satisfy Me and 
the entire world." 70 

sfaaTcsrta ^Tlf^iwT^ fmw mm: u vs«i n 

Sukritajatvat parahetubhavaccha criyasu shrejashyah 1! 71 II 

Translation : 

From the fact that doe to the accumulated 
spiritual merit when one with single minded 
devotion offers all the best materials that he 
posseses, nay, even simple offerings of leaves, 
or flowers, arise the para-bhakti the supreme 
loving devotion to God which is far far superior 
over all other virtuous deeds including Vedic 
rituals « 



Sri Shandllya Bfaakti Sutras ^ 149 

Purport : 

Sukriti denotes the spiritual virtue which 
is never lost and which is the cause of true 
spiritual welfare of mankind viz. Shreya. Sukriti 
is the treasure of the soul which is gained 
by dint of association with the exalted parama- 
Bhagavata devotees of Godhead. No virtue can 
be compared with it. Virtues may lead to 
attaining Dharma, Artha Kama or even Moksha 
but Sukriti leads to unalloyed devotion to 
Godhead. 

Sri Jiva Goswami says : "In whichever case 
(of the four) there is God's Grace or the grace 
of the Lord's devotees, in such and such a 
case only particular type of seeking from the 
Lord is weakned and worn away so as to give 
way to the appearance of unalloyed Bhakti, 
as in the individual case of Gajendra, Saunaka, 
Dhruva and Chatuhsana and others/' Vishwa- 
natha says : "When the Grace of the Lord 
is bestowed on anybody he will naturally give up 
all trifling desire and take shelter at the Feet 



I 50 , Sri Shandilya Bhakti Sutras 

of the Lord. So when the Elephant-king 
Gajendra was in dire distress being attacked 
by the Crocodile, his immediate prayers to 
the Lord and submission to His compassion 
were for the purpose of being rescued and 
saved from his imminent death, But when 
the Lord saved him out of his Grace from 
that terrible jaws of Gajendra's worst and 
most powerful enemy, Gajendra was so charmed 
by the soul captivating Beauty of the Lord's 
Person that he forgot all about his immediate 
danger and distress from which he wanted to 
be rescued and prayed for Pure Bhakti at the 
Lotus Feet of the Lord. So also when Saunaka 
and sixty-thousand other Rishis approached 
Sri Suta Goswami with six queries for solution 
regarding the way to attain heaven (svarga) 
their purpose was not the service of the Lord 
Sri Krishna i.e. Bhakti but when they listened to 
Sri Suta and discourses on the Name, Form, 
Qualities, Associates, Realm and Events of the 
Lord Sri Krishna, all their queries were gone 
for ever and they became confirmed in the way 



Sri Sbandilya Bhakti Sutras 151 

of Pure Bhakti in the company of the genuine 
devotee of superior - order - Sri Suta Goswami. 
Prince Dhruva likewise underwent hard penance 
and invoked the Lord in order to gain the throne 
of his father of which he was deprived by 
the machinations of his step-mother 5 but when 
he was blessed by Narada and having the 
Darshana of Lord Narayana, all his desires for 
earthly kingdom and material wealth vanished 
and he turned to be a pure devotee. In like 
manner, the Chatussanas were able by the Grace 
of Lord Narayana to give up their desire for 
moksha and became eligible for the way of 
Pure Bhakti." 

Gaunam traividhyarn itarena stutir-arthavat 

sahacharyam il 72 \\ 

Translation : 

The earlier three clases of Bhakti viz. Artha* 
jijnashu and attharthi although are of lower grade 

of Bhakti yet they are spoken along with jnani, 



152 Sri Sfaandiiya Bhaktl Sutras 

to establish their superiority from all other 
rituals. 

Purport : 

Lord Sri Krishna says : "Among them the 
jnani like Sri Shukadeva who possessed of 
exclusive loving devotion to Me, stands superior 
to the other three Hence I am very dear to him 
and he too is dear to Me. He having steadfast 
loving devotion to Myself at once is attracted 
to the Leela-Madhmya, Guna-Madhurya and Rupa- 
Madhurya of Mine and finally he in his soul- 
realisation worships none but My Shyamasun- 
dara Transcendental Form according to his 
particular spiritual sentiment (rasa). Whereas 
Brahma-jnanis who feel themselves liberated from 
mays and become Brahma-bhuta But being 
devoid of devotion to Me they too have to 
return into this cycle of creation. And in course 
of such a birth some one among them may per 
chance associate oneself with some single-minded 
devotee of Mine and by dint of that association 
lie will imbibe "Srukriii" which after many a 
birth in culturing will pake him realise that God 



Sri Shandtlya Bhakti Sutras 153 

Vasudeva (1) Lord of Transcendence is the Sup- 
reme, the All-in all and forthwith he is enshrined 
with Loving single-minded devotion to Me and to 
none else. But to get such a good disposition 
for a Brahma-jnani is very very rare and one who 
gets such a chance he is most fortunate indeed, 
and really he is a true Mahatma." 

Bahirantastham — ubhayam—aveshti—savavat II 73 11 

Translation : 

Artka, arthartki and jijnasu— they at time are 
led "to the attainment of external or ephemeral 

gains or (rarely) internal or transcendental 
pursuit in life like avesti and sava. 

Purport : 

All the people, so long they are within the 
jurisdiction of triguna of may a are after 
ephemeral pleasures. Therefore it is absurd 
that at the days of thy trouble the doors of the 
heaven will be open unto thee. Calamities are 
merely the fruits of one's own Karma, jijnam : It 
20 



151 Sri Shandilya Bfaakii Sutras 

does not mean that whosoever hunts for solution 
of his queries will make search for God. If that 
could be so then all the Intellectuals could 
get the spiritual enlightenment— likewise arthatki : 
AH the people who are after the material wealth 
will not become so fortunate like Diiruva. 
Therefore it is only when due to spiritual Sukriti 
an arta like Gajendra (the most rare case) when 
saved by God, being captivated by the Beauty of 
God's Person, prayed for pure Bliakti at the Feet 
of the Lord, So also when Saunaka and others 
associated themselves with Sri Suia Goswami 
they became confirmed In pure Bhakti. For 
Arthanki DhmvdJs case was also an exceptional 
case. So Bfaagavat says: 1 One whose wisdom 
is not eclipsed by the nescience of maya viz. who 
possesses Sukriti, however whether he has got no 

desire or Is actuated by all desires ....worships 

the Supreme Godhead with devotion and in due 
course develops unswerving devotion, the highest 
good in life. Therefore due to the latent sukriti 
only when they are led to the Supreme Godhead 

*Bh.IL3.10 



Sri Shandilya Bhaktl Sutras 155 

they ultimately attain the highest good in life, 
otherwise the mundanity. 

Mote; for avesii vide Tal 1.8.19 and for savu 

vide Tai Br 2.7.1 73 

Smriti - kiriyoh Kathadeshchartau prayaschiita 

bhavat II 74 Si 

Translation : 

For the expiation of the offences one must 
earnestly and arduously take recourse to 

listening, remembering and chanting the Divine 
Names, Glories and Pastimes of Sri Had. 

Purport : 

The offences that are referred in the 
Sutra 69, if anybody commits, for expiation 
of them the process is earnestly to listen from 
the holy lips of exalted Parama Bhagavata all 
about God's Leela and chant His Divine Names 
and the rememberance of His Divine enactment. 
And there is no other method that is emphasised 



156 Sri Shandilya Bhakti Sutras 

in the next sfaioka. Vishnupurana 1 says : ''What- 
ever be the expiatory acts, whether penances, 
deeds of charity or the life... ...to remember Sri 

Krishna Is the best method. Further 3 "Chanting 
of Divine Krishna Nama with steadfast devotion 
is the best expiation of all sins' 5 . 

Going on pilgrimage and bathing in all 
sacred streams cannot produce so much spiritual 
merit as to listening to the Pastimes of Supreme 
Godhead. 

w ^i n 

Bhuyasam—ananushthitirit i—ched dprayanam — 

upasamharan mahatsu ~ apt II 75 II 

Translation : 

Even for the expiation of the gravest offences, 
there is absolutely no need for a devotee to 
observe severe penance like Chandrayana Vrata 
etc. because when he has taken recourse to 

*■ Vide II 6.32,33 ■ do VI.7.9 



Sri ShandiJya Bhakti Sutras 157 

constant chanting of Divine Name till the death 
does not befall upon him. 

Purpof t : 

A devotee who has made Ml self-surrender 
to God and has taken recourse to the listening to 
or chanting of the Divine Name and Glories 
of Supreme Godhead and which he does 
constantly unto the last breath "of his life cannot 
possibly commit any offence* yet if it so happens 
that inadvertently he might have commited some 
gravest offence then should he perform any 
severe penance as such like Chandrayana Vrata 
etc. which are so prescribed as the rites to be 
observed by the offender for the expiation of his 
sins ? Absolutely not. Vishnu Purana says i 1 
"The highest atainment is constant remembrance 
of Vishnu/ 7 Further : 2 'The emissaries and the 
weapons such as rod and the fetters of Yama, 
Yama himself, and all the torments of hell have 
no power over him whose mind has the Lord 
Vishnu for its constant support.' 

1 Vide 31.6.34 2 VisLmi Purana III.8.34 35 



158 Sri Shandilya Bhakti Sutras 

Sri Nsrasimha Puraiia says : "The moon 
may be outwardly covered with cloud, but 
thereby It Is not subdued, so also It is with 
a devotee who has unwavering devotion to God- 
The devotee may exhibit outwardly some evil 
practices but he shines brightly after bringing 
every sin destroyed by dirt of his Inner Bhakti at 
heart. 

Sri Krishna says : "Since My devotees' 
mission of life is single - minded service of Mine, 
he is to be recorded as a sadfau, though there 
might be some foreign element in his conduct 
just for the time being which will soon be 
dispelled by My Grace." Bilvamangala even 
after becoming a recluse and devotee suddenly 
one day cast a passionate glance upon a young 
beautiful lady. But how could there be any fall 
for a devotee of God Krishna? Soon his eyes 
opened for all time with wisdom, and thenceforth 
he became extremely impatient to meet the 
Protector of the forlorn viz., Sri Krishna. How 
could Sri Krishna who Is all-love, remain non- 



Sri Shandilya Bhakti Sutras 159 

chalant under such circumstances? Krishna 
played a hide and seek game with Bilvamangala, 
His devotee, and when Krishna said : "I am off 
now" Bilvamangala said : "Are You really 
leaving me ? But remember, O Krishna, I no not 
wonder that You are leaving me ; but I shall 
acknowledge Your manliness only when You 
manage to slip out of my heart." 

