In this unique teaching, Shri Vallabhacharya provides insight into the different natures of people who speak about God. He compares them to various types of water, highlighting the diversity in their qualities and attributes. Just as water has different flavors and characteristics, reciters of God’s teachings also vary in their approach and understanding.

Shri Vallabhacharya emphasizes the importance of discerning these differences. When one can correctly judge the nature of what they are listening to, they develop the ability to imbibe only the pure and authentic teachings, thus enhancing their spiritual growth.


namaskṛtya hariṁ vakṣye tad-guṇānāṁ vibhedakān ।
bhāvān viṁśati-dhā bhinnān sarva-sandeha-vārakān ॥ 1 ॥
नमस्कृत्य हरिं वक्ष्ये तद्-गुणानां विभेदकान् ।
भावान् विंशति-धा भिन्नान् सर्व-सन्देह-वारकान् ॥ १ ॥
namaskṛtya hariṁ vakṣye tadguṇānāṁ vibhedakān ।
bhāvān viṁśatidhā bhinnān sarvasandehavārakān ॥ 1 ॥
नमस्कृत्य हरिं वक्ष्ये तद्गुणानां विभेदकान् ।
भावान् विंशतिधा भिन्नान् सर्वसन्देहवारकान् ॥ १ ॥
After offering obeisance to Hari (namaskṛtya hariṁ), I shall describe (vakṣye) the distinctions among His qualities (tad-guṇānāṁ vibhedakān). These qualities manifest in twenty distinct forms (bhāvān viṁśati-dhā bhinnān), dispelling all doubts (sarva-sandeha-vārakān).

guṇa-bhedāḥ tu tāvantaḥ yāvantaḥ hi jale matāḥ ।
gāyakāḥ kūpa-saṁkāśā gandharvāḥ iti viśrutāḥ ॥ 2 ॥
गुण-भेदाः तु तावन्तः यावन्तः हि जले मताः ।
गायकाः कूप-संकाशाः गन्धर्वाः इति विश्रुताः ॥ २ ॥
guṇabhedāstu tāvanto yāvanto hi jale matāḥ ।
gāyakāḥ kūpasaṁkāśā gandharvā iti viśrutāḥ ॥ 2 ॥
गुणभेदास्तु तावन्तो यावन्तो हि जले मताः ।
गायकाः कूपसंकाशा गन्धर्वा इति विश्रुताः ॥ २ ॥
The distinctions among qualities (guṇa-bhedāḥ) are considered to be as numerous (tāvantaḥ) as the water droplets (yāvantaḥ hi jale matāḥ). Renowned (iti viśrutāḥ) as divine singers (gāyakāḥ) who resemble deep wells (kūpa-saṁkāśā), they are known as celestial Gandharvas (gandharvāḥ).

kūpa-bhedāḥ tu yāvantaḥ tāvantaḥ te api sammatāḥ ।
kulyāḥ paurāṇikāḥ proktāḥ pāramparya-yutā bhuvi ॥ 3 ॥
कूप-भेदाः तु यावन्तः तावन्तः ते अपि सम्मताः ।
कुल्याः पौराणिकाः प्रोक्ताः पारम्पर्य-युता भुवि ॥ ३ ॥
kūpabhedāstu yāvantastāvantaste'pi sammatāḥ ।
kulyāḥ paurāṇikāḥ proktāḥ pāramparyayutā bhuvi ॥ 3 ॥
कूपभेदास्तु यावन्तस्तावन्तस्तेऽपि सम्मताः ।
कुल्याः पौराणिकाः प्रोक्ताः पारम्पर्ययुता भुवि ॥ ३ ॥
Just as the distinctions among wells are numerous (kūpa-bhedāḥ tu yāvantaḥ), so too are these qualities acknowledged (tāvantaḥ te api sammatāḥ). These streams (kulyāḥ) are described as ancient and sacred (paurāṇikāḥ proktāḥ), flowing through the traditions of the world (pāramparya-yutā bhuvi).

kṣetra-praviṣṭāḥ te ca api saṁsāra-utpatti-hetavaḥ ।
veśyā-ādi-sahitā mattā gāyakāḥ garta-saṁjñitāḥ ॥ 4 ॥
क्षेत्र-प्रविष्टाः ते च अपि संसार-उत्पत्ति-हेतवः ।
वेश्या-आदि-सहिता मत्ता गायकाः गर्त-संज्ञिताः ॥ ४ ॥
kṣetrapraviṣṭāste cāpi saṁsārotpattihetavaḥ ।
veśyādisahitā mattā gāyakā gartasaṁjñitāḥ ॥ 4 ॥
क्षेत्रप्रविष्टास्ते चापि संसारोत्पत्तिहेतवः ।
वेश्यादिसहिता मत्ता गायका गर्तसंज्ञिताः ॥ ४ ॥
Those who have entered fields or areas (kṣetra-praviṣṭāḥ te ca api) are considered to be the causes of worldly existence and birth (saṁsāra-utpatti-hetavaḥ). They are described as intoxicated (mattā) beings associated with courtesans and others (veśyā-ādi-sahitā), and are known as "pit-like singers" (gāyakāḥ garta-saṁjñitāḥ), symbolizing entanglement in material life.

