Antaḥkaraṇa-prabodha - Commentry by Gosvāmi Śrīnṛsiṁhalālajī Mahārāj
An exposition of Śrī Puruṣottamajī
Śrī Ācārya Mahāprabhu imparted teachings on sevā (devotional service) to ensure its flawless execution, which is elucidated in this siddhānta-rahasya grantha (text of profound philosophical truths). The granth explains how sevā, when performed in connection with Brahman, eradicates all faults (doṣa) and prevents future contamination. It further expounds on the divine command (Bhagavān’s ājñā) that ensures sevā remains free from defects.
To establish the adhidhaivika (divine) nature of sevā, the Navaratna Grantha prescribes methods to dispel mental agitation (cintā). The text analyzes the causes of such agitation and provides remedies to overcome them. When sevā is performed without these hindrances, it naturally evokes the Lord’s grace (sānubhāva). However, if remnants of past karma (prārabdha) persist, the devotee, like a small vessel unable to hold abundant water, may struggle to fully receive divine grace. This can lead to pride (sphūrti), resulting in offenses (apradha) such as disregarding the Lord’s commands.
While such offenses may displease the Lord, the eternal nature of sevā as Bhagavad-dharma remains intact. Yet, the devotee may experience remorse (paścāttāpa) and anxiety (cintā). In such a state, sevā performed with a troubled mind loses its adhidhaivika essence. To address this, the text offers contemplative remedies (vicāra-rūpa sādhana) and, through personal anecdotes, reassures devotees of the importance of steadfastness. By instructing his own inner self (antaḥkaraṇa), Śrī Mahāprabhu simultaneously guides the hearts of all devotees, urging them to remain vigilant and free from negative tendencies.
An exposition of Śrī Gokulnāthajī
Śrī Ṭhākurajī manifested Śrī Ācārya Mahāprabhu as the master of speech (vāṇī) and commanded him to reveal the true essence of the Śrīmad Bhāgavata through the Subodhinī commentary. After completing the commentary up to the Tṛtīya Skandha (Third Canto), the Lord, unable to bear separation from Śrī Ācāryajī, instructed him to skip ahead and directly expound the Daśama Skandha (Tenth Canto). Śrī Ācāryajī complied, completing the Daśama Skandha commentary. However, when the Lord, fearing excessive delay, twice commanded him to return to the divine abode (svadhāma), Śrī Ācāryajī, driven by his determination to complete the Bhāgavata commentary, disregarded these orders.
Śrī Ācāryajī Mahāprabhu, upon recognizing the Lord’s insistence (āgraha), had initially disregarded the first two commands. This was because his inner resolve (dṛḍhatā) to complete the commentary on the Śrīmad Bhāgavata—the first command—was deeply rooted in his heart (antaḥkaraṇa). This unwavering determination led him to overlook the second command as well. However, when the third command was issued, he understood the Lord’s profound insistence.
To illustrate that such steadfastness originates from the antaḥkaraṇa (inner self), Śrī Mahāprabhu now enlightens the antaḥkaraṇa itself, teaching it to align with the divine will.
Verse 1
Meaning (Bhāvārtha)
O Antaḥkaraṇa (inner self), listen with attentiveness to my words: Śrī Kṛṣṇa is the supreme and flawless deity, and there exists none else like Him.
Commentary (Ṭīkā)
O Antaḥkaraṇa! Be attentive and absorb my words carefully. The word “Antaḥkaraṇa” here signifies both one’s own inner self and, by extension, the inner self of others. Towards the end, it is stated that :
by hearing this, devotees (bhaktas) attain unwavering confidence and certainty (niścintapanekaṁ).
Therefore, this addresses the inner self of devotees by engaging the listener’s antaḥkaraṇa as an example.
The narrative aims to awaken one’s inner self and uses the examples of Vrajabhaktas (the devotees of Vraja) to emphasize that negligence in fulfilling the commands of the Lord (Bhagavadājñā) should be avoided. Through this, the greatness of Bhagavān Śrī Kṛṣṇa is extolled, who is faultless as described in both worldly lore (loka) and sacred scriptures (veda). Even the Vrajabhaktas, who experienced the unparalleled bliss of Rāsa līlā, are not above Śrī Kṛṣṇa.
