सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच: ॥
sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja |
ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ ||
(Bhagavad-gītā: 18.66)
“Completely relinquishing all dharmas, take shelter in me alone. I will free you from all sins. Do not grieve.”
Commentary
tato’pi guhyatamam āha—sarveti | mad-bhaktyaiva sarvaṁ bhaviṣyatīti dṛḍha-viśvāsena vidhi-kaiṅkaryaṁ tyaktvā mad-eka-śaraṇaṁ bhava | evaṁ vartamānaḥ karma-tyāga-nimittaṁ pāpaṁ syād iti mā śucaḥ śokaṁ mā kārṣīḥ | yatas tvaṁ mad-eka-śaraṇaṁ sarva-pāpebhyo’haṁ mokṣayiṣyāmi |
(Subodhinī-ṭīkā)
“He states that which is most confidential, even more so than that [i.e., than what was stated in the prior verse]: sarva … [i.e., he speaks BG 18.66]. With firm conviction that everything [i.e., everything auspicious and desirable] will come to be only through bhakti to me, you should abandon subservience to injunctions and be one whose shelter is in me alone. Do not grieve, that is, do not agonize, [thinking,] ‘Living in this way, sin caused by the abandonment of duty (karma) shall occur,’ since I will free you whose shelter is in me alone from all sins.”
sarvān nitya-naimittikādi-karma-lakṣaṇān parityajya sarvarthā tyaktvā mām ekaṁ śaraṇaṁ vraja, mad-eka-niṣṭho bhavety arthaḥ | yad vā, śaraṇāgatatva-mātreṇāpi mām ekam āśraya, kim utaikāntitvena? nanu vihitākaraṇena pāpaṁ syāt, tatrāha—sarvebhyo vihitākaraṇajebhyaḥ kathañcin niṣiddhācaraṇajebhyaś ca tathā saṁsāra-duḥkha-kāraṇa-karma-rūpebhyaḥ tad-vāsanādi-rūpebhyo’pi pāpebhyo mokṣayiṣyāmīti, ataḥ mā śucaḥ, pāpa-bhayena bhīṣma-droṇādi-vadhena vā śokaṁ mā kuru | evaṁ cānya-loka-śikṣaṇārtham arjunam adhikṛtyoktaṁ, na tu taṁ prati tathopadeśaḥ | tasya narāvatāratvena parama-sakhyādinā ca svata eva parama-bhāgavatatvāt |
(Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 10.63)
“Completely relinquishing (parityajya), that is, completely abandoning, all dharmas in the form of duties [which are] compulsory [alt., regular] (nitya), incidental (naimittika), or otherwise, take shelter in me alone, that is, be of fixity in me alone. This is the meaning. Alternately, [the instruction is:] take shelter in me alone even just by being a śaraṇāgata (śaraṇāgatatva), much less by one-pointedness (ekāntitva) [i.e., even if you cannot become one-pointed (ekānti) upon me as I instructed in the previous verse, at least just become a śaraṇāgata of me].
“[A doubt is raised:] ‘Well, sin shall occur because of non-performance of what has been enjoined [i.e., because of my neglecting my duties].’ To that, he says, ‘I will free you from all sins—(1) those produced by non-performance of what has been enjoined, (2) those produced by performance of what has been forbidden, (3) those in the form of acts that are causes of suffering in saṁsāra, and (4) even those in the form of the inclinations (vāsanās) and so forth related to those [i.e., to those acts that are causes of suffering in saṁsāra]. Therefore, do not grieve, that is, do not agonize because of fear of sin or because of killing [i.e., having to be the instrument in the act of killing] Bhīṣma, Droṇa, and others. This [instruction], furthermore, is stated in regard to Arjuna for the sake of teaching other persons. Such instruction, rather, is not for him because of his naturally being a topmost bhāgavata on account of [his] being an avatāra of Nara, a great friend [of Bhagavān Śrī Kṛṣṇa], and so forth.”
