According to other view(s), dharma (righteousness), artha (wealth), kāma (desire), and mokṣa (liberation) are all considered as ultimate goals (phala-rūpa). Consequently, life’s activities are directed toward achieving these objectives (puruṣārtha-siddhi). However, living beings (jīvas) often fail to recognize the supremacy of devotion (bhakti). To demonstrate the importance of devotion, the nature of puruṣārtha is explained in detail, followed by the auspicious invocation (maṅgalācaraṇa) which reflects Śrīmahāprabhu’s philosophy.

Verse 1

natvā hariṃ sadānandaṃ sarva-siddhānta-saṃgraham ।
bāla-prabodhanārthāya vadāmi suviniścitam ।। 1 ।।
नत्वा हरिं सदानन्दं सर्व-सिद्धान्त-सङ्ग्रहम् ।
बाल-प्रबोधनार्थाय वदामि सुविनिश्चितम् ।। १ ।।
natvā hariṃ sadānandaṃ sarvasiddhāntasaṃgraham ।
bālaprabodhanārthāya vadāmi suviniścitam ।। 1 ।।
नत्वा हरिं सदानन्दं सर्वसिद्धान्तसङ्ग्रहम् ।
बालप्रबोधनार्थाय वदामि सुविनिश्चितम् ।। १ ।।

Meaning (Bhāvārtha):

By bowing to the ever-blissful (sadānanda) Lord Śrī Kṛṣṇa, the remover of devotees’ sufferings and sins, I undertake to compose a compendium of all philosophies (sarva-siddhānta-saṅgraha) for the purpose of enlightening children in a proper manner.

Commentary (Ṭīkā):

The Lord, as Hari, dispels all sufferings, and as Sadānanda, He bestows bliss. Śrīācārya begins by bowing to Him, indicating that if one seeks the removal of suffering and the attainment of happiness, it is essential to humbly bow to the Lord. By doing so, the author promises to compose this sarva-siddhānta-saṅgraha (compendium of all principles). This text is identified as a scripture that outlines the foundational objectives (puruṣārthas).

The text is crafted for the purpose of educating children (bāla-prabodhana). Children here are described as those who cannot yet distinguish between what is beneficial and what is harmful for them. With pure sentiments, they are considered deserving of compassion, hence the term ‘children’ (bāla). This work aims to dispel their confusion about other means and outcomes related to phala-sādhana (the means for attaining fruits) and to instill in them the understanding and capability to gain eligibility for devotion (bhakti) or surrender (śaraṇāgati). It is designed to enable their rightful entry into these paths with proper understanding.

Verse 2

To clarify doubts concerning the relationship between objectives and outcomes, the text succinctly presents the determination of the puruṣārthas.

dharmārtha-kāma-mokṣā' khyāś catvāro'rthā manīṣiṇām ।
jīveśvara-vicāreṇa dvividhā te hi vicāritāḥ ।। 2 ।।
धर्म-अर्थ-काम-मोक्षाः ख्याश् चत्वारोऽर्था मनीषिणाम् ।
जीव-ईश्वर-विचारेण द्विविधा ते हि विचारिताः ।। २ ।।
dharmārthakāmamokṣā'khyāś catvāro'rthā manīṣiṇām ।
jīveśvaravicāreṇa dvividhā te hi vicāritāḥ ।। 2 ।।
धर्मार्थकाममोक्षाः ख्याश् चत्वारोऽर्था मनीषिणाम् ।
जीवेश्वरविचारेण द्विविधा ते हि विचारिताः ।। २ ।।

Meaning (Bhāvārtha):

The four objectives (puruṣārthas)—dharma (righteousness), artha (wealth), kāma (desire), and mokṣa (liberation)—are concepts understood by the wise. These objectives are not easily attainable by ordinary means. They are categorized into two types:

  • Objectives as considered by living beings (jīva-vicārita), and
  • Objectives as considered by the divine (īśvara-vicārita).

Commentary (Ṭīkā):

Among these, the injunctions from the Vedas and other sacred texts regarding what ought to be done (kṛtvya) or what ought not to be done (akṛtvya) define dharma (righteousness). For instance:

  • Commands like “svargakī kāmanā vāro jyotiṣṭoma-yajñasūṃ yajana kare” (To attain heavenly pleasures, one should perform the Jyotiṣṭoma sacrifice).
  • Prohibitions like “brāhmaṇa māriveyogya nāhī he” (A Brāhmaṇa should not be harmed).

Wealth, such as garlands (mālā), sandalwood paste (candana), wife, children, body, life, ornaments, house, money, and other possessions, is referred to as artha. The sensory inclination of the mind toward objects like sound, touch, form, taste, and smell (viṣayas) in ways favorable to the senses is described as kāma (desire).

Liberation (mokṣa) is defined as the state of resting in one’s essential nature (svarūpa) after the complete eradication of the worldly ego and attachment (ahantā-mamatā).

These four objectives are referred to as artha (meaning), though in essence, bhakti (devotion) is the principal objective. Hence, rather than stating that these are “puruṣārthas,” they are referred to as “artha” in this context. Furthermore, these objectives are considered from two perspectives:

  • From the viewpoint of life (jīva-vicārita), and
  • From the viewpoint of the divine (īśvara-vicārita).

