Bhakti · Sanskrit §338 · English §337
Source[३३८] अथ गोकुलेऽपि श्रीमद्-व्रज-वधू-सहित-रासादि-लीलात्मकस्य परम- वैशिष्ट्यम् आह - विक्रीडितं व्रज-वधूभिर् इदं च विष्णोः श्रद्धान्वितो यः शृणुयाद् अथ वर्णयेद् वा । भक्तिं परां भगवति परिलभ्य कामं हृद्-रोगम् आश्व् अपहिनोत्य् अचिरेण धीरः ॥ [भ्प् १०.३३.३९] च-काराद् अन्यच् च । अथेति वाथ । शृणुयाद् वा वर्णयेद् वा । उपलक्षणं चैतद् ध्यानादेः । परां यतः परा नान्या कुत्रचिद् विद्यते तादृशीम् । हृद्- रोगं कामादिकम् अपि शीघ्रम् एव त्यजति । अत्र सामान्यतोऽपि परमत्व- सिद्धेस् तत्रापि परम-श्रेष्ठ-श्री-राधा-संवलित-लीला-मय-तद्-भजनं तु परमतमम् एवेति स्वतः सिध्यति । किन्तु रहस्य-लीला तु पौरुष- विकारवद् इन्द्रियैः पितृ-पुत्र-दास-भावैश् च नोपास्या (पगे १७९) स्वीय- भाव-विरोधात् । रहस्यत्वं च तस्याः क्वचिद् अल्पांशेन क्वचित् तु सर्वांशेनेति ज्ञेयम् । ॥ १०.३३ ॥ श्री-शुकः ॥ ३३८ ॥
[338] atha gokule'pi śrīmad-vraja-vadhū-sahita-rāsādi-līlātmakasya parama- vaiśiṣṭyam āha - vikrīḍitaṃ vraja-vadhūbhir idaṃ ca viṣṇoḥ śraddhānvito yaḥ śṛṇuyād atha varṇayed vā | bhaktiṃ parāṃ bhagavati parilabhya kāmaṃ hṛd-rogam āśv apahinoty acireṇa dhīraḥ || [BhP 10.33.39] ca-kārād anyac ca | atheti vātha | śṛṇuyād vā varṇayed vā | upalakṣaṇaṃ caitad dhyānādeḥ | parāṃ yataḥ parā nānyā kutracid vidyate tādṛśīm | hṛd- rogaṃ kāmādikam api śīghram eva tyajati | atra sāmānyato'pi paramatva- siddhes tatrāpi parama-śreṣṭha-śrī-rādhā-saṃvalita-līlā-maya-tad-bhajanaṃ tu paramatamam eveti svataḥ sidhyati | kintu rahasya-līlā tu pauruṣa- vikāravad indriyaiḥ pitṛ-putra-dāsa-bhāvaiś ca nopāsyā (page 179) svīya- bhāva-virodhāt | rahasyatvaṃ ca tasyāḥ kvacid alpāṃśena kvacit tu sarvāṃśeneti jñeyam | || 10.33 || śrī-śukaḥ || 338 ||
English translation
English witness · section(s) 337
Anuccheda 337
1 Auspiciousness greater than that manifested in Lord Krsna was never manifested in any one of the many incarnations of the Lord. In Srimad Bhagavatam (3.2.23) it is said: 2 "Alas, how shall I take shelter of one more merciful that He who granted the position of mother to a she-demon (Putana) although she was unfaithful and she prepared deadly poison to be sucked from her breast?"* 3 The words "dhatrya ya ucita gatih" mean "the position of a mother". This verse was spoken by Sri Uddhava.