jala-artham eva gartāḥ tu nīcāḥ gāna-upajīvinaḥ ।
hradāḥ tu paṇḍitāḥ proktāḥ bhagavat-śāstra-tat-parāḥ ॥ 5 ॥
जल-अर्थं एव गर्ताः तु नीचाः गान-उपजीविनः ।
ह्रदाः तु पण्डिताः प्रोक्ताः भगवत्-शास्त्र-तत्-पराः ॥ ५ ॥
jalārthameva gartāstu nīcā gānopajīvinaḥ ।
hradāstu paṇḍitāḥ proktā bhagavacchāstratatparāḥ ॥ 5 ॥
जलार्थमेव गर्तास्तु नीचा गानोपजीविनः ।
हदास्तु पण्डिताः प्रोक्ता भगवच्छास्त्रतत्पराः ॥ ५ ॥
The pit-like singers (gartāḥ), who rely on singing for their livelihood (gāna-upajīvinaḥ), are considered lowly (nīcāḥ), focused merely on material gains like water (jala-artham eva). In contrast, the ponds or reservoirs (hradāḥ) symbolize the learned ones (paṇḍitāḥ proktāḥ) who are dedicated to the study and application of divine scriptures (bhagavat-śāstra-tat-parāḥ).

sandeha-vārakāḥ tatra sūdāḥ gambhīra-mānasāḥ ।
saraḥ-kamala-sampūrṇāḥ prema-yuktāḥ tathā budhāḥ ॥ 6 ॥
सन्देह-वारकाः तत्र सूदाः गम्भीर-मानसाः ।
सरः-कमल-सम्पूर्णाः प्रेम-युक्ताः तथा बुधाः ॥ ६ ॥
sandehavārakāstatra sūdā gambhīramānasāḥ ।
sarahkamalasampūrṇāḥ premayuktāstathā budhāḥ ॥ 6 ॥
सन्देहवारकास्तत्र सूदा गंभीरमानसाः ।
सरःकमलसम्पूर्णाः प्रेमयुक्तास्तथा बुधाः ॥ ६ ॥
Dispellers of doubt (sandeha-vārakāḥ) are like those skilled cooks (sūdāḥ) with profound minds (gambhīra-mānasāḥ). They are compared to lakes filled with lotus flowers (saraḥ-kamala-sampūrṇāḥ), symbolizing the enlightened ones (budhāḥ), who are imbued with divine love (prema-yuktāḥ tathā).

alpa-śrutāḥ prema-yuktāḥ veśantāḥ parikīrtitāḥ ।
karma-śuddhāḥ palvalāni tathā alpa-śruti-bhaktayaḥ ॥ 7 ॥
अल्प-श्रुताः प्रेम-युक्ताः वेशन्ताः परिकीर्तिताः ।
कर्म-शुद्धाः पल्वलानि तथा अल्प-श्रुति-भक्तयः ॥ ७ ॥
alpaśrutāḥ premayuktā veśantāḥ parikīrtitāḥ ।
karmaśuddhāḥ palvalāni tathālpaśrutibhaktayaḥ ॥ 7 ॥
अल्पश्रुताः प्रेमयुक्ता वेशन्ताः परिकीर्तिताः ।
कर्मशुद्धाः पल्वलानि तथाल्पश्रुतिभक्तयः ॥ ७ ॥
Those with limited knowledge (alpa-śrutāḥ) but filled with divine love (prema-yuktāḥ) are celebrated as veśantāḥ (veśantāḥ parikīrtitāḥ). Similarly, those whose actions are pure (karma-śuddhāḥ) are likened to shallow pools (palvalāni), representing devotees with minimal scriptural understanding but sincere devotion (tathā alpa-śruti-bhaktayaḥ).