The text stresses the importance of obedience to Śrī Kṛṣṇa’s commands, citing the example of how devotees should avoid negligence in adhering to divine instructions or commands, even those comparable to Śrī Ācārya’s guidance. For instance, when the Vrajabhaktas heard the veṇunāda (the enchanting sound of Śrī Kṛṣṇa’s flute), they approached the Lord in the forest despite His instructions to return home. This reflects an unparalleled dedication to divine will.
Additionally, while all senses (indriya) are engaged in serving Śrī Kṛṣṇa, the manas (mind) is highlighted as their king. Once the mind is brought under control, all other sensory faculties follow naturally. Thus, addressing the antaḥkaraṇa serves as a symbolic call for controlling all faculties and directing them towards devotion.
Ultimately, the purpose of highlighting Śrī Kṛṣṇa’s greatness is to instill humility (dainya) within the antaḥkaraṇa, allowing the devotee to attain spiritual perfection by recognizing the soul’s inherent dependence and lowliness. This also sets the foundation for devotion through the examples provided.
Verse 2
Meaning (Bhāvārtha)
If a woman of humble background (Chāṇḍālī) becomes the queen of a king, and the king esteems her above other queens but later humiliates her due to some offense, what harm would it cause to her status as the king’s wife? In truth, none at all. Similarly, O Antaḥkaraṇa (inner self), even if the Lord delays in granting fruits (rewards) of devotion, there is no loss in being accepted by Him. Therefore, one should not worry about such delays.
Commentary (Ṭīkā)
If a Chāṇḍālī, through certain virtues, becomes the king’s wife and receives greater honor from the king compared to other queens but later, owing to some fault, is dishonored by the king, it raises the question: does her status as the king’s wife suffer any detriment due to this humiliation? The answer is no — her position as the queen remains intact.
Even if the king, at times, dishonors her, no one else can claim her, touch her, or assign her to another. The greatness associated with being the king’s wife, along with the associated dharma (duties and privileges), remains undiminished. Although her Chāṇḍālī caste may inherently be a source of dishonor, it does not affect her position as the king’s wife. Indeed, a wife is recognized as such if she can sit alongside her husband during sacred rituals. In this way, even a Chāṇḍālī who becomes a queen cannot simply be dismissed. Thus, to signify her unyielding position, she is addressed here as “wife.”
This example is used to present the principle that divine acceptance (aṅgīkāra) of a devotee remains unaffected even if there are occasional delays or apparent lapses in receiving the fruit of one’s devotion. Through this analogy, it is conveyed that:
Just as the king’s treatment does not diminish the queen’s status, a delay in the Lord’s grace does not affect the devotee’s acceptance.
The humility and patience in accepting one’s position as a servant of the Lord ultimately lead to spiritual growth.
By drawing this parallel, the devotee is encouraged to remain confident in the assurance of divine grace, free from worries about delay or external humiliation. The example helps the inner self understand this broader truth about devotion and divine love.
Verse 3
Meaning (Bhāvārtha)
Was I always virtuous before self-surrender? Certainly not. So why should I now consider myself degraded due to delays in receiving the fruits of devotion? In moments of delayed rewards, one should not think, ‘I was better off before,’ nor should one feel regret. Therefore, do not contemplate your unworthiness or entertain remorse during such times.
Commentary (Ṭīkā)
Before attaining the divine connection of Brahmasambandha (spiritual surrender and relationship with God), I was like a Chāṇḍālī (a woman of lower caste), burdened with innumerable faults. Was I ever virtuous throughout time? Certainly not. However, just as a Chāṇḍālī gains nobility upon becoming the wife of a king, I too have become virtuous through self-surrender. Even if there is a moment when the Lord’s displeasure arises, my acceptance (aṅgīkāra) by Him remains intact. Therefore, I cannot be discarded, nor am I degraded.
Just as the king does not abandon the Chāṇḍālī who has become his queen, nor can she return to being a Chāṇḍālī again, my degradation cannot occur. If the Chāṇḍālī feels no regret after being dishonored by the king, then why should I, who have been elevated through self-surrender, ever feel remorse for delays in divine grace? For example, if a princess becomes a queen and later faces dishonor, she may feel regret as both her positions (princess and queen) hold equivalent dignity. However, a Chāṇḍālī honored by the king’s selection as a queen feels no regret in such circumstances.
