तस्मान्मद्भक्तियुक्तस्य योगिनो वै मदात्मनः ।
न ज्ञानं न च वैराग्यं प्रायः श्रेयो भवेदिह ॥
यत्कर्मभिर्यत्तपसा ज्ञानवैराग्य तश्च यत् ।
योगेन दानधर्मेण श्रेयोभिरितरैरपि ॥
सर्वं मद्भक्तियोगेन मद्भक्तो लभतेऽञ्जसा ।
स्वर्गापवर्गं मद्धाम कथञ्चिद्यदि वाञ्छति ॥
tasmān mad-bhakti-yuktasya yogino vai mad-ātmanaḥ |
na jñānaṁ na ca vairāgyaṁ prāyaḥ śreyo bhaved iha ||
yat karmabhir yat tapasā jñāna-vairāgyataś ca yat |
yogena dāna-dharmeṇa śreyobhir itarair api ||
sarvaṁ mad-bhakti-yogena mad-bhakto labhate’ñjasā |
svargāpavargaṁ mad-dhāma kathañcid yadi vāñchati ||
(Śrīmad Bhāgavatam: 11.20.31–33)
“Therefore, for a yogī engaged in bhakti to me with mind on me, neither jñāna nor vairāgya shall in general be a means of benefit here. What can come to be by means of righteous acts, what can come to be by means of austerity, and what can come to be by means of jñāna and vairāgya, as well as by yoga, charity, and other means of benefit—all of that, as well as Svarga, apavarga [i.e., mukti], and my abode, my bhakta attains quickly by means of the practice (yoga) of bhakti to me if one somehow desires [to attain any of those ends].”
Commentary
tad evaṁ vyavasthayādhikāri-trayam uktam | tatra bhakter anya-nirapekṣatvād anyasya ca tat-sāpekṣatvād bhakti-yoga eva śreṣṭha ity upasaṁharati—tasmād iti tribhiḥ | mad-ātmano mayi ātmā cittaṁ yasya tasya śreyaḥ śreyaḥ-sādhanam | tatra hetuḥ—yat karmabhir ity-ādi | itarair api tīrtha-yātrā-vratādibhiḥ śreyaḥ-sādhanair yad bhāvyaṁ sattva-śuddhy-ādi tat sarvam añjasānāyāsenaiva svargam apavargaṁ mad-dhāma vaikuṇṭhaṁ labhata eva | vāñchā tu nāstīty uktam, yadi vāñchatīti |
(Bhāvārtha-dīpikā)
“Thus, in this way, the three bearers of eligibility (adhikārīs) [i.e., the bearers of eligibility for karma, jñāna, and bhakti] have been described with a directive [pertaining to them as was discussed beginning from SB 11.20.6–9]. In this regard, because of bhakti’s being non-dependent on the others [viz., karma and jñāna], and the others being dependent on that [i.e., on bhakti], the practice (yoga) of bhakti specifically is the best. Thus, he concludes with three [verses]: tasmād … [i.e., Bhagavān Śrī Kṛṣṇa concludes his discussion of the practice of bhakti by stating SB 11.20.31–33]. For one with mind (ātmā) upon me (mad-ātmanaḥ), [neither jñāna nor vairāgya are] a means of benefit (śreyaḥ), that is, a means of accomplishment of well-being. The cause in this regard [is explained in the next two verses]: yat karmabhiḥ … [i.e., SB 11.20.32–33]. That which can come to be [by means or righteous acts, etc., and] by other means of benefit, such as pilgrimages to sacred sites and rites—everything, purification of the psyche (sattva-śuddhi) and so forth [my bhakta] attains. ‘Quickly’ (añjasā), that is, indeed without difficulty, [my bhakta] verily attains Svarga, apavarga, and my abode, Vaikuṇṭha. A desire [to attain these], however, is not there [in my bhakta]. Thus, it is said, ‘If one desires.’”
