Priti Sandarbha (Bhanu Swami)

617 Pages·01.817 MB·English

by  Bhanu Swami

Préti Sandarbha [Trans. by Bhanu Swami]

I have repeated examined the original work, which was written by Gopäla Bhaööa, who greatly
pleased Rüpa and Sanätana--parts of which were in order, parts of which were out of order
and parts of which were incomplete. Putting it in a systematic order, I have written this work.

Here the supreme truth enunciated in scripture was previously established in four
sandarbhas. Worship of the supreme entity was described in the fifth Sandarbha. Now the
goal (prayojana) is described in appropriate order.

The goal of the human being is attaining happiness and destroying suffering. Complete
happiness and destruction of suffering is attained only by préti for the Lord. That supreme
entity which was mentioned was previously described by scriptural citation. It is proven that
the supreme entity is eternal, infinite and filled with the highest bliss. In çruti, starting with
saiñänandasya mémäàsä bhavati (Taittiréya Upaniñad 2.8.1) it is stated that one can multiply
a human’s bliss by ten, then multiply that by a hundred, and then multiply that by a hundred
to achieve the bliss of Brahmä. Unsatisfied with that, by the words yato väco nivartante it is
stated that the Lord cannot be expressed by words.
The infinite bliss of the Lord is established as unique.

Ko hy evänyät kaù präëyät yad eña äkäça änando na syäd: who could breathe if äkäça (the
Lord) were not bliss? (Taittiréya Upaniñad 2.7) This shows the Lord’s nature is pure bliss,
more than any other of the qualities of his svarüpa, just as body of the sun produces pure
light.

Though the jéva belongs to the Lord, he is controlled by the Lord’s mäyä, since he has no
previous contact (saàsarga abhäva—präg-abhäva) Saàsarga äbhava has three types: präg
äbhava (previously non-existence, subject to destruction), dhvaàça abhäva (non-existence by
destruction of an existing object, which cannot be recreated) and atyanta abhäva (absolute
nonexistence, such as a rabbit with horns). 1 with knowledge of the Lord. Because of absence
of knowledge of his own svarüpa as ätmä and acceptance of upädhis made by mäyä, the jéva is
completely covered with the suffering of beginningless saàsära. This was described in
Paramätmä Sandarbha.

Gaining knowledge, consisting of direct contact with the Supreme Lord (parama-tattva), one
attains the highest bliss. This is the highest goal of humanity (parama-puruñärtha).
Destruction of ignorance of one’s nature as ätmä and absolute destruction of suffering takes
place naturally with disappearance of ignorance about the Lord. The destruction of ignorance
concerning ätmä is eternal because that knowledge which destroys the ignorance is a
manifestation of the supreme entity’s nature of self-revelation. The absolute destruction of
suffering is eternal because that destruction’s nature is that, once being destroyed, it is never
recreated (dhvaàsäbhäva).

Destruction of ignorance of ätmä as the highest goal (parama-puruñärtha) is described:

dharmasya hy äpavargyasya närtho ’rthäyopakalpate |
närthasya dharmaikäntasya kämo läbhäya hi småtaù ||

Material results are not suitable as the goal for the person dedicated to higher spiritual goals.
Attainment of material assets is not the desire of the person who is dedicated to the higher
path. SB 1.2.9
tac chraddadhänä munayo jïäna-vairägya-yuktayä |
paçyanty ätmani cätmänaà bhaktyä çruta-gåhétayä ||

The seriously inquisitive student or sage, well equipped with knowledge and detachment,
realizes that Absolute Truth (ätmänam) by rendering devotional service after hearing from
guru. SB 1.2.12

The spontaneously destruction of all suffering is described.
bhidyate hådaya-granthiç chidyante sarva-saàçayäù |
kñéyante cäsya karmäëi dåñöa evätmanéçvare ||

Ignorance is cut and all doubts are destroyed. On seeing the Lord in the mind and with the
eyes, all karmas are destroyed. SB 1.2.21

nirastätiçayähläda-sukha-bhävaika-lakñaëä |
bheñajaà bhagavat-präptir ekäntätyantiké matä ||

Exclusive attainment of the Lord is considered to be the medicine which produces the only
condition of intense bliss and happiness. Viñëu Puräëa 6.5.59

Çruti says änandaà brahmaëo vidvän na bibheti kutaçcana: knowing the bliss of Brahman
one does not fear at all. (Taittiréya Upaniñad 2.4.1) This is the meaning of the word
liberation (mukti), since when one experiences this bliss, the bondage of saàsära is cut. Süta
says:

yadaivam etena viveka-hetinä
mäyä-mayähaìkaraëätma-bandhanam
chittväcyutätmänubhavo 'vatiñöhate
tam ähur ätyantikam aìga samplavam

O King! When the illusory false ego that binds the soul has been cut off with the sword of
discriminating knowledge and one remains with firm meditation on Acyuta, the Supreme
Soul, it is called ätyantika-pralaya. SB 12.4.32
Realization of Paramätmä (ätmani) named Acyuta and remaining in that state is called
absolute liberation (samplavam). The same meaning is expressed in muktir hitvänyathä-
rüpaà svarüpeëa vyavasthitiù: liberation means giving up other forms and being situated in
realization of the Lord’s svarüpa. (SB 2.10.6) This is because, being situated in one’s svarüpa
(svarüpenä vyavasthitiù) means directly contacting the Lord’s svarüpa rather than one’s own
svarüpa, since even in material conditions one is situated as ätmä and since one develops
realization of the Lord on destroying one’s other form (anyathä rüpam), consisting of
ignorance. Thus the meaning of svarüpa here is Paramätmä alone.