Similarly, a soul (jīva), originally insignificant and flawed, is accepted by the Lord and transformed into a divine servant. If this soul develops pride in their elevated status and subsequently displeases the Lord, such pride may lead to temporary separation or divine displeasure. Still, this does not amount to a loss in the acceptance granted by the Lord. Therefore, there is no dishonor for which the soul should feel regret.
By this analogy, the devotee is urged to reflect on their inherent duty. They should understand that no one can alter the divine will. The Lord’s commands represent His eternal desire, and thus, a devotee is advised not to regret temporary delays or misunderstand divine intentions. The commentary concludes by stating that reflecting on one’s duty and understanding the unchangeable nature of the Lord’s will forms the essence of spiritual maturity.
Verse 4
Meaning (Bhāvārtha)
Śrī Hari, who is omnipresent, is indeed truthful and resolute in His will. Therefore, He will not act contrary to His nature regarding the dispensing of rewards. Consequently, one must always serve according to the commands of the Lord. Failure to do so would amount to rebellion against the Master.
Commentary (Ṭīkā)
Lord Viṣṇu, being omnipresent (sarvatravyāpaka), pervades both the external and internal worlds. As the Antaryāmī (inner controller), He resides within every being and is the very essence of truth and resolve (satya-samkalpa). His actions are in perfect alignment with His steadfast truthfulness, and He cannot act contrary to this nature. Thus, the Lord will not delay unnecessarily in granting the fruits of devotion unless it aligns with His divine will.
This implies that one should remain steadfast in always carrying out the commands of the Lord. Failure to adhere to His instructions constitutes a significant offense of rebellion (dṛoha) against the Master.
Reflecting on one’s position as a servant (sevaka), the devotee must fulfill their duties as prescribed by their role. Simultaneously, Śrī Hari, from His standpoint as the Master (Swāmī), will also fulfill His divine obligations, ensuring the devotee’s ultimate well-being. This balance of reciprocal duties highlights the sacred dynamic between the Lord and His devotee.
Verse 5.1
Meaning (Bhāvārtha)
A servant’s dharma (duty) is to act according to the ājñā (command) of Śrīhari. Śrīhari Himself takes care of all the tasks of His devotees.
Commentary (Ṭīkā)
If a servant adheres to their dharma, then the master, who is Prabhu (the Lord), will fulfill their dharma as the Swāmī (master). In other words, Prabhu is the Swāmī, and we are merely His dāsa (servants). This relationship denotes a deep sense of mutual belonging. Whatever Śrīhari has planned for His devotees must be for their ultimate benefit; therefore, He will certainly do it. This understanding encapsulates the servant’s true dharma.
Verse 5.2 - 7.1
It is essential to firmly contemplate that we are the sevaka (servants) of our Prabhu. To convey this sentiment, the narrative includes two śloka-s (verses).
Meaning (Bhāvārtha)
Initially, the ājñā (command) was given to renounce the deha (body) at the saṅgama (confluence) of Gaṅgāsāgara; later, another ājñā was given at Madhuvana to renounce the deśa (homeland). I did not follow either of these two commands to renounce the body and the homeland. However, I adhered to the third ājñā to renounce the gṛha (household) by accepting sannyāsa, which is well known in the loka (world). Reflecting on the failure to obey the first two commands (leading me to fear Prabhu would forsake me), I should not regret it now. Why? Because I am a (atyājya) sevaka (inseparable servant) of Prabhu and nothing else. Thus, regret is unwarranted!
Commentary (Ṭīkā)
The first ājñā at Gaṅgāsāgara, and the subsequent one at Mathurājī, both pertained to significant renunciation: the first regarding deha (body) and the second regarding deśa (homeland). However, I did not obey these two ājñās, as Prabhu had already assigned me the task of revealing His svarūpa (essence) and illuminating the gūḍhārtha (profound meanings) of Śrībhāgavata. Had I fulfilled the first two commands, it would have obstructed the ājñā regarding self-realization and elucidating the gūḍhārtha of Śrībhāgavata.
