BhG 18.66

syntax

[tvam] (you) sarva-dharmān (all duties) parityajya (after abandoning),
mām (to me) ekam śaraṇam (to the only shelter) vraja (you must go).
aham (I) tvā (you) sarva-pāpebhyaḥ (from all sins) mokṣayiṣyāmi (I will liberate),
mā śucaḥ (do not lament!).

grammar

sarva-dharmān	–	sarva-dharma 1n.3 n.; sarvān dharmān iti – all duties (from: sarva – all, whole; √dhṛ – to hold, dharma – the law);
parityajya	–	pari-√tyaj (to abandon, to give up) absol. – after abandoning;
mām	–	asmat sn. 2n.1 – to me;
ekam	–	eka sn. 2n.1 m. – to one;
śaraṇam	–	śaraṇa 2n.1 n. – to shelter, to refuge, to protection (from: √śri – to turn towards, to lean on, to rest on, to resort);
vraja	–	√vraj (to go, to walk) Imperat. P 2v.1 – you must go;
aham	–	asmat sn. 1n.1 – I;
tvā	–	yuṣmat sn. 2n.1 – you (shortened form of: tvām);
sarva-pāpebhyaḥ	–	sarva-pāpa 5n.3 n.; sarvebhyaḥ pāpebhya iti – from all sins (from: sarva – all, whole; pāpa – evil, sin);
mokṣayiṣyāmi	–	√muc (to liberate, to release) Fut. caus. 3v.1 – I will liberate (from what? – requires instrumental or ablative);
mā	–	av. – not! (very strong negation mostly used with aorist deprived of  prefix ‘a-’);
śucaḥ	–	√śuc (to grieve,  to burn) Aor. P 2v.1 aśucaḥ – you lamented; used with particle mā loses prefix ‘a-’ and makes the imperative: do not lament!

textual variants

tvā → tvāṁ (you);
mā → mām (me);
śucaḥ → śuca;

Śāṃkara

karma-yoga-niṣṭhāyāḥ parama-rahasyam īśvara-śaraṇatām upasaṃhṛtya, athedānīṃ karma-yoga-niṣṭhā-phalaṃ samyag darśanaṃ sarva-vedānta-sāra-vihitaṃ vaktavyam ity āha—
sarva-dharmān sarve ca te dharmāś ca sarva-dharmās tān | dharma-śabdenātrādharmo’pi gṛhyate, naiṣkarmyasya vivakṣitatvāt | nāvirato duścaritāt [ka.u. 1.2.24], tyaja dharmam adharmaṃ ca [ma.bhā. 12.329.40] ity ādi-śruti-smṛtibhyaḥ | sarva-dharmān parityajya saṃnyasya sarva-karmāṇīty etat | mām ekaṃ sarvātmānaṃ samaṃ sarva-bhūta-stham īśvaram acyutaṃ garbha-janma-jarā-maraṇa-varjitaṃ « aham eva » ity evaṃ śaraṇaṃ vraja | na matto’nyad astīty avadhāraya ity arthaḥ | ahaṃ tvā tvām evaṃ niścita-buddhiṃ sarva-pāpebhyaḥ sarva-dharmādharma-bandhana-rūpebhyaḥ mokṣayiṣyāmi svātma-bhāva-prakāśī-karaṇena | uktaṃ ca nāśayāmy ātma-bhāva-stho jñāna-dīpena bhāsvatā [gītā 10.11] iti | ato, mā śucaḥ śokaṃ mā kārṣīr ity arthaḥ |

asmin gītā-śāstre parama-niḥśreyasa-sādhanaṃ niścitaṃ kiṃ jñānam, karma vā, āho svid ubhayaṃ ? iti | kutaḥ saṃśayaḥ ? yaj jñātvāmṛtam aśnute [gītā 13.13], tato māṃ tattvato jñātvā viśate tad anantaraṃ [gītā 18.55] ity ādīni vākyāni kevalāj jñānān niḥśreyasa-prāptiṃ darśayanti | karmaṇy evādhikāras te [gītā 2.47], kuru karmaiva [gītā 4.15] ity evam ādīni karmaṇām avaśya-kartavyatāṃ darśayanti | evaṃ jñāna-karmaṇoḥ kartavyatvopadeśāt samuccitayor api niḥśreyasa-hetutvaṃ syād iti bhavet saṃśayaḥ kasyacit | kiṃ punar atra mīmāṃsā-phalaṃ ? nanv etad eva—eṣām anyatamasya parama-niḥśreyasa-sādhanatvāvadhāraṇam | ato vistīrṇataraṃ mīmāṃsyam etat |

ātma-jñānasya tu kevalasya niḥśreyasa-hetutvam | bheda-pratyaya-nivartakatvena kaivalya-phalāvasānatvāt | kriyā-kāraka-phala-bheda-buddhir avidyayātmani nitya-pravṛttā—mama karma, ahaṃ kartāmuṣmai phalāyedaṃ karma kariṣyāmītīyam avidyānādi-kāla-pravṛttā | asyā avidyāyāḥ nivartakam, ayam aham asmi kevalo’kartākriyo’phalaḥ | na matto’nyo’sti kaścid ity evaṃ-rūpam ātma-viṣayaṃ jñānam utpadyamānam, karma-pravṛtti-hetu-bhūtāyā bheda-buddher nivartakatvāt | tu-śabdaḥ pakṣa-vyāvṛtty-arthaḥ | na kevalebhyaḥ karmabhyaḥ, na ca jñāna-karmabhyāṃ samuccitābhyāṃ niḥśreyasa-prāptir iti pakṣa-dvayaṃ nivartayati | akāryatvāc ca niḥśreyasasya karma-sādhanatvānupapattiḥ | na hi nityaṃ vastu karmaṇā jñānena vā kriyate |

