नैष्कर्म्यमप्यच्युतभाववर्जितं
न शोभते ज्ञानमलं निरञ्जनम् ।
कुतः पुनः शश्वदभद्रमीश्वरे
न चार्पितं कर्म यदप्यकारणम् ॥
naiṣkarmyam apy acyuta-bhāva-varjitaṁ
na śobhate jñānam alaṁ nirañjanam |
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitaṁ karma yad apy akāraṇam ||
(Śrīmad Bhāgavatam: 1.5.12; cited in Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 11.554; Bhagavat Sandarbha: 70, Bhakti Sandarbha: 3, 5, 23, 115, 116, 217; Caitanya-caritāmṛta: 2.22.19)
“[Śrī Nārada to Śrī Vyāsa:] Even untainting jñāna of Brahman (naiṣkarmya) [when] devoid of bhāva for Acyuta does not shine greatly [i.e., does not lead to direct experience of Brahman], so how much less so does ever-inauspicious karma not offered to Īśvara, even which [i.e., when it] is causeless?”
Commentary
bhakti-hīnaṁ karma tāvat śūnyam eveti kaimutika-nyāyena darśayati—naiṣkarmyam iti | niṣkarma brahma, tad-ekākāratvān niṣkarmatā-rūpaṁ naiṣkarmyam, ajyate’nenety añjanam upādhiḥ, tan-nivartakaṁ nirañjanam | evambhūtam api jñānam acyute bhāvo bhaktiḥ, tad-varjitaṁ ced alam atyarthaṁ na śobhate samyag-aparokṣatvāya na kalpata ity arthaḥ | tadā śāśvat sādhana-kāle phala-kāle ca abhadraṁ duḥkha-rūpaṁ yat kāmyaṁ karma, yad apy akāraṇam akāmyaṁ, tac ceti ca-kārasyānvayaḥ | tad api karma īśvare nārpitaṁ cet kutaḥ punaḥ śobhate? bahirmukhatvena sattva-śodhakatvābhāvāt |
(Bhāvārtha-dīpikā; cited in Bhagavat Sandarbha: 70; Bhakti Sandarbha: 23)
“With a fortiori reasoning he shows that karma devoid of bhakti is actually just void: naiṣkarmyam … [i.e., he speaks this verse]. ‘Inaction’ (niṣkarma) refers to Brahman, and because of a oneness in appearance with that [i.e., with Brahman], the form of the state of [such] inaction, that is, ‘non-activity’ (naiṣkarmya) [also refers to Brahman]. ‘Coloring’ (añjana) means that by which [something] is colored, that is, an adjunct (upādhi), and a remover of this is called ‘untainting’ [lit., ‘decoloring’] (nirañjanam) [because of its being both untainted and a remover of taints from other things]. Even jñāna which is of such nature [i.e., even such knowledge of Brahman that removes the taints of the upādhis of māyā], if devoid of bhāva, that is, bhakti, for Acyuta, does not shine (śobhate) greatly (alam), meaning, it does not lead to the state of complete unmeditated [i.e., direct] experience [of the Para-tattva] (aparokṣatva). So, how much less so does desirous (kāmya) karma—which is inauspicious (abhadram), that is, a form of suffering, always, that is, at the time of sādhana and at the time of the result—and, as per the syntactical connection of the word ca, [also how much less so does] even that [karma] which is causeless (akaraṇa), meaning, undesirous (akāmya), shine, if not offered to Īśvara? [Both desirous (kāmya) and undesirous (akāmya) karma shine far less than jñāna, much less bhakti] On account of the absence of [either such form of karma’s] being a purifier of the psyche (sattva) as a result of [both of those forms of karma’s] being oblivious [of Acyuta, i.e., their not being constituted of bhakti to Śrī Bhagavān].”
tad evaṁ jñānasya bhakti-saṁsargaṁ vinā karmaṇaś tad-upapādakatvaṁ vinā vyarthatvaṁ vyaktam |
(Excerpt from Bhakti Sandarbha: 23)
“Thus, in this way, the futility of jñāna without conjunction with bhakti and of karma without [its] being causative of that [i.e., of bhakti] is made evident.”
idānīṁ jñāna-karmādarād api bhagavat-kīrtanādiṣv evādaraḥ kartavya ity āha—naiṣkarmyaṁ brahma, tat-prakāśakaṁ yaj jñānaṁ, yato nirañjanam upādhi-nivartakaṁ, tad api acyuta-bhakti-varjitaṁ cen na śobhate nāparokṣa-paryantaṁ bhavatīty arthaḥ |
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 12.12.52; cited in Bhakti Sandarbha: 87)
“Now, he [i.e., Śrī Sūta Gosvāmī] says that regard specifically for kīrtana and so forth of Bhagavān is to be shown even more so than regard for jñāna and karma [is]: ‘If devoid of bhakti to Acyuta, even that jñāna which is an illuminator of non-activity (naiṣkarmyam), that is, Brahman, since it untainting (nirañjanam), that is, a remover of adjuncts (upādhis) does not shine, meaning, it does not culminate in unmeditated [i.e., direct] experience [of Tattva] (aparokṣa).”
