akiñcanasya dāntasya śāntasya sama-cetasaḥ |
mayā santuṣṭa-manasaḥ sarvāḥ sukha-mayā diśaḥ ||
(Śrīmad Bhāgavatam: 11.14.13)
[Kṛṣṇa:] “All directions are filled with happiness for one who is disinterested, controlled, peaceful, equanimous, and of mind fully satisfied by me.”
evaṁ sañjāta-vairāgyo vijñānāloka ātmani |
vicarāmi mahīm etāṁ mukta-saṅgo’nahaṅkṛtaḥ ||
(Śrīmad Bhāgavatam: 11.9.30)
“Thus endowed with non-attachment (vairāgya) and the light of refined knowledge in regard to the Self, I roam about this earth freed from attachment and without egotism.”
tad evaṁ trividhāpi sā punar akaitavā sakaitavā ceti dvividhā jñeyā | tatrāropa-saṅga-siddhayor yasyā bhakteḥ sambandhena bhakti-pada-prāptyāṁ sāmarthyaṁ tan-mātrāpekṣatvaṁ ced akaitavatvaṁ, svīyānyadīya-phalāpekṣatvaṁ cet sakaitavatvam | svarūpa-siddhāyāś ca yasya bhagavataḥ sambandhena tādṛśaṁ māhātmyaṁ tan-mātrāpekṣa-parikaratvaṁ ced akaitavatvaṁ, prayojanāntarāpekṣayā karma-jñāna-parikaratvaṁ cet sakaitavatvam | iyam evākaitavā akiñcanākhyatvena pūrvam uktā | ‘dharmaḥ projjhita-kaitavo’tra paramaḥ’ ity atra cāsya tad-ubhaya-vidhatve pramāṇaṁ jñeyam | tathoktaṁ—‘prīyate’malayā bhaktyā harir anyad viḍambanam’ iti |
(Bhakti Sandarbha: 217)
“Thus, in this way, although of three types [i.e., (1) āropa-siddhā, accomplished (siddhā) by means of attribution (āropa); (2) saṅga-siddhā, accomplished (siddhā) by means of association (saṅga); and (3) svarūpa-siddhā, accomplished (siddhā) by means of its own nature (svarūpa)], that [i.e., bhakti] further is to be known to be of two types: akaitavā (non-deceitful) and sakaitavā (deceitful) [i.e., each of the three aforementioned types of bhakti can be of two types, that is, either akaitavā (non-deceitful) or sakaitavā (deceitful)]. Therein, if āropa- and saṅga-siddhā [-bhakti] are possessed of intent only upon that bhakti by connection with which they have the ability to attain the status of [being] bhakti [i.e., if they are possessed of intent only upon bhakti wherein there is desire for bhakti alone, then] they are possessed of akaitavatva (non-deceitfulness), but if they are possessed of intent upon a result relating to one’s self or relating to another [i.e., relating to anyone other than Bhagavān, then] they are possessed of sakaitavatva (deceitfulness). If svarūpa-siddhā [-bhakti] is possessed of being an assistant to intent only upon that bhakti [wherein there is desire for bhakti alone by connection with which it [i.e., that svarūpa-siddhā-bhakti] has such greatness [i.e., has the quality of being the very essence of all the śāstras as discussed in BKS 169, has the quality of being the highest bliss (paramānanda) as discussed in BKS 3, and so on, then] it is possessed of akaitavatva (non-deceitfulness), but if it is possessed of being an assistant to karma or jñāna on account of intent upon another aim (prayojana) [i.e., an aim other than bhakti wherein there is desire for bhakti alone, then] it is possessed of sakaitavatva (deceitfulness). This exact non-deceitful (akaitavā) [bhakti] was described earlier [in BKS 165, 170, 178 179, and 202 with reference to SB 5.18.12] as being called ‘unconditional’ (akiñcanā). Also, evidence in regard to its [i.e., bhakti’s] being of both types [i.e., potentially being either non-deceitful or deceitful] is to be understood here in [SB 1.1.2], ‘Here [i.e., in Śrīmad Bhāgavatam] is the highest dharma completely free from deceit (kaitava)’ (dharmaḥ projjhita-kaitavo’tra paramaḥ). Similarly, it is stated [in SB 7.7.52], ‘Hari is pleased [only] by taintless bhakti. All else is a sham [i.e., deceitful].’”
na kāmaye’nyaṁ tava pāda-sevanād
akiñcana-prārthyatamād varaṁ vibho |
ārādhya kas tvāṁ hy apavargadaṁ hare |
vṛṇīta āryo varam ātma-bandhanam ||
(Śrīmad Bhāgavatam: 10.51.56)
“[Mucukunda to Bhagavān Śrī Kṛṣṇa:] O Vibhu, I desire no boon other than the service of your feet—that which is most worthy to be prayed for by the detached. O Hari, after worshiping you, the bestower of apavarga [i.e., bhakti], what wise person would choose a boon [that is a cause] of bondage of the self?”
