In this world, four puruṣārthas (goals of human life)—dharma (righteousness), artha (prosperity), kāma (desires), and mokṣa (liberation)—have been prescribed. According to the smṛtis (ancient scriptures), these puruṣārthas are attained through prescribed rituals (sādhanas) as per the pūjā-mārga (path of worship). The smṛtis state that liberation (mokṣa) cannot be attained without a brāhmaṇa-deha (a body qualified by Brahmanical virtues). Only when all aspects of the prescribed rituals, including intellectual purity and adherence to the complete set of guidelines (sāṅgopāṅga-sādhana), are performed, does liberation become possible. This liberation is described as the attainment of the imperishable (the akṣara), and even such liberation is rare.

For those endowed with superior sādhana (practices), this state may be attainable, but for those without such practices (niḥsādhana), life seems to be wasted. To prevent such a misfortune, Śrī Prabhu brought Śrī Mahāprabhu to this world to articulate divine teachings through His sacred speech. Śrī Mahāprabhu composed the text Chatuḥślokī to establish the principles of Puṣṭimārga (Path of Grace) and elucidate the Puṣṭimārga perspectives on dharma, artha, kāma, and mokṣa—distinct from their interpretations in the Maryādāmārga (Path of Discipline).

The Chatuḥślokī provides insight into all four puruṣārthas through its four verses. The first verse, written in the anuṣṭup chanda (a classical meter), explains the first puruṣārtha—dharma as a way of conduct.

Verse 1

sarvadā sarva-bhāvena bhajanīyaḥ vraja-adhipaḥ ।
svasyā ayam eva dharmaḥ hi na anyaḥ kva api kadācana ॥ 1 ॥
सर्वदा सर्व-भावेन भजनियः व्रज-अधिपः ।
स्वस्य अयम् एव धर्मः हि न अन्यः क्व अपि कदाचन ॥ १ ॥
sarvadā sarvabhāvena bhajanīyo vrajādhipaḥ ।
svasyāyameva dharmohi nānyaḥ kvāpi kadācana ॥ 1 ॥
सर्वदा सर्वभावेन भजनीयो व्रजाधिपः ।
स्वस्यायमेव धर्मोहि नान्यः क्वापि कदाचन ॥ १ ॥
Meaning (Bhāvārtha)

With unwavering devotion and total surrender (sarvabhāva), one must serve Brajādhipa (Śrī Kṛṣṇa). For Puṣṭimārga practitioners, Kṛṣṇasevā (serving Kṛṣṇa) constitutes the essence of dharma (righteousness). At no point in time or place can any other form of dharma be considered appropriate or necessary.

Commentary (Ṭīkā)

In the Puṣṭimārga, Brajādhipa Śrī Kṛṣṇa, who is saccidānanda (truth-consciousness-bliss), alone is worthy of service. In the Śrīmad-Bhāgavatam’s tenth canto, during the account of Śrī Kṛṣṇa’s birth, Śrī Mahāprabhu proclaims:

Śrī Kṛṣṇa manifested in Gokula as the fruit of grace specifically for those devoid of spiritual practices (niḥsādhana). Thus, we are free from worry in all respects.

Hence, Bhagavān manifests on earth for the niḥsādhana souls who are born into the divine creation without material wealth or spiritual resources. Such souls are unquestionably worthy of serving Śrī Kṛṣṇa.

This service must be performed with sarvabhāva (complete emotional surrender). The realization that one’s body, senses, life force, wife, children, wealth, and home all belong solely to Bhagavān and not to oneself serves to dissolve the ego (ahaṃtā) and possessiveness (mamatā) tied to worldly life. Once this understanding arises within the soul, it attains liberation (mukti) and becomes infused with Bhagavān’s essence. Such a state of being is elaborated in Bhaktivardhinī:

When one develops firm attachment (dṛḍhāsakti) to the Lord, even the worldly ties such as wife, children, etc., that reside in the home appear non-obstructive and devoid of self-identity. The soul finds itself consumed by love for the Lord, unable to exist without Him. When such a state arises, the soul is truly fulfilled.

Thus, sarvātmabhāva (comprehensive surrender) is considered the principal duty of divine life and is especially applicable to those devoid of spiritual practices (niḥsādhana). This emotional approach alone suffices to accomplish all tasks. As the Śrīmad-Bhāgavatam affirms:

Through devotion alone, the gopīs, the cows, the Yamala Arjuna trees, Jāmbavān and other animals, as well as the snake Kāliya and his kin, all attained liberation.

Such statements from Śrī Bhagavān Himself firmly establish sarvātmabhāva as the primary dharma.

One might question whether this dharma is temporal—bound to specific times or places—while the claim was made that it is eternal. To dispel this doubt, the terms nānyaḥ (none other) and kadācana (at any time) have been emphasized in the text. These terms indicate that this alone constitutes the dharma of Puṣṭimārga practitioners. No other dharma can fulfill the goals of Puṣṭimārga. Unlike the Maryādāmārga, where dharma culminates in material prosperity, the practices of Maryādāmārga may lead to the attainment of Bhagavān’s external opulence but do not result in union with the Supreme Person (Puruṣottama). Additionally, temporal and regional variations may cause discrepancies in the observance of dharma. Therefore, the word kva in the original text suggests that this dharma alone is always one’s duty. The term kadācana asserts that this dharma is never to be renounced but instead eternally prescribed.

The first verse elucidates dharma-puruṣārtha as the devotional service (sevana) of Puruṣottama in the Puṣṭimārga tradition. Now, the second verse begins with the explanation of the second puruṣārtha, artha.