kevalaṃ jñānam apy anarthakaṃ tarhi ? na, avidyā-nivartakatve sati dṛṣṭa-kaivalya-phalāvasānatvāt | avidyā-tamo-nivartakasya jñānasya dṛṣṭaṃ kaivalya-phalāvasānatvam | rajjv-ādi-viṣaye sarpādy-ajñāna-tamo-nivartaka-pradīpa-prakāśa-phalavat | vinivṛtta-sarpādi-vikalpa-rajju-kaivalyāvasānaṃ hi prakāśa-phalam | tathā jñānam | dṛṣṭārthānāṃ ca cchidi-kriyāgni-manthanādīnāṃ vyāpṛta-kartrādi-kārakāṇāṃ dvaidhī-bhāvāgni-darśanādi-phalād anya-phale karmāntare vā vyāpārānupapattir yathā, tathā dṛṣṭarthāyāṃ jñāna-niṣṭhā-kriyāyāṃ vyāpṛtasya jñātr-ādi-kārakasya ātma-kaivalya-phalāt karmāntare pravṛttir anupapannā iti na jñāna-niṣṭhā karma-sahitopapadyate |

bhujy-agnihotrādi-kriyā-vatsyād iti cet, na | kaivalya-phale jñāne kriyā-phalārthitvānupapatteḥ | kaivalya-phale hi jñāne prāpte, sarvataḥ samplutodaka-phale kūpa-taṭakādi-kriyā-phalārthitvābhāvavat, phalāntare tat-sādhana-bhūtāyāṃ vā kriyāyām arthitvānupapattiḥ | na hi rājya-prāpti-phale karmaṇi vyāpṛtasya kṣetra-mātra-prāpti-phale vyāpāra upapadyate, tad-viṣayaṃ vārthitvam | tasmān na karmaṇo’sti niḥśreyasa-sādhanatvam | na ca jñāna-karmaṇoḥ samuccitayoḥ | nāpi jñānasya kaivalya-phalasya karma-sāhāyyāpekṣā, avidyā-nivartakatvena virodhāt |

na hi tamas tamaso nivartakam | ataḥ kevalam eva jñānaṃ niḥśreyasa-sādhanam iti | na | nityākaraṇe pratyavāya-prāpteḥ, kaivalyasya ca nityatvāt | yat tāvat kevalāj jñānāt kaivalya-prāptir ity etat, tad asat | yato nityānāṃ karmaṇāṃ śruty-uktānām akaraṇe pratyavāyo narakādi-prāpti-lakṣaṇaḥ syāt |

nanv evaṃ tarhi karmabhyo mokṣo nāstīty anirmokṣa eva | naiṣa doṣaḥ | nityatvān mokṣasya | nityānāṃ karmaṇām anuṣṭhānāt pratyavāyasyāprāptiḥ | pratiṣiddhasya cākaraṇāt aniṣṭa-śarīrānupapattiḥ, kāmyānāṃ ca varjanād iṣṭa-śarīrānupapattiḥ, vartamāna-śarīrārambhakasya ca karmaṇaḥ phalopabhoga-kṣaye patite’smin śarīre dehāntarotpattau ca kāraṇābhāvāt ātmano rāgādīnāṃ cākaraṇe svarūpāvasthānam eva kaivalyam ity ayatna-siddhaṃ kaivalyam iti |

atikrāntāneka-janmāntara-kṛtasya svarga-narakādi-prāpti-phalasyānārabdha-kāryasya upabhogānupapatteḥ kṣayābhāva iti cet, na | nitya-karmānuṣṭhānāyāsa-duḥkhopabhogasya tat-phalopabhogatvopapatteḥ | prāyaścittavad vā pūrvopātta-durita-kṣayārthaṃ nityaṃ karma | ārabdhānāṃ ca karmaṇām upabhogenaiva kṣīṇatvād apūrvāṇāṃ ca karmaṇām anārambhe’yatna-siddhaṃ kaivalyam iti | na | tam eva viditvātimṛtyum eti nānyaḥ panthā vidyate’yanāya [śve.u. 3.8, 6.15] iti vidyāyā anyaḥ panthā mokṣāya na vidyate iti śruteḥ, carmavad ākāśa-veṣṭanāsambhavavad aviduṣo mokṣāsambhava-śruteḥ, jñānāt kaivalyam āpnoti iti ca purāṇa-smṛteḥ | anārabdha-phalānāṃ puṇyānāṃ karmaṇāṃ kṣayānupapatteś ca |

yathā pūrvopāttānāṃ duritānām anārabdha-phalānāṃ sambhavaḥ, tathā puṇyānām anārabdha-phalānāṃ syāt sambhavaḥ | teṣāṃ ca dehāntaram akṛtvā kṣayānupapattau mokṣānupapattiḥ | dharmādharma-hetūnāṃ ca rāga-dveṣa-mohānām anyatra ātma-jñānād ucchedānupapatter dharmādharmocchedānupapattiḥ | nityānāṃ ca karmaṇāṃ puṇya-loka-phala-śruteḥ | varṇā āśramāś ca sva-karma-niṣṭhā [gau.dha.ṣū. 11.29] ity ādi-smṛte ca karma-kṣayānupapattiḥ |

ye tv āhur nityāni karmāṇi duḥkha-rūpatvāt pūrva-kṛta-durita-karmaṇāṃ phalam eva, na tu teṣāṃ svarūpa-vyatirekeṇānyat phalam asti, aśrutatvāt, jīvanādi-nimitte ca vidhānād iti | na, apravṛttānāṃ karmaṇāṃ phala-dānāsambhavāt | duḥkha-phala-viśeṣānupapattiś ca syāt |