sarvānte sarvataḥ parama-guhyatamam upadiśati—sarveti | mad-bhaktyaiva mat-prapattyaiva vā sarvaṁ bhaviṣyatīti dṛḍha-viśvāsena vidhi-kaiṅkaryaṁ hitvā mad-eka-śaraṇo bhava | evaṁ vartamānaṁ karma-tyāga-nimittaṁ pāpaṁ syād iti mā śucaḥ śokaṁ mā kārṣīḥ | yad vā, śaraṇāgatatva-mātreṇa parama-phala-viśeṣa-rūpā bhaktir me na siddheti mā śucaḥ śaraṇāgatatvasyaiva parama-viśvāsātmaka-bhakti-viśeṣa-rūpatvād iti dik | idaṁ cānya-loka-śikṣārtham evārjunam adhikṛtyoktaṁ, na tu taṁ prati tathopadeśas tasya narāvatāratvena parama-sakhyādinā ca svata eva parama-bhāgavatatvāt |
(Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 11.647)
“At the end of the whole [text], he [i.e., Śrī Kṛṣṇa] teaches that which is most supremely confidential of all: sarva … [i.e., he speaks BG 18.66]. With firm conviction that everything [i.e., everything auspicious and desirable] will come to be only through bhakti to me, or, only by taking shelter in me, you should abandon subservience to injunctions and be one whose shelter is in me alone. Do not grieve, that is, do not agonize, [thinking,] ‘Living in this way, sin caused by the abandonment of duty (karma) shall occur.’ Alternately [the sense is], do not grieve, [thinking,] ‘Bhakti, the special, ultimate fruit [i.e., attainment], will not by attained by me just by being a śaraṇāgata (śaraṇāgatatva),’ because of being a śaraṇāgata verily being a special form of bhakti constituted of paramount conviction (parama-viśvāsa). This is the direction. This [instruction], furthermore, is stated in regard to Arjuna only for the sake of teaching other persons. Such instruction, rather, is not for him because of his naturally being a topmost bhāgavata on account of [his] being an avatāra of Nara, a great friend [of Bhagavān Śrī Kṛṣṇa], and so forth.”
sarva-dharmān parityājyeti | pari-śabdaḥ svarūpato’pi tyāgaṁ bodhayati | sarva-pāpebhyaḥ sarvāntarāyebhyaḥ ity evārthaḥ | śrī-bhagavad-ājñayā bhaktau śraddhāvatāṁ karma-tyāge pāpānutpatteḥ |
(Durgama-saṅgamanī-ṭīkā and Bhakti-sāra-pradarśinī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.2.69)
“In [the phrase] ‘Completely relinquishing all dharmas’ (sarva-dharmān parityājya), the prefix pari conveys abandonment even in actual form [i.e., literally not performing the actions, and not just abandoning attachment to the actions while continuing to perform them]. ‘From all sins’ (sarva-pāpebhyaḥ) means from all impediments because of the non-occurrence of sins as a result of abandoning duties (karma) for one possessed of śraddhā in bhakti on the order of Śrī Bhagavān.”
nanu tvad-dhyānādikaṁ yat karomi tat kiṁ svāśrama-dharmānuṣṭhāna-pūrvakaṁ vā kevalaṁ vā? tatrāha—sarva-dharmān varṇāśrama-dharmān sarvān eva parityajya ekaṁ mām eva śaraṇaṁ vraja | parityajya sannyasyeti na vyākhyeyam arjunasya kṣatriyatvena sannyāsānadhikārāt, na cārjunaṁ lakṣīkṛtyānya-jana-samudāyam evopadideśa bhagavān iti vācyam | lakṣyabhūtam arjunaṁ prati upadeśaṁ yojayitum aucitye saty evānyasyāpi upadeṣṭavyatvaṁ sambhaven na, tv anyathā, na ca parityjyety asya phala-tyāga eva tātparyam iti vyākhyeyam asya vākyasya—‘devarṣi-bhūtāpta-nṝṇāṁ pitṝṇāṁ nāyaṁ kiṅkaro nāyam ṛṇī ca rājan | sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ gato mukundaṁ parihṛtya kartam ||’ ‘martyo yadā tyakta‑samasta‑karmā niveditātmā vicikīrṣito me | tadāmṛtatvaṁ pratipadyamāno mayātma‑bhūyāya ca kalpate vai ||’ ‘tāvat karmāṇi kurvīta na nirvidyeta yāvatā | mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate ||’ ‘ājñāyaiva guṇān doṣān mayādiṣṭān api svakān | dharmān santyajya yaḥ sarvān māṁ bhajet sa ca sattamaḥ ||’ity-ādibhir bhagavad-vākyaiḥ sahaikārthasyāvaśya-vyākhyeyatvāt | atra ca pari-śabda-prayogāc ca | ata ekaṁ māṁ śaraṇaṁ vraja, na tu dharma-jñāna-yoga-devatāntarādikam ity arthaḥ | pūrvaṁ hi mad-ananya-bhaktau sarva-śreṣṭhāyāṁ tavādhikāro nāstīty atas tvaṁ ‘yat karoṣi yad aśnāsi’ ity ādi-bruvāṇena mayā karma-miśrāyāṁ bhaktau tavādhikāra uktaḥ | samprati tv atikṛpayā tubhyam ananya-bhaktāv evādhikāras tasyā ananya-bhakter yādṛcchika-mad-aikāntika-bhakta-kṛpaika-labhyatva-lakṣaṇaṁ niyamaṁ sva-kṛtam api bhīṣma-yuddhe sva-pratijñām ivāpanīya datta iti bhāvaḥ | na ca mad-ājñayā nitya-naimittika-karma-tyāge tava pratyavāya-śaṅkā sambhavet | veda-rūpeṇa mayaiva nitya-karmānuṣṭhānam ādiṣṭam, adhunā tu svarūpeṇaiva tat-tyāga ādiśyate iti, ataḥ kathaṁ te nitya-karmākaraṇe pāpāni sambhavantu? pratyuta ataḥparaṁ nitya-karmaṇi kṛta eva pāpāni bhaviṣyanti sākṣān mad-ājñā-laṅghanād ity avadheyam | nanu yo hi yac-charaṇo bhavati, sa hi mūlya-krītaḥ paśur iva tad-adhīnaḥ | saḥ taṁ yat kārayati, tad eva karoti, yatra sthāpayati tatraiva tiṣṭhati, yad bhojayati tad eva bhuṅkte, iti śaraṇāpatti-lakṣaṇasya dharmasya tattvam | yad uktaṁ vāyu-purāṇe—‘ānukūlyasya saṅkalpaḥ prātikūlyasya varjanaṁ | rakṣiṣyatīti viśvāso bhartṛtve varaṇaṁ tathā | nikṣepanam akārpaṇyaṁ ṣaḍ-vidhā śaraṇāgatiḥ ||’ iti | bhakti-śāstra-vihitā svābhīṣṭa-devāya rocamānā pravṛttir ānukūlyaṁ, tad-viparītaṁ prātikūlyam | bhartṛtva iti—sa eva mama rakṣako, nānya iti, yaḥ rakṣiṣyatīti sva-rakṣaṇa-prātikūlya-vastuṣūpasthiteṣv api sa māṁ rakṣiṣyaty eveti draupadī-gajendrādīnām iva viśvāsaḥ | nikṣepanaṁ svīya-sthūla-sūkṣma-deha-sahitasya eva svasya śrī-kṛṣṇārtha eva viniyogaḥ | akārpaṇyaṁ nānyatra kvāpi sva-dainya-jñāpanam iti ṣaṇṇāṁ vastūnāṁ vidhātry-anuṣṭhānaṁ yasyāṁ sā śaraṇāgatir iti | tad adyārabhya yady ahaṁ tvāṁ śaraṇaṁ gata eva varte, tarhi tvad-uktaṁ bhadram abhadraṁ vā yad bhavet tad eva mama kartavyam | tatra yadi tvaṁ māṁ dharmam eva kārayasi tadā na kācic cintā | yadi tv īśvaratvāt svairācāras tvaṁ mām adharmam eva kārayasi, tadā kā gatis tatrāha—aham iti | prācīnārvācīnāni yāvanti vartante, yāvanti vā ahaṁ kārayiṣyāmi, tebhyaḥ sarvebhya eva pāpebhyo mokṣayiṣyāmi | nāham anya-śaraṇya iva tatrāsamartha iti bhāvaḥ | tvām ālambyaiva śāstram idaṁ loka-mātram evopadiṣṭavān asmi | mā śucaḥ svārthaṁ parārthaṁ vā śokaṁ mā kārṣīḥ | yuṣmad-ādikaḥ sarva eva lokaḥ sva-para-dharmān sarvān eva parityajya mac-cintanādi-paro māṁ śaraṇam āpadya sukhenaiva vartatām | tasya pāpa-mocana-bhāraḥ saṁsāra-mocana-bhāraḥ mat-prāpana-bhāraḥ mayā pratijñayaivāṅgīkṛtaḥ | kiṁ bahunā deha-vyavahāra-bhāro’pi mayāṅgīkṛta eva yad uktam ‘ananyāś cintayanto māṁ ye janāḥ paryupāsate | teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham ||’ iti | hanta etāvān bhāro mayā sva-prabhau nikṣipta ity api śokaṁ mā kārṣīḥ, bhakta-vatsalasya satya-saṅkalpasya mama na tatrāyāsa-leśo’pīti nātaḥparam adhikam upadeṣṭavyam astīti śāstraṁ samāptīkṛtam |
(Sārārtha-varṣiṇī-ṭīkā)
“[A question is raised:] ‘Well, should I engage in the meditation on you and so forth which I perform after first performing the dharmas of my own āśrama? Or alone [i.e., should I engage only in meditation and so forth upon you without performing the dharmas of my own āśrama]?’ To that, he says, ‘Completely relinquishing all dharmas, that is, all varṇa and āśrama dharmas specifically, take shelter in me alone. ‘Completely relinquishing’ (parityajya) is not be explained as ‘flatly renouncing’ (sannyasya) because of Arjuna’s ineligibility (anadhikāra) for sannyāsa on account of [his] being a kṣatriya. And it should not be said that Bhagavān, [merely] making [i.e., using] Arjuna [as] the object, instructed [this] only for a multitude of other persons [i.e., society in general]. Since there was certainly suitability to cause the instruction to be directed to Arjuna [specifically], who had [already] become the object [of Śrī Kṛṣṇa’s instructions], another’s also being one to be instructed [by this statement of Bhagavān] shall be possible, but not otherwise [i.e., Bhagavān’s statement can also be accepted as an instruction for persons other than Arjuna but nevertheless his statement was certainly an instruction to Arjuna himself]. And in regard to ‘completely relinquishing’ (parityajya), its [i.e., this word’s] intention (tātparya) of only renunciation of the results [of performing the dharmas of one’s varṇa and āśrama] is not to be explained because of a oneness in meaning [of it] with statements of Bhagavān such as the following being necessary to be explained [i.e., ‘completely relinquishing’ (parityajya) should not be construed to mean that one only gives up the results of performing the dharmas of one‘s varṇa and āśrama and not the performance of the dharmas themselves because ‘completely relinquishing’ (parityajya) should be understood to have the same meaning as other statements of Bhagavān that clearly enjoin completely relinquishing performance of the dharmas itself, such as the following]: ‘O King, one who has relinquished one’s duties and taken shelter completely in the ultimate shelterer, Mukunda, is neither a servant of, nor a debtor to, the devas, the ṛṣis, [other] living beings, relatives, humanity, or ancestors’ (SB 11.5.41), ‘When a mortal becomes one who has relinquished all karmas and offered the self to me, then he becomes distinctly desirous to act, attains immortality, and verily becomes fit for becoming of selfsame nature with me’ (SB 11.29.34), ‘One should perform karmas so long as one shall not become disinterested or so long as śraddhā in hearing and so forth of discussion about me does not manifest’ (SB 11.20.9), and, ‘Fully understanding qualities and faults in this manner, one who shall completely relinquish all his own dharmas even though they are instituted by me and worship me is also the best of the sat’ (SB 11.11.32). In this regard [the aforementioned conclusion regarding the intention of the word ‘completely relinquishing’ (parityajya) is appropriate] also because of the usage of the prefix ‘completely’ (pari) [i.e., that ‘completely relinquishing’ (parityajya) means relinquishing the performance of the dharmas itself, and not just the fruits of the performance, is also indicated by the usage of the prefix ‘completely’ (pari)]. Therefore, take shelter in me alone, and not, rather, in dharma, jñāna, yoga, or another devatā. This is the meaning. Previously you did not have the eligibility (adhikāra) for one-pointed (ananya) bhakti to me, the highest of all [forms of bhakti], and thus your eligibility (adhikāra) for bhakti mixed with karma was stated by me by my speaking to you [statements such as BG 9.27], ‘O son of Kuntī, whatever you do, whatever you eat, whatever you sacrifice, whatever you give, and whatever you endure—offer that to me.’ Now, however, by [my] tremendous grace, eligibility (adhikāra) for one-pointed (ananya) bhakti has been given to you [by me] after having taken back the rule regarding this one-pointed (ananya) bhakti in the form of its being attainable only by the grace of an independent (yādṛcchika) one-pointed bhakta of mine even though [this rule was] made by myself like my own promise [to not take up a weapon during the battle of Kurukṣetra will be taken back] during the battle with Bhīṣma. This is the purport.