itarais tīrtha-yātrā-vratādibhir api śreyaḥ-sādhanair yad bhāvyaṁ sattva-śuddhy-ādi tat sarvam anāyāsenaiva labhate | tathā svargam apavargaṁ mad-dhāma ca vaikuṇṭhaṁ labhata eva | yadi vāñchatīti vāñchā tu nāstīty uktam | tatra kathañcid iti svargāpavargayos tucchatām anubhavituṁ, kiṁ vā svarge devatāḥ śrī-viṣṇuṁ draṣṭuṁ, svargaṁ bhakti-vighna-sāṁsārika-duḥkha-taraṇārthaṁ cāpavargaṁ vaikuṇṭha-loke sākṣāt mat-sevārthaṁ cety evaṁ-prakāreṇa vāñchanti ced ity arthaḥ | vaikuṇṭha-vāñchā ca tatratya-vibhūti-śravaṇād bhakti-rasa-plutatvenānanyāpekṣyatvād vā |
(Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 11.573–574)
“That which can come to be [by means or righteous acts, etc., and] by other means of benefit, such as pilgrimages to sacred sites and rites—everything, purification of the psyche (sattva-śuddhi) and so forth, [my bhakta] attains indeed without difficulty. Also, [my bhakta] verily attains Svarga, apavarga, and my abode, Vaikuṇṭha, if one desires. A desire [to attain these], however, is thus not there [in my bhakta]. In regard to [the mention of] ‘somehow‘ (kathañcit), the meaning is if one so desires Svarga to see the devatās and Śrī Viṣṇu in Svarga, apavarga for the sake of crossing beyond sāṁsārika suffering that is an obstacle to bhakti, or Vaikuṇṭhaloka for the sake of service to me directly, or [so desires any of these] to experience the insignificance of Svarga and apavarga. A desire for Vaikuṇṭha, furthermore, can arise because of hearing of the magnificence present there or because of [its] being fit to be desired one-pointedly on account of [its] being flooded with bhakti-rasa.”
asya bhakty-adhikāriṇaḥ karma-jñānayor api sparśo na sammata iti vadan sutarāṁ tat-kāraṇa-guṇa-doṣāsparśam āha—tasmād iti | yasmād ‘bhidyate’ ity-āder jñānaṁ, ‘proktena’ ity āder vairāgyaṁ svata eva syān mad-bhakti-yuktasya; jñānaṁ tat-sādhanābhyāsaḥ, vairāgyaṁ ca vairāgyābhyāsaḥ prāyaḥ śreyo na bhavet, kim uta karma-yoga ity arthaḥ vyarthādhika-prayāsatvāt tādṛśa-bhakty-antarāyatvāc ca | nañ-dvayam atyanta-tan-nirākaraṇārtham | prāyo vitarke | atra prāyo-grahaṇasyāyaṁ bhāvaḥ | bhajatāṁ jñāna-vairāgyābhyāsena prayojanaṁ nāsty eva | tatra yathā-sthite’pi sadyo-mukti-mārge keṣāñcit krama-mukti-mārge pravṛttir jāyate | tathā ‘brahma-bhūtaḥ prasannātmā’ ity-ādi śrī-gītānusāreṇa yadi krama-bhakti-mārge pravṛttiḥ syāt, tadā bhavatv iti | tad evaṁ bhakteḥ prema-lakṣaṇe sarva-phala-rāje sva-phale nāsty eva jñānādy-apekṣā | pṛthak-pṛthag-jñānādi-phale’pi sādhye nāstīti tad-arthaṁ bhakter māhātmyam eva viśeṣato darśayati—yad iti yugmakena | itarais tīrtha-yātrā-vratādibhir api yad bhāvyaṁ tat sarvaṁ mad-bhakti-yogena mad-bhakto labhate | tatrāpy añjasānāyāsenaiva | kiṁ tat sarvam? tad āha—svargāpavargam iti | svargaḥ prāpañcika-sukhaṁ, sattva-śuddhy-ādi-krameṇāpavargo mokṣa-sukhaṁ ca | tad-atikrami-sukhaṁ ca bhavatīty āha—mad-dhāma vaikuṇṭhaṁ ceti | kathañcid bhakty-upakaraṇatvenaiva yadi vāñchati kaścit | tatra śrī-citraketv-ādikavat svarga-vāñchā, tasya bhakty-upakaraṇatvaṁ coktaṁ ‘reme vidyādhara-strībhir gāpayan harim īśvaram’ iti | śrī-śukādivad apavarga-vāñchā, tat-prārthanayā go-śṛṅgopari sarṣapa-sthiti-kālaṁ vyāpya śrī-kṛṣṇena dūrīkṛtāyāṁ māyāyāṁ satyāṁ mātṛ-garbhān niścakrāmeti brahma-vaivartīya-kathā | tatra ca bhakty-upakaraṇatvaṁ ‘brahma-bhūtaḥ prasannātmā’ity-ādi śrī-gītā-vacanāt | tathā prāpta-bhagavat-pārṣada-pada-tadīya-vṛnda-viśeṣavad vaikuṇṭhecchā, te hi premṇā sākṣāc-chrī-bhagavac-caraṇāravinda-sevecchayaiva tat-prārthyaṁ prāptavantaḥ ‘yac ca vrajanty animiṣāmṛṣa-bhānuvṛtyā’ ity ādivat |
(Krama-sandarbha-ṭīkā)