yad uktaṃ pūrva-janma-kṛta-duritānāṃ karmaṇāṃ phalaṃ nitya-karmānuṣṭhānāyāsa-duḥkhaṃ bhujyateti, tad asat | na hi maraṇa-kāle phala-dānāyānaṅkurī-bhūtasya karmaṇaḥ phalam anya-karmārabdhe janmany upabhujyate ity upapattiḥ | anyathā svarga-phalopabhogāyāgnihotrādi-karmārabdhe janmani naraka-phalopabhogānupapattir na syāt | tasya duritasya duḥkha-viśeṣa-phalatvānupapatteś ca—anekeṣu hi duriteṣu sambhavatsu bhinna-duḥkha-sādhana-phaleṣu nitya-karmānuṣṭhānāyāsa-duḥkha-mātra-phaleṣu kalpyamāneṣu dvandva-rogādi-bādhanaṃ nirnimittaṃ na hi śakyate kalpayitum, nitya-karmānuṣṭhānāyāsa-duḥkham eva pūrvopātta-durita-phalaṃ na śirasā pāṣāṇa-vahanādi-duḥkham iti |

aprakṛtaṃ cedam ucyate—nitya-karmānuṣṭhānāyāsa-duḥkhaṃ pūrva-kṛta-durita-karma-phalam iti | kathaṃ ? aprasūta-phalasya hi pūrva-kṛta-duritasya kṣayo na upapadyateti prakṛtam | tatra prasūta-phalasya karmaṇaḥ phalaṃ nitya-karmānuṣṭhānāyāsa-duḥkham āha bhavān, nāprasūta-phalasyeti | atha sarvam eva pūrva-kṛtaṃ duritaṃ prasūta-phalam eveti manyate bhavān, tato nitya-karmānuṣṭhānāyāsa-duḥkham eva phalam iti viśeṣaṇam ayuktam | nitya-karma-vidhyānarthakya-prasaṅgaś ca, upabhogenaiva prasūta-phalasya durita-karmaṇaḥ kṣayopapatteḥ | kiṃ ca, śrutasya nityasya karmaṇo duḥkhaṃ cet phalam, nitya-karmānuṣṭhānāyāsād eva tad dṛśyate vyāyāmādivat | tad anyasyeti kalpanānupapattiḥ | jīvanādi-nimitte ca vidhānāt, nityānāṃ karmaṇāṃ prāyaścittavat, pūrva-kṛta-durita-phalatvānupapattiḥ | yasmin pāpa-karmaṇi nimitte yad vihitaṃ prāyaścittaṃ na tu tasya pāpasya tat phalam | atha tasyaiva pāpasya nimittasya prāyaścitta-duḥkhaṃ phalam, jīvanādi-nimitte’pi nitya-karmānuṣṭhānāyāsa-duḥkhaṃ jīvanādi-nimittasyaiva phalaṃ prasajyeta, nitya-prāyaścittayor naimittikatvāviśeṣāt |

kiṃ cānyan nityasya kāmyasya cāgnihotrāder anuṣṭhānāyāsa-duḥkhasya tulyatvān nityānuṣṭhānāyāsa-duḥkham eva pūrva-kṛta-duritasya phalam, na tu kāmyānuṣṭhānāyāsa-duḥkham iti viśeṣo nāstīti tad api pūrva-kṛta-durita-phalaṃ prasajyeta | tathā ca sati nityānāṃ phalāśravaṇāt tad-vidhānānyathānupapatteś ca nityānuṣṭhānāyāsa-duḥkhaṃ pūrva-kṛta-durita-phalam ity arthāpatti-kalpanā cānupapannā, evaṃ vidhānānyathānupapatter anuṣṭhānāyāsa-duḥkha-vyatirikta-phalatvānumānāc ca nityānām | virodhāc ca | viruddhaṃ cedam ucyate—nitya-karmaṇānuṣṭhīyamānenānyasya karmaṇaḥ phalaṃ bhujyate ity abhyupagamyamāne sa eva upabhogo nityasya karmaṇaḥ phalam iti, nityasya karmaṇaḥ phalābhāveti ca viruddham ucyate | kiṃ ca, kāmyāgnihotrādau anuṣṭhīyamāne nityam apy agnihotrādi tantreṇaivānuṣṭhitaṃ bhavatīti tad āyāsa-duḥkhenaiva kāmyāgnihotrādi-phalam upakṣīṇaṃ syāt, tat-tantratvāt |

atha kāmyāgnihotrādi-phalam anyad eva svargādi, tad-anuṣṭhānāyāsa-duḥkham api bhinnaṃ prasajyeta | na ca tad asti, dṛṣṭa-virodhāt | na hi kāmyānuṣṭhānāyāsa-duḥkhāt kevala-nityānuṣṭhānāyāsa-duḥkhaṃ bhinnaṃ dṛśyate | kiṃ cānyat—avihitam apratiṣiddhaṃ ca karma tat-kāla-phalam, na tu śāstra-coditaṃ pratiṣiddhaṃ vā tat-kāla-phalaṃ bhaved yadi tadā svargādiṣv apy adṛṣṭa-phala-śāsane codyamo na syāt | agnihotrādīnām eva karma-svarūpāviśeṣe’nuṣṭhānāyāsa-duḥkha-mātreṇopakṣayo nityānām | svargādi-mahā-phalatvaṃ kāmyānām, aṅgeti kartavyatādy-ādhikye tv asati, phala-kāmitva-mātreṇeti na śakyaṃ kalpayitum |

