Verse 3.18

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 3.18:

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।
न चास्य सर्व-भूतेषु कश्चिद् अर्थ-व्यपाश्रयः ॥ १८ ॥

naiva tasya kṛtenārtho nākṛteneha kaścana |
na cāsya sarva-bhūteṣu kaścid artha-vyapāśrayaḥ || 18 ||

na–no; eva–indeed; tasya–of one (who takes pleasure in the self); kṛtena–by performing one’s prescribed action; arthaḥ–pious purpose to be attained; na–nor; akṛtena–by not performing one’s prescribed duty; iha–in this world; kaścana–whatsoever; na–not; ca–and; asya–he has; sarva-bhūteṣu–in all the living beings in the world; kaścit–any; artha–necessity; vyapāśrayaḥ–to take shelter.

For a person who is satisfied in the self, there is no pious benefit to achieve by performing prescribed duties in this world, nor is there any fault incurred by not performing them. For attaining his purpose, he does not feel the need to depend on any living being in the universe.

Commentary: Sārārtha-Varṣiṇī Ṭīkā

(By Śrīla Viśvanātha Cakravartī Ṭhākura; the innermost intention of the commentary named ‘the shower of essential meanings’)

Kṛta refers to a person who is not obliged to perform his prescribed duty nor has any desire to be fulfilled through them. Akṛta means that even though he does not perform his occupational duty, he is not at fault. There is no jīva in the universe, either moving or non-moving, who can act as a suitable shelter for him and help him attain his purpose.

The word vyapāśrayaḥ has been described in the Purāṇas as follows:

vāsudeve bhagavati bhaktim udvahatāṃ nṛṇām
jñāna-vairāgya-vīryāṇāṃ na hi kaścid vyapāśrayaḥ

Śrīmad-Bhāgavatam (6.17.31)

A person endowed with devotion to Bhagavān Vāsudeva does not take shelter of knowledge, renunciation or strength, nor is he interested in them.

Moreover, it is stated in Śrīmad-Bhāgavatam (2.4.18): “yad-apāśrayāśrayāḥ śuddhyanti–a living entity becomes purified merely by taking shelter of those who are surrendered to Śrī Bhagavān.”

Commentary: Sārārtha-Varṣiṇī Prakāśikā-vṛtti

(By Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja; the explanation that illuminates the commentary named Sārārtha-varṣiṇī)

A person who derives pleasure exclusively within the self does not achieve piety by performing his prescribed duties, nor does he become implicated in sin by not performing them. Every jīva, both moving and non-moving, beginning with Lord Brahmā, remains absorbed in enjoying material happiness due to the misconception of identifying the body with the self. Their every action is performed for sense enjoyment. But the self-satisfied saintly persons who are free from desire are completely beyond the self-interest of material sense gratification. They do not even care for knowledge and renunciation, which are the natural shelter of the renunciants. This is because they have taken shelter of bhakti, devotion to the Supreme Lord, which is the natural function of the self. Knowledge and renunciation manifest in them as a matter of course, since both are subordinate to bhakti.

In Śrīmad-Bhāgavatam (11.2.42), Śrī Kavi speaks to Mahārāja Nimi:

bhaktiḥ pareśānubhavo viraktir anyatra caiṣa trika eka-kālaḥ
prapadyamānasya yathāśnataḥ syus tuṣṭiḥ puṣṭiḥ kṣud-apāyo’nu-ghāsam

With each mouthful of food that a hungry person takes, three effects are simultaneously accomplished: he obtains satisfaction, he is nourished and his hunger ceases. Similarly, surrendered souls who are engaged in the performance of bhajana, simultaneously experience three effects: the awakening of devotion to Bhagavān, which ultimately develops into prema, or pure love for Him; a direct manifestation of Bhagavān’s beloved form; and detachment from material objects.

One may raise the following question: In the Vedas it is said, “tasmād eṣāṃ tan na priyaṃ yad etan manuṣyā viduḥ–the demigods do not want human beings to attain knowledge of the Supṛeme” (Bṛhad-āraṇyaka Upaniṣad 1.4.10).

It is also seen in Śrīmad-Bhāgavatam (11.18.14):

viprasya vai sannyasato devā dārādi-rūpiṇaḥ
vighnān kurvanty ayaṃ hy asmān ākramya samiyāt param

Knowing that brāhmaṇas will surpass them by taking sannyāsa and obtaining knowledge of the truth of the Supreme, the demigods take birth to become their wives or children and create obstacles on their path.

Is it thus proper to worship the demigods to eliminate these obstacles?

In this regard, the Śrutis state that even though the demigods present these obstacles, they are, in fact, unable to harm the spiritual aspirants, because the ātmā Himself protects them.

This ātmā is the Self of all selves, Paramātmā:

vāsudeva-parā vedā vāsudeva-parā makhāḥ
vāsudeva-parā yogā vāsudeva-parāḥ kriyāḥ

Śrīmad-Bhāgavatam (1.2.28)

According to this statement, Vāsudeva Kṛṣṇa is the original Soul of all other souls. By worshipping Him one can gain the affection of everyone. All the demigods are ultimately compelled to show affection and respect to those who have kṛṣṇa-bhakti.

In addition it is stated, “bhaktis tu bhagavad-bhakta-saṅgena parijāyate–one attains bhakti only by the association of the devotees of Bhagavān.” This statement of scripture means that just as, for the devotees, Śrī Bhagavān is the only suitable shelter, if one desires devotion to Him, it is necessary to take shelter of His devotees.

For this reason, Śvetāśvatara Upaniṣad (6.23) states:

yasya deve parā bhaktir yathā deve tathā gurau
tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ

All the hidden meanings of the Śrutis are revealed only in the heart of that great soul who has the highest transcendental devotion for Śrī Bhagavān and also His representative, śrī gurudeva.