अकाम: सर्वकामो वा मोक्षकाम उदारधी: ।
तीव्रेण भक्तियोगेन यजेत पुरुषं परम् ॥
akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ |
tīvreṇa bhakti-yogena yajeta puruṣaṁ param ||
(Śrīmad Bhāgavatam: 2.3.10; cited in Hari-bhakti-vilāsa: 11.575; Tattva Sandarbha: 30; Bhakti Sandarbha: 31, 98, 115, 121, 165, 216; Prīti Sandarbha 216; Caitanya-caritāmṛta: 2.22.36, 24.85, 24.191)
“Whether desireless, desirous of everything, or desirous of mokṣa, one of great intelligence should worship the Supreme Puruṣa with strong bhakti-yoga.”
Commentary
akāma ekānta-bhaktaḥ uktānukta-sarva-kāmo vā puruṣaṁ pūrṇaṁ nirupādhim |
(Bhāvārtha-dīpikā)
“Whether ‘desireless’ (akāmaḥ), that is, a one-pointed (ekānta) bhakta, or desirous of everything [i.e., of all the desirable objects] stated or unstated [over the course of SB 2.3.2–2.3.9], [one should worship the Puruṣa, who is ‘supreme’ (param), that is,] complete (pūrṇam) and free from adjuncts (nirupādhim) [i.e., absolute].”
akāma ekānta-bhaktaḥ, sarva-kāmaḥ ‘brahma-varcasa-kāmas tu’ ity-ādy-aṣṭa-śloka-brahma-varcasa-kāmaḥ, uktānuktākhila-kāmo vā, udāra-dhīr mahābuddhiś cet, tadā paraṁ puruṣaṁ śrī-kṛṣṇaṁ bhajet | tīvreṇa dṛḍhena | yad vā, akāmo vairāgya-kāmaḥ, udāra-dhīḥ bhagavad-eka-prāpti-kāmo vā | anyat samānam |
(Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 11.575)
“Whether one is ‘desireless’ (akāmaḥ), that is, a one-pointed (ekānta) bhakta, ‘desirous of everything’ (sarva-kāmaḥ), that is, desirous of the splendor of a brāhmaṇa and so on as [described] in the eight [preceding] verses beginning with brahma-varcasa-kāmas tu … [i.e., SB 2.3.2] or desirous of everything stated or unstated [over the course of SB 2.3.2–2.3.9], if one is of great intelligence (udāra-dhīḥ), then one should worship the Supreme Puruṣa, that is, Śrī Kṛṣṇa. ‘With strong’ (tīvreṇa) means with firm [bhakti-yoga]. Alternately, ‘desireless’ (akāmaḥ) refers to one desirous of non-attachment (vairāgya), and ‘one of great intelligence’ (udāra-dhīḥ) refers to one desirous solely of attainment of Bhagavān. The rest is the same [in the context of these alternate interpretations].”
