यत्र रागानवाप्तत्वात्प्रवृत्तिरुपजायते ।
शासनेनैव शास्त्रस्य सा वैधी भक्तिरुच्यते ॥
yatra rāgānavāptatvāt pravṛttir upajāyate |
śāsanenaiva śāstrasya sā vaidhī bhaktir ucyate ||
(Bhakti-rasāmṛta-sindhu: 1.2.6)
“That bhakti in regard to which the inclination [to enact it] arises only from the śāstra’s ruling because of [that inclination’s] not being acquired from rāga is called vaidhī.”
Commentary
yatra bhaktau pravṛttiḥ puṁso rāgānavāptatvāt rāgeṇānavāpteti hetoḥ śāstrasya śāsanenaiva upajāyate, sā bhaktir vaidhī ucyate | rāgo’trānurāgas tad-ruciś ca, agre rāgātmikā-rāgānugayor bhedasya vakṣyamāṇatvāt | śāsanenaivety eva-kārāt rāga-prāptatvam api cet tarhi aṁśenaiva vaidhītvaṁ jñeyam |
(Durgama-saṅgamanī-ṭīkā)
“Bhakti in regard to which a person’s inclination [to enact it] arises only from the śāstra’s ruling because of [that inclination’s] not being acquired from rāga—that [type of] bhakti is called vaidhī [lit., ‘injunction-based’]. Here, [the word] rāga refers to deep attachment (anurāga) [i.e., the deep attachment (anurāga) that impels rāgātmikā-bhaktas] and taste (ruci) for that [i.e., the taste for that rāga of rāgātmikā-bhaktas which impels the actions of rāgānugā-bhaktas] on account of the distinction between rāgātmikā [-bhakti] and rāgānugā [-bhakti] being to be stated ahead [in BRS 1.2.270–272, i.e., the meaning of the term rāga used here in BRS 1.2.6 is derived from how it is defined later in verses 270–272 of this chapter]. On account of the [usage of] word ‘only’ (eva) in [the phrase in the verse] ‘only from the ruling [of śāstra]’ (śāsanenaiva), when [one’s inclination’s] having been attained from rāga too occurs, then vaidhī-ness is to be understood only in part [i.e., then one’s sādhana-bhakti should be considered to be vaidhī-bhakti only partially, meaning, then one’s sādhana-bhakti is partially vaidhī-bhakti and partially rāgānugā-bhakti].”
athātra sādhanādau pravṛtti-sāmānye kutracil lobhasya kāraṇatvam kutracic chāstra-śāsanasya | tatra ca yasyāṁ bhaktau lobhasya kāraṇatvaṁ nāsti, kintu śāstra-śāsanasyaiva sā vaidhīty āha—yatreti | rāgo’tra śrī-mūrter darśanād daśama-skandhīya-tat-tal-līlā-śravaṇāc ca bhajana-lobhaḥ | tad-anāptatvād anadhīnatvād dhetoḥ śāstrasya śāsanenaiva yā pravṛttir upajāyate sā bhaktir vaidhy ucyate |
(Bhakti-sāra-pradarśinī-ṭīkā)
“Now, here, in regard to inclination in general towards sādhana [-bhakti] and so forth, there is sometimes causativeness of intense desire (lobha) and sometimes of the ruling of śāstra [i.e., intense desire (lobha) is the cause of some persons’ inclination towards sādhana-bhakti and other forms of bhakti, and the ruling of śāstra is the cause of some persons’ inclination towards sādhana-bhakti and so on]. In this regard, furthermore, that bhakti in regard to which there is no causativeness of intense desire (lobha), and rather only [causativeness] of the śāstra’s ruling, is [called] vaidhī [-bhakti]. Thus, the author says yatra … [i.e., he writes BRS 1.2.6]. In this case, [the term] rāga refers to intense desire (lobha) for [performing] worship [that has arisen] from sight of a beautiful deity or from hearing of the various līlās in the Tenth Canto [in Śrīmad Bhāgavatam]. That bhakti the inclination of which arises only from the śāstra’s ruling because of that’s [i.e., the aforementioned rāga’s] not being acquired, that is, because of [its] being independent [of such rāga, i.e., not impelled by it], is called vaidhī.”