Verse 3

This explanation illustrates the nature of divine objectives (īśvara-vicārita puruṣārtha) within the twofold framework of puruṣārthas.

alaukikāstu vedoktāḥ sādhya-sādhana-saṃyutāḥ ।
laukikā ṛṣibhiḥ proktās tathaiveśvara-śikṣayā ।। 3 ।।
अलौकिकास्तु वेदोक्ताः साध्य-साधन-संयुताः ।
लौकिका ऋषिभिः प्रोक्ताः तथैवेश्वर-शिक्षया ।। ३ ।।
alaukikāstu vedoktāḥ sādhya-sādhanasaṃyutāḥ ।
laukikā ṛṣibhiḥ proktās tathaiveśvaraśikṣayā ।। 3 ।।
अलौकिकास्तु वेदोक्ताः साध्यसाधनसंयुताः ।
लौकिका ऋषिभिः प्रोक्ताः तथैवेश्वरशिक्षया ।। ३ ।।

Meaning (Bhāvārtha):

The transcendental objectives (alaukika puruṣārtha), which involve both the goal (sādhya) and the means (sādhana), are described in the Vedas and are considered divine objectives (īśvaravicārita puruṣārtha). These objectives are formulated as per the will of the Lord (īśvara-ājñā). In contrast, the objectives described by the ṛṣis are worldly objectives (laukika puruṣārtha or jīvavicārita puruṣārtha).

Commentary (Ṭīkā):

The Vedas outline the alaukika puruṣārtha as follows: specific means (sādhana) lead to particular outcomes (phala). For example:

  • Through particular sacrifices (yajña), dharma (righteousness) is attained.
  • Specific efforts result in artha (wealth).
  • Distinct practices lead to kāma (sensory satisfaction).
  • Defined methods achieve mokṣa (liberation).

These principles, as stated in the Vedas, are divinely ordained (īśvara-prokta). Thus, the objectives described in the Vedas are referred to as divine objectives (īśvaravicārita puruṣārtha).

The ṛṣis, though well-versed in Vedic knowledge, have expounded the objectives based on their interpretations. These are classified as worldly objectives (laukika puruṣārtha). Even though the ṛṣis’ interpretations reflect the commands of the Lord, their expositions differ from the direct formulations of the Vedas. This distinction between divine and worldly puruṣārthas highlights their respective significance and intent.

Verse 4.1

laukikaṃstu pravakṣyāmi vedād-ādyā yataḥ sthitāḥ ।
लौकिकंस्तु प्रवक्ष्यामि वेदाद्-आद्या यतः स्थिताः ।
laukikaṃstu pravakṣyāmi vedādādyā yataḥ sthitāḥ ।
लौकिकंस्तु प्रवक्ष्यामि वेदादाद्या यतः स्थिताः ।

Meaning (Bhāvārtha):

The transcendental objectives (alaukika puruṣārtha) are firmly established in the Vedas. There is no need for further deliberation on them. Therefore, I will now focus on explaining the worldly objectives (laukika puruṣārtha).

Commentary (Ṭīkā):

The transcendental objectives (alaukika puruṣārtha) are grounded in the Vedas. For those desiring to achieve transcendental goals, reliance on the Vedic injunctions is necessary. However, these objectives are not universally achievable. To emphasize their exclusivity, the term “situated” (sthit hain) is employed, indicating their limited accessibility and non-prevalence. Therefore, I will proceed to elaborate on the worldly objectives (laukika puruṣārtha), which are more immediately relevant.

Verse 4.2 - 5.1

dharmaśāstrāṇi nītiśca kāmaśāstrāṇi ca kramāt ।। 4 ।।
trivarga-sādhakānīti na tannirṇaya ucyate ।
धर्मशास्त्राणि नीतिश्च कामशास्त्राणि च क्रमात् ।। ४ ।।
त्रिवर्ग-साधकानीति न तन्निर्णय उच्यते ।
dharmaśāstrāṇi nītiśca kāmaśāstrāṇi ca kramāt ।। 4 ।।
trivargasādhakānīti na tannirṇaya ucyate ।
धर्मशास्त्राणि नीतिश्च कामशास्त्राणि च क्रमात् ।। ४ ।।
त्रिवर्गसाधकानीति न तन्निर्णय उच्यते ।

Meaning (Bhāvārtha):

Texts like the Manusmṛti that define righteousness (dharma), the Kāmandakīya and other treatises on politics and economics (nītiśāstra or arthaśāstra), and the Kāmaśāstra attributed to Vātsyāyana, respectively, are concerned with facilitating dharma (righteousness), artha (wealth), and kāma (desires)—collectively known as the trivarga. Therefore, their conclusive analysis is not undertaken here (in this context) (4).

Commentary (Ṭīkā):

Among these:

  • Dharmaśāstra seeks to establish dharma (righteousness),
  • Nītiśāstra aims to establish artha (wealth and resources), and
  • Kāmaśāstra focuses on establishing kāma (sensory desires).

Together, dharma, artha, and kāma are referred to as the trivarga (the trio of human pursuits). For pure-hearted and exclusive devotees (ananya-bhaktas), these objectives are directly fulfilled by the Lord Himself. However, when ordinary devotees also receive fulfillment of the trivarga from the Lord, they often become content with these limited objectives and fail to transcend them. To prevent this, the Lord removes the labor (śrama) associated with the trivarga for such ordinary devotees.