yoga-dhyāna-ādi-saṁyuktā guṇāḥ varṣyāḥ prakīrtitāḥ ।
tapaḥ-jñāna-ādi-bhāvena sveda-jāḥ tu prakīrtitāḥ ॥ 8 ॥
योग-ध्यान-आदि-संयुक्ताः गुणाः वर्ष्याः प्रकीर्तिताः ।
तपः-ज्ञान-आदि-भावेन स्वेद-जाः तु प्रकीर्तिताः ॥ ८ ॥
yogadhyānādisaṁyuktā guṇā varṣyāḥ prakīrtitāḥ ।
tapojñānādibhāvena svedajāstu prakīrtitāḥ ॥ 8 ॥
योगध्यानादिसंयुक्ता गुणा वर्ष्याः प्रकीर्तिताः ।
तपोज्ञानादिभावेन स्वेदजास्तु प्रकीर्तिताः ॥ ८ ॥
Qualities combined with practices like yoga and meditation (yoga-dhyāna-ādi-saṁyuktā guṇāḥ) are celebrated as heavenly showers (varṣyāḥ prakīrtitāḥ), symbolizing spiritual nourishment. Likewise, qualities arising from austerity, knowledge, and similar virtues (tapaḥ-jñāna-ādi-bhāvena) are described as born of sweat (sveda-jāḥ tu prakīrtitāḥ), representing effort and dedication on the spiritual path.

alaukikena jñānena ye tu proktāḥ hareḥ guṇāḥ ।
kādācitkāḥ śabda-gamyāḥ pata-chabdāḥ prakīrtitāḥ ॥ 9 ॥
अलौकिकेन ज्ञानेन ये तु प्रोक्ताः हरेः गुणाः ।
कादाचित्काः शब्द-गम्याः पत-छब्दाः प्रकीर्तिताः ॥ ९ ॥
alaukikena jñānena ye tu proktā harerguṇāḥ ।
kādācitkāḥ śabdagamyāḥ patacchabdāḥ prakīrtitāḥ ॥ 9 ॥
अलौकिकेन ज्ञानेन ये तु प्रोक्ता हरेर्गुणाः ।
कादाचित्काः शब्दगम्याः पतच्छब्दाः प्रकीर्तिताः ॥ ९ ॥
The divine qualities of Hari (hareḥ guṇāḥ), described through transcendental knowledge (alaukikena jñānena), are sometimes perceptible through sound (kādācitkāḥ śabda-gamyāḥ). They are referred to as "falling sounds" (pata-chabdāḥ prakīrtitāḥ), symbolizing their subtle and mystical nature, revealed to the devout.

devādi-upāsana-udbhūtāḥ pṛṣvā bhūmeḥ iva udgatāḥ ।
sādhana-ādi-prakāreṇa navadhā bhakti-mārgataḥ ॥ 10 ॥
देव-आदि-उपासना-उद्भूताः पृष्वा भूमेः इव उद्गताः ।
साधन-आदि-प्रकारेण नवधा भक्ति-मार्गतः ॥ १० ॥
devādyupāsanodbhūtāḥ pṛṣvā bhūmerivodgatāḥ ।
sādhanādiprakāreṇa navadhā bhaktimārgataḥ ॥ 10 ॥
देवाद्युपासनोद्भूताः पृष्वा भूमेरिवोद्गताः ।
साधनादिप्रकारेण नवधा भक्तिमार्गतः ॥ १० ॥
The qualities that arise through the worship of the Devas and others (devādi-upāsana-udbhūtāḥ) emerge from the surface of the earth (pṛṣvā bhūmeḥ iva udgatāḥ), symbolizing their accessibility and worldly grounding. Through various means of spiritual practice (sādhana-ādi-prakāreṇa), they align with the ninefold path of devotion (navadhā bhakti-mārgataḥ), leading to the Divine.

prema-pūrtyā sphurad-dharmāḥ syandamānāḥ prakīrtitāḥ ।
yādṛśāḥ tādṛśāḥ proktāḥ vṛddhi-kṣaya-vivarjitāḥ ॥ 11 ॥
प्रेम-पूर्त्या स्फुरद्-धर्माः स्यन्दमानाः प्रकीर्तिताः ।
यादृशाः तादृशाः प्रोक्ताः वृद्धि-क्षय-विवर्जिताः ॥ ११ ॥
premapūrtyā sphuraddharmāḥ syandamānāḥ prakīrtitāḥ ।
yādṛśāstādṛśāḥ proktā vṛddhikṣayavivarjitāḥ ॥ 11 ॥
प्रेमपूर्त्या स्फुरद्धर्माः स्यन्दमानाः प्रकीर्तिताः ।
यादृशास्तादृशाः प्रोक्ता वृद्धिक्षयविवर्जिताः ॥ ११ ॥
Qualities arising from the fullness of divine love (prema-pūrtyā sphurad-dharmāḥ) are said to flow endlessly (syandamānāḥ prakīrtitāḥ). They are described as being of the same nature (yādṛśāḥ tādṛśāḥ proktāḥ), without growth or decline (vṛddhi-kṣaya-vivarjitāḥ), symbolizing their eternal and unchanging nature.

