Niṣkāmatva (Niṣkāmatā)

tad evaṁ trividhāpi sā punar akaitavā sakaitavā ceti dvividhā jñeyā

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].’”

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yathā sakāma-bhaktā hi bhuktvā tat-kāmitaṁ phalam

yathā sakāma-bhaktā hi bhuktvā tat-kāmitaṁ phalam |
kāle bhakti-prabhāvena yogyaṁ vindanti tat-phalam ||
yathā ca tatra tat-kālaṁ bhakter yogyaṁ na sat-phalam |
sañjātam iti tac chuddha-bhaktimadbhir vinindyate ||
te hi bhakteḥ phalaṁ mūlaṁ bhagavac-caraṇābjayoḥ |
sadā sandarśana-krīḍānanda-lābhādi manvate ||
(Bṛhad Bhāgavatāmṛta: 2.4.221–223)

“As desirous (sakāma) bhaktas, indeed after partaking of their desired result, in time by the influence of bhakti attain the befitting result thereof [i.e., of their practice of bhakti], and as the befitting, true result of bhakti is not manifested to them [i.e., to those desirous (sakāma) bhaktas] at that time [i.e., so long as they still remain desirous of an object other than bhakti]—so that [i.e., any object that is attained by means of sakāma-bhakti] is condemned by those possessed of pure bhakti since they consider the primary result of bhakti to be the attainment of the bliss of constant direct sight of Bhagavān’s lotus feet, sporting [in their midst], and so forth [i.e., as well as the favor of attaining the bliss of direct service to those lotus feet and the like, on account of those attainments alone being dear to bhaktas by virtue of their prema-bhakti for Śrī Bhagavān].”

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dharmaḥ projjhita-kaitavo’tra paramo nirmatsarāṇāṁ satāṁ

dharmaḥ projjhita-kaitavo’tra paramo nirmatsarāṇāṁ satāṁ
vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam |
śrīmad-bhāgavate mahāmuni-kṛte kiṁ vāparair īśvaraḥ
sadyo hṛdy avarudhyate’tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt ||
(Śrīmad Bhāgavatam: 1.1.2; cited in Hari-bhakti-vilāsa: 10.396; Tattva Sandarbha: 19, 26, 50; Bhagavat Sandarbha: 84; Paramātma Sandarbha: 106, Bhakti Sandarbha: 106, 115, 217; Prīti Sandarbha: 16, 18, 73; Durgama-saṅgamanī-ṭīkā and Bhakti-sāra-pradarśinī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.2.244)

“Here [i.e., in Śrīmad Bhāgavatam], for the sādhus who are free from envy, is the highest dharma wherein deceit is utterly rejected. Here is the Reality, the real object to be be known, which bestows the highest good and uproots the three miseries. What need is there of any other [śāstra] than this Śrīmad Bhāgavatam compiled by the best of the sages [i.e., Vedavyāsa]? [There is no such need because] Here Īśvara is bound within the heart by the fortunate who desire to serve immediately, from that [very] moment [they begin to listen].”

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akāmaḥ sarva-kāmo vā

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.”

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satyaṁ diśaty arthitam arthito nṛṇāṁ

satyaṁ diśaty arthitam arthito nṛṇāṁ
naivārtha-do yat punar arthitā yataḥ |
svayaṁ vidhatte bhajatām anicchatām
icchā-pidhānaṁ nija-pāda-pallavam ||
(Śrīmad Bhāgavatam: 5.19.26; cited in Bhakti Sandarbha 98, Caitanya-caritāmṛta: 2.22.40, 2.24.199)

“It is true that Prabhu bestows, when requested, the requested object of human beings, but he is certainly not munificent [just] by means of that since [thereafter] they again become requesters [of something else once the object which he has already bestowed upon them has been enjoyed, found to be ultimately unfulfilling, and left the requester with still unsatisfied desirousness]. [Thus,] He of his own accord bestows his own bud-like feet upon worshippers who are undesirous [of his feet] which are covering of [i.e., fulfilling and quelling of all] desires.”

