shAstrataH shruyate bhaktau nRmAtrasy AdhikAritA |
sarvAdhikAritAM mAgha snAnasya vruvatA yataH |
dRStAntitA vashiSThena hari-bhaktir nRpaM prati ||60||
We hear from shastra that every human being is eligible for bhakti. Vaishishta says just as everyone is qualified to bathe in January everyone is qualified for Hari-Bhakti.
yathA pAdme –
sarve ‘dhikAriNo hyatra hari-bhaktau yathA nRpa ||61||
In the Padma –
”O king, everyone is qualified for Hari-bhakti, just as everyone is qualified
to bathe in the Ganges in January.”
Everyone is qualified to bathe in the cold water in January, but few will do so because the discomfort poses difficulty. Similarly, although it may be difficult to operate without motive for bhukti or mukti, everyone is qualified to do so and practice vadhi-sadhana of uttama-bhakti.
kAshIkhaNDe ca tathA –
antyajA api tad raStre shankha-cakrANka dhAriNaH |
saMprApya vaiSNavIM dikSaM dIkSitA iva saMvabhuH ||62||
In the kashikanda –
“In Mayuradhvaja’s kingdom even the low-caste people receive Vaishnava
Diksha, mark themselves with the symbols of Vishnu, and become elevated.”
This is another reference to the point that everyone can be qualified to practice vaidhi-sadhana of uttama-bhakti.
api ca –
ananuSThAnto doSo bhakty aNgAnAM prajAyate |
na karmaNAm akaraNa deSa bhakty adhikAriNAm ||63||
Furthermore –
One who is qualified for bhakti is at fault if he or she neglects to
perform the parts of sadhana, but is not at fault if he or she neglects to
perform karma.
In 1.2.6 Rupa Goswami defined Vaidhi-bhakti-sAdhana as being inspired by knowledge obtained from the scripture. In 1.2.8-13 he explained that scripture stresses the constant remembrance of Krishna as the highest dharma, which all other dharmas are meant to assist. Here he includes several verses as an additional note ("api ca") to reinforce this concept.
niSiddhAcArato daivAt prAyashcittantu nocitam |
iti vaiSNava-shAstrANAM rahasyaM tad vidAM mataM ||64||
If by chance one qualified for vaidhi-sadhana performs some forbidden karma, there is no need of formal reformation. This is the opinion of those who understand the mysteries of Vaishnava scripture.
An important word in this verse is daivat – “by chance.” Premeditated acts that violate worldly morality are not remedied without prayashcittya - formal acts of repentance.
yathaikAdashe –
sve sve ‘dhikAre yA niSThA sA guNaH parikItitaH |
vipary astu doSaH syAd ubhayor eSa niScayaH ||65||
In the Eleventh Canto –
”Abiding by the rule prescribed according to one’s qualification is the
essence of morality. Abandoning them is the essence of immorality. This is how
you should distinguish the two.”
Different dharmas are prescribed to persons according to their degree of spiritual development. This degree of spiritual development determines their eligibility (“adhikara”) to practice karma, jnana, or bhakti. One who is qualified for Vaidhi-sadhana should abide by the dharmas of that path. One qualified for karma should abide by the dharmas prescribed for that path. In all cases, one should not violate the dharmas prescribed to one.
prathame –
tyaktvA svadharmaM caraNAmbujam harer bhajan napakko ‘tha patet tato yadi |
yatra kva vAbhadram abhudamuSya kiM ko vyartha Apto ‘bhajatAM sva-dharmataH ||66||
In the First Canto –
”What ill can come if one abandones one’s dharma to worship the lotus
feet of Hari? What good can come to one who abides to one’s dharma, yet does
not worship Hari?”
If one is qualified to begin worship of Hari in Vaidhi-Sadhaha of Uttama-Bhakti, there is no fault in giving up one’s karmic duties. Vishvanatha and Mukundadas note that giving up one’s karmic duties without true qualification for vaidhi-sadhana is immoral. Thus it should be avoided. Cases when one’s worldly duty may be foregone are noted in the next Shloka.
ekAdashe –
AgyA yaivaM guNAn doSAn mayadiSTAn api svakAn |
dharmAn santyajya yaH sarvAn mAM bhajet sa ca sattamaH ||67||
In the Eleventh Canto –
”Though knowing well the benefits of adhering to one’s dharma and the
faults of abandoning dharma, one who renounces dharma for the sake of
worshipping me is the paramount saint.”
An famous example of such sattama is the gopis who violated ordinary morality by placing the dust of their feet upon Krishna's head for the sake of curing his headache. Persons with material motives, however, who transgress their dharma are not excused by these verses.
tatraiva –
devarSi bhutApta nRNAM pitRNaM na kiMkaro nA yamRNI ca rAjan |
sarvAtmanA yaH sharaNaM sharaNyaM gato mukundaM parihRtya kartam ||68||
In this regard –
”O King, not to the gods, sages, other beings, mankind, or ancestors is
one subservient or indebted – if one takes exclusive refuge of the omnipresent
Mukunda.”
shrI-bhagavad gItAsu –
sarva dharman parityAjya mAm ekaM sharaNaM vraja |
ahaM tvaM sarva-pApebhyo mokSayiSyAmi mA sucaH ||69||
In Bhagavad Gita –
”Renounce all dharma and go exclusively to me for refuge. I will free
you from all sinful reaction. Do not worry.”
agastya saMhitAyAm –
yathA vidhi-niSedhau tu muktaM naivopasarpataH |
tathA na spRshato rAmopAsakaM viddhi-pUrvakam ||70||
In Agastya Samhita –
”But a liberated soul is not obliged by the rules and regulations.
Similarly, the worshiper of of Rama is untouched by such rules.”
ekAdashe eva –
svapAda mulaM bhajataH priyasya tyaktAny abhAvasya hariH pareshaH |
vikarma yaccot patitaM kathaïcid-dhunoti sarvaM hRdi sanniviSTaH ||71||
In the Eleventh Canto –
”if one who gives up all other desires to worship the feet of the
Supreme Lord Hari by chance violates the injunctions of Karma, the Lord in his
heart destroys all suffering that might accrue.”