Verse 5.2 - 6

Thus, the analysis of these three (trivarga) has not been undertaken here. Instead, by outlining the framework of the trivarga, the question arises: Is the fruit of liberation (mokṣa-rūpa phala) singular or diverse? This curiosity is now addressed.

mokṣe catvāri śāstrāṇi laukike parataḥ svataḥ ।। 5 ।।
dvidhā dve dve svatas tatra sāṃkhya-yogau prakīrtitau ।
tyāgātyāga-vibhāgena sāṃkhye tyāgaḥ prakīrtitaḥ ।। 6 ।।
मोक्षे चत्वारि शास्त्राणि लौकिके परतः स्वतः ।। ५ ।।
द्विधा द्वे द्वे स्वतस्तत्र साङ्ख्य-योगौ प्रकीर्तितौ ।
त्याग-अत्याग-विभागेन साङ्ख्ये त्यागः प्रकीर्तितः ।। ६ ।।
mokṣe catvāri śāstrāṇi laukike parataḥ svataḥ ।। 5 ।।
dvidhādve dve svatastatra sāṃkhyayogau prakīrtitau ।
tyāgātyāgavibhāgena sāṃkhye tyāgaḥ prakīrtitaḥ ।। 6 ।।
मोक्षे चत्वारि शास्त्राणि लौकिके परतः स्वतः ।। ५ ।।
द्विधा द्वे द्वे स्वतस्तत्र साङ्ख्ययोगौ प्रकीर्तितौ ।
त्यागात्यागविभागेन साङ्ख्ये त्यागः प्रकीर्तितः ।। ६ ।।

Meaning (Bhāvārtha):

In worldly liberation (laukika mokṣa), there are two types of paths (śāstras):

  1. Those that attain liberation (parataḥ mokṣa) dependently, through grace.
  2. Those that attain liberation (svataḥ mokṣa) independently, through one’s own effort.

Thus, four foundational śāstras concerning smārta mokṣa are acknowledged. Among them, for svataḥ mokṣa (self-attained liberation), renunciation (tyāga) and non-renunciation (atyāga) form the basis, as described in Sāṅkhya and Yoga Śāstras.

Commentary (Ṭīkā):

The śāstras that establish specific methods (ritipramāṇa sādhana) leading to the accomplishment of liberation through one’s own efforts (svataḥ mokṣa) are termed self-attained liberation texts (mokṣa-sādhaka śāstras). On the other hand, those śāstras that prescribe methods resulting in liberation through grace (prasāda/kṛpā) are termed dependent liberation texts (parataḥ mokṣa-sādhaka śāstras).

Within svataḥ mokṣa, Sāṅkhya Śāstra emphasizes renunciation (tyāga), asserting that liberation occurs through discrimination (viveka) between eternal and non-eternal entities (nityānitya-vastu). This leads to detachment (vairāgya) and ultimately to renunciation, whereby liberation (mokṣa) becomes achievable through one’s own efforts. Such liberation is defined as being under the control of the individual soul (jīva), as described by Sāṅkhya Śāstra.

Similarly, Yoga Śāstra advocates non-renunciation (atyāga), where liberation is attained without external renunciation but rather through inner control (citta-vṛtti nirodha). It provides another method toward liberation. Thus, it is clarified how renunciation alone facilitates self-attained liberation.

Verse 7

The question then arises, how can liberation be achieved through renunciation alone, when the body and attachments persist? This is further explained in relation to the types of liberation.

ahantā-mamatā-nāśe sarvathā nirahaṃ kṛtau ।
svarūpastho yadā jīvaḥ kṛtārthaḥ sa nigadyate ।। 7 ।।
अहंता-ममता-नाशे सर्वथा निरहं कृतौ ।
स्वरूपस्थो यदा जीवः कृतार्थः स निगद्यते ।। ७ ।।
ahantāmamatanāśe sarvathā nirahaṃ kṛtau ।
svarūpastho yadā jīvaḥ kṛtārthaḥ sa nigadyate ।। 7 ।।
अहंताममतनाशे सर्वथा निरहं कृतौ ।
स्वरूपस्थो यदा जीवः कृतार्थः स निगद्यते ।। ७ ।।

Meaning (Bhāvārtha):

When ego (ahantā) and possessiveness (mamatā) are annihilated and the individual is completely free from egotistical identity (ahankāra-śūnya), the soul (jīva) abides in its true nature (svarūpa). At this point, the soul is termed as “accomplished” (kṛtārtha).

Commentary (Ṭīkā):

The annihilation of ego (ahantā) related to the gross body (sthūla-śarīra) and the subtle body (liṅga-śarīra), along with possessiveness toward associated elements such as house, life force (prāṇa), senses (indriya), and others, leads to the cessation of identification (abhimāna) within the intellect (buddhi-tattva). Consequently, the sense of being a doer (kartṛtva) or an enjoyer (bhoktṛtva) also vanishes. At this stage, the soul begins to shine in its pure nature (svarūpa-prakāśa), and liberation (mokṣa) is achieved. This is the perspective of the Sāṅkhya Śāstra as explained by its propounders.

Regarding the views of Gautama and others, just as certain aspects of their philosophies conflict with the Vedas, Sāṅkhya too contains elements that are inconsistent with Vedic principles.

Verse 8

The question then arises—why does the philosophy of liberation (mokṣa) as proposed in Sāṅkhya Śāstra receive respect among the learned (śiṣṭa)? Conversely, why is the mokṣa philosophy of Gautama and others not held in similar regard? This inquiry is addressed further.

tadarthaṃ prakriyā kācit purāṇe'pi nirūpitā ।
ṛṣibhir bahudhā proktā phalam ekam abāhyataḥ ।। 8 ।।
तदर्थं प्रक्रिया काचित् पुराणेऽपि निरूपिता ।
ऋषिभिः बहुधा प्रोक्ता फलम् एकम् अबाह्यतः ।। ८ ।।
tadarthaṃ prakriyākācit purāṇe'pi nirūpitā ।
ṛṣibhirbahudhā proktā phalamekam abāhyataḥ ।। 8 ।।
तदर्थं प्रक्रियाकाचित् पुराणेऽपि निरूपिता ।
ऋषिभिर्बहुधा प्रोक्ता फलमेकम् अबाह्यतः ।। ८ ।।

Meaning (Bhāvārtha):

Liberation (mokṣa) is defined as the state of resting in one’s essential nature (svarūpa) after relinquishing all external identifications. The methods for attaining liberation have been described in the Purāṇas. Except for atheistic Sāṅkhya (anīśvara Sāṅkhya), all paths lead to a singular fruit, liberation.