Bhakti · Sanskrit §339 · English §338
Source[३३९] तत्र ते भक्ति-मार्गाः दर्शिताः । अत्र च श्री-गुरोः श्री-भगवतो वा प्रसाद- लब्धं साधन-साध्य-गतं स्वीय-सर्वस्व-भूतं यत् किम् अपि रहस्यं तत् तु न कस्मैचित् प्रकाशनीयम् । यथाह - नैतत् परस्मा आख्येयं पृष्टयापि कथञ्चन । सर्वं सम्पद्यते देवि देव-गुह्यं सुसंवृतम् ॥ [भ्प् ८.१७.२०] सम्पद्यते फलदं भवति । ॥ ८.१७ ॥ श्री-विष्णुर् अदितिम् ॥ ३३९ ॥
[339] tatra te bhakti-mārgāḥ darśitāḥ | atra ca śrī-guroḥ śrī-bhagavato vā prasāda- labdhaṃ sādhana-sādhya-gataṃ svīya-sarvasva-bhūtaṃ yat kim api rahasyaṃ tat tu na kasmaicit prakāśanīyam | yathāha - naitat parasmā ākhyeyaṃ pṛṣṭayāpi kathañcana | sarvaṃ sampadyate devi deva-guhyaṃ susaṃvṛtam || [BhP 8.17.20] sampadyate phaladaṃ bhavati | || 8.17 || śrī-viṣṇur aditim || 339 ||
English translation
English witness · section(s) 338
Anuccheda 338
1 Thus is revealed the great glory of devotional service to Lord Krsna, who enjoys transcendental pastimes in Sri Gokula. That glory is also revealed in the following statement of Srimad Bhagavatam (10.6.35): "Putana was always hankering for the blood of human children, and with that desire she came to kill Krsna, but because she offered her breast to the Lord, she attained the greatest achievement. What then is to be said of those who had natural devotion and affection for Krsna as mothers and who offered Him their breasts to suck or offered something very dear, as a mother offers something to a child?"* 2 The glory of devotional service is also revealed in the following passage of Srimad Bhagavatam (10.7.1), which has already been quoted in Sri Krsna-sandarbha: "King Pariksit said: My lord, Sukadeva Gosvami, all the various activities exhibited by the incarnations of the Supreme Personality of Godhead are certainly pleasing to the ear and to the mind. Simply by one's hearing of these activities, the dirty things in one's mind immediately vanish. Generally we are reluctant to hear about the activities of the Lord, but Krsna's childhood activities are so attractive that they are automatically pleasing to the mind and ear. Thus one's attachment for hearing about material things, which is the root cause of material existence, vanishes, and one gradually develops devotional service to the Supreme Lord, attachment for Him, and friendship with devotees who give us the contribution of Krsna consciousness. If you think it fit, kindly speak about those activities of the Lord."* The Lord's best pastimes are those in Gokula such as His pastime of the rasa dance with the gopis. This is also confirmed by the following words (Srimad Bhagavatam 10.33.39): 3 "Anyone who faithfully hears or describes the Lord's playful affairs with the young gopis of Vrndavana will attain the Lord's pure devotional service. Thus he will quickly become sober and conquer lust, the disease of the heart."* 4 Here the word "ca" means "others also" and "atha" means "or". Thus the words "srnuyad atha varnayet" means "hears or describes". Thus one meditates on the Lord's pastimes or perceives them in other ways. "Param" means "nothing is better than this", "hrd-rogam" means "one is quickly cured of lust and other vices in the heart". In this way it is proved that the worship of Lord Krsna as He enjoys pastimes with His most beloved Sri Radha is the highest form of worship. However, these pastimes are very confidential. One should not think these pastimes are like the pastimes of human beings with material senses and material relations of father, sons, servants and the like. Such an idea contradicts the true situation. Such an idea will become an impediment to one's spiritual progress. In one sense, some parts of these pastimes are especially confidential. In another sense, all of these pastimes are very confidential. In this way it should be understood. This verse was spoken by Srila Sukadeva Gosvami.