Sriia Bhakti Siddhanta Saraswati Goswami 
Thakur, our fo under- Acharya commenting on 
this sloka says, "An Ananya Bhakta never can 
have any Durachara viz. evil conduct. The 
expression in this sloka does not refer to an 
Ananya-Bhakta, who is not only a sadhu by 
nature but a God-loving soul as well. But to a 
single mindedly devoted aspirant there might be 
some foreign elements in his conduct as the dew 
drops may remain for a few minutes even after 
the sun-rise and as the electric fan may go a few 
more rounds even after the switch is off." So 
too Bhagavan says that, "Speedly this hanker 
of wordly affinity of the devoted aspirant is fully 
eradicated from the heart and thereby My 



160 Sri SfaandiJya Bfaaktf Sutras 

devotee will soon become a God-loving soul and 
will attain eternal Bliss. It is certain that one 
with unswerving devotion to Me is never doomed 
to destruction. Some foreign dirt may tempo- 
rarily meet him in the incipient stage, but it will 
ere long be dissipated by the force of his imma- 
culate devotional temperament, So Pratijanihi 
"O son of Kunti, proclaim the proclaim the 
promise as thou art a Bhakta 9 that My devotee is 
not doomed to destruction even after death, 
because thy promise is more strictly observed 
than Mine." x 

Bhagavata says : 2 If a beloved devotee who 
has forsaken all other attachments and sought 
shelter at the Feet of the Lord incurs any sin for 
any reason (although as a rule he is incapable of 
sin), the Supreme Lord Sri Hari enshrined in his 
heart, washes off all that sin/' further: 3 'He 
who constantly worship Me through the path of 
devotion is enabled to enthrone Me in his heart 



i Vide G. IX, 30 2 Vide Bh. XI. 5.42 3 Bh.XI.20.29 



Sri Sfaaadilya Bhakti Sutras 161 

with the result that I eradicate all his evil 
propensities from his heart/ 9 75 

Laghuapi hhaktadhikare mahat - kshepakam - 

aparasarvahanat 11 76 II 

Translation : 

For a devotee even a little act of devotion 
destroys gravest sin ? because Bhakti has got such 
an extra-ordinary power. 

Purport : 

Vishnu Pur ana 1 says "The most heinous sins 
of men that lead to the torment of Hell, 
disappear immediately if they remember the Lord 
even for a moment. As it were the notorious 
Ratnakar became the famous Valmiki ; inciden- 
tally by meeting Narada rishi, the vile cruel 
hunter became a devotee of a great order in the 
same way. Bilvamangala who was moral rake 
but soon fire of devotion blazed forth in his 

1 Vide VI, 8.10 
21 



162 Sri Shaodilya Bhakti Sutras 

heart; he regained his poise and thenceforth he 

became extremely impatient to meet the 
protector of the forlorn/" , 76 

^TO^T^^SW ^r%wmk?f U V9V9 U 

Tat - sthanatvdt - ananya - dharrnah KhaJe 

vallvat 11 77 11 

Translation : 

Because steadfast devotion makes the Lord 
stationed at heart therefore for the expiation of 
sins it does not require any other assistance as 
Bhakti serves the self- some purpose, like the post 
of the threshing floor. 

Pa? fort : 

Vishnu Parana says: 1 "There is only one 
atonement, that is, the remembrance of Sri Hari 
far a single-minded devotee/' Bhagavata says 
(last sloka) "The chanting of Divine Krishna 
Nima not only instantly destroys all sins 
including the nescience, the very root of sprouting 

1 Vide II.6.34 



Sri Siiaadilya Bhakti Sutras 163 

sins but consequently eradicates forthwith all the 
afflictions of the heart by drenching the heart 
with the downpour of Nectarine Bliss. 

Anindyayonyadhfkriyale parparnparyat samanyavat II 78 1! 

Translation % 

Every man, even down to the lowest bora, 
has equal right to follow the path of devotion 
as it is taught by successive authorities, like 
other objects which are common to all. 

Purport : 

No philosophy of "Thus far shalt thou go, 
and no farther," can shut off from the path 
of devotion to God any one because of the 
land he was bom in or the conditions of life 
that he b#s been accustomed to. Narada Bhakti - 
Sutra (72) also says: "Birth, scholarship, exter. 
nal appearance, wealth and occupation etc. 
make no difference in devotees/' Sri Bhaga- 
vafcana says; 1 "I, Who am the mosMike.d Sweet- 



1 Vide XI 14.20 



164 Sri Shandliya Bhaktl Sutras 

heart of the absolute-realised souls, am attainable 
only through exclusive devotion. Single-minded 
and unswerving devotion to Me absolves even 
the shvapachas (untouchables, who cook and 
eat the flesh of dogs) from the stigma attached 
to their births." 

Sri Chaitanya Mahaprabhu says: "He who 
has unflinching devotion to God is a Brahmin, 
all else are Sudras. No matter whether an 
exalted devotee is born a Brahmin or a Sudra, 
educated or uneducated in the secular learnings 
possessing robust health with charming beauty 
or sickly health with ugly physic, born in a 
most reputed family or unknown family, 
wealthy or destitute, based on these a devotee 
must not be judged. A devotee is a devotee 
no other distinction should be made as per 
the worldly presupposition; he should be judged 
by the depth of his Bhakti alone. Sri Krishna 
says in the Gita: 1 "Persons that take absolute 
shelter in Me alone, though they be born of 

sinful wombs (as such Mlecchas orYavanas)* 

.. nf , , ^ ,.....,..,,. , .,. . , ., ' • ,„ . ~~"*> 

Vide IX. 32 



Sri Shandilya Bhakti Sutras 165 

women, Vaishyas and Sudras attain the Supreme 
God by their single-minded devotion to Me. 78 

Ato hyavipakvabhavanam api talloke II 79 II 

Translation : 

Therefore, even though one who has not 
reached the highest state of his devotional 
perfection he will go to the Abode of God, 
the Home of eternal Bliss. 

Purport : 

Even though one whose devotion might have 
not fully ripened before his death, he is not at 
all lost. He will be given chance in his 
succeeding birth to regain it and soon at the 
discretion of Ati-vidya he will be taken by God 
as His eternal devotee to His world of Trans- 
cendent. Therefore there will be no more a life 
of transmigration. 

In the Gita Bhagavan says : 1 "Incomplete 
performance of Swadharma is better than para- 

* G-iXVIlL 47 



166 Sri Sfaaadilya Bhakti Sutras 

ikatma though nicely performed. Swadhatma ... 
atma-dharma or devotion to God. 5 ' Arjuna asks 
Sri Krishna 1 If one who is , endowed .with 
devotion to God falls from the path before 
achieving perfection what fate does he meet with? 
Sri Krishna replies 2 "Dear Arjuna ! There is no 
fall for a Kalyanakrit (who walks on the path of 
devotion for eternal good ) either here or here- 
after." If at all we find, he falls from his path 
or meets the death before attaining the perfection, 
know it for certain that he will be reborn in 
the family of enlightened devotee when he 
Ifegains the potencies of his previous Sadhana and 
he strives, with greater responsibility and attains 
perfection in God-realisation in this very life. 
This is fully illustrated in the "Jadabharata/ 
and in the Gajendra-moksha episodes of the 
Bhagavatam. 



1 G. VI 39 ^G, VI. 40 



Sri Shanciilya fihakti Sutras W 



Krama - efca - gari upapatteh astu ii 50 II 

i Translation : 

There is a gradual process and also 
immediate process of attaining perfection in 
Bhakti yoga. 

Purport : 

, \ Those whose hearts are untinted and beyond 
the virtue and vice, minds are perfectly tranquil 
and perfectly self- controlled, such single-minded 
devotees attain Lord Vasudeva. 1 

Next Bhagavan says : 2 "Even though one 
performs his secular and casual duties but takes 
albsolute shelter in Me, he attains by My Grace 

the eternal and unchangeable Realm By 

consecrating all the duties to Me with one's full 
heart and by submitting his intelligence to Me, 
one should apply his mind and attention to Me 

1 Mababharata Sbanti Parva Ch. 394 SI. 13383-59, 
*Gita. XVIII. 55. 



Ut Sri Sfaaodilya Bhaktl Sutras 

and be My devotee then he will gradually 
surmount all the impediments by My Grace." 
Further we have already illustrated in the 
previous sutra. 80 

Utcranii - smriti -> *vakya % - sheshaccha II 81 fl 

Translation: 

The concluding statement of the Smriti 
(Gita) is that they too gradually attain Me, the 
highest Goal 

Purport ; 

In the Gita i 1 At the initial stage My 
devotee may have some foreign elements in his 
conduct but speedily this hankering after wordly 
affinity is fully eradicated from his heart by dint 

of his immaculate devotional temperament 

soon he attains Me, the Abode of eternal Peace. 



1 vide XL 31. 



Sri Shandilya Bhakti Sutras 169 

Mahapatakinam tu - or to 11 82 11 

Translation : 

Even worst sinners when stand destitute 
fervently craving the Mercy from God they too 
are bestowed with devotion and gradually attain 
the abode of Peace. 

Purport : 

Sri Krishna says i 1 Persons that take 
absolute shelter in Me, though they be born of 
sinful wombs (such as Mleccha or the Yavanas), 
women, including the harlots, Vaishyas and 
Shudras (including even the outcastes, the 
untouchables), attain the Supreme goal by their 
fervent devotion i.e, for devotion there is no bar 
of caste, creed, colour, sect, sex or community. 
Bhagavatam says ; 'The Kratas, the Hunas, the 
Andhras, the Kantas, the Yavanas, the Khasas 
and other sinful races are purged of their sins 



1 vide IX. 32. 
22 



M M S&amiiiy* BhaMi Sutras. 

even by takiag refuge in the devotee of Sri 
Vishnu. 82 

Su - ek&ntia. bharva GitSrtha - praii - abhynanat 

II 83 II 

Translations: 

One who has understood th© essence kn©ws 
that the true purport of the Gits is exclusive 
or unalloyed devotion to Godhead. 