tasmāc ca na nityānāṃ karmaṇām adṛṣṭa-phalābhāvaḥ kadācid apy upapadyate | ataś cāvidyā-pūrvakasya karmaṇo vidyaiva śubhasyāśubhasya vā kṣaya-kāraṇam aśeṣataḥ, na nitya-karmānuṣṭhānam | avidyā-kāma-bījaṃ hi sarvam eva karma | tathā copapāditam avidvad-viṣayaṃ karma, vidvad-viṣayā ca sarva-karma-saṃnyāsa-pūrvikā jñāna-niṣṭhā | ubhau tau na vijānītaḥ [gītā 2.19], vedāvināśinaṃ nityaṃ [gītā 2.21], jñāna-yogena sāṃkhyānāṃ karma-yogena yogināṃ [gītā 3.3], ajñānāṃ karma-saṅgināṃ [gītā 3.36], tattva-vit tu mahābāho…. guṇā guṇeṣu vartante iti matvā na sajjate [gītā 3.28], sarva-karmāṇi manasā saṃnyasyāste [gītā 5.13], naiva kiṃcit karomīti yukto manyeta tattva-vit [gītā 5.8], arthād ajñaḥ karomīti | ārurukṣoḥ karma kāraṇam, ārūḍhasya yogasthasya śama eva kāraṇam | udārās trayo’py ajñāḥ, jñānī tv ātmaiva me mataṃ [gītā 7.18], ājñāḥ karmiṇaḥ | gatāgataṃ kāma-kāmā labhante [gītā 9.31], ananyāś cintayanto māṃ nitya-yuktā [gītā 9.22], yathoktam ātmānam ākāśa-kalpam upāsate | dadāmi buddhi-yogaṃ taṃ yena mām upayānti te [gītā 10.10], arthān na karmiṇo’jñā upayānti |

bhagavat-karma-kāriṇo ye yuktatamā api karmiṇo’jñās te uttarottara-hīna-phala-tyāgāvasāna-sādhanāḥ | anirdeśyākṣaropāsakās tv adveṣṭā sarva-bhūtānāṃ [gītā 12.13] iti ādhyāya-parisamāpty-ukta-sādhanāḥ kṣetrādhyāyādy-adhyāya-trayokta-jñāna-sādhanāś ca | adhiṣṭhānādi-pañcaka-hetuka-sarva-karma-saṃnyāsinām ātmaikatvākartṛtva-jñānavatāṃ parasyāṃ jñāna-niṣṭhāyāṃ vartamānānāṃ bhagavat-tattva-vidām aniṣṭādi-karma-phala-trayaṃ paramahaṃsa-parivrājakānām eva labdha-bhagavat-svarūpātmaikatva-śaraṇānāṃ na bhavati | bhavaty evānyeṣām ajñānāṃ karmiṇām asaṃnyāsinām ity eṣa gītā-śāstrokta-kartavyārthasya vibhāgaḥ |

avidyā-pūrvakatvaṃ sarvasya karmaṇo’siddham iti cet, na | brahma-hatyādivat | yady api śāstrāvagataṃ nityaṃ karma, tathāpy avidyāvata eva bhavati | yathā pratiṣedha-śāstrāvagatam api brahma-hatyādi-lakṣaṇaṃ karmānartha-kāraṇam avidyā-kāmādi-doṣavato bhavati, anyathā pravṛtty-anupapatteḥ, tathā nitya-naimittika-kāmyāny apīti | deha-vyatiriktātmany ajñāte pravṛttiḥ nityādi-karmasv anupapannā iti cet, na | calanātmakasya karmaṇo ’nātma-kartṛkasyāhaṃ karomīti pravṛtti-darśanāt | dehādi-saṃghāte’haṃ-pratyayo gauṇaḥ, na mithyā iti cet, na | tat-kāryeṣv api gauṇatvopapatteḥ | ātmīye dehādi-saṃghāte’haṃ-pratyayo gauṇaḥ | yathātmīye putre ātmā vai putra-nāmāsi [tai.saṃ. 2.11, kau.u. 2.11] iti, loke cāpi mama prāṇa evāyaṃ gauḥ iti, tadvat |

naivāyaṃ mithyā-pratyayaḥ | mithyā-pratyayas tu sthāṇu-puruṣayor agṛhyamāṇa-viśeṣayoḥ | na gauṇa-pratyayasya mukhya-kāryārthatā, adhikaraṇa-stuty-arthatvāt luptopamā-śabdena | yathā siṃho devadatto’gnir māṇavaka iti siṃha ivāgnir iva kraurya-paiṅgalyādi-sāmānyavattvāt devadatta-māṇavakādhikaraṇa-stuty-artham eva, na tu siṃha-kāryam agni-kāryaṃ vā gauṇa-śabda-pratyaya-nimittaṃ kiṃcit sādhyate | mithyā-pratyaya-kāryaṃ tv anartham anubhavatīti | gauṇa-pratyaya-viṣayaṃ jānāti naiṣa siṃho devadattaḥ | tathā nāyam agnir māṇavaka iti | tathā gauṇena dehādi-saṃghātena ātmanā kṛtaṃ karma na mukhyenāhaṃ-pratyaya-viṣayeṇa ātmanā kṛtaṃ karma na mukhyenāhaṃ-pratyaya-viṣayeṇa ātmanā kṛtaṃ syāt | na hi gauṇa-siṃhāgnibhyāṃ kṛtaṃ karma mukhya-siṃhāgnibhyāṃ kṛtaṃ syāt | na ca krauryeṇa paiṅgalyena vā mukhya-siṃhāgnyoḥ kāryaṃ kiṃcit kriyate, stuty-arthatvenopakṣīṇatvāt | stūyamānau ca jānīto nāhaṃ siṃhaḥ nāham agniḥ iti | na hi siṃhasya karma mamāgneś ceti | tathā na saṃghātasya karma mama mukhyasya ātmanaḥ iti pratyayo yuktataraḥ syāt | na punar ahaṃ kartā mama karmeti |

