“Superior devotion is described as the total absence of any other desire beside the desire for the exclusive happiness of Sri Kṛṣṇa which is not covered by the least taint of fruitive desire or desire for knowledge (of itself and for itself) and which has as its substance the cultivation of favourable endeavour and activities of the body, mind and words meant for the pleasure of Sri Krsna (anyabilasitasunyam).”
This treatise begins by describing the symptoms of superior devotion (uttamabhakti). As, by the usages of a verb, all of the various meanings of the verb root can be told, so also, by the use of the word “anusilanam” (cultivation or application), all of the possible meanings of this verse (anyabhilasita) can be expressed.
(Anusilan) Activities are of two kinds: 1) pravritti — activities instigated by one's instinct, inclination, tendency., propensity, predilection, desire, will or urge; and 2) nivritti — the cessation or suspension of activities, ie. renunciation NOTE:.(ln this case the activities are not really suspended but rather they are internalized). In the first case the activities can be executed with the body, mind or words but in the second instance this is not possible.
Now as regards (anusilan) cultivation or application; When this application, either through active endeavour or contemplation, is in relation to Kṛṣṇa and on account of Him, then it can be called bhakti (devotion).
In the usage of this word anusilan, the fault of avyapti (deficiency of a definition) does not occur. The impetus for the desire to perform activities which are in relation to Kṛṣṇa and which are on His account Krsnanusilanam is, in the case of active endeavour, acceptance of the shelter of a spiritual master, etc., etc. In the instance of internal contemplation, attachment to a permanent mellow and various other ecstatic symptoms are the impetus. In both instances, to actively endeavour on Sri Krsna's account and to cultivate internal contemplation of service to Him, is the result only of the mercy of Sri Krsna and His devotees. Though the existence of krsnanusilan or bhakti (devotion) indicates the presence of Krsna’s internal potency, (swarupa sakti) still, that devotion appears only after the internal potency has conformed to the individual nature of a particular devotees proclivities or inclinations manifested through his physical, mental, etc. self. This will be explained later on.
The word 'Sri Krsna' is being used to refer to the 'Supreme Personality of Godhead'. Devotion expressed towards Krsna's different plenary expansions will be comparatively analyzed further on in this discussion.
The adjective, favourable (anukulya visista), has been mentioned in order to convey its function as that which is the cause of the perfection of bhakti. If one's conduct is in opposition or contrariety, then this type of devotion will not he recognized or celebrated The word ‘favourable' indicates that devotional activities performed on Krsna's account should be agreeable to Krsna's 1iking. However, according to this meaning, the faults of ativyapti — extension of the application of a definition'1 and avyapti — deficiency of a definition, occur. For instance — the demon's activities which are to fight with Krsna can actually be according to Krsna's taste or liking in relationship with the mellows of fighting.
Yet how is it possible that the activities of demons are to Krsna’s liking? In answer to this, one verse (113.30) of the Srimad Bhagavatam may be quoted: “I like fighters who have accepted a good lashing from the enemy.” To ordinary outsiders it may appear that the activities of warriors are causing distress, but amongst heroes themselves, they may take each others blows as enjoyable. Therefore, if the aforementioned blows of the asura's against Krsna's body can he called devotion, then the fault of ativyapti (extension of the application of a definition) has taken place. The demon's activities of fighting, which are completely inimical, are totally opposed to devotion; therefore the symptoms of bhakti are completely covered.
Again, if it is said that it was not to Krsna's liking when, though He was happily engaged in drinking her breast milk, Mother Yashoda put Him down in order to attend to the milk pot which was boiling over (10.9.3) and therefore her actions cannot be accepted under the heading of devotion, then the fault of 'avyapti' (deficiency of a definition) has occurred.