Pnrport : 

The essential teaching of Srimad Bhagavat 
Gits is exclusive devotion to Sri Krishna, the 
Supreme Par-excellence. The Mahabhacata 1 
"Those Brahmanas, who duly intent on obser- 
ving all the rules,, read the Vedas. along with- 
the Upanishads and those who are strict ascetics 
-Superior to their all the performance, is the 
wafy of those who have single-minded* devotion 
W- ©bdhead and that is declared not by any 



1 Na*syan* Section- of ShSntiparva Ch. 35 
SI. 13151,52,54. 



:Sb Shandilfa tbakA :Sotras 471 

jj&ha ? ©r Devata 'but by ,the Supmeme *Ged Him- 
.self jk the form •of Gdta at it-he .battlefield -of 
SLBTuk-shetra." 

God says : 2 

iHe <wiuase be-all and •end-all of life is 

To aerve Me with exclusive loving devotion 
With all energy of body, mind and sou! 
Him I regarded as «the .greatest yiogi -above all. 

«3 

Par§m $KpUvM eva sameshim tathu hi fiha !H M »II 

Translation : 

Exclusive unalloyed devotion to Godhead 
is the 8ine*qna-&0m of i$ll the lessons : thus 
gpaffee &r mad Bhsgavat <3its. 

The devotion t© ©od alone can bring a 

life of immortality. Bbagavin says-. 1 Who-so-' 

MniheOitaV^. 
■CHteSWlBI. 18 



172 Sri Shandilya Bfaakti Sutras 

ever Imparts this supreme secret to the faithful 
ones, he undoubtedly gaming single-mindedness 
in his devotion to Me will attain Me. Now 
what actually the Rishi Shandilya really means 
In these two Sutras (83, 84) where he says Sa- 
ekanta-hhava and Parama Kritva : let us dwelve deep 
into the esoteric aspects of these utterances. 

Lord Krishna gave out sarva-shastrasaram in 
the GIta: Sri Vishvanatha Chakravarty, comment- 
ing on G. XVIII. £4 says Glta Is the essence 
of all Shastras; there can remain no further 
secret than the supreme secret spoken here, at 
no other place can it be had — it is full in 
itself." 

Gita in the sloka 63 'yathecchasi tatha kuru '; 
after saying it to Arjuna Sri Krishna observed 
a wind in the heart of Arjuna and promptly 
the Lord so saying Hsto-asi Me and Priyo-asi Me 
told him the secret of all secrets in such a 
way as if without His dear associate devotee 
no body else should know it. After giving 
such sermon Lord observed His beloved friend 
devotee Arjuna even then remaining silent; 



Sri Shandilya Bhakti Sutras 173 

Lord, the Omniscient could read the heart of 
His great devotee whose compassionate heart 
was now thinking that if the Lord lelt the fallen 
jivas for making his own choice (yathecchasi) 
from the vast ocean of the Shastra although 
they were His own sayings, jiva positively 
would run either " after all types of dharmas for 
quenching the thirst of worldliness or their 
labour would be in vain without any real gain" 
So the Lord in continuation with His advice 
in the sloka 63 as per the desire of Arjuna 
for the people at large finally declares, "Arjuna, 
My dear ma suchah, do not lament for them. 
As when your compassionate heart deserves 
their deliverance I assure you tvam that I shall 
absolve all sins of each and every one if forth- 
with they make their complete surrender to 
Me and Me alone leaving aside all types of 
dharma that I spoke of before, Nay, My dear 
Arjuna, as your heart laments for all jivas I 
assure you Arjuna, that even if a vilest person 
with all his sins comes to Me saying "Prapannarn 
pahi Govindo: save this supplicant creature? 
CKjovinda" — I absolve him from all sins." 



!?4 Sri Shanilya Bbakti 'Sutras 

Sri Balaieva Vidysbhusana referred t© that 
Arjuna!$ sole love was to Nilotpala Devaki- 
nandan Kiishna Whereas Sri Visvanatha explai- 
ned Mmmana ikaua to Vrajendratiandan Krishna. 

Vaidhi JXhakta may misconstrue a raga&uga- 

Sh&k'ia whose loving devotion is so great that 
be for the ^service of the Lord may -trespass 
the binding .of Ihe Shistea -^hioh .apparently 
appears to ¥®Mhi~£hnkta as sinful act. There- 
fjwe Sri Krishna tells to Arjuna who took 
the Me of a 'Vaidhi-iBha&ta that the maddening 
Iwe of i» nig&nuga-Makta may seemingly 
appear to a Vm&hi-Bhakta as «*aful acts; but 
jmn 9 my dear Airjima, know thai the urn ©f 
amy type what-^o^evier done due to their vioMkn 
wf t&sstric injunctions will be completely absol- 
ved fey Me. Yiou see the Sakte of Vribdafeana 
dfimted cm My shoulder and brought down 
pgftn fruits for Me but fbefore I ^got them they 
tasted ihem, 

lEran fti iajiadeva, the author tof the im- 
mortal bout "Sri Gita~<Sirandam w mhrk was 



Ssi Suoidiltga Bhalsti. Suttas lW 

©& in his. thoughts in traasrcendsntadr 

and was giving the expression of Ms 
te I© the way of giving shape to tdte 
3oviftda", al one place suddenly km pm 
3v that was* at an incident of the Diviiw 
*s when Sri Krishna, the Predominating 
"begs pardon of Sri Radhs, the Fredfemi- 
#oiety. 

> the Sentiment of Sri Jayadeva this could 

reconciled, therefore his pen could not 

d* further. Re left the matter there 

and went for his bath to the nearby 

tank. 

ere what happened, Sri Krishna Himself 
5 disguise of Sri Jayadeva came to the 
r as if after quickening his bath, and 
3 the house. Thereafter as usual He 
srved with Mahaprasadam. The Lord in 
is finished His meals and went for rest 
he room and Sci. Padm^vati^ the wife of 
ujadeva sat for partaking the femaaats* 
3 same plate on which the disguised Lord 



176 Sri Shandllya Bhaiti Sutras 

ate up. While she was taking Prasadam the 
real Jayadeva came back from his bath. Padma- 
vati was struck with wonder and hastened to 
the room where the Lord in the disguise of 
Jayadeva played a trick but she could find 
none. Soon she spoke about the fact to Sri 
Jayadeva he ran to the room and after opening 
the book to his astonishment he saw that in 
in bold letters the Lord on His Own Hands 
wrote therein "Dehipadapallava Mudaram." 

So here too Lord gave a teaching to Jaya- 
deva that one should not consider it as a sin 
in conformity with the enactment of the predo- 
minated aspect even to make Me beg pardon of. 

"He only is fit to contemplate the Divine- 
Light 
Who Is the slave to nothing, not even to his 

virtue/' 

Further illustration can be had of that at 
Dwaraka once Sri Krishna pretended to have 
serious illness of hysteria type and Himself 
requested Sri Narada, the celestial Rishi that 



Sri Shandilya Bhakti Sfltras 177 

without having the feetdust of a devotee on My 
Head there was no remedy. Sri Narada at once 
went to Brahma and Shiva who were considered 
f by him the greatest of devotees to beg of it, but 
. they were afraid of doing so, as they considered 
it, from their part, the gravest of all offences. 
Narada reported it to Sri Krishna, Now Lord 
asked Narada that why he was not giving his 
feet- dust so that He would be cured. Narada's 
case was also the same as the Brahma and Shiva 
and he wanted to run away from the Lord* 
Anyhow the Lord finally asked Narada to go to 
Vraja and approach the Gopis. He "went to 
Vraja and his advent there, soon made all the 
Gopis to run to him to enquire of Sri Krishna as 
He was only the rain-giving cloud to the Chatak- 
like thirst of theirs. While Narada spoke to 
them about the illness of Sri Krishna and only 
the way of its remedy ; they all immediately 
collected dust from their respective feet and 
offered to Narada for Sri Krishna. Narada was 
astonished and told them that it would be the 
greatest sin on their part although Sri Krishna 
would be cured thereby, no doubt. But the Gopis 
23 



I 



118 Sri SHaadilya Afaakti Sutras 

promptly replied that they knew that they Aright 
have to go to eternal hell but let Sri Krishna* 
our Beloved be cured for ever." 

"this type of grave sin that is considered Is - 
completely absolved by the Lord. So the Lord 
says to the Vaidhi - Bhakta that he should not 
judge the activities of the RSganuga-Bhakta and 
get pains looking to the seemingly sinful acts 
of them but those acts of theirs are not at 
all sinful; on the otherhand they are most 
pleasing to Him which cannot be summed up by 
a Vaidhi-Bhakta. A Vaidhi-Bhakta considers, 
that One can apply only his or her upper portion 
of the body to the service of the Lord>' but met h 
this, a Riginuga-Bhakta serves the Beloved 
with every thing of his of her person* Parti' 
cularly at this state of Ragsnuga^Bhakta a 
devotee actually becomes feminine to character. 
But here one is warned that there is no material 
anthropomorphism. 

So the esoteric meaning is that one who 
augmenting the rigsmtsn-M^M under the feenedk> 



Sri Shasdllya Bfsakti Sutras 179 

tlofi of MSgatmikSrhk§ua of Vraja - Gopis served 
the transcendental Both the Moiety, Sri Radfaa 
and Sri Krishna Who are the two Halves of the 
One Supreme Entity, is the cul-de-sac are sine- 
quo-non of Para Bhakti-the final lesson of 
the Gita. 