ṭīkā ca—akāma ekānta-bhaktaḥ uktānukta-kāmo vā sarva-kāmo vā | puruṣaṁ pūrṇaṁ nirupādhim ity eṣā | tīvreṇa dṛḍhena svabhāvata eva anupaghātyeneti vighnānavakāśatoktā | kāmanā tu yathā-kathañcit kṛtenāpi syāt | yathoktaṁ bhārate—bhakta-kṣaṇaḥ kṣaṇo viṣṇoḥ smṛtiḥ sevā sva-veśmani | sva-bhojyasyārpaṇaṁ dānaṁ phalam indrādi-durlabham || iti | tad uktaṁ śrī-kapilena śrī-kardamaṁ prati—‘na vai jātu mṛṣaiva syāt prajādhyakṣa mad-arhaṇam’ iti | athavā, yat-tat-kāmas tīvreṇaiva yajeta | tataś ca śuddha-bhakti-sampādanāyaivānte paryavasiṣyatīty abhiprāyeṇa saviśeṣaṇam upadiṣṭam | tad anena ekānta-bhakteṣu mumukṣau vā tad-bhakti-yogasyaivābhidheyatvaṁ kiṁ vaktavyam, api tu sarva-kāmeṣv apīti tad eva sarvathāpi nirṇītam | yad vā, akāmatvaṁ bhajanīya-parama-puruṣa-sukha-mātra-sva-sukhatvam | bhakti-mātra-kāmatve vyākhyāte dharma-puruṣārthiny ativyāptiḥ syāt | tīvreṇa sarveṣu sādhyeṣu parama-sādhakatamena |
(Excerpt from the Krama-sandarbha-ṭīkā; Bhakti Sandarbha: 31)
“And the commentary [of Śrī Śrīdhara Svāmīpāda] is this, ‘Whether “desireless” (akāmaḥ), that is, a one-pointed (ekānta) bhakta, or desirous of everything [i.e., of all the desirable objects] stated or unstated [over the course of SB 2.3.2–2.3.9], [one should worship the Puruṣa, who is “supreme” (param), that is,] complete (pūrṇam) and free from adjuncts (nirupādhim) [i.e., absolute].’ ‘With strong’ (tīvreṇa) means with firm [bhakti-yoga], that is, with verily by nature unassailable [bhakti-yoga]. Thus, non-susceptibility to obstacles is stated [by the word tīvreṇa]. The desire [motivated by which one performs bhakti] shall come to be [i.e., will be fulfilled] even by [bhakti] performed howsoever [i.e., no matter in what manner one performs bhakti], as stated stated in Mahābhārata, ‘A bhakta’s festival is a festival of Viṣṇu, remembrance [of Viṣṇu] in one’s own home is service [to Viṣṇu], offering of one’s own food [to Viṣṇu] is charity, and the result [of such acts] is difficult to attain [even] for Indra and so on.’ Thus, it is stated by Śrī Kapila to Śrī Kardana [in SB 3.21.24], ‘Worship of me, O progenitor, shall verily never go in vain.’
“Alternately [the meaning of SB 2.3.10 can be understood as follows], one of whatever desire should worship [the Supreme Puruṣa] verily with strong [bhakti-yoga], and thereafter that will culminate, ultimately, in performance specifically of pure bhakti. With this intention, [worship with bhakti-yoga] is taught with this qualifier [i.e., it is said one should worship ‘with strong’ (tīvreṇa) bhakti-yoga]. Thus, because of this [principle that whatever one’s desire may be, it shall be fulfilled by worshiping the Supreme Puruṣa with strong bhakti-yoga], what is to be said of specifically that bhakti-yoga’s being the abhidheya for one-pointed bhaktas or seekers of mokṣa? [There is no need to say so because it is obviously the case.] ‘And nonetheless even for those desirous of everything’ [is the intended sense, i.e., strong bhakti-yoga is verily the abhidheya for one-pointed bhaktas and seekers of mokṣa, and not only that, it is even the the abhidheya for those desirous of all lesser objects as well]. Thus, it is determined [to be the adhidheya] verily even in all cases [i.e., it is the abhidheya for all, no matter what it is they desire].
“Alternately [the meaning of SB 2.3.10 can also be understood as follows], ‘desirelessness’ (akāmatvam) refers to one’s own happiness being only the happiness of the Supreme Puruṣa, the object of [one’s] worship (bhajanīya). When [‘desirelessness’ (akāmatvam) is] explained as desirousness only of bhakti, excessive pervasion [of the meaning] shall occur in the case of one whose aim in life (puruṣārtha) is dharma [i.e., since a seeker of dharma can also be someone desirous only of bhakti, such a seeker of dharma can become the referent of the word ‘desireless’ (akāmaḥ) in the verse, yet since the intention of the speaker is to refer not to a seeker of dharma in general but rather to a bhakta of Śrī Bhagavān specifically, excessive pervasion (ativyāpti) of the meaning of the word occurs in that case, and thus ‘desireless’ (akāmaḥ) is better understood to mean one whose own happiness is only the happiness of the Supreme Puruṣa, the object of one’s worship (bhajanīya), since such an explanation of the meaning of ‘desireless’ (akāmaḥ) rightly excludes a seeker of dharma in general from being the referent and aptly describes a bhakta of Śrī Bhagavān specifically]. ‘With strong’ (tīvreṇa) means most effective in regard to all objects to be accomplished (sādhyas) [i.e., most effective in effecting the accomplishment of all possible desired ends].”
