In the opinion of the Bhagavata ... "but" - Sri Jiva and the path of arcana (Bhakti-sandarbha)

As Sri Jiva Gosvamipada discusses the concept of mantra-dIkSA, arcana and so forth in his Bhakti-sandarbha, he begins a thought by saying, "Although in the opinion of the Bhagavata..." and then presents how arcana is nevertheless necessary.

How do we reconcile this with the idea that Bhagavata is our ultimate pramAna? Wherefrom does Sri Jiva draw the authority for introducing or recommending something that is not necessary in the opinion of the Bhagavata?

Please note that I am not questioning the authority of Sri Jiva, I am merely trying to assess which authority he relies upon in recommending the path of arcana.

Madhava,

Archana is recommended in Bhaktirasamrtasindhu, both for practitioners of raga and vaidhi bhakti.

But in Bhaktirasamrtasindhu followers of raga marga are advised not to practice some aspects of archana practiced by the vaidhi bhaktas, such as the use of mudras. Still, archana is recommended. Even we know that Das Goswami was given Giriraj sila by Sriman Mahaprabhu Himself, and given instructions about Archana.

BRS says archana is useful in the stage of practice - sadhana

"in the opinion of the Bhagavata it (archana) is not necessary"

My understanding is that this means archana is not necessary for people who have passed beyond the stage of sadhana-bhakti

Looking from this perspective, I don't see there is any issue of "authority of Bhagavat" but only that the statements of Bhagavat in relation to this issue are to be seen in the context of other statements. Indeed, in Bhagavata there are many discussions about the pratice of archana.

On the other hand, does it say that it is necessary? Sri Jiva comments on the famous zravaNam kIrtanam viSNuH -verse in his Bhakti-sandarbha (169). First, he cites a verse found in the Padyavali (53) to demonstrate that different people attained perfection by engaging in different methods of bhakti:


Elsewhere, Ambarisha Maharaja is given as an example of one who engaged in all of them and attained perfection. At the end of the anuccheda, Sri Jiva concludes:


Thus the zravaNAM kIrtanaM -verse may not be taken as an endorsement of obligatory arcana.

The following are some discoveries as I skimmed through the Bhagavata in search of verses related with arcana. I focused my search on situations in which instructions are given, and have omitted occasions where someone was briefly described as engaging in arcana. (Search keys arc* and pUj*.)

In BhP 3.28.4, Kapiladeva recommends puruSArcana, but in the following verse he also prescribes mauna, ASanas and prAnAyama. along with a number of other vows and practices. In the 7th verse of the chapter, he also gives a multiple choice license: etair anyaiz ca pathibhiH...

The following couplet of verses, also spoken by Kapiladeva (BhP 3.29.24-25), is interesting:


Two points here. First, it is peculiar how the arcaka is frequently given as an example of an immature person; the famous verse describing a prAkRta-bhakta comes to mind (BhP 11.2.47), as well as BhP 7.14.40. Second, the second verse seems to suggest that arcana is discardable at a certain stage of realization.

In BhP 6. chapters 18-19 Kasyapa instructs Diti in the ways of worship, prescribing a long vrata through which one could please Vishnu and attain the fulfilment of all desires. Similarly, in BhP 8.16.25-62, Kasyapa instructs Aditi in the ways of worship Brahmaji had instructed to him. Therein he describes a twelve-day vrata during which arcana is executed in a number of ways. It is described as sarva-yajna and the essence of all austerities. These are both, however, particular vows, not recommendations for a perpetual engagement.

Then there is the section (from which the labdhvAnugraha-verse was cited), in which Avirhotra briefly describes to Maharaja Nimi (BhP 11.3.47-55) the ways of worship described in the various tantras. There is, however, no mandate for global application. It is merely an eulogy for a certain path.

The section where Sri Krishna instructs Uddhava in the matter of arcana is filled with eulogy of arcana, niHzreyasam, zreyasAm uttamaM and so forth. The section elaborately describes the method of arcana, but does not say it is obligatory for all. Rather, Sri Krishna answers in response to the particular zraddha and ruci of Uddhava.

Of course, we will then find verses such as the following:


However, the point of such verses is really not to press a particular method of devotion, but rather to make the point that bhakti - in whatever ways feasible - should always be engaged in. tIvrena bhakti-yogena yajeta puruSaM param. As in the following parallel verse:


All things considered, I would not conclude that arcana is obligatory in the opinion of the Bhagavata, thus endorsing the initial view of Sri Jiva I presented.

There is that quote (I can't remember where in Bhagavata) that someone can attain the final goal by any of the nine processes of devotion - sravanam, kirtanam, visnu-smaranam, archanam, atmanivedanam etc...

I personally feel that saranagati is the greatest requirement and necessity. Without saranagati even diksa will not take us very far very quickly.

I thought it was in the Bhagavata too, but since I don't seem to be able to find it, I suppose it is in the commentaries after all.

Having described the various angas of bhakti to Sri Sanatana, praising the five as foremost, Prabhu explains (CC 2.22.134-135):


Right after this, Kaviraja Gosvami also cites the zrI-viSNoH zravaNe parikSit -verse, followed by BhP 9.4.18-20 describing the holistic practice of Ambarisa Maharaja.