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Discussions on the doctrines of Gaudiya Vaishnavism. Please place practical questions under the Miscellaneous forum and set this aside for the more theoretical side of it.

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



Madhava - Fri, 06 Aug 2004 02:25:14 +0530

yadyapi zrI-bhAgavata-mate paJcarAtrAdivad arcana-mArgasyAvazyakatvaM nAsti ...

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.
Perumal - Fri, 06 Aug 2004 05:02:41 +0530
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.
Madhava - Fri, 06 Aug 2004 05:15:35 +0530
QUOTE (Perumal @ Aug 5 2004, 11:32 PM)
Archana is recommended in Bhaktirasamrtasindhu, both for practitioners of raga and vaidhi bhakti.

Yes, I am perfectly aware of this. The question is, why? If in the opinion of the Bhagavata it is not necessary, as Sri Jiva states... then how can there be a conclusion to the contrary, no matter how good an argument one presents?

I should add that my question is not about arcana, it is a question on how the authority of the Bhagavata is approached.
Perumal - Fri, 06 Aug 2004 06:02:29 +0530
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.
Keshava - Fri, 06 Aug 2004 07:55:41 +0530
QUOTE
yadyapi zrI-bhAgavata-mate paJcarAtrAdivad arcana-mArgasyAvazyakatvaM nAsti ...[/gray]
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.


OK, I see the problem. But I need more information. Are we really sure that the Bhagavatam does not support the idea of performing Arcana?

From what I can see. Prahlad indicates 9 processes of Bhakti including Arcana. And apart from that so many different sections of the Bhagavatam mention performing Arcana. Even Lord Krsna Himself recommends it. So really where is the definitive pramana in Bhagavatam against Arcana or at least saying that it can be done but is not necessary.

QUOTE
How do we reconcile this with the idea that Bhagavata is our ultimate pramAna?


If the above can be proved (ie that the Bhagavatam does not reccomend Arcana as compulsory). Then the question does become interesting. However it would have to be direct evidence from the mula Bhagavatam not just from Gaudiya commentaries IMHO.

QUOTE
Wherefrom does Sri Jiva draw the authority for introducing or recommending something that is not necessary in the opinion of the Bhagavata?


The next question is, whether Jiva is only recommending Arcana or actually insisting on it's being compulsory. What about Thakur Haridas?

QUOTE
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.


Well it may come down to a similar situation as exists with Hari Bhakti Vilasa. In other words, like the prescriptions of HBV, this prescription to do Arcana neccesarily may be just something written to make Gaudiya Vaisnavism seem more acceptable to people in general. Afterall practically all Hindus do Arcana (except for Iconaclasts like the Arya Samaj).
Madhava - Fri, 06 Aug 2004 18:52:23 +0530
QUOTE (Perumal @ Aug 6 2004, 12:32 AM)
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.

Here is the complete reference.

yadyapi zrI-bhAgavata-mate paJcarAtrAdivad arcana-mArgasyAvazyakatvaM nAsti, tad vinApi zaraNApatty-AdInAm ekatareNApi puruSArtha-siddher abhihitatvAt, tathApi zrI-nAradAdi-vartmAnusaradbhiH zrI-bhagavatA saha sambandha-vizeSaM dIkSA-vidhAnena zrI-guru-caraNa-sampAditaM cikIrSadbhiH kRtAyAM dIkSAyAm arcanam avazyaM kriyetaiva || Bhakti-sandarbha 283 ||

"Although in the opinion of the Bhagavata Purana, the path of arcana, like the Pancaratra and so forth, is not necessary, since, even without that, one can achieve the goal of human life by one of the other methods like surrender (zaranApatti) and the rest, still those who are following the path of Narada and others and who desire the particular relationship with the Lord that is effected at the feet of the guru by the rite of dIkSA necessarily perform arcana when dIkSA is completed."

In other words, Sri Jiva argues that according to Bhagavata, arcana is optional, and that one may attain perfection through following other practices of bhakti as well. Interestingly he however refers to the Bhagavata right before the passage above: labdhvAnugraha AcAryAt tena sandarzitAgamaH. He has already cited this verse earlier (207), arguing why mantra-dIkSA-guru is one:

mantra-gurus tv eka evety Aha -

labdhvAnugraha AcAryAt tena sandarzitAgamaH |
mahA-puruSam abhyarcen mUrtyAbhimatayAtmanaH || [BhP 11.3.48]

There is only one mantra-guru. As stated:

"Receiving the grace of the acarya who reveals unto him the manuals of worship, one should engage in worshiping a particular form of the Lord in accordance with one's specific preference." [BhP 11.3.48]


anugraho mantra-dIkSA-rUpaH | Agamo mantra-vidhi-zAstram | asyaikatvam eka-vacanatvena bodhyate |

"Favour" (anugraha) means in the form of mantra-diksa. "Scriptures" means scriptures describing rules for chanting mantras. Because a singular form [of the word acarya] is used, it is understood that there is only one mantra-guru.

In the anuccheda under study, Sri Jiva does not cite any evidence from the Bhagavata in support of what he says is the opinion of the Bhagavata. I suppose he thinks of it as common knowledge.

QUOTE
OK, I see the problem. But I need more information. Are we really sure that the Bhagavatam does not support the idea of performing Arcana?