Verse 2

evaṁ sadā sma karttavyaṁ svayam eva kariṣyati ।
prabhuḥ sarva-samarthaḥ hi tataḥ niścintatāṁ vrajet ॥ 2 ॥
एवं सदा स्म कर्त्तव्यं स्वयं एव करिष्यति ।
प्रभुः सर्व-समर्थः हि ततः निश्चिन्ततां व्रजेत् ॥ २ ॥
evaṁ sadā sma karttavyaṁ svayameva kariṣyati ।
prabhuḥ sarvasamartho hi tato niścintatāṁ vrajet ॥ 2 ॥
एवं सदा स्म कर्त्तव्यं स्वयमेव करिष्यति ।
प्रभुः सर्वसमर्थो हि ततो निश्चिन्ततां व्रजेत् ॥ २ ॥
Meaning (Bhāvārtha)

It is the perpetual duty of a devotee to serve Bhagavān in the manner described earlier. The responsibility of granting fruits of action lies solely with Śrī Hari, who performs this of His own accord. Since Bhagavān is omnipotent (kartum-akartum-anyathākartuṃ sarvasamartha), one must remain unconcerned about worldly or otherworldly aspirations.

Commentary (Ṭīkā)

As emphasized earlier, the uninterrupted remembrance and service of Bhagavān are obligatory. The omnipotent Śrī Hari, without requiring any prayer, fulfills the worldly (laukika) and scriptural (vaidika) duties of His devotees. Thus, a devotee need not be burdened by concerns of this world or the next. Bhagavān, by the power of His omniscience, manages all the requirements of His devotees. Therefore, for practitioners of Puṣṭimārga, Bhagavān Himself constitutes their true artha (prosperity).

With this explanation of artha, the second puruṣārtha, the text now transitions to the third verse, which elaborates on kāma-puruṣārtha as understood within Puṣṭimārga.

Verse 3

yadi śrī-gokula-adhīśaḥ dhṛtaḥ sarva-ātmanā hṛdi ।
tataḥ kim-aparaṁ brūhi laukikaiḥ vaidikaiḥ api ॥ 3 ॥
यदि श्री-गोकुल-अधीशः धृतः सर्व-आत्मना हृदि ।
ततः किम्-अपरं ब्रूहि लौकिकैः वैदिकैः अपि ॥ ३ ॥
yadi śrīgokulādhīśo dhṛtaḥ sarvātmanā hṛdi ।
tataḥ kimaparaṁ brūhi laukikairvaidikairapi ॥ 3 ॥
यदि श्रीगोकुलाधीशो धृतः सर्वात्मना हृदि ।
ततः किमपरं ब्रूहि लौकिकैर्वेदिकैरपि ॥ ३ ॥
Meaning (Bhāvārtha)

Once Śrī Gokulādhiśa has been established in the heart with complete surrender (sarvabhāva), what else remains unfulfilled that is superior to being completely satisfied by Śrī Puruṣottama, the fulfiller of all desires?

Commentary (Ṭīkā)

This means that apart from Bhagavān, no one else can fulfill a devotee’s desires. He alone is the fulfiller of all desires (sarvakāma-pūraka). When Śrī Kṛṣṇa is established in the heart, there is no need for worldly means or ritualistic practices like Vedic sacrifices to achieve fulfillment. Śrī Mahāprabhu has said in the first verse of the Antaḥkaraṇaprabodha:

He antaḥkaraṇa! Listen carefully to my words—there is no deity greater than Śrī Kṛṣṇa, who is free from all faults.

Thus, Bhagavān alone is faultless (nirdosha), while all else is fallible (sadosha). By establishing the faultless Bhagavān in the heart, the devotee attains fulfillment of all desires. Even the ancient sages such as Nārada instructed that attaining Bhagavān requires devotion and service to Him.

When such a faultless Bhagavān resides in the heart of a devotee, what deficiency could remain in the fruits of that service? All desires are wholly fulfilled.

Through this explanation of kāma as the third puruṣārtha, the text now transitions to defining mokṣa as the fourth and final puruṣārtha.

Verse 4

ataḥ sarva-ātmanā śaśvat gokuleśvara pādayoḥ ।
smaraṇaṁ bhajanaṁ ca api na tyājyam iti me matiḥ ॥ 4 ॥
अतः सर्व-आत्मना शश्वत् गोकुलेश्वर पादयोः ।
स्मरणं भजनं च अपि न त्याज्यम् इति मे मतिः ॥ ४ ॥
ataḥ sarvātmanā śaśvadgokuleśvara pādayoḥ ।
smaraṇaṁ bhajanaṁ cāpi na tyājyamiti me matiḥ ॥ 4 ॥
अतः सर्वात्मना शश्वद्‌गोकुलेश्वर पादयोः ।
स्मरणं भजनं चापि न त्याज्यमिति मे मतिः ॥ ४ ॥
Meaning (Bhāvārtha)

Bhāvārtha (Interpretation): Once Śrī Gokuleśvara is established in the heart, it remains imperative, under all circumstances, to never abandon the remembrance and worship (bhajana) of His lotus feet with total surrender (sarvātmakarike). This is my firm resolve.

Commentary (Ṭīkā)

Just as consuming medicine provides relief to an ailing person and prevents future illness, similarly, even after the attainment of Bhagavān, the soul must continuously engage in the practice of remembrance (smaraṇa) and worship (bhajana), akin to taking preventative medicine. This is necessary to ensure that the soul does not fall under the influence of demonic tendencies (āsurāveśa) from association with āsura jīvas (demonic souls).

Śrī Mahāprabhu, through His compassion towards divine life (daivī jīvana), decrees this as an enduring commandment by declaring, “This is my determined resolve.” Thus, the perpetual remembrance and worship of Bhagavān act as a safeguard and a means of preserving the purity of the soul.

This concise commentary on the Navaratna Grantha by Goswami Śrī Nṛsiṃhalālajī Mahārāja has been completed.