As Chaitanya Mahaprabhu says: "If God 
Krishna favours one with the bounteous Grace 
then and then alone one can understand the 'Self 
of God'. So too in the Gita we find TmUprasadat 
by Your choicest Grace the veil of illusion which 
deludes jiva to the state of forgetfulness to the 
service of Qod Krishna, is removed thereby 
regaining the true essential character of the c self 
as a servitor of God Krishna also gets God- 
realisation 'Old birds' fly back into their own 
sequestered and comfortable homes. "The 
journey ends in a dancing field of brilliant and 
eternal spring sweet scented love, elevating 
tolerance, golden satisfaction, perfect equilibrium 
and abiding peace." So the pure devotion based 
upon absolute surrender to Sri Krishna, the 



18G Sri Shandilya Bhaktl Sutras 

Supreme Lord is the only function of the jiva 
if |; soul and this can be had by His Grace alone. 

f i 

I ! • c Oh Lord ! - that intense love which the 

1 1 ignorant bears to worldly objects, may I have the 

| J same for Thee, may I have the same intensity 

|1 ' of Love for Thee, but only for Love's sake/ 9 

If i 

|l I ; ' O Beloved of hearts : 

: O my hope and my rest and my delight s 

|. ! The heart can love 

None other but Thee ! 84 



Here ends the 2nd lesson of the 2nd Chapter. 



CHAPTER - III 
Lesson - 1 

Bhajaniyena advitiyam idarn Kritsnasya tatsvarupatvat 

II 85 11 

Translation: 

Bhajan or Para-Bhakti is of transcendental 
Nature identical with God being of His essential 
Potency viz. Means is the End in Itself. 

Purport : 

Sri Rupa Goswami refferring to Sri Narada 
Pancharatra says: 1 To serve the Supreme Lord 
and all His senses by the complete application 
of the reciprocal chit or spiritual organs of 
the pure soul is called Bhakti. This Bhakti is 
free from all posible extraneous desires, and 
is subservient to the delight of the Lord and 
must not be clouded by Jnana, Karma, Yoga 
etc, 

____ . _ _ 



182 . Sri Shandilya Bhakti Sutras 

Bhajan or Sevg or Bhakti at Its climax is 
Prema-svarupa. And Prema is self delight of 
God Krishnananda Pradayii Hladini- Aspect of God, 
therefore of His Essential Potency identical 
with God Himself. That is the Self-some 
Hladini Potency of God when Projected on 
the uneclipsed jiva-soul all his senses thereby 
being surcharged with the current of pure 
Divine poignancy of Love become engaged in 
gratifiying the Transcendental Senses of Hrishi- 
kesha, the Supreme Godhead; unalloyed service 
to God is the eternal and uninterrupted function 
of the soul. This service cannot be performed 
by means of this body and mind, It is per- 
formed by the pure soul who is absolutely free 
from all worldly hankerings. The Mama, Rupa, 
Guna, Leela and Parikaras of God and the 
Form of Service to Him are spiritual. Np 
mundane consideration exists in Seva or service. 
Those in whose pure heart these ideas perpe- 
tually reign they soon realise God as well as 
of their own self; they do ere long attain 
Vastu siddhi (i.e. in their unstinted soul God 



Sri Shafldflya'Bhakti Sufeas 1& 

reveals and the soul augmenting his natural 
sentiment of Raganuga-Bhsva gains personal 
service to that Transcendental God). Here, so 
long he remains on earth he remains constantly 
engaged in the service intoxicatedly drinking 
deep the Nectar that flows, getting a glimpse 
of those Leelas of God, As Upanishad says 
(Chandogya) : By providance of Shyama, 1 
take recourse to Shabala, the Essential Self-some 
Potency of Shyama, and having cogently con* 
cocted the Ragamiga-Bhava augmenting the 
Ragatmika-Bhava of Shabala, the Projected- 
Absolnte-Counter- whole-Rasa: 1 become dove- 
tailed in loving service of Shyama. Shaking 
off the very nescience as a horse his hairs, 
shaking off the body* as the moon frees itself 
from the month of Rahu, I, a soul with intuitive 
wisdom like a cuckoo- kid having grown the 
wings leaving aside the nest of the crow fly 
into my eternal nest, the Abode of Eternal Peace 
—yea I attain the Abode of Eternal Bliss, 85 



in 

i 



1*4 Sri Shandilya Bhakti Sulfas 

2a* shaktih maya jadasamanyat \\ 86 \\ 

'Translation : 

God's external Potency is maya but 'she is 

insentient or inert. 

Purport : 

Bhagavan says-. 1 "My external potency which 
is the perverted reflection of My Internal Potency 
{Yoga-may a) is known as maya (maha maya) — 
the mother of this mundane universe. She 
at her primordial state of existence in her con- 
dition of mahat-tattva remains inert and when 
propelled by Me she in her manifested state 
consists of eight components viz. earth, water, 
fire, air and ether— the five gross elements, and 
mind, intelligence and ego - the three subtle 
elements. The five gross elements have five- 
fold properties viz. smell, taste, colour, touch 
and sound respectively. When the jiva souls 
enter into her she infuses the spirit of cognizance 
when evolves the principle of ego and buddhi 

1 G. VII ' 



Sri Shaadllya Bhakti Sutras 183 

nth the ten operative senses and the 
Saliva, rajas and tamas are the three quali- 
his maya with which the world universe 
en deluded. Thus illosioned by the 
,unas of maya all the beings do not 
Me, the final Resort of all, extremely 
to overcome, My this deluding potency 
illusions all through her triple gunas. 
is only those who surrender themselves 
Ay to Me and Me, alone, can easily cross 
5 ocean of maya. 

en souls abusing their 'free-will' get a 
of enjoying for themselves and thereby 
ieir service to Sri Krishna they are 
ered by maya who giving the two causal 
iz., physical and subtle, causes immense 

to them : The sufferers become slaves 
5S and anger ? and receive kicks from 

if they are possessed of ghosts and 
rding to the evil spirit ; now a king, 
bject 9 some times born in vipra or in 
eon-human birth even the lowest insect; 
py then suffering like anything, now 



186 Sri Skandilya Bfaakti Sutra* 

elevated to the swargaloka, then thrown to this 
world or to hell They are In endless journey 
of birth and re-birth passing through fourteen 
worlds. But to make an end of this endless 
journey and to possess the Transcendental Bliss 
they will have to regain through service to Me, 
the plane of consciousness which they have lost 
through their non- serving attitude. 

They should have to get that enlightenment 
from the true saismga which alone is the 

legitimate propitiation to get back the very 
consciousness that is innate in every soul, which 

is now in dorment state" 



Vyapakatvdt - vyapyanam II 87 II 

Translation : 

Due to the immanence God in the universe 
or His All pervasiveness all principles are sub- 
servient to or superintended by God therefore 
nothing can exist beyond His jurisdiction. 



Sri Shandilya Bbakti Sutras 187 

Par port : 

Supreme God is one without a second. He 
has got three potencies : Swarupa-Shakti or 
Antaranga-Shakti, Essential Potency (Yoga-maya) 
through which He creates or does His Own Leela 
at the Place of Transcendence viz* His Descents 
(Bhauma-Leela), Vaikuntha-Leela and Goloka- 
Leela, (ii) Tatstha-Shakii or jiva-Shakti, the 
entire jiva-world (sentient beings) comes of this 
jiva-potency. Being bora of Tatastha-Potency a 
jiva can move either in the spiritual world or In 
the fourteen worlds (or Universe), and (iii) 
Maya-shakti is His external potency who although 
inert but when propelled by God and stationed 
in her the artadubahirmukha jiva-souls she gives 
Birth to this phenomenal world of cause and 
effect. Therefore Tatstha-shakti or jiva-potency 
as well as external potency maya are not 
independent principles* They ever remain sub- 
servient to God 9 they have got no seperate 
existence without the support of God. 

Before the creation of the universe, verily 

the Brahman (the Supreme Personality of God- 



188 Sri Shandilya Bhaktl Sutras 

head) alongwith His Self-'some Potency was 
existent and nothing else remained separtely 
thereby it is to be known that His Tatstha-shakti 
(jiva-souls) and the maya 3 His external-potency 
were not separately existing but they were within 
Him. So He, the Selfsome Almighty thought, 
iet Me create the worlds', {/) Tadaikshata i 1 the 
Supreme Brahman through His Self- some Potency 
glanced upon. Upon what? On inert prakriti, 
His external-potency, (2) hahu syam projayayeti : 
He potentialised the inert Prakriti for evolution 
of manifold creation as per His design, (3) tatteja 
cikhaia hahu syam prajayayeti : Now the prakriti 
being propelled by the Lord, got evolved and 
gave birth to manifold elements. 

How the Immutable and Immortal Divinity 
is the Source of all being without least 
modification of Himself : (i) as a spider emits 
and withdraws its web so also this world 
proceeds from the Immutable Divinity, (ii) as per 
the seeds the respective plants are grown, even 



* Cfa. Up, VI. 1.3 



> Sri Shandilya Bhakti Sutras 189 

so this universe or the respective jivas are born 

' where earth is only the material cause being 

r totally dependent on Him. (Who Is Vaishamya- 

i nairghrinye na)} So these two analogies suggest 

\ that this Universe has come out from the 

Divinity, sustained by Him and finally resorts in 

: ; Him. Just as seeds remain latent underground 

in the winter and sprout out into herbs and 

> ? plants In the rainy season, so also during the 

pralaya jiva-souls with their different karmas as 

1 > their seeds remain within Him and come out 

* unconsciously and without any exertion on his 

i parts hairs, so also, the jivas and the universe 

i * come out from Him without any effort on His 

; part 2 Shalavatya asks. 3 "What Is the subtratum 

of this world ? 3 Answered by Pravahana : 4 'It 

y is Akasha M ; All these beings emanate from 

;t f Akasha alone. They finally return back to 

;s \ Akashat because Akasha alone Is greater than all 

d beings and Akasha is the final Goal for every 

>r \ being. Here Akasha denotes Supreme Purusha 

n i (refer Vedanta sutras 4 akashastallingat). Such 



1 Vedantall. 1.34 3 Ch. Up. Ch. VI • Ch. Up.1.8.1. 
*V; 1.1,23. 



190 Sri Sfaaadilya Bhakti Sutras 

terms as Akasha and the like are used here 
setting forth the creation and government of the 
world, designate not the thing— sentient or non- 
sentient which Is known from ordinary 
experience, but Brahman. "All these beings 
spring from Akasha only" Kethopanished (1.9.1.) 
declares that the whole world originated from 
Akasha only, and from this it follows that 
"Akasha" Is none other than the Efficient Cause 
of the world i.e. Brahman. Further 1 'if this 
Akasha were not bliss, 'Akasha' indeed, is the 
evolver of names and forms; It thus appears 
that the 'Akasha' In the text under discussion 
denotes the Highest Self with His Characteristics 
for the Qualities which the mantra attributes to 
'Akasha' viz,, the single cause of the entire world, 
Greater than all and the Rest for all. 

