Sayujya-Mukti (Kaivalya-Mukti) is considered to be worse than living in Naraka-Loka by all Vaishnava-Sampradayas and in the commentary to the verse 1.2.306 of "Bhakti-Rasamrita-Sindhu" Shree Shreemad Bon Maharaj writes about Sayujya-Mukti for those jivas, who are deviating from true Sadhana ("Bhakti Rasamrita Sindhu" with commentaries by Shree Shreemad Bhakti Hridaya Bon Maharaj).
Crede experto, and actually Shree Shreemad Hridaya Bon Maharaj was not only the greatest Sanskrit Vaishnava-Pundit, but also the Saint, who had contributed all his life into the restoration of Sanskrit schools in Vrindavan-Dhama.
Another crucial point to mention is that Shree Shreemad Hridaya Bon Maharaj had used not only the commentaries by Shree Shreemad Jiva Goswami and Shree Shreemad Vishvanatha Cakravarti Thakur in order to prepare his own commentaries, but also the commentaries by Shree Shreemad Mukunda Dasa Goswami.
Hence, Shree Shreemad Hridaya Bon Maharaj had included the synopsis of 3 commentaries in his own commentaries and it makes them really exceptional and unique.
lubdhair vātsalya-sakhyādau bhaktiḥ kāryātra sādhakaiḥ |
vrajendra-subalādīnāṁ bhāva-ceṣṭita-mudrayā
"Bhakti-Rasamrita-Sindhu", 1.2.306:
"Spiritual practitioners having a craving for Sri Krsna’s parenthood or friendhood, should serve Sri Krsna with the neat manner pursuing the sentiments and actions of the King of Braja, Sri Nanda and Suvala and others".
"Spiritual practitioners having a craving for Sri Krsna’s parenthood or friendhood, should serve Sri Krsna with the neat manner pursuing the sentiments and actions of the King of Braja, Sri Nanda and Suvala and others".
Commentary by Shree Shreemad Hridaya Bon Maharaj: Shree Jiva Gosvami observes that in this Sambandhanuga Path, a spiritual practitioner should serve Shree Krsna in abject dependence, complete obedience and total pursuance of both the sentiments, Bhavas and actions of the King of Braja, i.e. Shree Nanda Maharaja, Father of Lord Sri Krsna, and Subala and other Friends of Lord Shree Krsna in the sense of relation between Father and the Divine Son or between friend and the Divine Friend respectively.
Such persons should owe allegiance to Nanda-Raj or Subala-Sakha, but must not arrogate to themselves the position of either Nanda-Raja or Subala-Sakha.
The feeling of parenthood, etc. can be aroused in two different ways, viz. independently and by identifying
oneself with the Parents Nanda-Yashoda of Sri Krsna or with His Friends like Subala or Madhumangala.
But the second form is not a desirable one liked worshipping Divinity by conceiving oneself identical with the Object of worships, because Nanda, Yashoda, Subala, Madhumangala, and other Gopas, as will be shown ahead by Sri Rupa Gosvami, are as Eternal as Sri Krsna Himself.It is, therefore, undesirable to imagine oneself as identical with Them.
By such undesirable thoughts of arrogating to oneself Eternal Association with the Supreme Godhead, onto would only throw oneself in the vortex of offenses.
Sri Mukundadasa Gosvami points out that a sadhaka-one engaged in the spiritual practices, should serve Shree Krsna in his aprakrta or spiritual body only in accordance with the Anu-Bhavas, i.e. sentiments and actions, and with the mudra, i.e. neat methods of the Sthayi-Bhavas, i.e. permanent feelings of relationship of Vatsalya or Sakhya of Shree Nanda Raj or Subala Sakha respectively.
Sri Visvanatha Cakravarti makes his special comments here: If a sadhaka considers himself identical with Subala and Others in Sakhya-Bhakti, such a person attains sayujya with Suvala and Others i.e. merges in Them.But in Vatsalya-Bhakti should a sadhaka consider himself as King of Braja, i.e. Nanda Raja or the Queen of Braja, i.e. Yashoda, such self-conceited self-worshipping person, Aham-graha-upasana will only hasten himself to Hell, as this will only create all antagonism to Shree Nanda or Shree Yashoda, the Eternal Parents of the Supreme Godhead Shree Krsna.
Therefore, a spiritual practitioner should serve Shree Krishna in his siddha-deha, spiritual body, only in obedience to the sentiments and actions of Shree Nanda and Shree Subala and Others.
There can be no such services in the sadhaka-deha, i.e. physical body in the state of spiritual practices, because Shree Nanda-Yashoda, Subala-Madhumangala and Others who are the Eternal Associates of the
Supreme Lord as His Parents and Friends respectively, do not need any spiritual initiation from a Spiritual Master, Guru, prostrated obeisances, observances of Ekadasi fast and other religious vows and austerities, etc. but should sadhaka ignore or refuse to surrender to the guidance of the Spiritual Master and not observe the other rudimentary forms of Bhakti in his physical body, he shall only bring ruin to himself.
Therefore, the most revered author Shree Rupa Gosvami had already said in the verse 1.2.63 that one commits an offense if one does not observe the different Angas of Sadhana-Bhakti-it establishes the binding necessity of observing Ekadasi-fast and other essential Angas of Bhakti and their non-observance is no doubt an offense.
It is therefore stated in the Bhagavatam that in the way of Sambandhanuga Bhakti one should serve Shree Krishna in one’s siddha-deha or spiritual body only and follow in wake of the Bhavas, i.e. sentiments, and Cesta, i.e. actions of Brajendra, King of Braja, Shree Nanda and Shree Subala.
Commentary by Shree Shreemad Jiva Goswami: However, one should not think of oneself as Nanda or Subala.
There are two types of identification: thinking oneself different from those persons, but in a similar role such as a parent; and thinking oneself to be Nanda or Subala.
The second type is not suitable: one should not think of oneself as Nanda or Subala.
Just as worshipping the Lord thinking that one is identical to Him is not proper, similarly, worshipping His associates while thinking that one is identical to them is not proper, since it will be later explained that those forms are eternal like the Lord's form.
One will commit offense to those Associates through thinking of occupying their Identities.
Commentary by Shree Shreemad Vishvanatha Chakravarti Thakur: It is improper to think of oneself identical to those Vraja devotees.
In Sakhya-Bhakti for instance, one should not identify oneself completely with Subala, thinking, "I am Subala."
Though a type of identification exists, when one carries out the practice of ahangrahopasana and thinks, "I am Krsna," one simply goes to hell, because this type of identification produces thoughts which are completely hostile to the inhabitants of Vraja such as Nanda (since one competes with them).
Bhakti is service, which is to be performed with the sadhaka-rupa and siddha-rupa by the sadhaka.
It has already been explained in verse 295: seva sadhaka-rupena siddha-rupena catra hi
If one does not take shelter of a Guru, offer respects, observe Ekadashi etc., using the argument that Subala
and others did not perform those acts (and we should only follow after them), one goes to hell, since one commits an offense to the Guru.
Therefore, the author has said that is a fault if one fails to perform the compulsory angas of Bhakti, such as observing Ekadashi.
ananushthanato dosho bhakty anganam prajayate
The person qualified for Bhakti is at fault for failing to perform all of the important Angas of Bhakti. ("Bhakti-Rasamrita-Sindhu", 1.2.63).
Therefore, the mood and actions of Subala, Nanda and others have been described in Bhagavatam, so that the devotee can perform similar service mentally in his siddha-deha (and, in his sadhaka-deha, he follows the directions of the Acharyas).