The crux of the issue is not that Bhagavata would not support the idea of performing arcana, but that it does not view arcana as obligatory. In fact, even Sri Jiva does not say that it is obligatory in the passage above; he merely says that it is for those who desire to attain a specific relationship with Bhagavan. That is, obviously, what we all are after. The case for obligatory dIkSA, and in accordance with the above, obligatory arcana, is pressed for example in Hari-bhakti-vilasa (2.6):

adIkSitasya vAmoru kRtaM sarvaM nirarthakam |
pazu-yonim avApnoti dIkSA-virahito janaH ||

"Whatever deeds an non-initiated (dIkSita) person may do, it is all deprived of value. He who is without dIkSA will take birth from the womb of an animal."

The question, therefore, stands: if the Bhagavata does not regard something as obligatory, as Sri Jiva states, on what grounds may we introduce something as obligatory nevertheless? Sri Jiva says that this arcana is for those who, following Sri Narada and others, accept dIkSA in search of a bhagavat-vizeSa-sambandha. If this path is not propounded in the Bhagavata, where does it come from?

Please note that here I am working on the basis of the premise that the assessment of Sri Jiva (or my interpretation of it, anyway) is accurate, and my main concern is in examining his rationale. However, in my next post I will return to the Bhagavata's view on arcana.
Madhava - Fri, 06 Aug 2004 20:53:05 +0530
QUOTE(Keshava @ Aug 6 2004, 02:25 AM)
From what I can see. Prahlad indicates 9 processes of Bhakti including Arcana. And apart from that so many different sections of the Bhagavatam mention performing Arcana. Even Lord Krsna Himself recommends it. So really where is the definitive pramana in Bhagavatam against Arcana or at least saying that it can be done but is not necessary.

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:

zrI-viSNoH zravaNe parIkSid abhavad vaiyAsakiH kIrtane
prahlAdaH smaraNe tad-aGghri-bhajane lakSmIH pRthuH pUjane |
akrUras tv abhivandane kapi-patir dAsye’tha sakhye’rjunaH
sarvasvAtma-nivedane balir abhUt kRSNAptir eSAM parA ||

"Pariksit by hearing of Sri Vishnu (zravaNa), Vaiyasaki Suka by kIrtana, Prahlada by smaraNa, Laksmi by serving His feet (pAda-sevana), Prithu by pUja (arcana), Akrura by offering prayers (vandana), Kapi-pati (Hanuman) by serving (dAsya) and Arjuna through friendship (sakhya), and Bali by offering his entire self (Atmanivedana); in these ways, they all attained Krishna."

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:

ataeva nava-lakSaNeti samuccayo nAvazyakaH | ekenaivAGgena sAdhyAvyabhicAra-zravaNAt | kvacid anyAGga-mizraNaM tu tathApi bhinna-zraddhA-rucitvAt ||

"All these nine ways are not necessary. By diligently engaging in just one of them, one may attain perfection. According to varieties of faith and taste, some engage in a combination of some of them."

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:

aham uccAvacair dravyaiH kriyayotpannayAnaghe |
naiva tuSye ’rcito ’rcAyAM bhUta-grAmAvamAninaH ||

"O sinless one, I certainly am not pleased by the one who worships me in an arca-form with various ingredients and rituals, if he despises other living entities."

arcAdAv arcayet tAvad IzvaraM mAM sva-karma-kRt |
yAvan na veda sva-hRdi sarva-bhUteSv avasthitam ||

"As long as one is unaware of the Lord's presence in the hearts of all living entities, he should worship my deity-form and so forth, engaging in his prescribed duties."

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:

tasmAd ekena manasA bhagavAn sAtvatAM patiH |
zrotavyaH kIrtitavyaz ca dhyeyaH pUjyaz ca nityadA || BhP 1.2.14 ||

"With singleminded focus, one should always hear of, glorify, meditate upon and worship (pUja) Bhagavan, who is the protector of the saintly."

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:

zrutaH saGkIrtito dhyAtaH pUjitaz cAdRto ’pi vA |
nRNAM dhunoti bhagavAn hRt-stho janmAyutAzubham || BhP 12.3.46 ||

"If one hears, praises, meditates on, worships or even just honours me, I, the Lord within the heart, cleanse him of the inauspiciousness accumulated over thousands of births."

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.
Madhava - Fri, 06 Aug 2004 20:56:53 +0530
QUOTE (Keshava @ Aug 6 2004, 02:25 AM)
The next question is, whether Jiva is only recommending Arcana or actually insisting on it's being compulsory. What about Thakur Haridas?

Well, as I cited from Hari-bhakti-vilasa, dIkSA (and obviously subsequent arcana) indeed seems to be presented as compulsory. And, the tradition seems to have embraced this idea rather tightly -- even those among us who do not subscribe to the conception of obligatory dIkSA-paramparAs.
Perumal - Sat, 07 Aug 2004 10:37:35 +0530
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.
Madhava - Sat, 07 Aug 2004 18:01:56 +0530
QUOTE(Perumal @ Aug 7 2004, 05:07 AM)
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 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):

eka aGga sAdhe, keha sAdhe ‘bahu’ aGga |
niSThA haile upajaya premera taraGga ||
eka aGge siddhi pAila bahu bhakta-gaNa |
ambarISAdi bhaktera bahu aGga-sAdhana ||

"One may engage in one anga, while another may engage in many; if there is firm engagement, the waves of prema will arise. There are many devotees who attained siddhi through following one of the angas, and devotees like Ambarisa engaged in the practice of many angas."

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.