The non-Intelligent elemental 'ether' cannot 
be called the cause of all, since intelligent beings 
clearly cannot be its effects, not can it be called 
the 'rest' of intelligent beings, nor can it be 
called 'greater ! than all. 



x TaL 11.7.1. 



Sri Sbasditya Bhakti Sutras l§i 

In the Shvetashvatara we find, once a 
number of Rishis sat together and they were 
pondering over, 'Who is the fundamental Greater 
of the universe ? From Whom all of us have 
come and by Whom we are all sustained ? at the 
time of dissolution where we all have to rest ? 
Who is the Propeller and Monitor of the 
universe V These fundamental philosophical 
queries finally were solved when they had the 
Subjective Realisation of the Transcendental 
Personality of God-head having been endowed 
with intuitive wisdom. They learnt that the 
Supreme Brahman is the Fundamental Cause of 
the creation. The Supreme Brahman possesses 
innumerable Potencies but they may be classified 
into three categories viz. ChiUshakti or svarupa- 
shakti — (1) Essential Potency which is again 
classified into three as {a) Jnana-shakii or SamviU 
Iccha-shakti, (b) Sandhini or krida-shakii, (c) Hladini ; 
(2) Jiva-shakti or Taiastha- shakti or Intermediator? 
Potency, (3) Bahiranga- shakti or mayic-potency. 

The individual jiva-soul is to be known as subtle 
as a part of the hundredth part of hair-blade 



191 Sri Shandilya fihakti Sutras 

divided a hundredfold and yet he is to be under- 
stood qualitatively same with the infinity but 
absolutely not quantitatively, as God is Infinite 
and jiva finite, God is the controller of maya but 
jiva is liable to be affected by maya. In the 
Brihadaranyaka Upanishad 1 . (i) As a spider at 
ease spreads a net and freely moves on it without 
itself being entangled, similarly God created or 
produced this universe (Hiranyagarbha) from 
His external potency and forthwith by His 
Providence the modes of Prakriti got themselves 
shaped accordingly. God ever presides over the 
Prakriti, moves about like a spider on its nets 
without in anyway involved into it. Besides, 
God with His All -pervasiveness remains in and 
out of the universe. Yet He is not subjected to 
the modes or qualities of Prakriti. (ii) Not 
only the material universe, but also all the jiva- 
souls, like the sparks of a blazing fire, came 
forth from Him only. Shruti declares sarvepranah : 
which naturally includes the devah ■. the gods too 
and also sarvani bhuiani. Furthermore when the 



Sri Shandilya Bhaiti Sutras 193 

^as expressing the creation of c he tana why 

^^en pranah and devah, the word sarv&lokah 

j^g the worlds) the jada-prakriti (matter) 

^ted out? So we must have the correct 

vrithout any contradiction. As we have 

tliat the universe in which all the worlds 

emerged from God's eternal potency, 

^c in this context sawe-lokah cannot refer 

vvorlds. Here all those sparks are having 

similarity with the blazing fire whereas 

lias got no similarity with the spider. So 

are the part of the fire but they are 

simal atomic energy of the entire fire, 

therefore immediately after telling sarve- 

all the souls sarue-lokah (here lokashabdo 

rah) with particular characteristics 

5 ted owing to connection with limiting 

ts; Civ) same devahi sarvejivak Includes all 

Including the gods of the heaven so here 

vah refers to the eternal Nitya-muktajlvas. 

eral, telling about the emanation of all the 

ith their providence, the shruti specifically 

the distinction of the Muktajivas though 

e also from Gods's tutastha-shakti and are 

25 



194 Sri Shandilya Bhakti Sutras 

free from any limited adjuncts- (v) Sarvani- 
bhuiani : besides the animate beings even all the 
inanimate beings whatsover. fNow the Shruti 
crashes down the Kevaladvaitavadin's absolute 
monism of non-distinction; Brahman is the 
Supreme Reality as He is the Real of reals. The 
jiva souls are also real eternally existing with 
their particular characteristics of servitorship to 
God but at times this nature is dormant and at 
other times in-fruition. They very prakriti is 
external-potency-whose modes are no doubt 
epemeral is itself real. God Himself says: "As 
all the world has emanated from My two shaktis 
viz- external potency and tatastha (jiva) potency, 
I am the Source and the final rest at the time of 
dissolution of the entire cosmos. That is, He is 
Srasts (Creator), Poshaka (Sustainer) and Nijanta 
(absolute Controller).'* 87 

No pram « buddhibhyo - asambhavdt 11 88 11 
This philosophy of Shahti-parinama-vada : the 



Sri Shandilya Bfaakti Sutras 195 

theory of modification of Shakti (Potency) of 
God cannot be intellectually comprehended* 

Purport : 

There are certain gross materialists who 
think— How before creation some one could 
exist. So they say from non-existence or from 
nothing everthing has come to its creation. Even 
May a va dins say that from immanifest Brahman 
come the manifest; that is the inanimate and 
the jivas. All these are misconceptions, 

1 That Knowledge of Brahman is that through 
which what is unheard becomes heard, what Is 
not thought of, becomes conceivable and what is 
not understood becomes known i.e. having 
imbibed that wisdom of Truth which is non- 
approachable through the senses and Supreme 
makes Himself Manifest to be perceptible to the 
spiritual senses out of His own prerogative. So 
it is the intuitive wisdom which gives on the 
Subjective Realisation of God. A goldsmith out 
of his artistic skill manufactures gold-ornaments 



1 Ch.Up, VI. 1.1.7 



196 Sri Shandilya Bhakti Sutras 

by modyifying the gold into various shapes, just 
as a potter produces clay-products out of clay 
and a blacksmith makes iron-products out of 
iron similarly one must look into the Entity 
Who is the Efficient-cause thereof. There- 
fore know it certain that it is not out of 
Prakriti the world is evolved but it is only the 
intuitional wisdom that will make us established 
in our realisation, that Unheard, Unknown and 
Un- conceivable Supreme Reality is the Efficient- 
Cause of the entire creation and not the Prakriti. 
As it is only the matter that gets modified 
and not the maker so also it is the Prakriti who 
becomes modified and transformed into varie- 
gated products but not the Supreme Maker, 
the God. 88 

Nirmdya-uc :havacham-$hrutih cha nirmimite 

pitrivat 11 89 !I 

Translation : 

Having created the jivas from His Tatastha- 
shakti (which is superior to His maya of external 



L. 



Sri Shandliya Bhaktl Sutras 197 

potency) and the universe through His maya or 
external Potency (which is inferior to jiva 
Potency) God created the Vedas. 

Purport : 

Jivas who are essentially the eternal servitors 
of God but being emanated from God's Tatastha- 
potency they are anadi-bahirmukha; therefore 
aversion to God brought certain jivas under the 
clutch of maya and they became subject to afflic- 
tions. Now more than an affectionate father, 
God ever looks for the true welfare of the fallen 
souls ; therefore He forthwith created the Vedas 
which are only the source for the jivas to over- 
come this maya, that is a life of transmigration, 
and attain the summum bonum of life. Back to 
God and back to home, the Abode of Eternal 
Peace is the message of the Vedas. 89 

Mishra - upadeshat - na - Hi - chet - na svalpatvat 

If 90 It 
Translation : 

When the Vedas delineate most ambiguous 



198 Sri Shandilya Bhaktl Sutras 

statements of exoteric and esoteric knowledge, 
then how do we consider it an act of supreme 
kindness of God? We should not have such doubt 
in respect to the most merciful Acts of God 
because Indeed such ambiguous statements are 
very very few, 

Purport : 

God's statements in the Vedas are very very 
simple. He never wanted us to be confused by 
His lessons. It is only due to the Influence of 
triple gunas of maya people are not able to grasp 
the real import of the Vedas. 1 Those who are 
obsessed by desires are unintelligent in under- 
standing the significance of the Vedic-lore as 
they look upon heaven as the supreme goal and 
argue that there Is nothing beyond heaven. No 
doubt in the Vedas there are portions extolling 
heavenly pleasures but that is meant for those who 
are addicted to enjoyment with rebirth as their 
fruit. The Vedas are the wish-yielding trees. 
All type of people with their own perspectives 



* Gita II. 44,45, 



Sri Shandilya Bhakti Sutras 199 

while approaching the Vedas according to their 
quality of sattva or rajas or tamas, gunas of maya, 
find support in the Vedas to serve their ends. But 
being nitya sattvastho in association with the 
exalted Parama-Bhagavata devotees one realises 
Me, who is finally known by the true import of 
the Vedic culture (Veda-vid). 

The scriptures have twofold objects, viz., 
the intended (primary) and the indicated 
(secondary). The former is aimed at with the 
help of the latter. That which is aimed at in 
a particular scripture is the highest end of that 
scripture; and that which points out the highest 
end is the indicator of that end. As for example 
when the pole-star is intended, s the brightest 
star nearest to it is pointed out to locate the 
pole-star. Therefore, the pole-star is the in- 
tended object and hence the end, while the 
brightest star nearest to it is the indicator 
which is different from the end itself. So, the 
Vedas ultimately aim at the Absolute Truth 
Who is beyond^ any mundane attributes, but 
such Truth being inconceivable to the human 



200 Sri Shandilya Bfaakii Sulfas 

mind, the Vedas have used the three attributes 
of maya In the beginning in order to indicate 
the Absolute Truth, the Intended end, That 
Is why Maya with her three qualities of Sattva, 
Rajas and Tamas seems at first sight to be the 
subject matter of the Vedas. 

u Oh I Arjuna you need not be confined to 
the Indicator (maya), but freeing yourself from 
the three qualities of Maya, realize the Supreme 
Being Who Is beyond all mundane attributes 
but possesses Transcendental Form and Qualities 
and Who is the intended Subject of the Vedas, 
Free yourself from 'Kshema* (anxiety and care 
for preserving the obtained results;; apply your 
pure Intelligence to the highest end and attain 
your unalloyed existence in the spiritual realm* 
which Is free from the three qualities of Maya. 
The Vedas sometimes make mention of Karma 
(action actuated by the principles of Rajas and 
Tamas, i.e., active and opiate principles respec- 
tively) , sometimes of jnana, (abstract knowledge 
or dry wisdom prompted by the principle of 
.Sattoa or the principle of relative goodness) 



Sri Shasadiiya Bhakti Sutrf* 201 

and only on special occasions of Suddhu-Bhakti 
(pure devotion to Me, the Supreme Lord), 
Oh ! Arjuna Absolve yourself from- such quali- 
tative and relative sentiments as honour and 
and dishonour, gain and loss, victory and defeat ; 
associate yourself constantly with the eternal 
entitlest i.e., My devotees known as 'Sadhus', 
desist from the quest of Yoga (search after 
unattained objects aimed at by the elevationists 
and the Salvationists). 