Just as the sun is the source of many rays consisting of light particles, so the Lord is the
source (aàçé-svarüpa) of the jévas. This is stated by Garbhodaçäyé Viñëu to Brahmä:

yadä rahitam ätmänaà bhütendriya-guëäçayaiù
svarüpeëa mayopetaà paçyan sväräjyam åcchati

When a person sees that ätmä is completely free from the reservoir of the guëas in the form
of the body and senses, and is endowed with a svarüpa by me, he attains däsya-rasa. SB
3.9.33

Upetam means endowed.

The bliss of the jéva’s svarüpa is secondary to the Lord’s bliss:

tasmät priyatamaù svätmä sarveñäm api dehinäm
tad-artham eva sakalaà jagad etac caräcaram

Therefore it is his own self that is most dear to every embodied living being. It is simply for
the satisfaction of this self that the whole material creation of moving and nonmoving entities
exists.
kåñëam enam avehi tvam ätmänam akhilätmanäm
jagad-dhitäya so ’py atra dehéväbhäti mäyayä

You should know Kåñëa to be the soul of all living entities. For the benefit of the whole
universe, out of his causeless mercy he has appeared as an ordinary human being by the
strength of his mäyä. SB 10.14.54-55

Non-difference of jéva and the Lord was emphatically refuted in Paramätmä Sandarbha. Çruti
confirms this with raso vai saù rasaà hy eväyaà labdhvänandé bhavati: the Lord is rasa and
the jéva on attaining the Lord attains bliss. (Taittiréya Upaniñad 2.7.1)

The attainment of the aàçé by the aàça takes place in two ways. The first is attainment of
Brahman after destroying ignorance, which is the function of mäyä. This merely manifests
knowledge of the Lord as exclusively the svarüpa-çakti. That attainment can take place in
one’s own place of practice. Or it can occur gradually after surpassing all the layers of all the
planets, according to the particular type of worship.

The second is attainment of Bhagavän, the Lord. It may be on earth, with manifestation of
some features of the Lord, or it may be in Vaikuëöha, with attainment of closeness to his lotus
feet by his inconceivable çakti, with everything revealed. In this case, liberation occurs when
the jéva leaves his body.

Liberation is designated as the ultimate goal of humanity because it contains direct realization
of the Lord when the jéva, free of upädhis after giving up his material body, develops without
obstruction the quality of self-revelation of the Lord and because by that direct meeting, the
jéva regards everything else, which is created by mäyä, to be false. Thus Påthu says to Sanat-
kumära:

taträpi mokña evärtha ätyantikatayeñyate
traivargyo 'rtho yato nityaà kåtänta-bhaya-saàyutaù

Among artha, dharma, käma and mokña, liberation alone is recommended as the goal because
of its excellence, because the objects attained from the other three are always linked with fear
of destruction. SB 4.22.35

Çruti says yenähaà nämåtaù syäà kim ahaà tena kuryäm: what do I have to do with things
which obstruct my being immortal? (Båhad-äraëyaka Upaniñad 4.5.4)

This means that liberation which consists of a direct meeting with the highest entity is the
highest goal. That highest entity is of two types: with non-particularization and with
particulars arising from his svarüpa. Meeting with the particularized form as Bhagavän or
Paramätmä is superior to the non particular form of Brahman. This has been shown in the
explanations of the following verse quoted in Bhagavat Sandarbha:

jijïäsitam adhétaà ca brahma yat tat sanätanam |
tathäpi çocasy ätmänam akåtärtha iva prabho ||

You have also investigated and realized the Brahman which is eternal. Then why should you
lament that you have been unsuccessful? SB 1.5.4

In this Sandarbha, I will show other statements as well. Therefore, realization of Bhagavän in
various conditions like Paramätmä is supreme. Though this is so, and realizing other qualities
of his svarüpa are supreme, realizing the particular qualities of dearness, called préti or
bhakti, is considered topmost, since the Lord’s by nature is the abode of unconditional préti.
That préti destroys suffering completely and without that préti one cannot realize all his other
qualities or his svarüpa. To the degree one realizes the Lord’s préti, realization of all other
qualities takes place. By manifestation and possession of préti, these qualities appear
profusely. All this is most suitable.
The highest happiness is the svarüpa of Bhagavän with all his qualities. That happiness is the
abode of unconditional préti. Thus in realizing the Lord, the chief component is his préti
alone. Man must seek this out at all times. It thus established that préti is the supreme goal of
humanity. This will gradually be illustrated.