‘naiṣkarmyam apy acyuta-bhāva-varjitam’ ity-ādau sakāma-niṣkāmayor dvayor api karmaṇor nindā, bhagavad-vaimukhyāviśeṣāt |
(Excerpt from Bhakti Sandarbha: 217)
“In [the statement] naiṣkarmyam apy acyuta-bhāva-varjitam … [in SB 1.5.12], there is condemnation even of both desirous (sakāma) and non-desirous (niṣkāma) karma because of the non-distinction [between them, i.e., their shared characteristic] of obliviousness of Bhagavān.”
na kevalaṁ vaco-mātram eva bhakti-rahitaṁ vyartham, api tu śrauta-vacasāpi pratipādyam aparokṣaṁ jñānam api bhakti-rahitaṁ vyarthaṁ kim uta parokṣaṁ jñānaṁ kim utatarāṁ niṣkāma-karma kim uttatamāṁ sakāma-karma vyartham ity āha—naiṣkarmyam iti | naiṣkarmya-rūpam acyute bhāvaś cid-ānanda-vigrahatva-bhāvanayā yā bhaktis tad-varjitaṁ cej jñānaṁ na śobhate | tena tasmin māyā-śavalatā-lakṣaṇāpakarṣa-bhāvanayā bhakti-sattve’pi mokṣa-sādhakaṁ na bhavatīty arthaḥ | kīdṛśam? alam atiśayena nirañjanam añjanam upādhir avidyā tad-rahitam aparokṣam api kiṁ punaḥ parokṣam ity arthaḥ | na ca vācyam upādhy-abhāve mokṣasyāsambhāvanā nāstīti bhagavato’cintya-śaktyā naṣṭasyāpy upādheḥ punaḥ punaḥ prarohāt | tathā hi vāsanā-bhāṣya-dhṛtaṁ pariśiṣṭa-vacanam—‘jīvan-muktā api punar bandhanaṁ yānti karmabhiḥ | yady acintya-mahā-śaktau bhagavaty aparādhinaḥ ||’ iti | tatraivānyatra ca—‘jīvan-muktā prapadyante kvacit saṁsāra-vāsanām | yogino na vilipyante karmabhir bhagavat-parāḥ ||’ iti | tathā ‘jñānāgniḥ sarva-karmāṇi bhasmasāt kurute’rjuna’ iti jñāna-kāryaṁ naiṣkarmyam api na śobhate | tathā hi, ratha-yātrā-prasaṅge viṣṇu-bhakti-candrodaya-dhṛtaṁ purānāntara-vacanam—‘nānuvrajati yo mohād vrajantaṁ jagad-īśvaram | jñānāgni-dagdha-karmāpi sa bhaved brahma-rākṣasaḥ ||’ iti | ataevāgre vakṣyate—‘āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho’nādṛta-yuṣmad-aṅghrayaḥ’ iti | jñānasyāpy acyuta-bhāva-varjitatve tasmin bhagavati māyāmayatva-bhāvanādi-lakṣaṇo’parādho durnivāra eva, evaṁ ca yadi tādṛśa bhakti-hīnaṁ jñānam api viphalaṁ tadā kutaḥ punaḥ śaśvat phala-kāle sādhana-kāle abhadraṁ duḥkha-rūpaṁ karma-pravṛtti-paraṁ tad apy akāraṇaṁ nivṛtti-paraṁ ca karma īśvare anarpitaṁ sat na śobhate sāphalyāya na bhavatīti |
(Sārārtha-darśinī-ṭīkā)
“Not only is just speech fruitless [when] devoid of bhakti. Rather, even aparokṣa jñāna [i.e., unmeditated awareness of the Para-tattva], which is the subject to be taught even by the speech of the Śrutis, is fruitless [when] devoid of bhakti. So how much more indeed is parokṣa jñāna [i.e., meditated awareness of the Para-tattva] fruitless? And how much further so is desireless action (niṣkāma-karma) [i.e., that which is only a means to such parokṣa jñāna]? And how furthermore of all so is desirous action (sakāma-karma) [i.e., that which is not even a means to any form of jñāna]? Thus, he [i.e., Śrī Sūta Gosvāmī] says naiṣkarmyam … [i.e., he speaks this verse]. If devoid of bhāva for Acyuta the form of which is ‘non-activity’ (naiṣkarmya) [i.e., transcendence of karma], that is, [if devoid of] bhakti [performed] by means of contemplation of the corporeality of consciousness and bliss [i.e., if devoid of bhakti in the form of contemplation of Śrī Bhagavān as the embodiment of eternal being, consciousness, and bliss], jñāna does not shine [i.e., does bear the fruit of mokṣa]. Therefore, even in the presence of bhakti by means of contemplation of some inferiority in regard to him [i.e., by means of contemplation of Śrī Bhagavaṇ based on an inferior understanding of him] in the form of [him supposedly being] a variegation of māyā, [jñāna] does not become a means of accomplishing mokṣa. This is the meaning. [Furthermore,] Of