The Lord abides in the hearts of those who 
hear His Stories and destroys all the evil pro- 
pensities of their mind. 1 Just as in the autumn, 
the impurities of the streamlets and stagnant 
pools are swept clean by the strong current of 
the river, so , Sri Krishna, safely ensconced 
through the ear-holes in the form of lotus- 
sentiments of His Own in the hearts of His 
devotees, washes" off all filths of lust, anger etc. 
from the mind. Further Gita says 2 My devotee 
will 'scjon become a God-loving soul and will 
{in eternal Bliss. 

*Bh. 1.2.17 a G. dTsT™ ~ ~- 

26 



202 Sri Sfaaadiiya Bfeaktl Strtt&i 

When a devotee thus realised Me as the 
monitor of ail souls the knot in the shape of 
1-ness and My-ness bora of avidya in his heart, 
is cut asunder* all his doubts get resolved and 
the entire stock of his Karna-vasana is burnt out 
right. 

Mundaka Upanished say : l By the very 
realisation of that Transcendental Personality of 
Godhead, who is Immanent and Transcendent all 
the knots of the wordly bondage (i.e. the very 
nescience of the jiva-soul) are cut asunder, all 
the doubts about the science of Truth are 
dispersed and one meets an end of his endless 
cycle of births and deaths. Further : 3 There* 
fore O Uddhava! He who has completely 
concentrated his mind on Me and is exclusively 
devoted to Me neither Jnana (dry agnosticism) 
nor even vmnagya (Pseudo-asceticism) will be 
conducive to his way of blessedness. 

Steadfast devotion to Bhagavan Vasudeva 
(Sri Krishna) forthwith endows oneself with full 
* Bfa. IL 2.8 s Bh. 1. 2.21 ™~ 



^ 



Sri ShandUya Bhaktr Sutras 203 

a * philosophical knowledge of the Supreme 
"ty as well as speedily brings to him 
ion to worldly enjoyments. 1 My sincere 

faithful devotees, by means of their 
tional practice easily attain all that can be 
<d through the Vedic rituals, austerities 
wing the path of Knowledge (Gnana) 
icism, astanga Yoga, piety, by gifts and all 

of auspicious deeds. Nay, not only they 
>btain heavenly pleasures or salvation, but 
set free access to My Transcendental abode 
>ace if they are pleased to pray for it. 

"?Vf y devotees who become totally free from 
cankering although all the eightfold $ddhis 
1 tne higher worlds readily come to them of 
own accord as a sequel to devotion, do not 
ider it as any gain. Nay, even they do not 
? for the wealth and enjoyments of My 
untha realm. But I out of compassion to 
take them to My Transcendental Realm 
endow them with inheritance of the Divine 
;rs and Bliss that reside in Me."» 90 



Bbu I. 2.7 Alio Bh. IV. 23.11 ■ Bb. III. 25.3? 



204 Sri Sfaandifya Bfaaktl Sutras 

Phalam - asrnat ~ Bhadarayanab drishtatvat II 9/ II 

Translation :, , , 

* The? vision of Truth is the Prospect of huma- 
nity : thus spakfe Sri Badarayani Sri Vyasadeva* 

Purport : 

What is the highest pursuit of human life ? 
To a man of intuitive .wisdom God is Be-all and 
End-all of his life. He knows that God alone is 
the Soleenjoyer and ihe Proprietor of every 
belonging of this universe whereas himself is a 
servitor and this world is a trust of His for 
rendering Service to Him and , have that much 
right of partaking the, remnants of Lord's. 
offerings and thus become eligible for going 
back to the eternal Home of Bliss. 

• To a Parama Bhagavata the world with its 
mundanity does, not remain as such but appears 
as it is stated by Lord Sri Chaitanya : 



L-»- 



Sri Sfaattdilya Bfaakti Sutras 205 

Bon dekhi bhram hoy aei Vrindaban 
Saila dekhi mane hoy aei Govardhan 
Yaha nadi dekhe taha manaye Kalindi 
Sthavar jangam dekhe na dekhe tar murtl 
Sarvatra hoy tar Tshtadeva sphurti. 

'Every object whether animate or inanimate 
he does not view it with his mundanity but it 
delights his mind with the absorbed thought 
of presupposed objects 'associated with the 
Transcendental Leel a of the Lord. As such ? the 
woods, bring unto him the replica of Vrindaban, 
the mountains as the Govardhana and the river 
as the Yamuna and so on and so forth. Having 
augmented the spiritual sentiment of Gopis* Love 
and under the benediction of Sri Radha a mystic 
in his spiritual madness observes : "In whichever 
direction he looks he finds Shyama and says, 
'am I mad ? I see Shyama pervading all over 
the earth?' he hears only the enchanting melody 
of His Flute; he smells the divine fragrance 
emanating from His Person. The food incessantly 
tastes the nectar of His Love and the body feels 
only the incomparable touch of the Child of 
Nanda/' 



206 Sri Shatidilya Bhakti Sutras 

O Beloved of heart ! 

my hope and my rest and delight 
The heart can love 

None other but Thee 

1 have offered Thee perfect faith, 
I have laid my life at Thy Feet, 
Do now as Thou Will, 

I cling firmly to Thy Feet. 

Vyutcramat - apyayah tatha drishtan II 92 \\ 

Translation : 

Without the Vision of Truth life is undone 

or one Is doomed to destruction. 

Purport : 

IntheBrihadaranyakaUpanishad : l "Indeed, 
whosoever* in this world, without knowing this 
Transcendental Supreme Personality of Godhead 

1 Vide 1IL 8 JO 



Sri Shandilya Bfaakti Sutras 207 

departs from this world Is the most unfortunate 
person and is undone in life. 

Bhagavata says: 1 ''The rising and setting 
Sun steals away in vain the life of all human 
beings except that of the man who spends every 
single moment in talks about Lord Sri Krishna/' 
Further : 2 ''Fortunate one who desires to cross 
this worldly ocean should know that there is no 
other means than that of constantly tasting the 
nectarine Blissful Narrations of the Glorious 
Pastimes of the Supreme Lord Sri Krishna from 
the holy lips of the exalted Parama Bhagavata 
devotees." 

Sri Chaitanya Chandramritam (93) says : 
u When heart is set on crossing the sea of world- 
liness when the mind would rejoice in the 
nectarine chant of the Divine Krishna Nama, 
when again there is a fixed yearning to disport 
in the ecstatic Transcendental Love, then it is 
meant to supplicate at the Lotus Feet of Sri 
Chaitanya \" 



1 Vide II 3.17 *Bh. XII. 4.40 



208 Sri Siaandilya Shaktl Sutras 

Further (Chaitanya Chandramrita-(54) 9 "O 
the Saviour Sri Chaitanya, I am drowned Into 
the hellish ocean of woridliness, i am tied of my 
hands and legs by the chains of evil thoughts ; 
helpless, destitute as am I, and being much 
infatuated by the lust, anger etc 5 as if they are 
like sharks and crocodiles just ready to swallow 
me up at any moment — I am undone. At this 
state of dilemma there is none to deliver me up 
except Your Boat like Feet/ 9 92 

Here ends the 1st Lesson of the 3rd Chapter, , 



Lesson— It 

Tadaikyam nandtvaikatvaw upadhiyogahanat— 

adityavat II 93 II 

Translation : 

Bhagavan Is One without a second— although 
He appears many as Paramatma, Indwelling 
Monitor of all jiva-souls like the Sun reflected 
upon many transparent objects - because God is 
devoid of any modification by the adjuncts of 
may a. 

Purport : 

Bhagavan Sri Krishna is the Supreme God 
par-excellence and is the Fountain-Source of all 
Incarnations. He exhibits Himself qualitatively 
same in His various Manifestations. The 
appearance of Narayana, the appearance in the 
form of Karanodakashayi or Garbhodakashayi 
or Kshirodakashayi are examples of the obsequi- 
ous Functions of the Divinity. And the Divine 
Descents such as Rama, Niisimha, Varaha etc. or 
27 



210 Sri Shandilya Bhakti Sutras 

His Immanant Aspect- Paramatma, Indwelling 
Monitor of all jlva- souls all are advayajnana- 
Tattva. Although He descends on earth as 
Avataras and remains as Indwelling Monitor of 
the jivas yet like sun who is not defiled by the ; 
external impurities, so also in such cases there Is j 
no modification of God nor the Monitor-self j 
within all beings is ever touched by the elements | 
of the phenomenal world as He Is beyond any > 
adjunct of maya. 1 Sri Krishna appeared as many 
during His Rasa-Krida as well as during His 
Dwiraka Leela and although acted individually 
yet He was One and the same ever maintaining j 
His Self-some Supra-logical Transcendental I 
Characteristic without any modification- 2 

Prithak - itichet - naparena - asambhandhat 

prakdshandm II 94 \\ 

Translation : 

Some (the Pantheist, Mayavadi) say Brah- 

2 vide Katha Up# l[L27ll " 

8 Unfortunately some take this sutra in relation to jivas "\ 
Aid most erroneously explain. Likewise many of the Sutras 
of the previous chapter too. 