Later, a third ājñā was given, instructing me to accept sannyāsa and renounce household life—a renunciation apparent to the loka (world). When contemplating this ājñā, I felt repentance. Being a sevaka, it is my dharma to uphold Swāmī’s ājñā and not to violate it. This realization brought forth feelings of repentance.
However, (with the adherence to the third ājñā to renounce household life by accepting sannyāsa) though I disobeyed the first two ājñās, I ultimately fulfilled the essence of all three commands. It is, therefore, inappropriate to feel regret. Additionally, if there is an offense from disobeying the first two ājñās and Prabhu delays the fruit as a result, then the delay itself constitutes the punishment. A sevaka should accept this delay as justice and not harbor repentance.
Furthermore, I am a sevaka and nothing else. If Prabhu had not regarded me as His sevaka, He would have ignored my offenses. Instead, He gave the third ājñā, affirming that “This one is My sevaka.” Therefore, repentance is unwarranted.
Verse 7.2 - 8.1
These reflections emphasize that repentance is unsuitable, yet the offense of violating the first two ājñās may have caused Bhagavān’s displeasure. How can one overcome this fear? This query leads to further teachings.
Meaning (Bhāvārtha)
I am the sevaka (servant) of Prabhu (the Lord), and not like others. Therefore, even if there is a delay in receiving the fruits (phal), why should I feel repentance? Śrīhari is not fickle-minded like worldly kings. Through bhakti (devotion), you have offered all your possessions, along with your ātmā (soul), to Him. Hence, you are fulfilled (kṛtārtha); thus, remain as content as before.
Commentary (Ṭīkā):
Unlike worldly masters, who may abandon a sevaka for committing offenses, Prabhu will never forsake His sevaka. This is affirmed by saying, “Śrīkṛṣṇa, the phalarūpa (embodiment of fruit), is never known to be like a worldly master.” In worldly terms, a master who is governed by material instincts may relinquish an accepted sevaka, but here Prabhu, being an alaukika (otherworldly) master, eternally accepts His sevakas in all three dimensions of time (kālatraya). There is no possibility of Him forsaking an accepted sevaka.
Moreover, Prabhu’s grace was upon you, and because of this, you performed total self-surrender in accordance with the path of bhakti. Thus, you are kṛtārtha, meaning you have attained both the means (sādhana) and the end goal (phala). Therefore, abandon all anxiety from your mind and remain content (sukhī).
Verse 8.2 - 9.1
Even though Prabhu’s acceptance is eternal, one might still wonder,
Having been given the initial fruit, will He continue to bestow fruits, or will He not?
To dispel such doubts and the resultant distress, an example is provided to clarify these concerns.
Meaning (Bhāvārtha)
O Antaḥkaraṇa (Inner Self), just as many ignorant parents, out of affection, do not send their daughters, who are eligible to live with their husbands, to their marital home, similarly, you must not delay in renouncing the body. Delaying this would displease Prabhu (the Lord).
Commentary (Ṭīkā)
When a daughter grows up and becomes fully capable of fulfilling her duties as a wife, sometimes parents, due to their affection, think,
She is still a child, and living at her husband’s home would burden her with many responsibilities, leading to fatigue or discomfort.
With such reasoning, they refrain from sending her to her husband, thereby causing the husband’s displeasure. Similarly, when one holds attachment to the body and hesitates to engage it in Prabhu’s service due to the fear of bodily discomfort, it displeases Prabhu. Therefore, one must not harbor such attachment to the body. Just as a husband would not be pleased if his wife is not sent to him despite being capable, similarly, Prabhu would not be pleased if His sevaka (servant) does not dedicate the body to His service due to attachment.
Verse 9.2 - 10.1
While it may seem inappropriate to resist Prabhu’s ājñā (command), Śrī Bhāgavata’s purpose — to reveal its profound meanings — was the intent of Prabhu Himself. Thus, if spreading the meaning of the Bhāgavata gains prominence in the world, any slight delay in receiving fruit may be understood as a part of Prabhu’s divine will. This is because the delay in reaching Prabhu might be a result of fulfilling His intent to reveal the Bhāgavata’s meanings. To address this doubt and resolve such dilemmas, further explanations are provided.