what nature [is such jñāna]? ‘Greatly’ (alam) ‘untainting’ [lit., ‘decoloring’] (nirañjanam), that is, [it is] even unmeditated (aparokṣa), meaning, [it is] free from ‘coloring’ (añjana)—[free from] the adjunct (upādhi), ignorance (avidyā)—so how much lower is [the value of] parokṣa [jñāna, i.e., mediated awareness devoid of bhakti to Śrī Bhagavān when even aparokṣa jñāna devoid of bhakti to Śrī Bhagavān does not lead to mokṣa]? This is the meaning. And it is not to be said that there is no impossibility of mokṣa in the absence of the adjunct (upādhi) [i.e., ignorance (avidyā), meaning, one should not argue that jñāna free from any trace of ignorance (avidyā) will invariably lead to mokṣa] because of [the occurrence of] germination again and again even of the destroyed adjunct (upādhi) [i.e., of ignorance (avidyā)] by means of the inconceivable potency of Śrī Bhagavān [i.e., even if one at some stage becomes a jīvan-mukta and exists while living in the body in a state free from ignorance (avidyā), it is still possible for such a person to again become covered by ignorance (avidyā) and thus it is not guaranteed that such a person will attain mokṣa]. For instance, there is a statement from Pariśiṣṭa cited in the Vāsanā-bhāṣya: ‘Even jīvan-muktas again enter bondage by means of karmas if they are offenders of Bhagavān, who is possessed of immense, inconceivable potency.’ Elsewhere therein also [it is said], ‘Sometimes jīvan-muktas acquire an inclination (vāsanā) for saṁsāra. Yogīs devoted to Bhagavān [however] are not tainted by karmas.’ Similarly, [in BG 4.33,] ‘The fire of jñāna reduces all karmas to ashes, O Arjuna.’ Thus, even the effect of jñāna, exoneration from karma (naiṣkarymam), does not shine [without bhakti, meaning, even if one terminates all of one’s karma and becomes free from ignorance (avidyā), if one somehow commits offense to Bhagavān, then one will again become covered over by ignorance (avidyā) and not attain mokṣa]. For instance, a statement from another Purāṇa cited in the Viṣṇu-bhakti-candrodaya in relation to Ratha Yātrā [says the following], ‘One who out of delusion does not follow the Lord of the Universe traveling [on his chariot] shall become a brahma-rākṣasa even if one’s karma has [previously] been burned away by the fire of jñāna.’ Therefore, ahead it will be said [in SB 10.2.32], ‘O lotus-eyed One, others, of not fully purified intellect because of having forsaken bhāva [i.e., bhakti] for you, who consider themselves fully liberated ascend with hardship to the highest position but fall down from there because of having disregarded your feet.’ When even jñāna has an absence of bhāva for Acyuta, offense (aparādha) in the form of contemplation of illusoriness (māyāmayatva) and so forth in regard to him, [viz.,] Bhagavān, is verily difficult to check [i.e., is practically impossible to avoid], and thus, furthermore, if even such jñāna devoid of bhakti is fruitless, then how much more does karma not offered to Īśvara—which is inauspicious (abhadram), that is, a form of suffering, at the time of performance (sādhana) and at the time of the result, and which is aimed at engagement (pravṛtti) in [further] karma or even which is ‘causeless’ (akaraṇam), that is, aimed at disengagement (nivṛtti) [from further karma]—not shine, that is, not become fruitful [i.e., not lead to mokṣa]? [The sense is that if the highest outcome that can be attained from karma, viz., jñāna, does not result in mokṣa when devoid of bhakti, then what possibility is there of any form of karma devoid of bhakti ever resulting in mokṣa? None.]”