“Having said that the touch even of karma or jñāna is not approved of for the bearer of eligibility for bhakti, he consequently describes the non-touch of qualities and faults because of enactment of that [i.e., bhakti]: tasmād … [i.e., Bhagavān Śrī Kṛṣṇa states SB 11.20.31]. [‘Therefore’ (tasmād) is stated in the sense of] Since one engaged in bhakti to me shall indeed naturally come to have jñāna, as per bhidyate … [i.e., as per the teaching given in SB 11.20.30], and non-attachment (vairāgya), as per proktena … [i.e., as per the teaching given in SB 11.20.29]. Jñāna, that is, practice of the means to accomplishing that [i.e., practice of the means that result in the attaiment of jñāna], and vairāgya, that is, practice of vairāgya [i.e., non-attachment], shall generally not be a means of benefit [for one engaged in the practice of bhakti], much less shall the practice (yoga) of karma [be]. This is the meaning because of [jñāna, vairāgya, and karma] being a useless, excessive endeavor [for one engaged in the practice of bhakti] and [jñāna, vairāgya, and karma] being an impediment to such bhakti. The two particles of negation [before the words jñānam and vairāgyam in the verse] are for the purpose of complete rejection of these. ‘In general’ (prāyaḥ) is [stated] in the sense of argumentation.
“The purport of the mention of ‘in general’ (prāyaḥ) here [in this verse] is this: worshipers [i.e., those engaged in the practice of bhakti to Bhagavān] certainly have no need for the practices of jñāna and vairāgya. In this regard, an inclination towards the path of gradual mukti arises from some on the path of immediate mukti although that is befitting [i.e., although the path of immediate mukti is regarded as superior to the path of gradualy mukti]. Similarly, in accord with [the statement in] Śrī Gītā (18.54), ‘Situated in Brahman and of clear mind, one neither laments nor hankers; equal to all beings, one attains supreme bhakti to me,’ if an inclination towards the path of gradual bhakti shall arise [for someone following the path of direct bhakti], then let that be [i.e., then they may follow the path of gradual bhakti wherein jñāna and vairāgya are practiced instead of the path of direct bhakti in which they are not]. Thus, in this way, bhakti certainly has no dependence upon jñāna and so [i.e., or vairāgya] in regard to its own result—the king of all results the characteristic of which is prema.
“There is none [i.e., no dependence upon jñāna, vairāgya, or anything else] even in regard to the various distinct results of jñāna and so on able to be accomplished [by those practices, meaning, bhakti can also produce all the results that jñāna, vairāgya, karma, and so forth can and can do so without any dependence on jñāna, etc.]. For the sake of this [i.e., to teach this], he shows in particular the greatness of bhakti specifically [i.e., in comparison to jñāna, vairāgya, etc.] with the pair [of verses] yad … [i.e., Bhagavān Śrī Kṛṣṇa states SB 11.20.32–33]. That which can come to be [by means or righteous acts, etc., and] by other means of benefit, such as pilgrimages to sacred sites and rites—everything my bhakta attains by means of the practice (yoga) of bhakti to me. Also in that regard, ‘quickly’ (añjasā), that is, indeed without difficulty [my bhakta attains everything]. What is that ‘everything’ (sarvam)? He states this: [first he mentions] Svarga and apavarga. Svarga refers to worldly happiness, and apavarga refers to the happiness of mokṣa [attained] by means of gradual purification of the psyche and so forth. And a happiness surpassing of these occurs. Thus, he says, “My abode” (mad-dhāma), meaning, Vaikuṇṭha as well. [These are attained] If someone desires [to attain them] ‘somehow’ (kathañcit), that is, only because of [these aforementioned attainments, viz., Svarga, apavarga, and Vaikuṇṭha] being a means of supporting