“And it is not that you should have any fear of sin [i.e., impediment] as a result of relinquishing compulsory [alt., regular] (nitya) and incidental (naimittika) karma on my order. Performance of compulsory [alt., regular] (nitya) karma is enjoined by me specifically in the form of the Veda, whereas now relinquishment of that is being enjoined [by me] in my own true form (svarūpa) [i.e., in my form as Śrī Kṛṣṇa]. Therefore, how could sins as a result non-performance of compulsory [alt., regular] (nitya) karma arise? [They certainly cannot. Furthermore,] On the contrary, henceforth if compulsory [alt., regular] (nitya) karma is performed [by you], sins will occur [on your part] because of direct transgression of my order [to you to relinquish them, take shelter in me, and engage purely in bhakti to me in lieu of them]. This is to be apprehended.
“[A doubt is raised:] ‘Well, like an animal sold for a price, one becomes dependent upon a person whose shelter one has taken. One does only that which the person causes one to do, remains only there where the person puts [one], and eats only that which the person feeds [one]. This is the nature of the dharma the characteristic of which is śaraṇāpatti [i.e., śaraṇāgati, taking shelter], as stated in Vāyu Purāṇa: ‘A resolve of favorability, rejection of unfavorability, conviction that he [i.e., Bhagavān] will protect, accepting [him] as [one’s] protector, pledging [oneself to him], and non-abasement are the six types of śaraṇāgati.’ Engagement [alt., the proclivity] enjoined by the bhakti-śāstras and pleasing to one’s Abhīṣṭadeva [i.e., the object of one’s bhakti] is [called] favorability (ānukūlya), and the opposite of this is unfavorability (prātikūlya). ‘Accepting [Bhagavān] as [one’s] protector’ (bhartṛtve varaṇaṁ) [means]: ‘He alone is my protector, and not anyone else.’ ‘Conviction that he will protect’ (rakṣiṣyatīti viśvāso) [means]: conviction like that of Draupadī, Gajendra, and others that he will certainly protect me even in the presence of elements of unfavorability to my own protection. ‘Pledging [oneself]’ (nikṣepaṇam) means engaging oneself along with one’s gross and subtle bodies for Kṛṣṇa’s sake. Non-abasement (akārpaṇyam) means not expressing one’s neediness [alt, disconcertion] (dainya) anywhere else [i.e., except before Bhagavān]. That in which there is proper practice of these six [aspects] is [called] śaraṇāgati [i.e., taking shelter in Bhagavān]. Therefore, if, starting from today, I live as one who have taken shelter in you alone, then my duty shall be only whatever is stated by you, [be it] good or bad. Therein, if you cause me to perform only dharma, then what worry is there? [None at all.] If, however, you who are free in your conduct on account of being Īśvara, cause me to perform only adharma, then what will be [my] destiny?’ To this, he says aham … [i.e., he speaks the second half of the verse]. I will free you from all sins—all past and recent ones that exist, and all that I shall cause you to perform. I am not, like other shelterers, incapable in this regard. This is the purport. Using you as a support, I am just teaching this śāstra to people in general. Do not grieve, that is, do not agonize for the sake of yourself or for the sake of others. Verily all people beginning with yourself can live perfectly happily by completely relinquishing all dharmas related to oneself and others, taking shelter in me, and being one who is absorbed in thought of me and so forth. The burden of freeing them from sin, the burden of freeing them from saṁsāra, and the burden of bringing them to me has been accepted by me with a definitive promise. What [is the use] of [saying] more? Even the burden of their body and affairs has been definitively accepted by me, as it was said [by me in BG 9.22], ‘I [personally] provide the acquisition and protection [of the bodily necessities] of those one-pointed, meditative, and ever-absorbed persons who worship me in full.’ Also, do not agonize, [thinking,] ‘Alas, so great a burden has been cast by me upon my own Prabhu.’ There is not even a trace of trouble in that regard for me, who am possessed of affection for bhaktas and of true resolve [i.e., such capability that whatsoever I resolve invariably comes to be]. Consequently, henceforth there is nothing else to be instructed. Thus, this śāstra is concluded.”