Bhakti · Sanskrit §340 · English §339–340
Source[३४०] तद् एवं साधनात्मिका भक्तिर् दर्शिता । तत्र सिद्धि-क्रमश् च श्री- सूतोपदेशारम्भे शुश्रूषोः श्रद्दधानस्य [भ्प् १.२.१६] इत्य् आदिना दर्शितः । यथा च श्री-नारद-वाक्ये अहं पुरातीत-भवेऽभवम् [भ्प् १.५.२३] इत्य् आदौ । यथा च श्री-कपिल-देव-वाक्ये सतां प्रसङ्गान् मम वीर्य-संविदः [भ्प् ३.२५.२२] इत्य् आदौ । अत्र कैवल्य-कामायां भक्त्या पुमान् जात-विरागः [भ्प् ३.२५.२३] इत्य् आदिना । शुद्धायां नैकात्मतां मे स्पृहयन्ति केचित् [भ्प् ३.२५.३१] इत्य् आदिना क्रमो ज्ञेयः । तथा शुद्धायाम् एव श्री-प्रह्लाद-कृत- दैत्य-बालानुशासने गुरु-शुश्रूषया [भ्प् ७.७.२५] इत्य् आदिना । तम् एवं क्रमम् एव सङ्क्षिप्य स-दृष्टान्तम् आह -- भक्तिः परेशानुभवो विरक्तिर् अन्यत्र चैष त्रिक एक-कालः । प्रपद्यमानस्य यथाश्नतः स्युस् तुष्टिः पुष्टिः क्षुद्-अपायोऽनु-घासम् ॥ इत्य् अच्युताङ्घ्रिं भजतोऽनुवृत्त्या भक्तिर् विरक्तिर् भगवत्-प्रबोधः । भवन्ति वै भागवतस्य राजंस् ततः परां शान्तिम् उपैति साक्षात् ॥ [भ्प् ११.२.४२-४३] टीका च - प्रपद्यमानस्य हरिं भजतः पुंसो भक्तिः प्रेम-लक्षणा परेशानुभवः प्रेमास्पद-भगवद्-रूप-स्फूर्तिस् तया निर्वृतस्य ततोऽन्यत्र गृहादिषु विरक्तिर् इत्य् एषा । त्रिक एक-कालो भजन-सम-काल एव स्यात् । यथाश्नतो भुञ्जानस्य तुष्टिः सुखं पुष्टिर् उदर-भरणं क्ष्न्- निवृत्तिश् च प्रतिग्रासं स्युः । उपलक्षणम् एतत् प्रतिसिक्थम् अपि यथा स्युस् तद्वत् । एवम् एवैकस्मिन् भजने किञ्चित् प्रेमादि-त्रिके जायमान अनुवृत्त्या भजतः परम-प्रेमादि जायते बहु-ग्रास-भोजिन इव परम-तुष्ट्य्-आदि । ततश् च भगवत्-प्रसादेन कृतार्थो भवतीत्य् आह - इत्य् अच्युताङ्घ्रिम् इत्य् एषा । शान्तिं कृतार्थत्वम् । साक्षाद् अन्तर् बहिश् च प्रकटित-परम- पुरुषार्थत्वाद् अव्यवधानेनैवेत्य् अर्थः । पूर्व-पद्य-भक्त्य्-आदीनां तुष्ट्य्-आदयः क्रमेणैव दृष्टान्ता ज्ञेयाः । उत्तरत्राप्य् एतत्-क्रमेण भक्ति-तुष्ट्योः सुखैक-रूपत्वात् पुष्ट्य्-अनुभवयोर् आत्म-भरणैक- रूपत्वात् । क्षुद्-अपाय-विरक्त्योः शान्त्य्-एक-रूपत्वात् । यद्यपि भुक्तवतोऽन्नेऽपि वैतृष्ण्यं जायते भगवद्-अनुभविनस् तु विषयान्तर एवेति वैधर्म्यम् । तथापि वस्त्व्-अन्तर-वैतृष्ण्यांश एव दृष्टान्तो गम्यत इति ॥ ॥ ११.२ ॥ श्री-कविर् निमिम् ॥ ३४० ॥ तद् एतद् व्याख्यातम् अभिधेयम् । अत्रान्योऽपि विशेषः शास्त्र-महाजन- दृष्ट्य्-अनुसन्धेयः । (पगे १८०) गुरुः शास्त्रं श्रद्धा रुचिर् अनुगतिः सिद्धिर् इति मे यद् एतत् तत् सर्वं चरण-कमलं राजति ययोः । कृपा-माध्वीकेन स्नपित-नयनाम्भोज-युगलौ सदा राधा-कृष्णाव् शरण-गती तौ मम गतिः ॥ इति श्री-कलि-युग-पावन-स्व-भजन-विभाजन-प्रयोजनावतार-श्री-श्री- भगवत्-कृष्ण-चैतन्य-देव-चरणानुचर-विश्व-वैष्णव-राज-सभाजन- श्री-रूप-सनातनानुशासन-भारती-गर्भे श्री-भागवत-सन्दर्भे श्री- भक्ति-सन्दर्भो नाम पञ्चमः सन्दर्भः ॥ समाप्तश् चायं श्री-भक्ति-सन्दर्भः ॥ [*एन्द्नोते #१] नोत् फ़ोउन्द्. [*एन्द्नोते #२] वात-वासना ये मुनयो ओर् ऋषयः । [*एन्द्नोते #३] जीवऽस् रेअदिन्ग् हस् अङ्गिरस-शाखाध्यापकेन. हे अल्सो स्किप्स् मेन्तिओन् ओफ़् थे तापनीयोपनिषद्-अध्यापक. [*एन्द्नोते #४] अवैष्णवोपदिष्टेन मन्त्रेण न परा गतिः ॥ अवैष्णवोपदिष्टं चेत् पूर्व-मन्त्र-वरं द्वयम् । पुनश् च विधिना सम्यक् वैष्णवाद् ग्राहयेद् गुरोः ॥ [पद्मप् ६.२२६.१-२] [*एन्द्नोते #५] इन् ह्ब्व् ११.६१५, थेसे वेर्सेस् अरे अत्त्रिबुतेद् तो थे गौतमीय- तन्त्रई
[340] tad evaṃ sādhanātmikā bhaktir darśitā | tatra siddhi-kramaś ca śrī- sūtopadeśārambhe śuśrūṣoḥ śraddadhānasya [BhP 1.2.16] ity ādinā darśitaḥ | yathā ca śrī-nārada-vākye ahaṃ purātīta-bhave'bhavam [BhP 1.5.23] ity ādau | yathā ca śrī-kapila-deva-vākye satāṃ prasaṅgān mama vīrya-saṃvidaḥ [BhP 3.25.22] ity ādau | atra kaivalya-kāmāyāṃ bhaktyā pumān jāta-virāgaḥ [BhP 3.25.23] ity ādinā | śuddhāyāṃ naikātmatāṃ me spṛhayanti kecit [BhP 3.25.31] ity ādinā kramo jñeyaḥ | tathā śuddhāyām eva śrī-prahlāda-kṛta- daitya-bālānuśāsane guru-śuśrūṣayā [BhP 7.7.25] ity ādinā | tam evaṃ kramam eva saṅkṣipya sa-dṛṣṭāntam āha -- bhaktiḥ pareśānubhavo viraktir anyatra caiṣa trika eka-kālaḥ | prapadyamānasya yathāśnataḥ syus tuṣṭiḥ puṣṭiḥ kṣud-apāyo'nu-ghāsam || ity acyutāṅghriṃ bhajato'nuvṛttyā bhaktir viraktir bhagavat-prabodhaḥ | bhavanti vai bhāgavatasya rājaṃs tataḥ parāṃ śāntim upaiti sākṣāt || [BhP 11.2.42-43] ṭīkā ca - prapadyamānasya hariṃ bhajataḥ puṃso bhaktiḥ prema-lakṣaṇā pareśānubhavaḥ premāspada-bhagavad-rūpa-sphūrtis tayā nirvṛtasya tato'nyatra gṛhādiṣu viraktir ity eṣā | trika eka-kālo bhajana-sama-kāla eva syāt | yathāśnato bhuñjānasya tuṣṭiḥ sukhaṃ puṣṭir udara-bharaṇaṃ kṣn- nivṛttiś ca pratigrāsaṃ syuḥ | upalakṣaṇam etat pratisiktham api yathā syus tadvat | evam evaikasmin bhajane kiñcit premādi-trike jāyamāna anuvṛttyā bhajataḥ parama-premādi jāyate bahu-grāsa-bhojina iva parama-tuṣṭy-ādi | tataś ca bhagavat-prasādena kṛtārtho bhavatīty āha - ity acyutāṅghrim ity eṣā | śāntiṃ kṛtārthatvam | sākṣād antar bahiś ca