प्रोक्तेन भक्तियोगेन भजतो मासकृन्मुनेः ।
कामा हृदय्या नश्यन्ति सर्वे मयि हृदि स्थिते ॥
भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।
क्षीयन्ते चास्य कर्माणि मयि दृष्टेऽखिलात्मनि ॥
proktena bhakti-yogena bhajato māsakṛn muneḥ |
kāmā hṛdayyā naśyanti sarve mayi hṛdi sthite ||
bhidyate hṛdaya-granthiś chidyante sarva-saṁśayāḥ |
kṣīyante cāsya karmāṇi mayi dṛṣṭe’khilātmani ||
(Śrīmad Bhāgavatam: 11.20.29–30)
“All desires situated in the heart are destroyed when the heart of a devotee worshiping me continuously by means of the [afore-] stated practice of bhakti becomes fixed upon me. The knot of the heart is rent, all doubts are cut away, and one’s karmas are eliminated when I, the Self of all, am seen.”
Commentary
kathaṁ bhajeta? kiṁ vā tato bhavati? tad āha—prokteneti dvābhyām | ‘śraddhāmṛta-kathāyāṁ me śaśvan mad-anukīrtanam’ ity-ādinā tatra tatroktena mā mām asakṛn nityaṁ bhajato hṛdayyā hṛd-gatāḥ kāmā naśyanti | hṛdayam eva granthir ahaṅkāraḥ, tat-pūrvakāś ca sarve saṁśayā asaṁbhavanādayaḥ | karmāṇy anārabdha-phalāni saṁsāra-hetu-bhūtāni ca |
(Bhāvārtha-dīpīkā)
“[A query is raised:] ‘How should one worship? And what happens as a result of that?’ This he [i.e., Bhagavān Śrī Kṛṣṇa] describes with two [verses]: proktena … [i.e., he speaks SB 11.20.29–30]. The desires (kāmāḥ) situated in the heart (hṛdayyāḥ) of one who worships me (mā) continuously (asakṛt) by means of that which was stated there throughout [Śrī Kṛṣṇa’s explanation of the practice of bhakti in SB 11.19.20–24], ‘Śraddhā in nectarean narratives about me, continuous pursuant kīrtana of me …’ are destroyed. ‘The knot of the heart’ (hṛdaya-granthiḥ) refers to the ego (ahaṅkāra), and ‘all doubts’ (sarva-saṁśayāḥ) [refers] to those of impossibility and so on preceded by that [knot of the heart]. Karmas (karmāṇi) are non-commenced results [of past actions] and the existent causes of saṁsāra.”
tataś ca saiva bhaktis tasya tān kāmān dahed ity āha—proktena iti | sarva-saṁśayās tad-darśanāsambhāvanā-paryantāḥ | chidyante samāpyante | kṣīyanta iti ‘tad-adhigama uttara-pūrvārdhayor aśleṣa-vināśau tad-vyapadeśāt’ iti nyāyena |
(Krama-sandarbha-ṭīkā)
“Thereafter, furthermore, that bhakti itself shall burn away those desires of his [i.e., of the bhakta described in the previous verse]. Thus, he [i.e., Bhagavān Śrī Kṛṣṇa] says proktena … [i.e., he speaks this verse]. ‘All doubts” (sarva-saṁśayāḥ) extends up to that of [i.e., doubt in the form of a presumption of] the impossibility of sight of him. ‘Are cut away’ (chidyante) means ‘are terminated.’ [Karmas] Are eliminated’ (kṣīyante) is [stated] as per the principle [discussed in Vedānta-sūtra 4.1.13], ‘ ‘In the presence of realization of that [i.e., Brahman], non-adhesion and destruction of the latter and the former [types of] sins [i.e., the non-adhesion of sin being committed in one’s present life and the destruction of sin accumulated from acts in past lives] occurs because of description of that [in the Upaniṣads].’”
bhaktyaiva dṛṣṭe sākṣātkṛte |
(Bhakti Sandarbha: 82)
“When [I am] seen, that is, directly perceived, entirely by means of bhakti [is the intended sense, and thus the practice of jñāna is implied to be incapable of producing direct perception of Śrī Bhagavān].”