yac cāhur ātmīyaiḥ smṛtīcchāprayatnaiḥ karmahetubhirātmā karma karotīti, na | teṣāṃ mithyā-pratyaya-pūrvakatvāt | mithyā-pratyaya-nimitteṣṭāniṣṭānubhūta-kriyā-phala-janita-saṃskāra-pūrvakāḥ hi smṛtīcchā-prayatnādayaḥ | yathāsmin janmani dehādi-saṃghātābhimāna-rāga-dveṣādi-kṛtau dharmādharmās tat-phalānubhavaś ca, tathātīte’tītatare’pi janmanīty anādir avidyā-kṛtaḥ saṃsāro’tīto’nāgataś cānumeyaḥ | tataś ca sarva-karma-saṃnyāsa-sahita-jñāna-niṣṭhayā ātyantikaḥ saṃsāroparameti siddham | avidyātmakatvāc ca dehābhimānasya, tan-nivṛttau dehānupapatteḥ saṃsārānupapattiḥ | dehādi-saṃghāte ātmābhimāno’vidyātmakaḥ | na hi loke gavādibhyo’nyo’ham, mattaś cānye gavādaya iti jānaṃs teṣv aham iti pratyayaṃ manyate kaścit | ajānaṃs tu sthāṇau puruṣa-vijñānavad avivekato dehādi-saṃghāte kuryād aham iti pratyayam, na vivekato jānan | yas tu ātmā vai putra nāmāsi [tai.saṃ. 2.11, kau.u. 2.11] iti putre’haṃ-pratyayaḥ, sa tu janya-janaka-sambandha-nimitto gauṇaḥ | gauṇena cātmanā bhojanādivat paramārtha-kāryaṃ na śakyate kartum | gauṇa-siṃhāgnibhyāṃ mukhya-siṃhāgni-kāryavat |

adṛṣṭa-viṣaya-codanā-prāmāṇyād ātma-kartavyaṃ gauṇair dehendriyātmabhiḥ kriyata eveti cet, na | avidyā-kṛtātmatvāt teṣām | na ca gauṇā ātmāno dehendriyādayaḥ | kiṃ tarhi ? mithyā pratyayenaivāsaṅgasyātmānaḥ saṅgatyātmatvam āpādyante, tad-bhāve bhāvāt, tad-abhāve cābhāvāt | avivekināṃ hy ajñāna-kāle bālānāṃ dṛśyate dīrgho’haṃ gauro’ham iti dehādi-saṃghāte’haṃ-pratyayaḥ | na tu vivekinām anyo’haṃ dehādi-saṃghātād iti jñānavatāṃ tat-kāle dehādi-saṃghāte’hampratyayo bhavati | tasmān mithyā-pratyayābhāve’bhāvāt tat-kṛta eva, na gauṇaḥ | pṛthag-gṛhyamāṇa-viśeṣa-sāmānyayor hi siṃha-devadattayor agni-māṇavakayor vā gauṇaḥ pratyayaḥ śabda-prayogo vā syāt, nāgṛhyamāṇa-viśeṣa-sāmānyayoḥ |

yat tūktaṃ śruti-prāmāṇyād iti, tan na | tat-prāmāṇyasyādṛṣṭa-viṣayatvāt | pratyakṣādi-pramāṇānulabdhe hi viṣaye’gnihotrādi-sādhya-sādhana-sambandhe śruteḥ prāmāṇyam, na pratyakṣādi-viṣaye, adṛṣṭa-darśanārtha-viṣayatvāt prāmāṇyasya | tasmān na dṛṣṭa-mithyā-jñāna-nimittasyāhaṃ-pratyayasya dehādi-saṃghāte gauṇatvaṃ kalpayituṃ śakyam | na hi śruti-śatam api śīto’gnir aprakāśo vā iti bruvat prāmāṇyam upaiti | yadi brūyāt śīto’gnir aprakāśo vā iti, tathāpy arthāntaraṃ śruter vivakṣitaṃ kalpyam | prāmāṇyānyathānupapatteḥ, na tu pramāṇāntara-viruddhaṃ sva-vacana-viruddhaṃ vā |

karmaṇo mithyā-pratyayavat-kartṛkatvāt kartur abhāve śruter aprāmāṇyam iti cet, na | brahma-vidyāyām arthavattvopapatteḥ | karma-vidhi-śrutivad brahma-vidyā-vidhi-śruter apy aprāmāṇya-prasaṅgeti cet, na | bādhaka-pratyayānupapatteḥ | yathā brahma-vidyā-vidhi-śrutyātmany avagate dehādi-saṃghāte’haṃ-pratyayo bādhyate | tathātmany evātmāvagatir na kadācit kenacit kathaṃcid api bādhituṃ śakyā, phalāvyatirekād avagateḥ, yathāgnir uṣṇaḥ prakāśaś ceti | na caivaṃ karma-vidhi-śruter aprāmāṇyam, pūrva-pūrva-pravṛtti-nirodhenottarottarāpūrva-pravṛtti-jananasya pratyag-ātmābhimukhyena pravṛtty-utpādanārthatvāt | mithyātve’pi upāyasyopeya-satyatayā satyatvam eva syāt, yathārtha-vādānāṃ vidhi-śeṣāṇām | loke’pi bālonmattādīnāṃ paya-ādau pāyayitavye cūḍā-vardhanādi-vacanam | prakārāntarasthānāṃ ca sākṣād eva vā prāmāṇya-siddhiḥ, prāg ātma-jñānāt dehābhimāna-nimitta-pratyakṣādi-prāmāṇyavat |

