अथात आनन्ददुघं पदाम्बुजं
हंसा: श्रयेरन्नरविन्दलोचन ।
सुखं नु विश्वेश्वर योगकर्मभि-
स्त्वन्माययामी विहता न मानिन: ॥
athāta ānanda-dughaṁ padāmbujaṁ
haṁsāḥ śrayerann aravinda-locana |
sukhaṁ nu viśveśvara yoga-karmabhis
tvan-māyayāmī vihatā na māninaḥ ||
(Śrīmad Bhāgavatam: 11.29.3; cited in Bhakti Sandarbha 326)
[Translation as per Śrīdhara Svāmī’s ṭīkā:] “Therefore, O lotus-eyed One, O Lord of the universe, swans [i.e., those who are expert in discriminating between the essential and non-essential] take shelter in your bliss-exuding lotus feet happily and certainly, as they [i.e., your bhaktas] are not impeded by your māyā and thus are not proud on account of yoga or karma [i.e., they do not, like yogīs and karmīs, neglect to take shelter in your feet].”
[Translation as per Jīva Govāmī’s ṭīkā:] “Therefore, O lotus-eyed One, O Lord of the universe, swans [i.e., those who are expert in discriminating between the essential and non-essential] take shelter in your bliss-exuding lotus feet happily and certainly, as they [i.e., your bhaktas] are not impeded by yoga, karma, or your māyā and thus not proud.
[Translation as per Viśvanātha Cakravartī’s ṭīkā:] “Therefore, O lotus-eyed One, O Lord of the universe, swans [i.e., those who distinguish between the essential and non-essential] take shelter in your bliss-exuding lotus feet happily and certainly, while those who are proud on account of yoga or karma and [thus] impeded by your māyā do not.”
Commentary
amī ca śuddha-bhaktā yoga-karmābhis tvan-māyayā ca vihatā kṛta-bhakty-anuṣṭhānāntarāyā na bhavanti | yato na ca māninas te, mānino’pi na bhavanti | puruṣārtha-sādhane bhagavato nirupādhi-dīna-jana-kṛpāyā eva sādhakatamatvaṁ manyante, na yogi-prabhṛtivat sva-prayatnasyety arthaḥ |
(Excerpt from the Krama-sandarbha-ṭīkā and Bhakti Sandarbha: 326)
“‘They’ (amī), that is, pure bhaktas, do not become impeded by yoga, karma, or your māyā, that is, impediments do not arise to the practice of bhakti they engage in, because they are not proud, that is, they do not also become proud [on account of their engagement in their practices, as yogīs, jñānīs, and karmīs are prone to become]. In their pursuit of the goal of a living being (puruṣārtha-sādhane), they consider Bhagavān’s unconditional grace upon humble persons to have the greatest effectiveness [i.e., to be the primary causative element in their success], unlike yogīs and so forth who consider this [primary causative element] to be their own efforts.”