Commentary (Ṭīkā):

The Purāṇas serve to clarify and enhance the meaning of the Vedas. Thus, the perspective of Sāṅkhya that aligns with the Purāṇas is respected by the learned (śiṣṭas). However, the mokṣa principles proposed by Gautama and others are not in alignment with the Purāṇas and therefore are not held in similar esteem.

While various processes within Sāṅkhya have been described by different ṛṣis, a common principle emerges from all non-atheistic Sāṅkhya paths: the rejection of everything external to the self (ātma), which acts as the inner discipline (antarāṅga-sādhana), ultimately leading to the singular fruit of liberation (mokṣa).

Therefore, except for external (bāhya) atheistic Sāṅkhya, all other forms of Sāṅkhya are worthy of respect among the learned. In Purāṇic Sāṅkhya, self-realization (ātma-darśana) serves as the initial fruit, while liberation (mokṣa) achieved through knowledge (jñāna) constitutes the subsequent fruit. This dual outcome reflects the consideration of ātma-darśana as the first fruit, except within atheistic Sāṅkhya. The fruit of atheistic Sāṅkhya is merely the attainment of hell (naraka-prāpti).

Verse 9

Thus, after elaborating upon one scripture advocating self-attained liberation (svataḥ mokṣa), another scripture addressing the same pursuit is now explained.

atyāge yogamārgo hi tyāgo'pi manasaiva hi ।
yamādayastu kartavyāḥ siddhe yoge kṛtārthatā ।। 9 ।।
अत्यागे योगमार्गो हि त्यागोऽपि मनसैव हि ।
यमादयस्तु कर्तव्याः सिद्धे योगे कृतार्थता ।। ९ ।।
atyāgeyogamārgo hi tyāgo'pi manasaiva hi ।
yamādayastu kartavyāḥ siddheyoge kṛtārthatā ।। 9 ।।
अत्यागे योगमार्गो हि त्यागोऽपि मनसैव हि ।
यमादयस्तु कर्तव्याः सिद्धे योगे कृतार्थता ।। ९ ।।

Meaning (Bhāvārtha):

Yoga does not advocate external renunciation (tyāga), making it clear that liberation can be achieved without abandoning external possessions. Instead, it emphasizes mental renunciation (mānasika tyāga), which involves detachment within the mind. In the yoga-mārga, disciplines such as yama (restraints), niyama (observances), and other practices like posture (āsana), breath control (prāṇāyāma), withdrawal (pratyāhāra), meditation (dhyāna), concentration (dhāraṇā), and absorption (samādhi) are essential. By mastering these disciplines, liberation (mokṣa) is achieved as the soul rests in its true nature (svarūpa).

Commentary (Ṭīkā):

For those seeking liberation without external renunciation, the path of yoga (yoga-mārga) is appropriate. Yoga focuses on controlling the wandering tendencies of the mind (citta-vṛtti nirodha) and enabling self-realization (ātma-bodha). This approach aligns with the teachings of the Purāṇas, affirming its compatibility with Vedic principles. The renunciation prescribed here is mental and internal (mānasika), not external. Practices like yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhyāna, dhāraṇā, and samādhi serve as the required means (sādhana). Mastery of yoga leads to liberation, which is defined as resting in one’s true essence (svarūpa-sthiti).

Verse 10 - 11.1

This completes the delineation of the second path for self-attained liberation (svataḥ mokṣa). The discussion now moves toward the paths for externally attained liberation (parataḥ mokṣa), beginning with an exploration of the nature of liberation itself. It also asserts that Brahmā does not grant liberation, citing scriptural evidence.

parāśrayeṇa mokṣastu dvidhā so'pi nirūpyate ।
brahmā brāhmaṇatāṃ yātas tadrūpeṇa susevyate ।। 10 ।।
te sarvārthā na cādyena śāstraṃ kiñcid udīritam ।
पराश्रयेण मोक्षस्तु द्विधा सोऽपि निरूप्यते ।
ब्रह्मा ब्राह्मणतां यातस् तद्रूपेण सुसेव्यते ।। १० ।।
ते सर्वार्था न चाद्येन शास्त्रं किंचिद् उदीरितम् ।
parāśrayeṇamokṣastu dvidhā so'pi nirūpyate ।
brahmā brāhmaṇatāṃ yātas tadrūpeṇa susevyate ।। 10 ।।
te sarvārthā na cādyena śāstraṃ kiñcid udīritam ।
पराश्रयेणमोक्षस्तु द्विधा सोऽपि निरूप्यते ।
ब्रह्मा ब्राह्मणतां यातस् तद्रूपेण सुसेव्यते ।। १० ।।
ते सर्वार्था न चाद्येन शास्त्रं किंचिदुदीरितम् ।

Meaning (Bhāvārtha):

Liberation (mokṣa) that is externally attained (parāśraya) occurs only through the shelter of Śiva and Viṣṇu. These two types of externally attained liberation are thus identified. As for Brahmā, although he is knowledgeable about the Vedas and Parabrahman, or as a deity associated with the pride of belonging to the Brāhmaṇa caste, his service occurs in the form of worshiping him as a Brāhmaṇa. Consequently, the objectives (artha) of dharma, artha, kāma, and mokṣa are not obtained from Brahmā. Rather, Brahmā has described certain principles through the Vaikhānasa scriptures.