prakaṭita-parama- puruṣārthatvād avyavadhānenaivety arthaḥ | pūrva-padya-bhakty-ādīnāṃ tuṣṭy-ādayaḥ krameṇaiva dṛṣṭāntā jñeyāḥ | uttaratrāpy etat-krameṇa bhakti-tuṣṭyoḥ sukhaika-rūpatvāt puṣṭy-anubhavayor ātma-bharaṇaika- rūpatvāt | kṣud-apāya-viraktyoḥ śānty-eka-rūpatvāt | yadyapi bhuktavato'nne'pi vaitṛṣṇyaṃ jāyate bhagavad-anubhavinas tu viṣayāntara eveti vaidharmyam | tathāpi vastv-antara-vaitṛṣṇyāṃśa eva dṛṣṭānto gamyata iti || || 11.2 || śrī-kavir nimim || 340 || tad etad vyākhyātam abhidheyam | atrānyo'pi viśeṣaḥ śāstra-mahājana- dṛṣṭy-anusandheyaḥ | (page 180) guruḥ śāstraṃ śraddhā rucir anugatiḥ siddhir iti me yad etat tat sarvaṃ caraṇa-kamalaṃ rājati yayoḥ | kṛpā-mādhvīkena snapita-nayanāmbhoja-yugalau sadā rādhā-kṛṣṇāv śaraṇa-gatī tau mama gatiḥ || iti śrī-kali-yuga-pāvana-sva-bhajana-vibhājana-prayojanāvatāra-śrī-śrī- bhagavat-kṛṣṇa-caitanya-deva-caraṇānucara-viśva-vaiṣṇava-rāja-sabhājana- śrī-rūpa-sanātanānuśāsana-bhāratī-garbhe śrī-bhāgavata-sandarbhe śrī- bhakti-sandarbho nāma pañcamaḥ sandarbhaḥ || samāptaś cāyaṃ śrī-bhakti-sandarbhaḥ || [*ENDNOTE #1] Not found. [*ENDNOTE #2] vāta-vāsanā ye munayo or ṛṣayaḥ | [*ENDNOTE #3] Jīva's reading has aṅgirasa-śākhādhyāpakena. He also skips mention of the tāpanīyopaniṣad-adhyāpaka. [*ENDNOTE #4] avaiṣṇavopadiṣṭena mantreṇa na parā gatiḥ || avaiṣṇavopadiṣṭaṃ cet pūrva-mantra-varaṃ dvayam | punaś ca vidhinā samyak vaiṣṇavād grāhayed guroḥ || [PadmaP 6.226.1-2] [*ENDNOTE #5] In HBV 11.615, these verses are attributed to the Gautamīya- tantraī
English translation
English witness · section(s) 339–340
Anuccheda 339
1 In this way the path of devotional service has been revealed. This confidential knowledge should be revealed to a person who has attained the mercy of his spiritual master or the mercy of the Supreme Personality of Godhead, a person who has attained the goal of his spiritual endeavours. This confidential knowledge should not be revealed to others. This is explained in the following words of Srimad Bhagavatam (8.17.20): 2 "O Lady, even if someone inquires, you should not disclose this fact to anyone. That which is very confidential is successful if kept secret."* 3 Here the word "sampadyate" means "gives the result". This verse was spoken by Lord Visnu to Aditi.