By describing the multitude of favourable conditions of devotional service and the total absence of opposition or contrariety in its application it is our intention that the faults mentioned in the above examples of the demons and Mother Yashoda can be prevented. Unless contrariety is made zero, bhakti cannot be perfected Now in the presence of this corollary, because the demons are in opposition and aversion to the Supreme Lord, the fault of ativyapti, (extension of the application of a definition) is not present; or in other words - unless there is the total absence of antagonistic rivalry, then there is no question of devotion. Then again in the case of Mother Yashoda, though there may appear to be some adversity present, in reality the total absence of even a particle of opposition renders this example free from the fault of 'avyapti' (deficiency of a definition). Because Mother Yashoda went to set the boiling pot of milk aright on account of her son (as that milk would be used in the service of Krsna), therefore her devotion is found to be free of any contrariety. Now we will analyze the word ‘favourable' (anukulya); which is an adjective modifying devotion (bhakti). When devotion by its own inherent meaning always and in all cases must necessarily be favourable, then the use of the adjective becomes superfluous. This apprehension is now to be suppressed.
If the meaning of 'anukulya' (favourable), is taken to be simply the absence of any opposition then, is this the perfection of bhakti? No, because it is seen that in a waterpot there is no contrariety but that in itself does not indicate the presence of devotion. The word 'anusilan' (cultivation) indicates some activity, some endeavour; in the absence of which devotion cannot be perfected.
In describing the cause of the perfection of superior devotion, as well as its constitutional symptoms, two adjectives have been used:-1)'anyabhlasita sunyam'~devoid of any other desire) and 2)jnana karmadi anavrtam' (uncovered by fruitive activities or desire for knowledge). So, 'anusilan' (cultivation) becomes of what type? It becomes devoid of any desire, like receiving some material reward such as going to the heavenly planets, etc., other than to attain pure devotion. Devotion is produced by devotion. In the 11th Canto of the Srimad Bhagavatam it is enjoined that one engage in devotion (sadhana bhakti — hearing, chanting, etc.) for the purpose of attaining devotion Therefore that devotion (sadhana bhakti) which is practiced for this end only, and not for any extraneous desire, is called superior devotion (uttama bhakti).
Herein, in answer to the question why anyabhilasita is used instead of anyabhilas; it is stated that the suffix 'ita' is used to indicate that — if a devotee is in some difficulty and in that situation he cries out, "He Bhagavan! I am Your devotee. Please protect me from this danger," though this might indicate some slight extraneous desire, still this is not considered to be an obstacle This desire has arisen due to some confusion about his svabhavaa (original natural state) brought on by feeling of helplessness due to experiencing difficulty. The perfection of his svabhavaa however is not served by this desire - this is what should be understood.
In the word, 'jnana karmady anavrtam' it is questioned, what kind of jnana?" Herein, the knowledge which searches out undifferentiated oneness is prohibited. However knowledge which inquires into the subject of worship and devotional service is expected. As far as 'karma' goes - here the customary and occasional rituals practiced by smartas is what is being prohibited. Howevcr activities which arc characterized as devotional service which is suitable in the matter of worship are not restricted. Activities which are dedicated to the Supreme Worshipful Object are the substance of Sri Krsna anusilanam and are therefore not to be rejected The first and foremost indication that one is covered by 'jnana-karmadi’ is the symptom of - 'phalgu vairagya’ (false renunciation). Practice of mystic voga and intellectual (sankhya) gymnastics are also rejected as they are cove red by 'undesirable jnana and karma. All jnana and karma have not been rejected; only that which covers pure devotion.
The coverings of devotion are of two kinds: 1) fear that sin, some contrary course and/or detriment of some kind will take place by not following the daily duties set down by the authority of the scriptures and 2) following the daily and customary, permanent and occassional duties mentioned in the scriptures with the confidence that by doing so the desired result, namely devotion etc., will be obtained. Therefore if those who are high-minded and noble persons irreverently perform funeral duties etc., for the purpose of teaching others, but without full faith in those rites themselves, then they do not constitute a hindrance to pure devotion. The use of the term 'krsnanusilanam bhakti' is to indicate what is referred to in the devotional scriptures as bhakti — unmixed devotion.