matto’py anantāt parataḥ parasmāt
svargāpavargādhipater na kiñcit |
yeṣāṁ kim u syād itareṇa teṣām
akiñcanānāṁ mayi bhakti-bhājām ||
(Śrīmad Bhāgavatam: 5.5.25)
“For those possessionless (akiñcana) bearers of bhakti to me who have no desire for anything even from me, whom am Infinite, higher than the highest [i.e., superior even to Brahmā and so forth], and the Supreme Master of Svarga and apavarga [i.e., mokṣa], what shall be the need of anything else [alt., of anyone else]?”
gaura-prabhoḥ prema-vilāsa-bhūmau
niṣkiñcano bhaktivinoda-nāma |
ko’pi sthito bhakti-kuṭīra-koṣṭhe
smṛtvāniśaṁ nāma-guṇaṁ murāreḥ ||
(Bhaktivinoda Ṭhākura; a verse of his own engraved in the wall of his “Bhakti-kuṭī” in Śrī Purī Dhāma)
“In the land of the prema-līlā of Gaura Prabhu,
Some possessionless person (niṣkiñcana) named Bhaktivinoda
Is situated in the inner room of this ‘Bhakti-cottage’ (kuṭī),
Continuously remembering
The names and qualities of Murarī.”
na bhajati kumanīṣiṇāṁ sa ijyāṁ
harir adhanātma-dhana-priyo rasa-jñaḥ |
śruta-dhana-kula-karmaṇāṁ madair ye
vidadhati pāpam akiñcaneṣu satsu ||
(Śrīmad Bhāgavatam: 4.31.21; cited in Bhakti Sandarbha: 301)
“The connoisseur of rasa, Hari, he to whom those who have no [worldly] wealth and whose wealth is the Self [i.e., the Ātmā, meaning, Hari himself] are dear, does not accept the worship of those of polluted intellect, who because of the intoxications of learning, wealth, family, and deeds, engage in wrong-doing in relation to sādhus who are without anything [i.e., free from any such intoxications and the pride and possessiveness that underlie them].”
tad evaṁ bhagavad-arpita-dharmādi-sādhyatvāt tāṁ vinānyeṣām akiñcitkaratvāt, tasyāḥ svata eva samarthatvāt, sva-leśena svābhāsādināpi paramārtha-paryanta-prāpakatvāt, sarveṣāṁ varṇānāṁ nityatvāc ca, sākṣād bhakti-rūpaṁ tat-sāmmukhyam evātrābhidheyaṁ vastv iti sthitam | iyam eva kevalatvād ananyatākhyā | … tasyāś ca mahādurbodhatvaṁ mahādurlabhatvaṁ coktam … | … tad evaṁ tasyāḥ śravaṇādi-rūpāyāḥ sākṣād-bhakteḥ sarva-vighna-nivāraṇa-pūrvaka-sākṣād-bhagavat-prema-phaladatve sthite parama-durlabhatve ca saty anya-kāmanayā ca nābhidheyatvam | … tan-mātra-kāmanāyāṁ ca bhakter evākiñcanatvam akāmatvaṁ ca saṁjñāpitam | … tatheyam evaikāntitety ucyate |
(Bhakti Sandarbha: 165)
“Thus, in this way, here [i.e., in this book], intentness (sāmmukhya) upon him [i.e., Bhagavān] in the form of direct bhakti [to him] has been established as the subject, the abhidheya [i.e., the principal directive of the śāstra, the means to the highest attainment], because of (1) [its] being the goal of [performing] dharma and so forth offered to Bhagavān, (2) all else [i.e., all other processes] being useless [i.e., ineffective] without it, (3) [its] being capable [i.e., effective] of its own accord [i.e., independently of all other processes], (4) [its] being with just a trace of itself, a semblance of itself, and so forth a cause of attaining even the supreme object, and (5) [its] being compulsory for all varṇas. Because of [its] being exclusive [i.e., not involving worship of any other devatās], it is called ananyatā [i.e., unalloyedness, lit., ‘having no other’]. … Its being most difficult to understand and most difficult to attain are also stated [in SB 6.3.19, SB 3.15.24, and elsewhere]. … Thus, in this way, with this direct bhakti in the form of hearing and so forth being established as first the remover of all obstacles and [then] the bestower of the goal of prema for Bhagavān himself, and [its also being established as] extremely difficult to attain, [its] not being the abhidheya when [performed] with another desire [i.e., any desire other than desire for itself] is [established] as well. … When one has desire only for that [i.e., for bhakti itself], bhakti’s akiñcanatva [i.e., unconditionality, lit. ‘being without anything’] and akāmatva [i.e., being without desire for anything else, lit., ‘desirelessness’] is made known. … It is thus [also] called ekāntitā [lit., ‘one-pointedness’].”
niṣkiñcanasya bhagavad-bhajanonmukhasya
pāraṁ paraṁ jigamiṣor bhava-sāgarasya |
sandarśanaṁ viṣayiṇām atha yoṣitāṁ ca
hā hanta hanta viṣa-bhakṣaṇato’py asādhu ||
(Śrī Caitanyacandrodaya-nāṭaka: 8.24; cited in Śrī Caitanya-caritāmṛta: 2.11.8)
“[Śrī Caitanya Mahāprabhu:] Hā! Hanta! Hanta! For a renunciant intent upon Bhagavad-bhajana and desirous of reaching the far shore of the ocean of material existence, associating with viṣayīs [i.e., those engrossed in material affairs] and women is even more detrimental than drinking poison.”