Meaning (Bhāvārtha)
O Antaḥkaraṇa (Inner Self), if, like other worldly people, my condition were to be based on desires for worldly accomplishments, what would become of me? This is something you must reflect upon. It is improper to incur Prabhu’s (Lord’s) displeasure for the sake of worldly achievements. In tasks deemed impossible, Śrīhari Himself manifests His efforts and ensures their completion. Therefore, no sort of anxiety should overcome you.
Commentary (Ṭīkā)
Reflect on what would have become of me if my condition had been like that of other worldly people. Where worldly masters may falter in supporting their dependents, Prabhu Śrīhari never does so, for He is the remover of suffering and sins of His devotees. Hence, there is no room for doubt or delusion to arise.
Although revealing the meanings of Śrī Bhāgavata in the world may bring me recognition, this recognition is worldly — akin to how Jaimini and Vyāsa, by aligning their philosophies with the Vedas, gained fame. Similarly, if I interpret Śrīmad Bhāgavata in a way consistent with the Vedas, it would bring me acclaim, just as it brought recognition to Jaimini and Vyāsa. However, this is merely worldly recognition, not a profound spiritual accomplishment.
When considering spiritual fruits (such as liberation), even those are not regarded as the ultimate fruit. Hence, worldly achievements are far less significant. Reflecting thus, if my condition had been rooted in worldly attachments, I would not be in a position to repent today. Instead, I would have been akin to other worldly people.
Yet, my state is unlike worldly individuals. Contemplate this and recognize that Prabhu has been merciful toward me. If doubts arise, thinking that obeying His ājñā (command) is impossible, then remember that Prabhu is Hari, the remover of all sins and protector of His devotees. Thus, I must trust in Him as my rescuer, and I must not succumb to delusion in any way.
This reasoning concludes with an appeal to the inner self, emphasizing the importance of avoiding attachment and doubt, while affirming Śrīhari’s role as the ultimate protector and guide.
Verse 10.2 - 11.1
Meaning (Bhāvārtha)
These beneficial (and truthful) words are directed toward the antaḥkaraṇa (inner self) of Śrī Vallabhācārya, the sevaka (servant) of Śrīhari. Listening to these words brings peace of mind to devotees and alleviates their worries.
Commentary (Ṭīkā)
These are words addressed to the chitta (mind) of Śrīmad Vallabhācārya, who is beloved of Bhagavān (Lord) Śrīhari and dear to the devotees. Hearing these words enables devotees to attain a state of tranquility and assurance. This text establishes the following:
Just as Śrī Vallabhācārya Mahāprabhu did not strictly adhere to all Bhagavadājñās (divine commands), he has provided an example for the Vaiṣṇavas: to avoid disobeying Bhagavān’s ājñā in any manner.
Although a jīva (soul) is inherently flawed by its nature, surrender (samarpana) elevates it to the highest state. Even if Bhagavān’s grace is bestowed upon someone, one should never harbor arrogance due to that grace.
Bhagavān is the epitome of truth and resolve. His intentions and actions are beyond human comprehension. Thus, one must always remain within His ājñā (command). To violate His ājñā is a grave offense akin to betraying one’s Swāmī (master). Therefore, a sevaka should firmly believe that their Swāmī will act only in their best interest and should remain faithfully within His ājñā.
Śrī Vallabhācārya himself expressed repentance for disobeying two ājñās, which serves as a cautionary example: one should not repeat such disobedience.
Unlike worldly masters who may forsake a servant due to offenses, Bhagavān does not abandon His sevakas. His acceptance of them is eternal. Once surrender is achieved through acts like samarpana, the state of fulfillment (kṛtārtha) is attained. This should be the underlying conviction, free of doubt.
The analogy of a father’s affection for his grown daughter is employed to emphasize the need to avoid undue attachment to the body. Just as a father, out of excessive affection, may refrain from sending his daughter to her husband’s home — thereby displeasing the husband — similarly, excessive attachment to the body may prevent one from dedicating it to Bhagavān’s service, resulting in His displeasure.
Key Insights:
- The body is given for the sole purpose of Bhagavān’s service and must be used as such. To misuse or withhold it is akin to equating oneself with worldly individuals.
- If obstacles arise in dedicating the body to Bhagavān’s service, one must trust Him as the ultimate protector. There is no alternative but to maintain this faith.