yathāhaṁ manda-dhīr hare

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tad etan me vijānīhi

yathāhaṁ manda-dhīr hare

sukhaṁ buddhyeya durbodhaṁ

yoṣā bhavad-anugrahāt

O Lord! Therefore tell this to me, so that I, an unintelligent woman, can easily understand what is difficult to understand, by your mercy.

Therefore (tat), tell this to me.

|| 3.25.31 ||

maitreya uvāca

viditvārthaṁ kapilo mātur itthaṁ

jāta-sneho yatra tanvābhijātaḥ

tattvāmnāyaṁ yat pravadanti sāṅkhyaṁ

provāca vai bhakti-vitāna-yogam

Maitreya said: Kapila, knowing the purpose of his mother, affectionate because he was born from her, described what they call Sāṅkhya, containing enumeration of tattvas, and described as well yoga filled with bhakti.

Artham means purpose. He had affection because he appeared from her body.  He spoke what they call Sāṅkhya, in which is enumeration (āmnayam) of the tattvas, and also yoga filled with bhakti.

|| 3.25.32 ||

śrī-bhagavān uvāca

devānāṁ guṇa-liṅgānām

ānuśravika-karmaṇām

sattva evaika-manaso

vṛttiḥ svābhāvikī tu yā

animittā bhāgavatī

bhaktiḥ siddher garīyasī

The Lord said: Bhakti to the Supreme Lord without material desires, composed of actions of the senses to reveal senses objects related to the Lord, which conforms to guru’s instructions, with mind dedicated exclusively to the Lord, and which includes actions on the spontaneous level, is superior to liberation.

In order to speak about yoga filled with bhakti, Kapila describes bhakti beyond the guṇas, the process suitable to the Lord, preferred by the Lord, about which Devahūti asked in verse 28.  The bhakti is directed to the Supreme Lord. Sattve means “unto the form of śuddha-sattva, the Supreme Lord,” not the devatās. The devotee’s mind should desire to accept the Lord’s form and name with the thought that the Lord alone is most worthy of service (eka-manasaḥ). His mind does not reject the form as is the case with yogīs and others. And the person’s mind is concentrated on one process, worship of the Lord, not on jñāna or karma (eka-manasaḥ). That is niṣkāma (animittā) devotion to the Lord in which actions (receiving sense objects) of the sense devatās who reveal the objects of the senses such as sound (guṇa-liṅgānāṁ devānām) are directed to the Lord (sattve); or in which actions of the senses which are engaged spiritually (div) because the object of their functions is the Lord are directed to the Lord. Sattve functions in relation to eka-manasaḥ (with mind exclusively devoted to the Lord) and in relation to the actions of the senses (bhakti is actions of the senses directed to the Lord) in the manner of the one-eyed crow.[253] The word sattve cannot mean the devatās like Brahmā or Śiva since the verse speaks of bhāgavatī bhakti, devotion exclusively to Bhagavān.­ Sattve can also refer to the devotees who are called sat. Thus sattvam means “being a Vaiṣṇava.” One should be thinking only (eka-manasaḥ), “I should be a devotee (sattve).”  Thus bhakti is actions of the senses with the exclusive mentality of being a Vaiṣṇava. Bhakti is not action of the senses which act on their own, but action of the senses according the mantra given by guru.  The senses should have daily actions in accordance with the mantra concerning the Lord given by guru (anuśravika-karmānām).  

utsargān mala-mūtrādeś citta-svāsthyaṁ yato bhavet

ataḥ pāyur upasthaś ca tad-ārādhana-sādhanam

Because the mind maintains a healthy state by excretion of urine and stool, the anus and urinary organ should be considered as senses engaged in the Lord’s service.  Viṣṇu-rahasya

Thus even these organs, by functioning in relation to bhakti, are to be considered part of vaidhi-sādhana-bhakti.

The word tu, causing differentiation, indirectly indicates sādhya-bhakti in the form of bhāva-bhakti, of rāgānuga type. The bhakti with natural functioning (svābhāvikī vṛttiḥ) of the senses is better then liberation (siddheḥ). Spontaneous action of the senses directed to the Lord is superior to liberation. Spontaneous or natural action is of two types. One can develop natural action of the senses towards the Lord by ascending through the stages of niṣṭhā, ruci and finally āsakti by constant practice of engagement in pure bhakti as directed by guru, following the dictates of scripture.  Similar to the spontaneous attraction of the senses in the material world to husband or sons, one may also develop spontaneous action of the senses without awareness of the dictates of scripture, in which the senses act according to the bhakti scriptures, previous to or after taking instructions from guru, caused by outstanding impressions arising from mercy of great devotees in this or previous lives.

The spontaneity (bhāva stage) developed from vaidhi-bhakti has excellence of quantity. Examples are given in many verses (SB 3.25.34-37). The second type of spontaneity, generated from rāgānuga, has excellence of type (at the stage of sādhana). An example is given in SB 3.25.38. Compared to the two spontaneous types of bhakti, unspontaneous bhakti (vaidhi-sādhana) is inferior in quantity and type. An example is given in SB 3.25.39-40.

|| 3.25.33 ||

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