Sri Shandilya Bhakti Sutras 211 

man In Its Variegated Manifestiveness may 
appear as such but essentially variegatedness 
cannot be maintained. Saguna Brahman when 
devoid of adjuncts becomes Nirguna Brahman 
therefore no variegatedness can be maintained. 

Purport : 

The Pantheists give the example that Nrlguna 
Brahman being modified by maya becomes 
incarnated Iswara or Saguna-Brahman and 
again when the adjuncts are removed He is 
Nirguna-Brahman (featureless like one sun 
reflected upon sheets of water but when waters 
are removed there remains only the one sun. 
But this is very very wrong proposition as it 
eontradicts the previous Sutra which is con- 
sonant with Vedanta as well as Upanishad as 
Upadhiyogahanatvat. Absolutely Brahman can- 
not be modified and become Saguna-Iswara 
which is quite absurd. (Please see my Upani- 
shads J. He has got no phenomenal qualities 
but He possesses non- phenomenal or transcen- 
dental potency, supra-logical Power or Potency 
(Yoga-maya) through which He eternally main- 



212 Sri Shandilya Bfaakti Sutras 

tains His Variegatedness as Derivative Subjective 
Divine Descents and in His Tmmanance (Indwell- 
ing Monitor) Aspect along with His Self-some 
Swayamrupa Swarupa without any modification 
as such. He eternally performs His Transcen- 
dental Leela with His Swarupa Hladini predo- 
minated Moiety-whole Sri Radha who again 
manifests Herself in Her eternal Variegatedness 
as the Personification of different spiritual Rasas 
for the Leelamadhurya of the two Moiety-wholes 
Rasaraj Mahabhava — Ontologically One and 
the same. 94 

*( fimf^Rf f^TO It \X U 

Na vikarmastu karana vikarat II 95 II 
Translation : 

Doctrine of Brahma-parinama-vada viz. 
Karana (EffecienUcause) Brahma becoming 
modified by maya (illusion) or with the adjunct 
of maya appears as jivas — this pantheistic 
theory cannot be maintained. 

Purport : 

The Pantheists or Menists say; jiva is 



.> Sri Shandilya Bhakti Sutras 213 

Brahman in reality. There is no jiva or Jagat 
actually. It is like ghat a kasha viz. reflected sun 
upon the sheets of water of jars but when jars 
are broken one sun without a second only 
remains. So there is no permanent existence 
of jivas — it is only Brahman. But question 
is what about the water and the jars? are 
they different from Brahman? Are they sepa- 
rate objects or entities ? Then, where is Ekameva 
Brahman ? From where do they bring maya? 
Who is she ? Now they come to the theory of 
mistaking a rope to be a snake or shell as 
silver;? But who does this mistake? And 
again when knowledge prevails, does the exis- 
tence of rope gone or only the mis-identification 
alone is gone ? Yet both the rope and the snake 
are known to exist in reality, though one may be 
mistaken for the other, when only one is before 
us. But according to them only Brahman exists 
and no jiva, How is, then, here the mistaking 
of one thing for another when only one exists ? 
(Further see our Upanishads) Therefore Karana- 
Brahman being modified appears maya-adjunct 



ff 



214 Sri Shandilya Bhakti Sutras 

jivas is absurd. Whereas as proverb goes a 
philospher's stone {Sparsamani) by Its very touch 
converts a piece of Iron Into a piece of gold 
without itself least modified so also Supreme 
Brahman Who possesses innumerable Potencies 
vide Swetaswatara Upanishad and also other 
Upanishads) and one of them Is illusive maya 
the external Potency who being propelled by 
God brings forth this phenomenal world and 
another one is tatastha-shakti or jiva-shakti that 
being superintended by Him appear as individual 
innumerable jiva- souls who are again known as 
Vibhinnamsha not swamsha (see Gita VII) liable 
to be enthralled by mays when they forget their 
position as eternal servants of God. So souls 
are innumerable; in fact maya is in charge 
of a home of correction. Those jivas who in 
abusing their free-will, forgot the Service of 
God and thought themselves as enjoyers, were 
grasped by maya for their penal servitude and 
correction. And by dint of satsang when they 
regain their lost position they turn towards 
God and in due course following the path of 



Sri Shandilya Bhakti Sutras 215 

unalloyed devotion they go back to the world 
of eternal Bliss. 

Therefore there is Shakti-parinama-vada of 
Brahmana but absolutely not the Brahma-pari- 
nama-vada. 

Let us elaborate it from the Upanishadic 
point of view : 

Now the monists may come forward with 
some Vedic aphorisms in their favour like 
(i) Sarvam khalvidam Brahma. 1 It is wholly Brah- 
man i.e., every phenomenon or the animate 
or the inanimate world, is Brahman, (ii) Jto- 
hanastikinchana? — there are no diversities; 
(iii) Prajnanam Brahma? — full wisdom of Brah- 
man; (iv) Tattvamasi* — thou art that; (v) Aham 
Brahmasmi 5 — 1 am Brahman; (vi) Kenokam 
pashyet* — to see whom with what ? (vii) Ekam 
. eva advitiyam 1 — there is only One without a 



1 Ch. Up, III. 14.1 9 Brih. IV. 4.19 * Ait I. 5.3 
*Ch. VI. 8.7 5 Brih. I. 4.10 ° Brih. I. 5.15 
'Ch.VI. 2.1 



216 Sri Shandilya Bhakti Sutras 

second etc. and claim that these vindicate their 
stand. But they forget that there are in the 
Vedas no less numerous aphorisms speaking 
against them, viz, (1) Brahma-Vidapnoti par am 1 — 
one who realises Brahman attains summum 
bonum of life. (2) Satyam jnanam brahmana- 
vipaschita* — Brahman is eternal, source of all 
wisdom unbounded, he who finds Branman 
existent in his heart as in the world beyond 
this, he gets his objects fulfilled with the all 
wisdom Brahman; (3) Ayamatma sarvesham 
bhuianam madhu z — this Paramatma is like honey 
or nectar to all beings; (4) Tamahuragrayam 
pufuskam mahantam 4 * — the wise describe Him 
as the initial Cause and the Highest Entity etc. 
This quite clearly indicates that 'He' Brahman 
is alone the Highest and there are other 'Jivas y 
whose function is to know 'Him' through 
eternal service to Him. This distinction (bheda) 
is established, 



1 TaiII. 1.2 2 TaiII 1.2 

* Brit. II. 5.14 *SvetesHL 19 



Sri Sfaandilya Bhakti Sutras 21? 

But no portion 5 no saying of the Upanishads 
(i#e. Vedanta or the top of the Vedas) can be 
untrue. So the former quotations must also be 
true, which point at 'non-distinction (abheda). 
Thus we see that between God and souls there is 
eternal distinction and there is also eternal non- 
distinction. And both are true and that too 
simultaneously. But this sychronisation of two 
paradoxically contrary propositions is beyond 
human understanding with its limited scope in 
the realm of maya by which our true entity is 
enveloped, which has looked to her for enjoy- 
ment. Reason fails to poke its nose into this 
conception of simultaneously contradictory 
truths. Only the perfect devotee of God can 
solve this problem with constitutional ease, for 
their comprehension is clear of the dark horizons 
of the mundane atmospher which blinds the 
innate true vision of a free soul- 
Even the aphorisms which 'Keveladvaita- 
vadins' (champions of the doctrine of non- 
distinction) rely on for support will when be 
28 






218 Sri Shandilya Bhakti Sutras 

viewed with an eye cleansed with the collyrium 
of self surrender to God indicate the truth of 
'Achintya-Bhedabheda' philosophy. For example, 
the full wisdom (prajnana) in the aphorism 
• Prajnanam Brahma n is explained as devotional 
attitude to God in Tamebadhiro vijnaya 'Prajnam 
kmvita brahmana ' 2 knowing Him fully well the 
knower of Brahman should be devoted to Him, 
Tattvamasi 3 is explained in Brihadaranyaka. 'He 
who leaves this world Knowing the Eternal God 
is a knower of Brahman i.e., is (a Brahmana) '. 
Isopanishad says 'he who is addicted to the 
learning (of non-distinction) enters a darker 
region than he who is without any learning'. 
Sarvam khalvidam Brahma (all this universe is 
Brahman) means that it has emanated from His 
external Potency and has no existence unrelated 
to Him. Even Sri Shankaracharya admitted 
here Guna of Brahman. The meaning of the 
aphorism as given above is supported by another 
aphorism; Tato Vaimani* bhutani jayanU etc' — 
' from Whom this universe has emanated, etc/ 

1 Ita. III.U fl Brih. IV.4.21 » Ch. VI.8.7 « Tai III. 1.1 



Sri Sfaaadilya Bhakti Sutras 219 

Now let us consider the aphorism Ukamevad- 
vityam" the context is 'sadeva soumyedamagrasit 
ekamevadvitirarn 'Oh darling son, before the 
creation of this universe, there existed eternal 
God alone as One'. Yes, at Kalpante (at the end 
of the creation) only God remains with all 
created beings and worlds resting In Him* This 
is fully explained by God to Brahma in the first 
sloka of the Chatusloki Bhagavatam, 1 

Thus it is seen that, if properly construed, 
the strongholds of the Kevaladvaitavadins or 
extreme monists, viz., the few aphorisms in the 
Vedas that they mainly rely on for supporting 
their cause, do not give them any safe shelter 
against the true interpretations as offered by the 
dualistic Vaishnava schools, specially when they 
are confronted with the other Vedic aphorisms. 

The Katha Upanishad 2 says 1 : 'Nityo- 
niffanam* etc. Those really wise persons and 
none else can obtain eternal peace, who, in virtue 
of their devotion^ see within themselves God as 



*Bb. I. 9.32 « vide II. 2.13 



220 Sri Shandilya Bhakti Sutras 

Paramatma (Indwelling Monitor) Who is the 
Chief Eternal among all eternals and the chief 
Sentient among all sentient beings, and Who, 
One among the many fulfils their desires. Is this 
not a fully sufficient refutation of the false 
doctrine of the integral oneness of a soul, which 
is only an individual, with the single Brahman ? 
Is not this aphorism an unambiguous proof of 
the plurality of individual souls ? 95 

Ananya Bhaktya tat huddhihe buddhilayat 

tyantam 11 96 11 

Translation : 

In unalloyed devotion where ontology of the 
Supreme Divinity is not lacking but at the very 
dawn of Raganuga Bhakti philosophy of 
supremacy is subdued by the over-flow or 
poignancy of Love. Secondly an atmarami 
Brahma-jnani at the very dawn of unalloyed 
devotion at his heart his atwidya 1 is destroyed. 