nanu yajana-praṇaty-ādis tava śuddhā bhaktiḥ prāktana-karma-rūpānanta-pāpa-malina-hṛdā puṁsā kathaṁ śakyā kartuṁ yāvat tvad-bhakti-virodhīni tāny anantāni pāpāni kṛcchrādi-prāyaścittaiḥ savihitaiś ca dharmair na vinaśyeyur iti cet tatrāha—sarveti | prāktana-pāpa-prāyaścitta-bhūtān kṛcchrādīn sa-vihitāṁś ca sarvān dharmān parityajya svarūpatas tyaktvā māṁ sarveśvaraṁ kṛṣṇaṁ nṛsiṁha-dāśarathy-ādi-rūpeṇa bahudhāvirbhūtaṁ viśuddha-bhakti-gocaraṁ santam avidyā-paryanta-sarva-kāma-vināśam ekaṁ, na tu matto’nyaṁ śiti-kaṇṭhādiṁ śaraṇaṁ vraja prapadyasva | śaraṇyaḥ sarveśvaro’haṁ sarva-pāpebhyas tebhyaḥ prāktana-karmabhyas tvāṁ śaraṇāgataṁ mokṣayiṣyāmīti mithaḥ-kartavyatā darśitā | tvaṁ mā śucaḥ | acirāyuṣā mayā hṛd-viśuddham icchatāticira-sādhyā duṣkarāś ca te kṛcchrādayaḥ katham anuṣṭheyā iti śokaṁ mā kārṣīr ity arthaḥ | atra mat-prapattyaiva nikhilo doṣa-vināśāt tad-arthaṁ kṛcchādi-prayāso mat-prapattur na bhaved ity uktam | śrutiś caivam āha—‘na karmaṇā na prajayā dhanena tyāgenaike’mṛtatvam ānaśuḥ’ iti | śraddhā-bhakti-dhyāna-yogād avaitīti caivam ādyā | saniṣṭhānāṁ hṛd-viśuddhaye pariniṣṭhitānāṁ ca loka-saṅgrahāya yathāyathaṁ kāryās te dharmaḥ—‘tam etam’ ity-ādibhyaḥ ‘satyena labhyas tapasā hy eṣa ātmā’ ity-ādibhyaś ca śrutibhyaḥ | na ca vihita-tyāge pratyavāya-lakṣaṇaṁ pāpaṁ syād iti śokaṁ mā kurv iti vyākhyeyam, veda-nideśenāgni-hotrādi-tyāge yater iva pareśa-nideśena tat-tyāge tat-prapattus tad-ayogāt | pratyuta tan-nideśātikrame doṣāpattiḥ syāt | na ca svarūpato vihita-tyāge pratyavāyāpatteḥ sarvāṇi dharma-phalānīti vyākhyeyam, phala-tyāge tad-anāpatteḥ | tasmāt prapannasya svarūpato dharma-tyāgaḥ | na ca ‘na hi kaścit’ ity-ādi nyāyena svadharmānuṣṭhānāpattis tad-yajanādi-niratasya tena nyāyena tad-anāpatteḥ | tathā ca saniṣṭhasyātmānubhavāntaḥ pariniṣṭhitasya ca parātmānubhavānto yathā dharmācāras tathā prapattuḥ prapattiḥ śraddhāntaḥ sa iti evam evoktam ekādaśe’pi—‘tāvat karmāṇi kurvīta na nirvidyeta yāvatā | mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate ||’ ‘jñāna-niṣṭho virakto vā mad-bhakto vānapekṣakaḥ | sa-liṅgān āśramāṁs tyaktvā cared avidhi-gocaraḥ ||’ iti | eṣā śaraṇāgatiḥ śabditā prapattiḥ ṣaḍ-aṅgikā—‘ānukūlyasya saṅkalpaḥ prātikūlyasya varjanaṁ | rakṣiṣyatīti viśvāso goptṛtve varaṇaṁ tathā | ātma-nikṣepa-kārpaṇye ṣaḍ-vidhā śaraṇāgatiḥ ||’ iti vāyu-purāṇāt | bhakti-śāstra-vihitā haraye rocamānā pravṛttir ānukūlyam | tad-viparītaṁ tu prātikūlyam | ātma-nikṣepaḥ śaraṇye tasmin sva-bhara-nyāsaḥ | kārpaṇyam anudharṣaḥ | nikṣepaṇam akārpaṇyam iti kvacit pāṭhaḥ | tatra kārpaṇyaṁ tato’nyasmin sva-dainya-prakāśaḥ | sphuṭam anyat |
(Gītā-bhūṣaṇa-ṭīkā)
“[A doubt is raised:] ‘Well, how is pure bhakti to you, [performed through acts] such as worship, [offering] obeisance, and so on, able to be performed by a person of heart polluted by endless sin in the form of past karma so long as those endless sins opposed to bhakti to you shall not be destroyed by atonements, (prāyaścittas) such as penances, and prescribed duties (dharmas)?’ If this [doubt is raised], to that he says sarva … [i.e., he speaks this verse, viz., BG 18.66]. Complete relinquishing (parityajya), that is, forsaking by [their very] nature, all dharmas—those existent as atonements for past sins, such as penances, and those that are enjoined [as duties]—take (vraja), that is, approach for, shelter (śaraṇaṁ) me (mām), the Īśvara of all who becomes manifest variously in the forms of Nṛsiṁha, the Son of Daśaratha [i.e., Rāma], and so forth, who is perceptible [only] by means of pure bhakti, who is constituted of eternal being, and who is the destroyer of all selfish desire (kāma) including [that resulting from] ignorance (avidyā)—Kṛṣṇa—alone, and not, rather, anyone other than me, such as Śitikaṇṭha [i.e., Bhagavān Śiva]. I, the [Ultimate] Shelterer, the Īśvara of all, will free you, a śaraṇāgata, from all sins, that is, from [all your] past karmas. In this way, the mutual responsibilities [of the bhakta and Bhagavān] are shown [i.e., the bhakta’s responsibility is to completely relinquish all dharmas and take shelter in Bhagavān alone, and Bhagavān’s responsibility is accept the bhakta in his shelter and free the bhakta from all sins]. You should not grieve, meaning, do not agonize, [thinking,] ‘How are penances and so forth, which have to be executed for a long time and which are difficult to perform, able to be performed by I who have the desire to purify my heart but have a [very] short lifespan?’ In this regard, it has been stated [by me] that because of the destruction of all faults just by taking shelter (prapatti) in me, endeavors such as penances for that purpose shall not be necessary for one who takes shelter. The Śruti also says this [in Kaivalya Upaniṣad (3) and Mahānārāyaṇa Upaniṣad (86)], ‘Neither by karma, nor by progeny or wealth, but only by renunciation can you attain immortality,’ [and in Kaivalya Upaniṣad (2)] ‘You can realize [the Brahma-vidyā you wish to attain] through the practices of śraddhā, bhakti, and meditation.’ The dharmas of saniṣṭha [bhaktas] and pariniṣṭhita [bhaktas] are to be performed as appropriate [however] for the sake purification of the heart [in the case of the saniṣṭha-bhaktas] and social cohesion [in the case of the pariniṣṭhita-bhaktas], as per the Śrutis such as [the statement in Bṛhadāraṇyaka Upaniṣad (4.4.22)], ‘The brāhmaṇas seek to know that [i.e., the Ātmā] through recitation of the Veda, sacrifice, charity, and austerity,’ and [the statement in Muṇḍaka Upaniṣad (3.1.5)] ‘This Ātmā is attainable through truthfulness and austerity.’ And it is not that ‘do not grieve’ is to be explained as, ‘[You should not grieve] Because sin in the form of impediments shall occur as a result of forsaking that which was enjoined’ on account of the impossibility of that [i.e., of sin arising] for one who has taken shelter in him as a result forsaking of those [duties] on the order of the Supreme Īśa as [there is so also impossibility of sin arising] in the case of an ascetic as a result of forsaking fire sacrifice (agni-hotra) and so forth by the order of the Veda. Rather, an occurrence of a fault shall come about [for one who has taken shelter in him] as a result of transgressing his order [to completely relinquish those duties by instead continuing to perform those duties]. And it is not to be explained that because of the occurrence of impediments