As well the Lord himself says:

yat karmabhir yat tapasä jïäna-vairägyataç ca yat
yogena däna-dharmeëa çreyobhir itarair api

sarvaà mad-bhakti-yogena mad-bhakto labhate ’ïjasä
svargäpavargaà mad-dhäma kathaïcid yadi väïchati

Everything that can be achieved by karma, penance, jïäna, vairägya, mystic yoga, charity,
dharma and all other auspicious means of perfecting life is easily achieved by my devotee
through bhakti. If somehow or other my devotee desires Svarga, liberation, or residence in
my abode, he easily achieves such benedictions. SB 11.20.33

Préti also gives benedictions according to Åñabhadeva:

prétir na yävan mayi väsudeve na mucyate deha-yogena tävat

As long as the jéva does not have devotion (préti) for me, Väsudeva, he will not be liberated
from the body. SB 5.5.6

As well the Lord says:
bhaktyäham ekayä grähyaù çraddhayätmä priyaù satäm
bhaktiù punäti man-niñöhä çva-päkän api sambhavät

Only by bhakti with full faith can the devotees obtain me, Paramätmä, the object of love.
Bhakti fixed in me purifies even a dog eater of his low birth. SB 11.14.21

Its manifestation is described:

mad-rüpam advayaà brahma madhyädyanta-vivarjitam |
sva-prabhaà saccidänandaà bhaktyä jänäti cävyayam ||

A person knows my form of non-dual Brahman, devoid of beginning, middle and end, full of
eternity, knowledge and bliss, self-revealing and indestructible by bhakti. Väsudeva Upaniñad

Where there is préti all qualities follow:

bhaktir evainaà nayati, bhaktir evainaà darçayati
bhakti-vaçaù puruño bhaktir eva bhüyasé ||

Bhakti alone brings the Lord and bhakti alone enables one to see him. The Lord is controlled
by bhakti. Bhakti alone is great. Mäöhara-çruti

To the extent of préti, other qualities manifest:

bhaktiù pareçänubhavo viraktir
anyatra caiña trika eka-kälaù
prapadyamänasya yathäçnataù syus
tuñöiù puñöiù kñud-apäyo 'nu-ghäsam

Devotion, direct experience of the Supreme Lord, and detachment from other things—these
three occur simultaneously for one who has taken shelter of Kåñëa, in the same way that
pleasure, fullness of the stomach and relief from hunger are experienced simultaneously, with
each bite, for a person engaged in eating. SB 11.2.42

Statements like tat tvam asi (Chändogya Upaniñad 6.8.7) should be understood to indicate
that tat means prema just as we say, “You are so and so.” Moreover in common usage we see
that meaning.

All beings ultimately aim for préti since one sees that a person exerts himself for that purpose.
But not finding a suitable object for his préti, préti for you is rejected. Since everyone desires
to find the ideal object for his préti, it should result finally in préti for the Lord. Since it has
been properly concluded that préti for the Lord is the highest human goal, it well said that
Préti-Sandarbha should be written. This Sandarbha has been compiled in sequence to show
that préti is the highest goal.

The goal of scripture is liberation in general, as previously described.

sarva-vedänta-säraà yad brahmätmaikatva-lakñaëam
vastv advitéyaà tan-niñöhaà kaivalyaika-prayojanam

This Bhägavatam is the essence of all Vedänta philosophy because its subject matter is one
Brahman, a substance with no duality. The main goal of the work is kaivalya. SB 12.13.12
Kaivalya means the state of purity (kevala). Connected with the previous verse, the meaning
is that Bhägavatam indicates kaivalya as the highest human goal. It has been stated that the
root of the jéva’s fault is his lack of knowledge concerning the supreme truth.

bhayaà dvitéyäbhiniveçataù syäd
éçäd apetasya viparyayo 'småtiù
tan-mäyayäto budha äbhajet taà
bhaktyaikayeçaà guru-devate ätmä

For the jéva averse to the Lord, there will be saàsära consisting of identity with body and lack
of identity with the soul, because of his absorption in the material coverings on the soul,
arising from the Lord’s mäyä. Therefore, the intelligent person, taking guru as his Lord and
very self, should fully worship the Lord with pure bhakti. SB 11.2.37

Thus the pure state is knowledge of the Lord. Thus kaivalya means realization of the Lord as
previously explained. Or kaivalya refers to the nature of the Lord:

brahmeçänädibhir devair yat präptuà naiva çakyate |
sa yat svabhävaù kaivalyaà sa bhavän kevalo hare ||

O Lord! You alone have that nature of kaivalya which cannot be achieved by Brahmä, Çiva or
the devatäs. Skanda Puräëa

Sometimes kaivalya means “supreme Lord” as in the following:

kälenätmänubhävena sämyaà nétäsu çaktiñu
sattvädiñv ädi-puruñaù pradhäna-puruñeçvaraù