yat tu manyase—svayam avyāpriyamāṇo’py ātmā saṃnidhi-mātreṇa karoti, tad eva mukhyaṃ kartṛtvam ātmanaḥ | yathā rājā yudhyamāneṣu yodheṣu yudhyata iti prasiddhaṃ svayam ayudhyamāno’pi saṃnidhānād eva jitaḥ parājitaś ceti | tathā senāpatir vācaiva karoti | kriyā-phala-sambandhaś ca rājñaḥ senāpateś ca dṛṣṭaḥ | yathā ca ṛtvik-karma yajamānasya, tathā dehādīnāṃ karmātma-kṛtaṃ syāt | tat-phalasyātma-gāmitvāt | yathā ca bhrāmakasya loha-bhrāmayitṛtvād avyāpṛtasyaiva mukhyam eva kartṛtvam, tathā cātmana iti | tad asat | akurvataḥ kārakatva-prasaṅgāt |

kārakam aneka-prakāram iti cet, na | rāja-prabhṛtīnāṃ mukhyasyāpi kartṛtvasya darśanāt | rājā tāvat sva-vyāpāreṇāpi yudhyate | yodhānāṃ ca yodhayitṛtve dhana-dāne ca mukhyam eva kartṛtvam, tathā jaya-parājaya-phalopabhoge | yajamānasyāpi pradhāna-tyāge dakṣiṇā-dāne ca mukhyam eva kartṛtvam | tasmād avyāpṛtasya kartṛtvopacāro yaḥ, sa gauṇa ity avagamyate | yadi mukhyaṃ kartṛtvaṃ sva-vyāpāra-lakṣaṇaṃ nopalabhyate rāja-yajamāna-prabhṛtīnām, tadā saṃnidhi-mātreṇāpi kartṛtvaṃ mukhyaṃ parikalpyeta | yathā bhrāmakasya loha-bhrāmaṇena, na tathā rāja-yajamānādīnāṃ sva-vyāpāro nopalabhyate | tasmāt saṃnidhi-mātreṇa kartṛtvaṃ gauṇam eva | tathā ca sati tat-phala-sambandho’pi gauṇa eva syāt | na gauṇena mukhyaṃ kāryaṃ nirvartyate |

tasmād asad eva etad gīyate dehādīnāṃ vyāpāreṇāvyāpṛta ātmā kartā bhoktā ca syād iti | bhrānti-nimittaṃ tu sarvam upapadyate, yathā svapne | māyāyāṃ caivam | na ca dehādy-ātma-pratyaya-bhrānti-saṃtāna-vicchedeṣu suṣupti-samādhy-ādiṣu kartṛtva-bhoktṛtvādy-anartha upalabhyate | tasmād bhrānti-pratyaya-nimitta evāyaṃ saṃsāra-bhramaḥ, na tu paramārthaḥ | iti samyag-darśanād atyanta evoparama iti siddham

Rāmānuja

karmayogajñānayogabhaktiyogarūpān sarvān dharmān paramaniśśreyasasādhanabhūtān, madārādhanatvena atimātraprītyā yathādhikāraṃ kurvāṇa eva, uktarītyā phalakarmakartṛtvādiparityāgena parityajya, mām ekam eva kartāram ārādhyaṃ prāpyam upāyaṃ cānusaṃdhatsva / eṣa eva sarvadharmāṇāṃ śastrīyaḥ parityāga iti, „niścayaṃ śṛṇu me tatra tyāge bharatasattama / tyāgo hi puruṣavyāghra trividhaḥ saṃprakīrtitaḥ // BhGR_18.” ityārabhya, „saṅgaṃ tyaktvā phalaṃ caiva sa tyāgas sāttiviko mataḥ // … na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇy aśeṣataḥ / yas tu karmaphalatyāgī sa tyāgīty abhidhīyate // BhGR_18.” iti adhyāyādau sudṛḍham upapāditam / ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi evaṃ vartamānaṃ tvām matprāptivirodhibhyo ‚nādikālasaṃcitānantākṛtyakaraṇakṛtyākaraṇarūpebhyaḥ sarvebhyaḥ pāpebhyo mokṣayiṣyāmi / mā śucaḥ śokaṃ mā kṛthāḥ / atha vā, sarvapāpavinirmuktātyarthabhagavatpriyapuruṣanirvartyatvād bhaktiyogasya, tadārambhavirodhipāpānām ānantyāt tatprāyaścittarūpair dharmaiḥ parimitakālakṛtais teṣāṃ dustaratayā ātmano bhaktiyogārambhānarhatām ālocya śocato ‚rjunasya śokam apanudan śrībhagavān uvāca sarvadharmān parityajya mām ekaṃ śaraṇaṃ vrajeti / bhaktiyogārambhavirodhyanādikālasaṃcitanānāvidhānantapāpānuguṇān tattatprāyaścittarūpān kṛcchracāndrāyaṇakūśmāṇḍavaiśvānaravrātapatipavitreṣṭitrivṛdagniṣṭomādikān nānāvidhān anantāṃs tvayā parimitakālavartinā dūranuṣṭhānān sarvān dharmān parityajya bhaktiyogārambhasiddhaye mām ekaṃ paramakāruṇikam anālocitaviśeṣāśeṣalokaśaraṇyam āśritavātsalyajaladhiṃ śaraṇaṃ prapadyasva / ahaṃ tvā sarvapāpebhyaḥ yathoditasvarūpabhaktyārambhavirodhibhyaḥ sarvebhyaḥ pāpebhyaḥ mokṣayiṣyāmi; mā śucaḥ