bhakti [i.e., only if a bhakta desires one of these attainments because they consider that it will be a means of supporting their bhakti to Bhagavān]. In that regard, a desire for Svarga was possessed by Śrī Citraketu and others. Its being a means of supporting bhakti is also stated [in SB 6.17.3], ‘Conducting praising of Hari, Īśvara, with the vidyādhara women, he enjoyed [i.e., he absorbed himself in kīrtana of Hari, meaning, Citraketu’s desire to reside in Svarga was supportive of bhakti because he utilized the facilities he received in Svarga to absorb himself in bhakti to Bhagavān]. A desire for apavarga was possessed by Śrī Śuka and others. There is a narration in Brahma-vaivarta Purāṇa that he [viz., Śrī Śuka] came forth from the womb of his mother [only] when māyā was held back by Śrī Kṛṣṇa for the time-period of a mustard seed remaining atop a cow horn in response to his prayer [i.e., because Śrī Śuka had requested Śrī Kṛṣṇa to hold back māyā, that is, grant a form of apavarga—mokṣa—if only for a brief moment]. In that regard, [a desire for apavarga‘s] being a means of supporting bhakti is on account of the statement in Śrī Gītā (18.54), ‘Situated in Brahman and of clear mind, one neither laments nor hankers; equal to all beings, one attains supreme bhakti to me.’ Similarly, a desire for Vaikuṇṭha has been possessed by the particular group of those who are his own [i.e., Bhagavān’s bhaktas] who attained the position of [being] companions of Bhagavān because they were obtainers of that desired object only as a result of [their] desire for service to the lotus feet of Śrī Bhagavān directly out of prema [for him], as in the case of [Brahmadeva’s descriptions of servants of Bhagavān in Vaikuṇṭha in SB 3.15.25], ‘They from whom Yama remains afar [alt., from whom yamas and niyamas remain afar] as a result of service to the Best of the devas [viz., Bhagavān Hari], they of desirable disposition, they whose bodies horripilate with teardrops as a result of the debilitation caused by deep attachment (anurāga) to narrations [spoken] among one another of the immense glory of the Lord, reach [the plane of Vaikuṇṭha] which above us …..”
yato hetv-antara-nirapekṣayā bhaktyaiva hṛdaya-granthi-bhedādyāḥ svata eva syus tasmād bhakty-arthaṁ vā, hṛdaya-granthi-bhedādy-arthaṁ vā, mad-bhaktena jñāna-vairāgye naivopādeye svasmiṁs tayoḥ śreyaskaratvādarśanād ity āha—tasmād iti | mad-ātmanaḥ mayi ātmā mano yasya tasya dehādy-atiriktatvānusandhāna-lakṣaṇaṁ jñānam, viṣayāgrahaṇa-lakṣaṇaṁ vairāgyaṁ ca, na śreyaḥ tayoḥ sāttvikatvāt tasyās tu guṇātītatvāt | tasyāṁ satyāṁ tayoḥ svasmin āninīṣaiva doṣa iti bhāvaḥ | pratyuta avidyā-vṛttīnāṁ rāga-dveṣādīnām iva vidyā-vṛtti-rūpayor api jñāna-vairāgyayor bhakte svata eva vartamānayor api bhaktyaiva nirjaya evāgre pañcaviṁśatitamādhyāye vakṣyate | kiṁ ca bhagavad-anubhava-rūpaṁ jñānaṁ, viṣayārocakatva-lakṣaṇaṁ vairāgyaṁ ca, bhakty-utthatvād guṇātītaṁ, tasya svata eva syāt, yad uktaṁ—‘bhaktiḥ pareśānubhavo viraktir anyatra caiṣa trika eka-kālaḥ | prapadyamānasya’ iti | prāya-grahaṇena kvacic chānta-bhakteḥ prathama-daśāyāṁ tayor graho’pi nāśreyaskaraḥ | ‘bhaktir muktyaiva nirvighnety ātta-yukta-viraktatā’ iti tan-matam uktaṁ bhakti-rasāmṛta-sindhau | nanu yadi kaścit tvat-kathādāv eva śraddhālur na tu karma-jñānādiṣu tad-arocakatvād atha ca tat-phaleṣu svargāpavargādiṣu spṛhāvāṁś ca syāt tadā kiṁ bhaved ata āha—yad iti dvābhyām | itarair api śreyaḥ-sādhanais tīrtha-yātrā-vratādibhiḥ | mad-dhāma sālokyam | itarais tīrtha-yātrādibhir api yad bhāvyaṁ tat sarvaṁ bhakti-yogena mad-bhakto labhate | tatrāpy añjasā anāyāsenaiva | kiṁ tat sarvaṁ tad āha—svargāpavargam iti | svargaḥ prāpañcika-sukhaṁ sattva-śuddhy-ādi-krameṇa |
(Sārārtha-darśinī-ṭīkā)