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tan naḥ samādiśopāyaṁ yena te caraṇābjayoḥ

tan naḥ samādiśopāyaṁ yena te caraṇābjayoḥ |
smṛtir yathā na viramed api saṁsaratām iha ||
(Śrīmad Bhāgavatam: 10.73.15)

“[Kings pray to Bhagavān Śrī Kṛṣṇa:] Please indicate aptly that means by which remembrance of your lotus feet shall not cease even for us, who are transmigrating here.”

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śṛṇvan subhadrāṇi rathāṅga-pāṇer

śṛṇvan subhadrāṇi rathāṅga-pāṇer
janmāni karmāṇi ca yāni loke |
gītāni nāmāni tad-arthakāni
gāyan vilajjo vicared asaṅgaḥ ||
(Śrīmad Bhāgavatam: 11.2.39)

“Hearing of the most auspicious births and activities of he of discus in hand [i.e., Śrī Bhagavān] which are sung in society and singing names [of his] signifying those [births and activities of his], one should roam about, unabashed and free from attachment.”

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tava vikrīḍitaṁ kṛṣṇa nṛnāṁ parama-maṅgalam

tava vikrīḍitaṁ kṛṣṇa nṛnāṁ parama-maṅgalam |
karṇa-pīyūṣam āsādya tyajanty anya-spṛhāṁ janāḥ ||
śayyāsanāṭana-sthāna-snāna-krīḍāśanādiṣu |
kathaṁ tvāṁ priyam ātmānaṁ vayaṁ bhaktās tyajema hi ||
(Śrīmad Bhāgavatam: 11.6.44–45; cited in Bhakti Sandarbha: 164; Prīti Sandarbha: 111)

“O Kṛṣṇa, having attained [i.e., heard about] your superb play, which is the highest auspiciousness for human beings and nectar for the ears, people relinquish [their] desire for all else. [So,] How could we, your bhaktas while lying down, sitting, walking, standing, bathing, playing, eating, and so on, relinquish you, our Beloved, our very Self?”

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na kiñcit sādhavo dhīrā bhaktā hy ekāntino mama

na kiñcit sādhavo dhīrā bhaktā hy ekāntino mama |
vāñchanty api mayā dattaṁ kaivalyam apunar-bhavam ||
(Śrīmad Bhāgavatam: 11.20.34; cited in Hari-bhakti-vilāsa: 10.215; Bhakti-rasāmṛta-sindhu: 1.2.41; Bhakti Sandarbha: 174)

“My virtuous, wise, and one-pointed bhaktas [i.e., my bhaktas who foster prīti solely for me] do not desire anything, not even absolute non-repetition of birth [i.e., mokṣa] when offered [to them] by me.”

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ekāntino yasya na kañcanārthaṁ

ekāntino yasya na kañcanārthaṁ
vāñchanti ye vai bhagavat-prapannāḥ |
atyadbhutaṁ tac-caritaṁ sumaṅgalaṁ
gāyanta ānanda-samudra-magnāḥ ||
tam akṣaraṁ brahma paraṁ pareśam
avyaktam ādhyātmika-yoga-gamyam |
atīndriyaṁ sūkṣmam ivātidūram
anantam ādyaṁ paripūrṇam īḍe ||
(Śrīmad Bhāgavatam: 8.3.20–21; cited in Hari-bhakti-vilāsa: 10.193; Bhakti-rasāmṛta-sindhu: 1.2.37; Bhakti Sandarbha: 165)

“[Gajendra to Śrī Bhagavān:] I praise him, the Supreme Brahman, the Supreme Īśa—inexhaustible, unmanifest, knowable by means of the yoga related to the Self, beyond the senses, as though minute, very far off, infinite, original, and fully complete—from whom the one-pointed, those who have taken full shelter in Bhagavān and are immersed in an ocean of bliss by singing of his highly astonishing and most auspicious activities, desire no object whatsoever.”

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