as a result of forsaking that which is enjoined by [its very] nature [i.e., as a result forsaking the performance of acts of dharma themselves], all the results of dharma [are to be completely relinquished rather than one’s actual performance of one’s dharmas] because of the non-occurrence of that [i.e., impediments] as a result of forsaking [only] the results [performing one’s dharmas]. Therefore, the forsaking of dharmas of one who has taken shelter is by [their very] nature [i.e., it refers to relinquishing performance of those acts of dharma themselves]. And it is not that there is an [inevitable] occurrence of performance of one’s dharmas as per the principle [stated in BG 3.5], ‘Nor, indeed, does anyone ever remain without performing an action for even a moment,’ because of the non-occurrence of that [i.e., of any such performance of one’s dharmas] for one who is engaged in worship and so forth of him [i.e., for one who has taken shelter in him] as per that [very same] principle [i.e., if one cannot refrain from acting for even a moment, then the moment to moment actions of one who has taken shelter in him will be acts of worship and so forth of him rather than acts of one’s formerly enjoined dharmas]. Moreover, as observance of dharma for a saniṣṭha [-bhakta] culminates in experience (anubhava) of the self (ātmā) and [observance of dharma] for a pariniṣṭhita [-bhakta] culminates in experience (anubhava) of the Paramātmā, so the act of taking shelter (prapatti) on the part one who takes shelter culminates in śraddhā. Thus, this itself is stated in the Eleventh Canto as well [i.e., in SB 11.20.9], ‘One should perform karmas so long as one shall not become disinterested or so long as śraddhā in hearing and so forth of discussion about me does not manifest’ and [in SB 11.18.28], ‘One who is detached and fixed in jñāna, or, one who is disinterested and my bhakta, shall relinquish the duties of one’s āśrama along with their paraphernalia and proceed outside the scope of injunctions.’ This taking shelter [of Bhagavān], [also] called śaraṇagati, is possessed of six limbs as per the Vāyu Purāṇa: ‘A resolve of favorablility, rejection of unfavorability, conviction that he [i.e., Bhagavān] will protect, accepting [his] guardianship, pledging oneself [to him], and humility are the six aspects of śaraṇāgati.’ Engagement enjoined in the bhakti-śāstras and pleasing to Hari is [called] favorability (ānukūlya), whereas the opposite of this is unfavorability (prātikūlya). ‘Pledging oneself’ (ātma-nikṣepa) means placing one’s own burden [i.e., the burden of one’s own maintenance] on him, the Shelterer. Humility (kārpaṇya) means an absence of arrogance. Somewhere the reading is ‘nikṣepaṇam akārpaṇyam.’ In this case, kārpaṇya means expressing one’s neediness [alt., disconcertion] (dainya) before someone other than him [i.e., Bhagavān, and thus the aspect of śaraṇāgati called akārpaṇya (non-abasement) signifies not expressing any sense of neediness or disconcertion before anyone other than him]. It is clear otherwise [i.e., the meaning of the alternate reading is otherwise clear, that is, the meaning of nikṣepaṇam is the same as ātma-nikṣepa].”