Commentary (Ṭīkā):

Externally attained liberation (parāśraya mokṣa) occurs solely through Śiva and Viṣṇu. The two types of externally attained liberation are distinctly outlined. Though Brahmā, Viṣṇu, and Śiva are equal as manifestations of the divine qualities (guṇāvatāra), Brahmā’s reverence has diminished due to curses such as that of Sarasvatī. Thus, Brahmā remains respected for his knowledge of the Vedas and Parabrahman, or as a deity with pride associated with the Brāhmaṇa caste, but his service happens in the form of worship as a Brāhmaṇa.

For liberation, service to Brahmā is not appropriate since Brahmā’s role involves creation (sṛṣṭi-karma), which contradicts liberation. Therefore, Brahmā does not grant liberation (mokṣa). The objectives (artha) of dharma, artha, kāma, and mokṣa are not obtained from Brahmā. While some objectives may be achieved, Brahmā does not provide all objectives comprehensively. Additionally, Brahmā has conveyed some principles through the Vaikhānasa scriptures.

Verse 12.2 - 13.1

The divine nature of Śiva and Viṣṇu is explained next.

ataḥ śivaśca viṣṇuśca jagato hitakārakau ।। 11 ।।
vastunaḥ sthiti-saṃhārau kāryoṃ śāstra-pravartakau ।
अतः शिवश्च विष्णुश्च जगतो हितकारकौ ।। ११ ।।
वस्तुनः स्थिति-संहारौ कार्योऽं शास्त्र-प्रवर्तकौ ।
ataḥ śivaśca viṣṇuśca jagato hitakārakau ।। 11 ।।
vastunaḥ sthitisaṃhārau kāryoṃ śāstrapravartakau ।
अतः शिवश्च विष्णुश्च जगतो हितकारकौ ।। ११ ।।
वस्तुनः स्थितिसंहारौ कार्योऽं शास्त्रप्रवर्तकौ ।

Meaning (Bhāvārtha Ṭīkā):

Liberation (mokṣa) cannot be attained through Brahmā. However, both Śiva and Viṣṇu serve as benefactors of the universe, ensuring its welfare. Viṣṇu’s primary duty is the preservation (pālana) of creation, while Śiva’s primary duty is the destruction (saṁhāra) of creation. Consequently, both Śiva and Viṣṇu are the authors of scriptures concerning the fourfold aims of life (caturvarga—dharma, artha, kāma, and mokṣa). As per individual eligibility and capacity, these scriptures guide beings toward their prescribed paths.

Śiva’s scriptures describe Him as all-encompassing (sarvātmakatva), while Viṣṇu’s scriptures similarly describe Him as all-encompassing (sarvātmakatva).

Verse 12.2 - 13.1

A question may arise, how can Viṣṇu’s sole role be to preserve (sṛṣṭi-pālana) while Śiva’s sole role is to destroy (sṛṣṭi-saṁhāra)? How can these distinct functions coexist while still maintaining their universal sovereignty?

brahmaiva tādṛśaṃ yasmāt sarvātmakatayoditau ।। 12 ।।
nirdoṣa-pūrṇa-guṇatā tat-tacchāstre tayoḥ kṛtā ।
ब्रह्मैव तादृशं यस्मात् सर्वात्मकतयोदितौ ।। १२ ।।
निर्दोष-पूर्ण-गुणता तत्-तच्छास्त्रे तयोः कृता ।
brahmaiva tādṛśaṃ yasmāt sarvātmakatayoditau ।। 12 ।। nirdoṣapūrṇaguṇatā tattacchāstre tayoḥ kṛtā ।
ब्रह्मैव तादृशं यस्मात् सर्वात्मकतयोदितौ ।। १२ ।।
निर्दोषपूर्णगुणता तत्तच्छास्त्रे तयोः कृता ।

Meaning (Bhāvārtha):

Brahman manifests as both Viṣṇu and Śiva, and scripture identifies them as the ultimate causes of the entire universe. Their respective scriptures describe them as flawless and full of all divine qualities. However, the qualities such as sarvātmakatva (all-encompassing nature) attributed to Viṣṇu and Śiva in their scriptures are, in essence, qualities of the Supreme Brahman itself and not inherent to them as guṇāvatāras (manifestations of specific attributes).

Commentary (Ṭīkā):

The Atharvaśiras and Śvetāśvatara Upaniṣads establish Brahman in the form of Śiva, while texts like the Mahānārāyaṇa and Nārāyaṇopaniṣad establish Brahman in the form of Viṣṇu. Without contradiction, both the Pāśupata and Pāñcarātra traditions present Śiva and Viṣṇu as all-encompassing manifestations. Thus, Brahman alone manifests in this dual manner.

Śiva’s scriptures, such as the Pāśupata, portray him as possessing impeccable and perfect qualities. Likewise, Viṣṇu’s scriptures, such as the Pāñcarātra, describe him similarly. These descriptions ultimately signify Brahman through the forms of Śiva and Viṣṇu, rather than limiting their scope as guṇāvatāras.

Furthermore, the Mahābhārata, in the Mokṣa Dharma section, states that the final refuge of Sāṅkhya, Yoga, Pāñcarātra, the Vedas, and Pāśupata is none other than Lord Nārāyaṇa. However, those lacking this understanding mistakenly attribute ultimate refuge to the specific deities prescribed within these paths. For such individuals, liberation may result in sāyujya (merging) with the respective deity but does not yield the transcendental bliss (ānanda), especially the bliss of devotion (bhajanānanda).

