According to a legend, the composition of the Bālabodha grantha was carried out by Śrī Mahāprabhu in Vikram Samvat 1550 at Pushkar. As per the insights shared in the “84 Vaiṣṇavas’ Narratives,” Śrī Mahāprabhu personally taught this Bālabodha text to Ambala’s Narayaṇadāsa Kāyastha in Dwārkā.

Narayaṇadāsa’s father worked in a government office. At the age of twenty, Narayaṇadāsa developed a gambling addiction, which compelled him to flee home. Wandering across the south, he pursued some education and opened a small school to teach children in the market. However, he was strict, often reprimanding and even punishing his young students harshly. Despite being cautioned by Śrī Mahāprabhu’s disciple Kṛṣṇadāsa, he once harshly beat a young student, causing the child to lose consciousness. Realizing his cruelty, Narayaṇadāsa fled straight to Kṛṣṇadāsa and was subsequently presented before Śrī Mahāprabhu. By Śrī Mahāprabhu’s grace, both the child and Narayaṇadāsa were restored to health.

After being initiated, Narayaṇadāsa accompanied Śrī Mahāprabhu on his journey from the south to Dwārkā. At Dwārkā, Śrī Mahāprabhu permitted him to return home. Addressing Narayaṇadāsa’s concerns about maintaining his livelihood and fulfilling his duties, Śrī Mahāprabhu advised, “You will not be able to carry out direct service (svarūpa-sevā). Find a simple job (pāī cākarī) to sustain yourself, as there is no other servant at home. Sign materials, offer whatever is prepared as bhoga (offering), and partake of the mahāprasāda (sanctified food).” Śrī Mahāprabhu then wrote out the Gadya-mantra and the Aṣṭākṣara mantra for his service and handed them to him.

When Narayaṇadāsa requested, “Maharaj, though I have stayed with you all these days, my heart has not yet been illumined. Please grant me such grace that neither worldly joys nor sorrows become obstacles for me and that my mind remains forever attached to Śrī Ṭhākorjī’s lotus feet,” Śrī Mahāprabhu gave him his caraṇāmṛta (sanctified water from the washing of His feet) and taught him the Bālabodha grantha.

The Bālabodha provides a concise summary of all philosophies but does not delve deeply into the unique philosophy of puṣṭi-mārga. By acquiring a basic understanding of the means (sādhana) and results (phala) of other philosophies, puṣṭi-jīvas lose any tendency to stray toward other paths. All mokṣa-śāstras (texts on liberation) are intended either to alleviate worldly suffering or to facilitate the attainment of otherworldly bliss. In puṣṭi-mārga, however, liberation lies in attaining devotional bliss (bhajanānanda) while residing in the material world through bhagavat-sevā (service to the Lord) and/or bhagavat-kathā (narratives of the Lord). This concept is elaborated in the Catuḥślokī, though it is not the focus of this section.

Humans harbor countless desires and aspirations. However, scholars classify these into four categories, known as the puruṣārthas:

  1. Dharma (righteousness or duty),
  2. Artha (wealth or prosperity),
  3. Kāma (pleasure or desire),
  4. Mokṣa (liberation).

In simpler terms, these can be understood as:

  1. Kartavya (duty),
  2. Sampadā (resources),
  3. Preyas (sensory pleasure),
  4. Śreyas (ultimate good).

Every human aspiration can be classified under one of these four puruṣārthas. The true and auspicious nature of these puruṣārthas can be explored in the alaukika (transcendental) texts like the Vedas and other śāstras. Furthermore, this understanding is elaborated in the ārya śāstras composed by various ṛṣis.

The Bālabodha grantha does not aim to expound the puruṣārthas (human objectives) of dharma (righteousness), artha (wealth), kāma (desire), and mokṣa (liberation) as defined in the Vedas. These have already been elaborately explained in the Sarva-nirṇaya. Similarly, the worldly texts, which analyze the trivarga (dharma, artha, and kāma), are not the subject of discussion here. The focus is instead on mokṣa-śāstras (texts on liberation) composed by various ṛṣis and the nature of liberation described within them. Śrīmahāprabhu presents his views exclusively on these.

Among the mokṣa-śāstras authored by various ṛṣis, four main texts are significant. Other texts should either be understood as part of these four or considered theoretically negligible.

The Four Mokṣa-Śāstras by Ṛṣis

  1. Sāṅkhya-śāstra, which advocates self-attained liberation (svataḥ mokṣa) through renunciation (tyāga).
  2. Yoga-śāstra, which promotes self-attained liberation (svataḥ mokṣa) through mental restraint (acitta-vṛtti nirodha), without requiring renunciation.
  3. Śaiva-tantra, which proposes externally attained liberation (parataḥ mokṣa) through devotion or surrender (bhakti/prapatti) to Śiva.
  4. Vaiṣṇava-tantra, which proposes externally attained liberation (parataḥ mokṣa) through devotion or surrender (bhakti/prapatti) to Viṣṇu.

Sāṅkhya-śāstra

Sāṅkhya-śāstra focuses on liberation through external renunciation (bāhya-tyāga). According to this system, the complete annihilation of ego (ahantā) and possessiveness (mamatā) leads the soul (jīvātmā) to rest in its essential nature (svarūpa), and this is considered liberation (mokṣa). Over time, various ṛṣis have described Sāṅkhya practices in multiple ways. However, their consensus lies in the means and nature of attaining mokṣa.

According to Śrīmahāprabhu, the form of Sāṅkhya-śāstra described in the authoritative Vedic texts provides liberation only if its practices are undertaken as specified. Otherwise, mokṣa cannot be achieved.