“Since severing of the knot in the heart and so forth [i.e., along with the removal of all doubts and elimination of all karmas, as was mentioned in SB 11.20.30] can come about entirely naturally only by means of bhakti, which is non-dependent on any other cause [i.e., any other practice, like jñāna or vairāgya], [consequently,] jñāna and vairāgya are certainly not to be adopted [as means of benefit] by my bhakta for the sake of [attaining] bhakti, or, for the sake of severing of the knot in the heart and so forth, because of non-observance of their being beneficial for oneself [in these respects when one is engaged in the practice of bhakti]. Thus, he says tasmād … [i.e., thus Bhagavān Śrī Kṛṣṇa states SB 11.20.31]. For one with mind (ātmā) upon me (mad-ātmanaḥ), jñāna of the nature of inquiry into transcendence of the body and so forth, and vairāgya of the nature of non-perception of objects of the senses, are not means of benefit, because of their [viz., the aforementioned forms of jñāna and vairāgya] being sāttvika and its [viz., bhakti’s] being beyond the guṇas. When it [viz., bhakti] is present, the very desire to bring them [viz., jñāna and vairāgya] into oneself is a fault. This is the purport. On the contrary, even though [the aforementioned] jñāna and vairāgya, which also are of the nature of functions of knowledge (vidyā-vṛttis) just as attachment (rāga), enmity (dveṣa), and so on are functions of ignorance (avidyā-vṛttis), are present naturally in bhakti, complete conquest [over the guṇas of māyā] by means only of bhakti is described ahead in Chapter Twenty-five [i.e., specifically in SB 11.25.32]. Furthermore, one [i.e., a bhakta] shall indeed naturally have jñāna of the nature of experience (anubhava) of Bhagavān, and vairāgya of the nature of an absence of taste for objects of the senses, which are beyond the guṇas because of [their] being arisen from bhakti, as it is said [in SB 11.2.40], ‘Bhakti, experience of the Supreme Lord, and non-attachment to all else—this triad shall occur at one time for one who has taken shelter.’ As per the mention of ‘in general’ (prāyaḥ), sometimes even acceptance of these [viz., jñāna and vairāgya] in the first stage of śānta-bhakti is not non-beneficial. Recognition of this is stated in Bhakti-rasāmṛta-sindhu (3.1.15), ‘They who worship [Bhagavān] but have not given up desire for mukti and have taken to yukta-vairāgya, [considering,] ‘Bhakti becomes free from obstruction only by means of mukti’ are [considered] tāpasas [i.e., a particular category of śānta-rasa-bhaktas].’
“[A question can arise in this regard:] ‘Well, if someone shall be endowed with śraddhā specifically in narrations and so forth of you, and not rather in karma, jñāna, and so on, because of an absence of taste for them, yet also shall be possessed of desire for the results of them [i.e., of karma, jñāna, etc.], that is, for Svarga, apavarga, and so on, then what shall occur?’ Thus, he speaks [to answer this query] with two [verses]: yad … [i.e., Bhagavān Śrī Kṛṣṇa states SB 11.20.32–33]. ‘And other means of benefit’ (śreyobhir itarair api) refers to pilgrimages to sacred sites, rites, and the like. ‘My abode’ (mad-dhāma) refers to sālokya [-mukti]. That which can come to be [by means of righteous acts, etc., and] by other means of benefit, such as pilgrimages to sacred sites and rites—everything my bhakta attains by means of the practice (yoga) of bhakti. Also in that regard, ‘quickly’ (añjasā), that is, indeed without difficulty [my bhakta attains everything]. What is that ‘everything’ (sarvam)? He states this: [first he mentions] Svarga and apavarga. Svarga refers to worldly happiness. Sequentially, purification of the psyche and so on [can also come about].”