Verse 13.2 - 14.1

Thus, the worldly perspective (jīva-vicārita) of mokṣa is explained. If there arises curiosity as to whether the fruits of devotion to Śiva and Viṣṇu are one and the same or distinct, the answer follows.

bhoga-mokṣa-phale dātuṃ śaktau dvāvapi yadyapi ।। 13 ।।
bhogaḥ śivena mokṣastu viṣṇuneti viniścayaḥ ।
भोग-मोक्ष-फले दातुं शक्तौ द्वावपि यद्यपि ।। १३ ।।
भोगः शिवेन मोक्षस्तु विष्णुनेति विनिश्चयः ।
bhogamokṣaphale dātuṃ śaktau dvāvapi yadyapi ।। 13 ।।
bhogaḥ śivena mokṣastu viṣṇuneti viniścayaḥ ।
भोगमोक्षफले दातुं शक्तौ द्वावपि यद्यपि ।। १३ ।।
भोगः शिवेन मोक्षस्तु विष्णुनेति विनिश्चयः ।

Meaning (Bhāvārtha):

Although both Śiva and Viṣṇu are capable of granting both enjoyment (bhoga) and liberation (mokṣa), it is a well-established understanding that devotion to Śiva results in bhoga (enjoyment), while devotion to Viṣṇu leads to mokṣa (liberation).

Commentary (Ṭīkā):

Śrī Bhāgavatam, in the 10th Canto, Chapter 88, states that Śiva is empowered and enveloped in qualities (guṇas). Thus, devotion to Śiva leads to enjoyment derived from material qualities and powers (guṇa-vibhūti). Conversely, Hari (Viṣṇu) is directly nirguṇa (beyond material attributes and māyā). Therefore, devotion to Viṣṇu grants liberation (mokṣa) through transcendence of these qualities.

Scriptural references, including certain Śrutis and Purāṇas, mention Śiva granting liberation and Viṣṇu granting enjoyment. These statements, however, emphasize the abilities (sāmarthya) of these deities and should not be interpreted as general principles. Ultimately, the distinction remains: Śiva’s worship results in material boons, while Viṣṇu’s devotion leads to ultimate liberation.

Verse 14.2

The analogy is presented in a manner accessible to beginners (bālas), ensuring that they can grasp the concept of this differentiation easily. This clarity builds the foundation for further spiritual comprehension.

loke'pi yat prabhurbhukte tan na yacchati karhicit ।। 14 ।।
लोकेऽपि यत् प्रभुर्भुक्ते तन् न यच्छति कर्हिचित् ।। १४ ।।
loke'pi yat prabhurbhukte tan na yacchati karhicit ।। 14 ।।
लोकेऽपि यत् प्रभुर्भुक्ते तन् न यच्छति कर्हिचित् ।। १४ ।।

Meaning (Bhāvārtha):

In the world, it is observed that an owner does not give away items they themselves enjoy. Similarly, Śiva, being ever detached, experiences mokṣa (liberation) as his personal enjoyment and does not grant it to others. On the other hand, Viṣṇu, who eternally enjoys worldly prosperity alongside Lakṣmī, does not bestow worldly pleasures (bhoga) upon others.

Commentary (Ṭīkā):

It is a worldly custom that an owner does not share their personal enjoyments. Aligning with this, Śiva, in his deeply detached nature, experiences mokṣa as his enjoyment and does not grant it to others. Conversely, Viṣṇu enjoys worldly opulence (bhoga) alongside Lakṣmī and does not offer this enjoyment to others. This explanation serves as a logical analogy for beginners.

However, the deeper intent is that Śiva, wielding fierce powers, is followed by devotees inclined toward the tamasic quality (tamas), and hence, he does not grant mokṣa. Meanwhile, Bhagavān Śrī Kṛṣṇa does not provide worldly prosperity (bhoga) to those nirguṇa (free from material qualities), as it might lead them away from the path of devotion. However, for devotees who are free from pride in their prosperity (like Sudāmā), Bhagavān may still grant worldly boons, which is elaborated as being given only to His “most beloved.”

A doubt arises, if Vaiṣṇavas do not desire liberation, they may refrain from worshiping Viṣṇu and instead seek prosperity through the worship of Śiva. To dispel this, it is clarified that Śrī Kṛṣṇa accepts only those offerings that are uniquely devotional. These are not given by Śiva as they belong to Bhagavān and His bhakti, which is likened to a kalpavṛkṣa (wish-fulfilling tree), fulfilling all desires. Bhagavān alone accepts and grants these transcendent gifts.

Verse 15 - 16.1

Should Śiva fail to grant liberation, the Pāśupata Śāstra would lose its standing as a mokṣa-śāstra. Similarly, if Viṣṇu were not to grant prosperity, it would conflict with statements in the scriptures asserting that all material and spiritual achievements are accessible through devotion to Bhagavān. This potential conflict is addressed to preserve harmony in scriptural reasoning.

atipriyāya tadapi dīyate kvacideva hi ।
niyatārtha-pradānena tadīyatvaṃ tadāśrayaḥ ।। 15 ।।
pratyekaṃ sādhanaṃ caitad dvitīyārthe mahān śramaḥ ।
अतिप्रियाय तदपि दीयते क्वचिदेव हि ।
नियतार्थ-प्रदानेन तदीयत्वं तदाश्रयः ।। १५ ।।
प्रत्येकं साधनं चैतद् द्वितीयार्थे महान् श्रमः ।
atipriyāya tadapi dīyate kvacideva hi ।
niyatārthapradānena tadīyatvaṃ tadāśrayaḥ ।। 15 ।।
pratyekaṃ sādhanaṃ caitad dvitīyārthe mahān śramaḥ ।
अतिप्रियाय तदपि दीयते क्वचिदेव हि ।
नियतार्थप्रदानेन तदीयत्वं तदाश्रयः ।। १५ ।।
प्रत्येकं साधनं चैतद् द्वितीयार्थे महान् श्रमः ।

Meaning (Bhāvārtha):

Śiva grants liberation (mokṣa) only to those extremely dear to him, and Viṣṇu grants worldly enjoyment (bhoga) to his dearest devotees. This understanding is universally accepted. Worshiping Śiva leads to the attainment of bhoga, while worshiping Viṣṇu results in mokṣa. Each serves as a distinct means (sādhana). For either Śiva or Viṣṇu to grant objectives contrary to their roles (guṇa-parivartan), such as Śiva granting bhoga or Viṣṇu granting mokṣa, would involve great effort.