Śrīdhara

tato ‚pi guhyatamam āha sarveti | mad-bhaktyaiva sarvaṃ bhaviṣyatīti dṛḍha-viśvāsena vidhi-kaiṅkaryaṃ tyaktvā mad-eka-śaraṇaṃ bhava | evaṃ vartamānaḥ karma-tyāga-nimittaṃ pāpaṃ syād iti mā śucaḥ mokṣaṃ mā kārṣīḥ | yatas tvaṃ mad-eka-śaraṇaṃ sarva-pāpebhyo ‚haṃ mokṣayiṣyāmi

Viśvanātha

nanu tad-dhyānādikaṃ yat karomi tat kiṃ svāśrama-dharmānuṣṭhāna-pūrvakaṃ vā, kevalaṃ vā ? tatrāha sarva-dharmān varṇāśrama-dharmān sarvān eva parityajya ekaṃ mām eva śaraṇaṃ vraja | parityajya sannyasyeti na vyākhyeyam arjunasya kṣatriyatvena sannyāsādhikārāt na cārjunaṃ lakṣīkṛtyānya-jana-samudāyam evopadideśa bhagavān iti vācyam | lakṣyabhūtam arjunaṃ prati upadeśaṃ yojayitum aucitye saty evānyasyāpi upadeṣṭavyatvaṃ sambhaven na, tv anyathā na ca parityjyety asya phala-tyāga eva tātparyam iti vyākhyeyam asya vākyasya –

devarṣi-bhūtāpta-nṝṇāṃ pitṝṇāṃ
nāyaṃ kiṅkaro nāyam ṛṇī ca rājan |
sarvātmanā yaḥ śaraṇaṃ śaraṇyaṃ
gato mukundaṃ parihṛtya kartam || (BhP 11.5.41)

martyo yadā tyakta-samasta-karmā
niveditātmā vicikīrṣito me |
tadāmṛtatvaṃ pratipadyamāno
mayātma-bhūyāya ca kalpate vai || (BhP 11.29.32)

tāvat karmāṇi kurvīta
na nirvidyeta yāvatā |
mat-kathā-śravaṇādau vā
śraddhā yāvan na jāyate || (BhP 11.20.9)

ājñāyaiva guṇān doṣān
mayādiṣṭān api svakān |
dharmān santyajya yaḥ sarvān
māṃ bhajet sa ca sattamaḥ || (BhP 11.11.37)

ity ādibhir bhagavad-vākyaiḥsahaikārthasyāvaśya-vyākhyeyatvāt | atra ca pari-śabda-prayogāc ca | ata ekaṃ māṃ śaraṇaṃ vraja, na tu dharma-jñāna-yoga-devatāntarādikam ity arthaḥ | pūrvaṃ hi mad-anya-bhaktau sarva-śreṣṭhāyāṃ tavādhikāro nāstīty atas tvaṃ yat karoṣi yad aśnāsītyādi-bruvāṇena mayā karma-miśrāyāṃ bhaktau tavādhikāra uktaḥ | samprati tv atikṛpayā tubhyam ananya-bhaktau evādhikāras tasyā ananya-bhakter yādṛcchika-mad-aikāntika-bhakta-kṛpaika-labhyatva-lakṣaṇaṃ niyamaṃ sva-kṛtam api bhīṣma-yuddhe sva-pratijñām ivāpanīya datta iti bhāvaḥ | na ca mad-ājñayā nitya-naimittika-karma-tyāge tava prayavāya-śaṅkā sambhavet | veda-rūpeṇa mayaiva nitya-karmānuṣṭhānam ādiṣṭam adhunā tu svarūpeṇaiva tat-tyāga ādiśyate ity ataḥ kathaṃ te nitya-karmākaraṇe pāpāni sambhavanti ? pratyuta ataḥ paraṃ 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 | sa taṃ yat kārayati, tad eva karoti | yatra sthāpayati tatraiva tiṣṭhati | yad bhojayati, tad eva bhuṅkte iti śaraṇāpatti-lakṣaṇasya dharmasya tattvam | yad uktaṃ vāyu-purāṇe –

ānukūlyasya saṅkalpaḥ prātikūlyasya varjanaṃ |
rakṣiṣyatīti viśvāso goptṛtve varaṇaṃ tathā |
niḥkṣepanam akārpaṇyaṃ ṣaḍ-vidhā śaraṇāgatiḥ || iti |

bhakti-śāstra-vihitā svābhīṣṭa-devāya rocamānā pravṛttir ānukūlyaṃ tad-viparītaṃ prātikūlyam | goptṛtve iti sa eva mama rakṣako nānya iti yat | rakṣiṣyatīti sva-rakṣaṇa-prātikūlya-vastuṣūpasthiteṣv api sa māṃ rakṣiṣyaty eveti draupadī-gajendrādīnām iva viśvāsaḥ | niḥkṣepanaṃ svīya-sthūla-sūkṣma-deha-sahitasya eva svasya śrī-kṛṣṇārtha eva viniyogaḥ | akārpaṇyaṃ nānyatra kvāpi sva-dainya-jñāpanam iti ṣaṇṇāṃ vastūnāṃ vidhātr-anuṣṭhānaṃ yasyāṃ sā śaraṇāgatir iti |