Anuccheda 340
1 In this way the path of sadhana bhakti has been revealed. The path to perfection is revealed in these words of Srimad Bhagavatam (1.2.16): "O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Vasudeva."* 2 The path to perfection is also revealed in these words of Sri Narada Muni (Srimad Bhagavatam 1.5.23-26): "O Muni, in the last millennium I was born as the son of a certain maidservant engaged in the service of brahmanas who were following the principles of Vedanta. When they were living together during the four months of the rainy season, I was engaged in their personal service.* "Although they were impartial by nature, those followers of the Vedanta blessed me with their causeless mercy. As far as I was concerned, I was self-controlled and had no attachment for sports, even though I was a boy. In addition, I was not naughty, and I did not speak more than required.* "Once only, by their permission, I took the remnants of their food, and by so doing all my sins were at once eradicated. Thus being engaged, I became purified in heart, and at that time the very nature of the transcendentalist became attractive to me.* "O Vyasadeva, in that association and by the mercy of those great Vedantists, I could hear them describe the attractive activities of Lord Krsna. And thus listening attentively, my taste for hearing of the Supreme Personality of Godhead increased at every step."* 3 The path to perfection is also revealed in these words of Lord Kapiladeva (Srimad Bhagavatam 3.25.25): "In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin."* 4 Devotional service performed with a desire to attain liberation is described in these words (Srimad Bhagavatam 3.25.26): "Thus consciousness engaged in devotional service in the association of devotees, a person gains distaste for sense gratification, both in this world and in the next, by constantly thinking about the activities of the Lord. This process of Krsna consciousness is the easiest process of mystic power. When one is actually situated on that path of devotional service, he is able to control the mind."* 5 Pure devotional service is described in these words (Srimad Bhagavatam 3.25.34): "A pure devotee, who is attached to the activities of devotional service and who always engages in the service of My lotus feet, never desires to become one with Me. Such a devotee, who is unflinchingly engaged, always glorifies My pastimes and activities."* In this way the sequence of activities by which one gradually makes advancement in devotional service is to be understood. 6 The activities of pure devotional service are also described in this instructions spoken by Sri Prahlada to the demons' sons (Srimad Bhagavatam 7.7.30-31): "One must accept the bona fide spiritual master and render service unto him with great devotion and faith. Whatever one has in one's possession should be offered to the spiritual master, and in the association of saintly persons and devotees one should worship, the Lord, hear the glories of the Lord with faith, glorify the transcendental qualities and activities of the Lord, always meditate on the Lord's lotus feet and worship the Deity of the Lord strictly according to the injunctions of the sastra and guru.* 7 In some circumstances it may be possible to pass over the various stages in the path of devotional service and quickly attain perfection. The following example is given (Srimad Bhagavatam 11.2.42-43): 8 "Devotion, direct experience of the Supreme Lord, and detachment from other things, these three occur simultaneously for one who has taken shelter of the Supreme Lord, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating.* 9 "My dear King, the devotee who worships the lotus feet of the infallible Personality of Godhead with constant endeavour thus achieves unflinching devotion, detachment and experienced knowledge of the Personality of Godhead. In this way the successful devotee of the Lord achieves supreme spiritual peace."*** 10 Srila Sridhara Svami comments: "Here the word "prapadyamanasya" means "of a person who worships Lord Hari', "bhaktih" means "devotional service characterised by love of God", "paresanubhavah" means "the direct manifestation of the Supreme Personality of Godhead, who is the abode of spiritual love", "viraktih" means "filled with spiritual happiness by seeing the Lord, one becomes detached from his home and other material attractions", "ity esa trika eka-kalah" refers to the time of engaging in devotional service", "yathasnatah" means "of one engaged in eating", "tustih" means "happiness", and "pustih syuh" means "filling the stomach". This means that with every bite one's hunger becomes diminished. This happens with every mouthful of rice. By once worshipping the Lord the three things that begin with love for the Lord are manifested simultaneously. When one worships the Lord constantly "bhajato nuvrttya" one gains great love for the Lord. As by eating many mouthfuls of food one attains great satisfaction, so by worshipping the Lord constantly by the Lord's mercy one also attains great satisfaction and the supreme success in life. This is described in Srimad Bhagavatam 11.2.43." 11 Here the word "santim" means "the final success", "saksat" means "which has neither inside nor outside". This is so because by always worshipping the Lord one attains the final goal of life. In the previous verse (Srimad Bhagavatam 11.2.42) an example of devotional service, satisfaction, and other things was given. In that example devotional service and pleasure were compared because they both have happiness as a common element, nourishment and direct perception of the Lord were compared because they both have satisfaction of the self as a common element, and relief from hunger was compared to detachment because they both have peacefulness as a common element. As by eating food one becomes free from hunger, so by worshipping the Supreme Personality of Godhead one becomes detached from material things. This example is given here because it shows disinterest in other things. This verse was spoken by Sri Kavi to Maharaja Nimi. In this way devotional service, which is known as abhidheya, has been explained. One should learn more about devotional service by studying the scriptures and hearing the explanations of the great devotees. Epilogue Sri Sri Radha-Krsna, at whose lotus feet stay the spiritual master, the scriptures, faith, attraction, following, and perfection, whose lotus feet are my everything, whose eyes are flooded with tears of mercy, and who are the shelter of they who have no other shelter, are my only shelter.
Thus ends Srila Jiva Gosvami's Sri Bhakti-sandarbha.