1 vide Iss. Up. 9 and Bri. Up. IV. 4.10 and 

Bh. X. 2.32 



Sri Shandilya Bhaktl Sutras 221 

Purport : 

In one stage we find 1 As Sri Ramanuja puts 

it : "Free from limitation of the material world, 

getting back the knowledge of the self that 

is characteristic of Seska in the serviceable mood 

of Narayana, the Supreme. Next when is 

endowded with single-minded devotion to 

Bhagavan Vasudeva there in his untinted heart 

naturally rests the real spirit of abnegation and 

the unambiguous wisdom of the Divinity. 

Whereas the Chatussanas who were Brahma- 

jnanis atmaramis when chanced to get the sweet 

and fragrant smell of the Tulasi, because tinged 

with the pollens offered at the Lotus Feet of the 

Lord Narayana having entered into the nostrils 

of those erstwhile they felt ecstacy of devotion 

that is. they were absolved from Ati-Vidya which 

is a kind of hindrance. 2 

But when one augments the Raganuga-Bhava 
under the benediction of Ragatmika-Bhakii there 
the philosophy of supremacy of the Divinity 



1 Gita. XV1IL 54 a as it stated in Isha 
upanishad (vide 9) and also rih. Up, IV, 4.10 



222 Sri Shandiiya Bhakti Sutras 

Is subdued as Sri Rupa Goswami also puts It 
in the follow-up method as the Vraja-Gopis* 

Service to Sri Krishna the way that Is congenial 
and agreeable to His Pleasure no other extrane- 
ous motive other than the desire of Bhakti rests 
and that is uninterrupted by karma oxjnana. 

Although Sri Krishna showed Vishva-rupa In 
the Cavity of His Mouth to Ma Yashoda yet she 
could not be converted into His worshipper, 
whereas she ever looked after Him as none but 
Her Darling. Sri Krishna held the Govardhana 
Mount on the Tip of His little Finger and showed 
very many majestic feats, yet His comrades 
climbed on His Shoulders and offered their 
ramnant fruits. The gopis reposed Him which 
was more than the hymns of the Vedas to Him... 
So In Kevals-rati the Majesty of Godhead cannot 
prevail upon, in the unstinted supremely 
polgnanted Love-laden heart. 96 

Ayuh - chiram - Uaresham tu hanih anaspodatvat U 97 11 
Translation : 

Life is ever lost for those who are steeped in 



Srrghandllya Bhaktl Sutras 2^ 

nescience as they run after the will-o-the-wisp, 
but the devotees eternally live with Bliss. 

Purport ; 

A jiva in bondage is propelled as per actions 
hi life. He moves about up and down within 
this fourteen worlds in an unending cycling 
of a life of transmigration. He is ever tormented 
by ever unending turbulant lust, anger and thirst 
etc. and his life becomes will-o-the-wisp. He is 
undone being afflicted by triple qualities of maya 1 
whereas an unalloyed devotee has passed beyond 
all these states of sorrows and sufferings. 

Verily, at that self- realised state of life he 
does not know 5 that is usually done although he 
is verily knowing though he does not know, for 
there is no cessation of knowing of a knower, 
because of his immortality as a knower. There 
is not however any second object independent 
from God and separately existing without the 
support of God that he may know about. 



1 Vide Bh. V. 4 



2^4 Sri Stiandilya Bhaktl Sutraft 

Gross materialist thinks that it is through 
the gross sense-organs he does see, smell, taste, 
speak, hear, think, touch and know etc. an 
agnostic thinks that by cessation of functioning 
of these organs he destroys their faculties alto" 
gether. Whereas Shruti asserts that these are the 
faculties of the unstinted soul, therefore none of 
these faculties is getting destroyed. At the stage 
of bondage these faculties in their perverted 
condition are detrimental and cause iilutlon but 
at the stage of self realisation they are conducive 
to rendering the unalloyed devotion to the Lord 
of Transcendance. See the purport of Isa. Up- I 
for additional information. 

In the Gita, Sri Arjuna asked Sri Krishna, 
6 what are the characteristics of one who is self- 
realised ? What does he say, and what is his 
conduct ? Sri Krishna replied, c My dear Partha, 
Sthilaprajna is he who leaving off the desires of 
his mind, finds solace ever in his soul. He is 
always merged in the bliss of the soul and is 
absolutely unconcerned about world. A self- 
controlled sage is unperturbed in sorrow, his 



Sri Sbaudilya Bhakti Sutras &$ 

thrist for pleasures has altogether disappeared 
and he is free from passion, fear and anger. He 
is neither exultant nor despondent under good 
or evil circumstances, but so long as the body 
continues he pays no heed to worldly gain or 
loss maintaining a stable mind. Such a man like 
a tortoise draws its limbs from all directions, 
withdraws his senses from the sense-objects/ 

Further i 1 As a man, when in the embrace 
of his spouse feels nothing else than bliss, so an 
unalloyed devotion to the Transcendental 
Supreme God enjoys nothing else but uninter- 
rupted Nectarine Bliss in his life of eternity- 
He knows no death, 97 

tf^jfatroirfw: fwvrnRT^ vrcorrfew: m \s n 

Samsritih - esham - ahhaktih syat - na - ajnanat 

karana - asiddheh 11 98 11 

frafislatioii : 

It is not due to lack of Philosophical know- 
ledge but devoid of unalloyed devotion to God 



*Brih. IV. 3,21 
2? 



226 Sri Shandilya Bhakti Sutras 

that causes the cycling of life of transmigration. 

Purport : 

So long as unalloyed devotion to the Feet of 
Supreme Godhead is not imbued at heart ; the 4 
life "of transmigration continues but it ceases for 
ever on the dawn of devotion. So long as 'one 
does not take refuge in Thee, the Saviour from 
all sins, the distress, the thirst for ephemeral 
pleasure, lust and nescience torments the heart. 1 
Mere talks about the palatable feast does not 
appease one's hunger. The knowledge of the 
king does not help one to make the king pleased 
and thereby make oneself gain something ' 
positive. 3 98 

Trinyesham netrani shabdalinga aksha bhedat 

rudravat II 99 11 

Translation : 

As Shiva lias got three eyes so also thred 1 

1 Vishnu Puraaa I. 9.72 s vide Sutra 4 and 5, 



Sri Shandilys Bfaakti Sutras 227 

Principles Pramanam : Testament, valid means 
of philosophy of Supreme Reality, 

Purport : 

For taking in consideration anything in 
respect to the philosophy of religion or 
spirituality three valid means are recognised viz. 
(i) Shabda-Praman, (ii) Anuman (inference) , 
(iii) Pratyaksha— sense perception or reason. But 
Sri Chaitanya Mahaprabhu says that the rational 
attributes of men are not capable of approaching 
the Divinity, Yukti or reason is quite 
Incompetent in this respect. Transcendental 
sounds coming down from that plane of 
transcendence through the exalted mystic Love- 
intoxicated God-realised souls which have come 
in the form of Vedas strictly speaking the 
Upanishads and the Vedanta-sutras together with 
Bhagavat Gits, the very utterance of God Him- 
self and the valid Puranas particularly the Bhaga- 
vatam which is the quintessence of all the valid 
literatures are the best Testament in establishing 
the Truth. The inference and the reason while 



228 Sri Shandilya Bhakti Sutras 

sincerely helping to understand the Vedic truth 

may be accepted as auxiliary evidence. 

Generally these three viz. (i) the Vedas, or 
Shruti pramana, (ii) Anumana inference and (Hi) 
Pratyaksha Reason are accepted but in the matter 
of the spiritual ontology and even for philosophy 
the Sanatanists accept Prathanatraya viz. (i) 
Upamshadas : Nyaya Prasthana, (Ii) Vedanta- 
Sutra: Shruti Prasthana, and (iii) Gita-Smriti 
prasthana. 99 

Avistiribhava - vikarah syuh Kriyaphalasamyog&t 

II 100 I! 

Translation : 

The birth and death of a jiva-soul is due to 
the anjunct of maya and cycling of life of 
transmigration as per the results of one's own 
Karma, actions in life. 

Purport : 

Jiva-souls constitutionally are the servitors 



*f^ 



Sri Shaudiiya Bhakti Sutras 229 

of Godhead but they are from the Tatastha- 
shakti of God (vibhinnamsha) and anadi-bahirmukha* 
therefore due to the aversion of God they are 
enthralled by maya and thereby become subject 
to birth and death and the results of one's 
karma during one's life time rewards him 
after the death once again born either in the 
higher species if virtuous karmas were done, 
and enjoy a life in the upper regions like 
heaven etc., or due to his sinful actions will 
be born in the abominable wombs and suffer 
hellish afflictions — thus goes on the cycling 
of a life of transmigration of a fallen souL 
But by providence if such a fallen soul meets 
an exalted Parama Bhagavata mystic devotee 
he finds a way to meet an end of his life of 
transmigration, because thereby he gets the seed 
of Bhakti creeper and when that is nurtured 
with pouring of water in the shape of incessant 
listening to the Transcendental Pastimes of 
God from the holy lips of the exalted devotees 
and chanting the Divine Names. When una- 
lloyed devotion rules the heart then and 



230 



Sri Shandilya Bhakti Sutras 



then alone one goes beyond to the life of 
transmigration* 

The journey ends in a dancing field of 
brilliant and eternal spring sweet scented Love, 
and abounding peace. Ah 3 Back to God and 
Back to Home! Yea I attain the Abode of 
Eternal Bliss ! 

Here ends the Shandilya Bhakti Sutra. 




By the unreserved grace of my divine 
master Om Vlshnupada Sri Srimad 
Bhakti Vilas Tirtha Goswami Maharsj 
1 could complete the English rendering 
of this glorious book Sri Shandilya 
Bhakti-Sutra on this day, the 24th June 
1989 at Sri Gaudiya Math, Madras.