Commentary (Ṭīkā):

Śiva and Viṣṇu both possess the power to bestow bhoga and mokṣa. For a devotee who becomes extremely dear to either deity by taking refuge, they grant benefits according to the devotee’s eligibility. However, were Śiva to solely grant bhoga, Viṣṇu’s devotees would need to resort to Śiva for worldly desires. Similarly, were Viṣṇu to grant only mokṣa, Śiva’s devotees would have to turn to Viṣṇu for liberation. To prevent this, both Śiva and Viṣṇu grant both objectives to their most beloved devotees.

For non-devotees desiring bhoga, worship of Śiva is the means. For those seeking mokṣa, worship of Viṣṇu is appropriate. However, for devotees of Bhagavān (bhagavad-bhaktas), all objectives are fulfilled directly through Bhagavān. Thus, becoming dearest to Śiva and Viṣṇu by taking their refuge is the fundamental sādhana. Through this means, all objectives are fulfilled.

While Śiva granting mokṣa and Viṣṇu granting bhoga involves great effort, the roles of Śiva and Viṣṇu align naturally: Śiva’s worship results in bhoga, and Viṣṇu’s worship leads to mokṣa. This elucidates the system of worldly mokṣa (laukika mokṣa). In contrast, transcendental liberation (alaukika mokṣa) is specific to the path of devotion (bhakti-mārga), which transcends these arrangements. The labor involved in devotion is exceptionally pure and supreme in terms of means, fruit, and nature.

Verse 16.2 - 17.1

The reason for the statement that it is labor-intensive for Śiva to grant mokṣa or for Viṣṇu to grant bhoga is explained next.

jīvāḥ svabhāvato duṣṭā doṣābhāvāya sarvadā ।। 16 ।।
śravaṇādi tataḥ premṇā sarvaṃ kāryaṃ hi sidhyati ।
जीवाः स्वभावतो दुष्टाः दोषाभावाय सर्वदा ।। १६ ।।
श्रवणादि ततः प्रेम्णा सर्वं कार्यं हि सिध्यति ।
jīvāḥ svabhāvato duṣṭā doṣābhāvāya sarvadā ।। 16 ।।
śravaṇāditataḥ premṇā sarvaṃ kāryaṃ hi sidhyati ।
जीवाः स्वभावतो दुष्टाः दोषाभावाय सर्वदा ।। १६ ।।
श्रवणादिततः प्रेम्णा सर्वं कार्यं हि सिध्यति ।

Meaning (Bhāvārtha):

Living beings (jīvas) are parts (aṁśa) of the Supreme Lord (Bhagavān) and are not inherently corrupted in their true nature (svarūpa). However, they become flawed through their tendencies (svabhāva). To remove these flaws, they must continually engage in listening (śravaṇa) and similar practices, which lead to love (prema) for the Lord. Through this love, all objectives are accomplished.

Commentary (Ṭīkā):

The Śrutis state, “Based on their tendencies (svabhāva), beings are classified into three types: gods (devas), humans (manuṣyas), and demons (asuras).” The Matsya Purāṇa describes four cosmic cycles (kalpas): sāmya (harmonic), sāttvika (goodness), rājasa (passion), and tāmasa (ignorance).

  • During tāmasa kalpa, Śiva and Agni are exalted.
  • In rājasa kalpa, Brahmā is given prominence.
  • In sāmya kalpa, Sarasvatī and ancestors (pitṛs) are celebrated.
  • In sāttvika kalpa, the glory of Hari (Viṣṇu) is predominant.

These cycles highlight their characteristics, with liberation (mokṣa) being easily attainable during the sāttvika kalpa, as mentioned in the scriptures. The Vāmana Purāṇa (10th chapter) declares that worshippers of Viṣṇu are sāttvika, while worshippers of Śiva belong to the tāmasa category.

Viṣṇu’s devotees quickly transcend the modes (guṇātīta) by shedding sattva guṇa, attaining liberation without difficulty. Thus, Viṣṇu does not face much effort in bestowing mokṣa. However, granting worldly pleasures (bhoga) involves adjusting devotees’ tranquil dispositions without inducing attachment. Therefore, even in granting enjoyment, Viṣṇu faces challenges.

Śiva’s devotees, being tāmasika, must first overcome qualities of ignorance (tamas), passion (rajas), and even goodness (sattva) before transcending the modes (guṇātīta) and attaining liberation, making this process labor-intensive for Śiva. However, granting pleasures (bhoga) to those of a tāmasika disposition requires no such adjustments, and hence, Śiva faces no difficulty there.

For removing imperfections, beings must continually engage in practices like śravaṇa. This leads to love (prema) for the Lord, which solidifies their sense of belonging (tadīyatva) and surrender (tadāśrayatva). Alternatively, as servants (dāsa) of the Lord, performing service is their inherent duty (svadharma). Failure to do so leads to imperfections. By engaging in śravaṇa, love for the Lord develops, ultimately enabling all accomplishments through this love.