tad adyārabhya yady ahaṃ tvāṃ śaraṇaṃ gata eva varte tarhi tva-uktaṃ bhadram abhadraṃ vā yad bhavet tad eva mama kartavyam | tatra yadi tvaṃ māṃ dharmam eva kārayasi tadā na kācic cintā | yadi tv īśvaratvāt svairācāras tvaṃ mām adharmam eva kārayasi, tadā kā gatis tatrāha aham iti | prācīnārvācīnāni yāvanti vartante yāvanti vā ahaṃ kārayiṣyāmi tebhyaḥ sarvebhya eva pāpebhyo mokṣayiṣyāmi | nāham anya-śaraṇya iva tatrāsamartha iti bhāvaḥ |

tvām alambyaiva śāstram idaṃ loka-mātram evopadiṣṭavān asmi | mā śucaḥ svārthaṃ parārthaṃ vā śokaṃ mā kārṣīḥ | yuṣmad-ādikaṃ sarva eva lokaḥ sva-para-dharmān sarvān eva parityajya mac-cintanādi-paro māṃ śaraṇam āpadya sukhenaiva vartatām | tasya pāpa-mocana-bhāraḥ saṃsāra-mocana-bhāro ‚pi mayāṅgīkṛta eva |

ananyāś cintayanto māṃ
ye janāḥ paryupāsate |
teṣāṃ nityābhiyuktānāṃ
yoga-kṣemaṃ vahāmy aham || (Gītā 9.22) iti |

hanta etāvān bhāro mayā sva-prabhau nikṣipta ity api śokaṃ mākārṣīr bhakta-vatsalasya mama na tatrāyāsa-leśo ‚pīti nātaḥ param adhikam upadeṣṭavyam astīti śāstraṃ samāptīkṛtam

Baladeva

nanu yajana-praṇaty-ādis tava śuddhā bhaktiḥ prāktana-karma-rūpānanta-pāpa-malina-hṛdā puṃsā kathaḥ śakyā kartuṃ yāvat tvad-bhakti-virodhīni tāny anantāni pāpāni kṛcchrādi-prāyaścittaiḥ savihitaiś ca dharmair na vinaśyeyur iti cet tatrāha – sarveti | prāktana-pāpa-prāyaścitta-bhūtān kṛcchrādīn sa-vihitāṃś ca sarvān dharmān parityajya svarūpatas tyaktvā māṃ sarveśvaraṃ kṛṣṇaṃ nṛsiṃha-dāśarathy-ādi-rūpeṇa bahudhāvirbhūtaṃ viśuddha-bhakti-gocaraṃ santam avidyā-paryanta-sarva-kāma-vināśam ekaṃ, na tu matto ‚nyaṃ śiti-kaṇṭhādiṃ śaraṇaṃ vraja prapadyasva | śaraṇyaḥ sarveśvaro ‚haṃ sarva-pāpebhyo prāktana-karmabhyas tvāṃ śaraṇāgataṃ mokṣayiṣyāmīti mithaḥ-kartavyatā darśitā | tvaṃ mā śucaḥ | acirāyuṣā mayā hṛd-viśuddham icchatāticira-sādhyā duṣkarāś ca te kṛcchrādayaḥ katham anuṣṭheyā iti śokaṃ mā kārṣīr ity arthaḥ |

atra mat-prapattur na bhaved ity uktam | śrutiś caivam āha – na karmaṇā na prajayā dhanena tyāgenaivke ‚mṛtatvam ānaśuḥ iti | śraddhā-bhakti-dhyāna-yogād avaitīti caivam ādyā | saniṣṭhānāṃ hṛd-viśuddhaye pariniṣṭhitānāṃ ca loka-saṅgrahāya yathāyathaṃ kāryās te dharmaḥ | tam etam ity ādibhyaḥ satyena labhyas tapasā hy eṣa ātmā ity ādibhyaś ca śrutibhyaḥ |

na ca vihita-tyāge pratyavāya-lakṣaṇaṃ pāpaṃ syād iti śokaṃ mā kurv iti vyākhyeyam | veda-nideśenāgni-hotrādi-tyāge yater iva pareśānideśena 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 kvacit ity ādi nyāyena svadharmānuṣṭhānāpattis tad-yajanādi-niratasya tena nyāyena tad-anāpatteḥ | tathā ca sanniṣṭhasyātmānubhavāntaḥpariniṣṭhitasya ca parātmānubhavānto yathā dharmācāras tathā prapattuḥ śuddhāntaḥ sa iti evam evoktam ekādaśe –

tāvat karmāṇi kurvīta
na nirvidyeta yāvatā |
mat-kathā-śravaṇādau vā
śraddhā yāvan na jāyate || (BhP 11.20.9) iti |

eṣā śaraṇāgatiḥ śabditā prapattiḥ ṣaḍ-aṅgikā —

ānukūlyasya saṅkalpaḥ prātikūlyasya varjanaṃ |
rakṣiṣyatīti viśvāso goptṛtve varaṇaṃ tathā |
ātma-nikṣepa-kārpaṇye ṣaḍ-vidhā śaraṇāgatiḥ || iti vāyu-purāṇāt |

bhakti-śāstra-vihitā haraye rocamānā pravṛttir ānukūlyam | tad-viparītaṃ tu prātikūlyam | ātma-nikṣepaḥ śaraṇye tasmin sva-bhara-nyāsaḥ | kārpaṇyam anugharṣaḥ | nikṣepaṇam akārpaṇyam iti kvacit pāṭhaḥ | tatra kārpaṇyaṃ tato ‚nyasmin svadainya-prakāśaḥ | sphuṭam anyat