evam apy uktam ‘akāmaḥ sarva-kāmo vā’ ity-ādau tīvratvaṁ bhakteḥ |
(Excerpt from Bhakti Sandarbha: 98)
“In this way as well [i.e., as in the manner described in SB 5.19.26], the strength (tīrvatva) of bhakti is described in akāmaḥ sarva-kāmo vā … [i.e., SB 2.3.10, meaning, bhakti-yoga is said to be ‘strong’ (tīvra) because it is said to have the power to bestow upon a sādhaka that which is superior to and beyond even what the sādhaka aspires for by means of the practice of bhakti they are performing].”
na vidyate kāmo yatreti vigrahena śuddha-prītimaya-bhakti-lakṣaṇo’rthaḥ khalv atrākāma ity ucyate | ‘akāmaḥ sarva-kāmo vā’ ity ādau bhakti-mātra-kāma iva |
(Excerpt from Prīti Sandarbha: 48)
“As per the analysis (vigraha) [of the compound akāma in the word akāmāya in SB 10.60.50] as ‘[That] In which desire (kāma) does not exist,’ an object the characteristic of which is bhakti constituted of pure prīti is referred to here specifically by the word akāma just as ‘one whose desire is for bhakti alone’ (bhakti-mātra-kāmaḥ) is [referred to by the word akāmaḥ] in the verse [in SB 2.3.10] akāmaḥ sarva-kāmo vā ….”
na kevalam akāma eva parama-puruṣaṁ yajed api tu uktānukta-sarva-kāmo’pi niṣkāmaś ca bhagavantam eva yajed ity āha—akāma ekānta-bhakta iti śrīdhara-svāmi-caraṇāḥ | akāmo bhajanīya-parama-puruṣa-sukha-mātra-sva-sukha iti sandarbhaḥ | sarva-kāma ity anenaiva sakāma-sāmānye labdhe mokṣa-kāma iti pṛthag-upādānaṁ tad-adhikāriṇāṁ ‘vayaṁ niṣkāmāḥ’ ity abhimāna-khaṇḍanārtham | kiṁ vā, sarva-kāmebhyo’pi mokṣa-kāmasya sakāmatvātiśaya-jñāpanārtham | tathā ca—svasya duḥkha-hānecchā sukha-prāptīcchā ca kāma ucyate | sā sā ca svasya tātkālika-kiñcin-mātra-duḥkha-khaṇḍanārthaṁ naśvara-svargādi-sukhārthaṁ ca pravṛttebhyaḥ karmibhyo devatāntaropāsakebhyaś ca jñānādhikāriṇāṁ svīya-saṁsāra-duḥkha-khaṇḍane pravṛttānāṁ brahma-sukham anububhūṣaṇām adhikaiva dṛśyate; bhaktānāṁ tu bhajanīya-parameśvara-sukhārtham eva pravṛttānāṁ niṣkāmatā tad-vacanair evāvasīyate | tāni ca yathā—‘nātha yoni-sahasreṣu yeṣu yeṣu vrajāmy aham | teṣu teṣv acyutā bhaktir acyutāstu sadā tvayi ||’ iti | ‘sva-karma-phala-nirdiṣṭāṁ yāṁ yāṁ yoniṁ vrajāmy aham | tasyāṁ tasyāṁ hṛṣīkeśa tvayi bhaktir dṛḍhāstu me ||’ iti | ‘tan naḥ samādiśopāyaṁ yena te caraṇābjayoḥ | smṛtir yathā na viramed api saṁsaratām iha ||’ iti | prāyopaveśārambhe rājño’pi vacanaṁ yathā—‘punaś ca bhūyād bhagavaty anante ratiḥ prasaṅgaś ca tad-āśrayeṣu | mahatsu yāṁ yām upayāmi sṛṣṭiṁ maitry astu sarvatra namo dvijebhyaḥ ||’ iti | udāra-dhīḥ subuddhiḥ | kāma-rāhitye kāma-sāhitye vā bhakter bhagavad-viṣayatvam eva subuddhitva-cihnam | tad-abhāva eva manda-buddhitva-cihnam ity arthaḥ | tīvreṇa jñāna-karmādy-amiśreṇa meghādy-amiśra eva saura-kiraṇo yathā tīvraḥ syāt tathety arthaḥ |
(Sārārtha-darśinī-ṭīkā)