Verse 17.2 - 18.1

By detailing the arrangement of abilities (sāmarthya) and means (sādhana), the fruits achieved through them are presented. Love for the Lord emerges as the ultimate means and fruit of all efforts.

mokṣastu sulabho viṣṇor bhogaśca śivatastathā ।। 17 ।।
samarpaṇenātmano hi tadīyatvaṃ bhaved dhruvam ।
मोक्षस्तु सुलभो विष्णोर् भोगश्च शिवतस्तथा ।। १७ ।।
समर्पणेनात्मनो हि तदीयत्वं भवेद् ध्रुवम् ।
mokṣastu sulabho viṣṇor bhogaśca śivatastathā ।। 17 ।।
samarpaṇenātmano hi tadīyatvaṃ bhaved dhruvam ।
मोक्षस्तु सुलभो विष्णोर् भोगश्च शिवतस्तथा ।। १७ ।।
समर्पणेनात्मनो हि तदीयत्वं भवेद् ध्रुवम् ।

Meaning (Bhāvārtha):

Liberation (mokṣa) is easily attainable through Viṣṇu, whereas worldly enjoyments (bhoga) are readily granted by Śiva. To achieve unwavering belongingness (tadīyatva), one must offer the self (ātmā) along with all possessions in surrender at the lotus feet of Bhagavān. This leads to a firm realization of belongingness.

Commentary (Ṭīkā):

In earlier interpretations, the effort required by Śiva and Viṣṇu was explained. Liberation (mokṣa) is naturally facilitated by Viṣṇu, while bhoga is more easily provided by Śiva. Attaining the status of being extraordinarily beloved (atipriyatva) involves surrendering the self along with all possessions. This surrender ensures the establishment of tadīyatva (a sense of complete belongingness).

The thought behind surrender lies in the realization that everything belonging to oneself—body, mind, and possessions—is dedicated to the Lord’s will. This understanding forms the foundation of true surrender (ātma-samarpana). Once this surrender is achieved, the sense of belongingness to the Lord is firmly established.

Verse 18.2 - 19

If the process of surrender leads to tadīyatva, a question may arise, what happens when surrender has not been performed and there exists only a superficial refuge? If the intellect does not comprehend this surrender, how can one establish belongingness, and consequently, how can the fruits of this belonging be realized? This query is addressed further in the text.

atadīyatayā cāpi kevalaścet samāśritaḥ ।। 18 ।।
tadāśraya-tadīyatva-buddhyai kiṃcit samācaret ।
svadharmam anutiṣṭhan vai bhāradvaiguṇyam anyathā ।
ityevaṃ kathitaṃ sarvaṃ naitajjñāne bhramaḥ punaḥ ।। 19 ।।
अतदीयतया चापि केवलश्चेत् समाश्रितः ।। १८ ।।
तदाश्रय-तदीयत्व-बुद्ध्यै किंचित् समाचरेत् ।
स्वधर्मम् अनुतिष्ठन् वै भारद्वैगुण्यम् अन्यथा ।
इत्येवं कथितं सर्वं नैतज्ज्ञाने भ्रमः पुनः ।। १९ ।।
atadīyatayā cāpi kevalaścet samāśritaḥ ।। 18 ।।
tadāśrayatadīyatvabuddhyai kiṃcit samācaret ।
svadharmam anutiṣṭhan vai bhāradvaiguṇyam anyathā ।
ityevaṃ kathitaṃ sarvaṃ naitajjñāne bhramaḥ punaḥ ।। 19 ।।
अतदीयतया चापि केवलश्चेत् समाश्रितः ।। १८ ।।
तदाश्रयतदीयत्वबुद्ध्यै किंचित् समाचरेत् ।
स्वधर्मम् अनुतिष्ठन् वै भारद्वैगुण्यम् अन्यथा ।
इत्येवं कथितं सर्वं नैतज्ज्ञाने भ्रमः पुनः ।। १९ ।।

Meaning (Bhāvārtha):

If a person has not developed belongingness (tadīyatva) and only takes refuge (āśraya) by recognizing the Lord as their protector, they should adhere to their duties according to the varṇāśrama-dharma. To cultivate both refuge and belongingness, they must engage in practices like listening (śravaṇa) and related actions; otherwise, they bear a doubled burden.

Commentary (Ṭīkā):

Neglecting the varṇāśrama-dharma results in the fault of irreligion (adharma), compounded by the inherent flaws of the jīva’s nature, as previously stated (“Jīvas are inherently flawed by their tendencies”). This accumulation of faults (dvi-guṇa doṣa) creates a great burden for the Lord to rescue such a person.

Alternatively, Nārada’s words in the Bhāgavatam clarify, “Even if one neglects varṇāśrama-dharma and engages in devotion at the Lord’s feet (bhajana) imperfectly, they will not come to harm. Conversely, adhering strictly to varṇāśrama-dharma without worshiping the Lord achieves no meaningful result.” Therefore, one should continue their duties while simultaneously practicing śravaṇa and cultivating refuge (āśraya) and belongingness (tadīyatva). If they only adhere to varṇāśrama-dharma without engaging in devotional practices, they gain no fruit (a burden). Furthermore, if they fail to develop refuge and belongingness, the Lord does not intervene to deliver them, creating a double burden.

Alternatively, in the path of devotion (bhakti-mārga), surrender to the Lord (śaraṇāgati) as taught by Śrī Ācārya is the true svadharma (natural duty) of the jīva. Performing this svadharma, along with practices like śravaṇa to establish refuge and belongingness, leads to the fulfillment of one’s spiritual goals. Neglecting these, however, doubles the burden: the fruits of devotional practices remain unrealized, and failure to follow the dharma of the path of devotion results in demerits (pratyavāya).

Thus, the teachings are summarized for the understanding and benefit of beginners, concluding this section.

This concise commentary on the Bāla-bodha by Goswami Śrī Nṛsiṃhalālajī Mahārāja has been completed.