Yoga-śāstra

Yoga-śāstra emphasizes mental restraint (citta-vṛtti nirodha) to achieve self-attained liberation (svataḥ mokṣa). Unlike Sāṅkhya, it does not stress external renunciation but instead prioritizes:

  • Disciplines such as yama (restraint) and niyama (observances),
  • Practices like āsana (postures), prāṇāyāma (breath control), pratyāhāra (withdrawal of senses), dhyāna (meditation), dhāraṇā (concentration), and samādhi (absorption).

Through these external and internal measures, it aims to stop the wandering tendencies (bhraṣṭa vṛtti) of the mind. Only by restraining the mind can the soul rest in its essential nature (svarūpa), attaining liberation.

Śrīmahāprabhu asserts that the yogic methods described in Vedic texts must be adhered to for mokṣa to be attained. Departure from the Vedic system makes it impossible for the soul to abide in its true nature.

Śaiva-tantra

Śaiva-tantra promotes externally attained liberation (parataḥ mokṣa) through practices such as the bhakti (devotion) and śaraṇāgati (surrender) of Śiva. According to Śrīmahāprabhu, this is valid because, as stated in the Atharvaśikhā Upaniṣad and similar texts, Śiva assumes the form of the universal destroyer (jagat-saṁhāraka). As the ultimate, flawless form of Brahman (sarvātmakam niṣpāpa-pūrṇa-guṇ Brahma), Śiva undoubtedly possesses the power to grant liberation.

Nevertheless, as the form of Śiva, the Lord Himself performs the līlā (pastime) of enjoying the bliss of mokṣa for His own pleasure. Hence, it is considered more common to attain bliss (bhoga) from Śiva rather than mokṣa. Liberation is granted only to those extraordinarily dear to Him. Such exceptional recipients must be fully devoted and surrendered to Śiva. Consequently, individuals who practice bhakti or śaraṇāgati towards Śiva, while adhering to the prescribed duties of their social and spiritual order (varṇāśrama dharma), are eligible for mokṣa through Śiva.

Vaiṣṇava-tantra

According to the parataḥ mokṣa doctrine of the Pāñcarātra Vaiṣṇava-tantra, liberation (mokṣa) can be attained through spiritual practices focused on Viṣṇu. Śrīmahāprabhu explains that the flawless and all-encompassing Brahman (sarvātma niṣpāpa-pūrṇa-guṇa Brahma), as described in texts like the Mahānārāyaṇa Upaniṣad, assumes the form of Viṣṇu, the preserver of the universe. As Viṣṇu, the Lord Himself enjoys the divine play of transcendent experiences. Thus, attaining liberation from Viṣṇu is considered easier compared to accessing His enjoyment (bhoga). Viṣṇu grants blissful enjoyment only to His exceptionally dear devotees. Becoming such a beloved devotee is entirely dependent upon complete surrender to Viṣṇu. Therefore, those who follow bhakti (devotion) or śaraṇāgati (surrender) towards Viṣṇu, without neglecting their svadharma (duties prescribed by the varṇāśrama system), are eligible for liberation through Viṣṇu.

In the svataḥ mokṣa (self-attained liberation) model, worldly suffering is alleviated, but the prospect of otherworldly bliss remains absent. In contrast, the parataḥ mokṣa model enables the possibility of attaining such transcendent bliss.

Among the trinity (Brahmā-Viṣṇu-Śiva), while both Śiva and Viṣṇu are capable of granting both bliss (bhoga) and liberation (mokṣa), Śiva predominantly grants bliss and Viṣṇu predominantly grants liberation. Brahmā grants only bliss, yet as a teacher of the doctrines of mokṣa, he is also considered a liberator in his role as guru.

This summary encapsulates the principles of all mokṣa-śāstras. Understanding these concepts aids puṣṭi-jīvas in becoming or remaining firmly rooted in the path of grace (puṣṭi-mārga). The distinctive philosophy of puṣṭi-mārga will be elaborated later in the Siddhānta-muktāvalī. Śrīmahāprabhu taught this collection of doctrines to Narayaṇadāsa of Ambala so that his heart would not wander away from the illustrious path of puṣṭi-mārga.

Through this Bāla-bodha, how deeply Śrīmahāprabhu must have instilled his teachings and the path of puṣṭi-mārga in Narayaṇadāsa! Therefore, Śrīmahāprabhu introduced the “seeds” of puṣṭi-mārga not directly in relation to the incarnated Kṛṣṇa but through the qualities (guṇa-avatāras) of Śiva and Viṣṇu, hinting at the mysteries of puṣṭi-mārga, Bāla-bodha (18-19):

samarpanena ātmanaḥ hi tadīyatvaṁ bhaved dhruvam; atadīyataya ca api kevalaḥ cet samāśritaḥ, tadāśraya-tadīyatva-buddhyai kiñcit samācaret, svadharmam anutiṣṭhan vai bhāra-dvaiguṇyam anyathā, ityeṣaṁ kathitaṁ sarvaṁ na etaj-jñāne bhramaḥ punaḥ

Narayaṇadāsa was not entrusted with svarūpa-sevā (direct service). Instead, he performed the alternative service of śrī-hastākṣara (signing and administering offerings). Moreover, no distinctive puṣṭi-mārga doctrines were expounded to him; instead, the Bāla-bodha served as an introductory collection of all doctrines. Still, Narayaṇadāsa was graced with the essence of divine intimacy, profound longing, and spiritual fervor.

Thus, the Bāla-bodha awakens an intense yearning to proceed toward Śrīmahāprabhu, his teachings, and puṣṭi-mārga.