nanu kiṁ tvad-bhakta evaṁ viṣaya-bādhita eva tiṣṭhet? tatra nahi nahīty āha prokteneti dvābhyam | ‘śraddhāmṛta-kathāyāṁ me śaśvan mad-anukīrtanam’ ity-ādinā mayā proktena asakṛt nityaṁ punaḥ punar mā māṁ bhajataḥ hṛdayyāḥ hṛd-gatāḥ | mayi hṛdi sthite iti na hy ekasminn eva hṛdi mama sthitis teṣāṁ ca sthitiḥ sambhavet | na hi sūryāndhakārayor aikādhikaraṇyaṁ ghaṭateti bhāvaḥ | tataś ca niṣṭhā-rucy-ādi-bhūmikārūḍhasya bhaktasya hṛdaya-granthir ahaṅkāro bhidyate | svayam eveti na tatra bhaktasyecchā-prayatnāv iti bhāvaḥ | yad uktaṁ—‘jarayaty āśu yā koṣaṁ nigīrṇam analo yathā’ iti | saṁśayā asambhāvanādayaḥ | karmāṇi prārabdha-paryantāni | tathā ca śrutir gopāla-tāpanī—‘bhaktir asya bhajanaṁ tad ihāmutropādhi-nairāśyenāmuṣmin manaḥ-kalpanam etad eva naiṣkarmyam’ | naiṣkarmya-karam iti tasyārthaḥ |
(Sārārtha-darśinī-ṭīkā)
“[A question is raised:] ‘Well, shall your bhakta in this way only remain obstructed by objects of the senses (viṣaya)?’ To that, he says, ‘Certainly not, certainly not’ with two [verses]: proktena … [i.e., he speaks SB 11.20.29–30]. [All desires] ‘Situated in the heart’ (hṛdayyāḥ) [are destroyed] when the heart of one worshiping me continuously (asakṛt), that is, always, again and again, by means of the [practice of bhakti] [afore-] stated by me [in SB 11.19.20–24], ‘Śraddhā in nectarean narratives about me, continuous pursuant kīrtana of me ….’ Thus, it is certainly not that the presence of myself and the presence of them [i.e., desires] can occur in the same singular locus. [Similarly,] It is certainly not that a commonality of locus of the sun and darkness can occur. This is the purport [i.e. just as sunlight and darkness never exist in the same place at the same time, so my presence and the presence of material desires are never collocated]. Thereafter, furthermore, the knot of the heart, that is, the ego (ahaṅkār), of a bhakta ascended to the stages of fixity (niṣṭhā), taste (ruci), and so forth, is rent entirely of its own accord. Thus, there is no desire or exertion of the bhakta in this regard [i.e., specifically for the sake of dissolution of worldly ego independently from the aforementioned practice of bhakti]. This is the purport, since it is said [in SB 3.25.33], ‘Which [i.e., bhakti] quickly demolishes the sheath [i.e., subtle body, that, ego (ahaṅkāra)] just as [the digestive] fire [demolishes] that which has been swallowed [i.e., food].’ ‘Doubts’ (saṁśayāḥ) refers to those of impossibility and so on. ‘Karmas’ (karmāṇi) refers to those including [even] the commenced (prārabdha). Similarly, also, there is a śruti [i.e., statement] of the Gopāla-tāpaṇī [Upaniṣad 1.14], ‘Bhakti is worship (bhajana) of him [i.e., Śrī Kṛṣṇa]. It is engaging the mind in him free from upādhis (adjuncts) [i.e., desires] related to this world and the next [i.e., engaging in hearing, praising, remembering, and so forth related to him without any motivation of attaining anything related to this world or the next but rather with the motivation solely of attaining him such that one can serve and satisfy him]. And this is indeed [secondarily] naiṣkarmya [i.e., mukti, syn., jñāna; lit., exoneration from and transcendence of karma].’ A cause of naiṣkarmya is the meaning of this [i.e., seeing Śrī Bhagavān results in naiṣkarmya].”