“Not just the desireless alone should worship the Supreme Puruṣa; rather, even one desirous of everything stated and unstated [over the course of SB 2.3.2–2.3.9] and one who is desireless should [both] worship Bhagavān specifically. Thus, he says, ‘Desireless,’ that is, a one-pointed bhakta, according to Śrīdhara Svāmīpāda. ‘Desireless’ (akāmaḥ) refers to one whose own happiness is only the happiness of the Supreme Puruṣa, the object of [one’s] worship (bhajanīya), according to the Sandarbha [of Śrī Jīva Gosvāmīpāda]. When the commonality of being desirous is understood by means of this [compound word], ‘Desirous of everything’ (sarva-kāmaḥ)—the separate mention of one desirous of mokṣa (mokṣa-kāmaḥ) is for the purpose of crushing the conceit, ‘We are desireless’ of those of eligibility (adhikāra) for that [i.e., jñānīs, those eligible for the pursuit of mokṣa], or, [it is] for the purpose of making known the profusion of desirousness of one who is desirous of mokṣa. Moreover, one’s own wish for the removal of suffering and wish for the attainment of happiness is called ‘desire’ (kāma). Those [wishes for the removal of one’s own suffering and the attainment of happiness for oneself], furthermore, of those possessed of eligibility for jñāna endeavoring for the removal of their own suffering in the form of saṁsāra and [their own] experience of the happiness of Brahman are seen to verily be greater than those [wishes for the removal of suffering and the attainment of happiness] of worshippers of other devatās and karmīs endeavoring for the purpose of removal only of some temporary suffering and for the purpose of the transitory happiness of Svarga and so on. The desirelessness of bhaktas endeavoring only for the purpose of the happiness of the Supreme Īśvara, the object of [their] worship (bhajanīya), however, is evident by virtue of their [own] statements. These [statements], furthermore, are as follows. [Prahlāda Mahārāja says in VP 1.20.18,] ‘O Nātha, wherever I go in the course of thousands of births, may I always have unwavering (acyutā) bhakti to you, the unwavering Lord (Acyuta)!’ [Kuntī Devī says in the Pāṇḍava-gītā,] ‘In whatever birth dictated by the results of my own karma I take, O Hṛṣīkeśa, may I have firm bhakti to you.’ [The kings liberated from Jarāsandha by Śrī Kṛṣṇa say in SB 10.73.15,] ‘Please aptly indicate that means by which remembrance of your lotus feet shall not cease even for us, who are transmigrating here [in this world].’ A statement also of the king [i.e., Mahārāja Parīkṣit, in SB 1.19.16] at the beginning of his fast until death is as follows, ‘And in whatever emanation [i.e., birth] I meet with [after my death], may I have rati for Bhagavān, the Infinite One, deep attachment to the mahats in his shelter, goodwill towards all, and reverence for the twice-born.’ ‘One of great intelligence’ (udāra-dhīḥ) means one of fine intelligence. Be it without desire or with desire, specifically Bhagavān’s being the object of [one’s] bhakti is the sign of fine intelligence, and specifically the absence of that [i.e., Bhagavān’s not being the object of one’s bhakti] is the sign of meager intelligence. This is the meaning. ‘With strong’ (tīvreṇa) means non-mixed with jñāna, karma, and so on; as the rays of the sun shall be strong [alt., hot] (tīvra) only when unmixed with clouds and so on, so … [i.e., bhakti shall be strong only when unmixed with karma, jñāna, and so on]. This is the meaning.”