sthāvarāḥ te samākhyātāḥ maryāda-eka-pratiṣṭhitāḥ ।
aneka-janma-sam-siddhāḥ janma-prabhṛti sarvadā ॥ 12 ॥
स्थावराः ते समाख्याताः मर्यादा-एक-प्रतिष्ठिताः ।
अनेक-जन्म-सं-सिद्धाः जन्म-प्रभृति सर्वदा ॥ १२ ॥
sthāvarāste samākhyātā maryādaikapratisthitāḥ ।
anekajanmasamsiddhā janmaprabhṛti sarvadā ॥ 12 ॥
स्थावरास्ते समाख्याता मर्यादैकप्रतिष्ठिताः ।
अनेकजन्मसंसिद्धा जन्मप्रभृति सर्वदा ॥ १२ ॥
Those qualities are described as immovable and steadfast (sthāvarāḥ te samākhyātāḥ), firmly established in a single code of conduct (maryāda-eka-pratiṣṭhitāḥ). Perfected through countless births (aneka-janma-sam-siddhāḥ), they remain ever-present (janma-prabhṛti sarvadā), symbolizing eternal and unshakable virtue.

saṅga-ādi-guṇa-doṣābhyāṁ vṛddhi-kṣaya-yutā bhuvi ।
nirantara-udgama-yutā nadyaḥ te parikīrtitāḥ ॥ 13 ॥
सङ्ग-आदि-गुण-दोषाभ्यां वृद्धि-क्षय-युता भुवि ।
निरन्तर-उद्गम-युता नद्यः ते परिकीर्तिताः ॥ १३ ॥
sangādiguṇadoṣābhyāṁ vṛddhikṣayayutā bhuvi ।
nirantarodgamayutā nadyaste parikīrtitāḥ ॥ 13 ॥
संगादिगुणदोषाभ्यां वृद्धिक्षययुता भुवि ।
निरन्तरोद्गमयुता नद्यस्ते परिकीर्तिताः ॥ १३ ॥
In the material world (bhuvi), due to association with both virtues and flaws (saṅga-ādi-guṇa-doṣābhyāṁ), qualities are subject to growth and decay (vṛddhi-kṣaya-yutā). These are continuously flowing (nirantara-udgama-yutā), akin to rivers (nadyaḥ te), and are celebrated for their dynamic nature (parikīrtitāḥ).

etādṛśāḥ svatantrāḥ cet sindhavaḥ parikīrtitāḥ ।
pūrṇā bhagavadīyāḥ ye śeṣa-vyāsa-agni-mārutāḥ ॥ 14 ॥
एतादृशाः स्वतन्त्राः चेत् सिन्धवः परिकीर्तिताः ।
पूर्णाः भगवदीयाः ये शेष-व्यास-अग्नि-मारुताः ॥ १४ ॥
etādṛśāḥ svatantrāścet sindhavaḥ parikīrtitāḥ ।
pūrṇā bhagavadīyā ye śeṣavyāsāgnimārutāḥ ॥ 14 ॥
एतादृशाः स्वतन्त्राश्चेत् सिन्धवः परिकीर्तिताः ।
पूर्णा भगवदीया ये शेषव्यासाग्निमारुताः ॥ १४ ॥
Such qualities, if independent (etādṛśāḥ svatantrāḥ cet), are celebrated as oceans (sindhavaḥ parikīrtitāḥ), vast and unbounded. Those qualities, which are complete and divine (pūrṇā bhagavadīyāḥ ye), are embodied by Śeṣa, Vyāsa, Agni, and Māruta (śeṣa-vyāsa-agni-mārutāḥ), symbolizing their universal and eternal presence.

jaḍa-nārada-maitra-ādyāḥ te samudrāḥ prakīrtitāḥ ।
loka-veda-guṇaiḥ miśra-bhāvena eke hareḥ guṇān ॥ 15 ॥
जड-नारद-मैत्र-आद्याः ते समुद्राः प्रकीर्तिताः ।
लोक-वेद-गुणैः मिश्र-भावेन एका हरेः गुणान् ॥ १५ ॥
jaḍanāradamaitrādyāste samudrāḥ prakīrtitāḥ ।
lokavedaguṇairmiśra bhāvenaike harerguṇān ॥ 15 ॥
जडनारदमैत्राद्यास्ते समुद्राः प्रकीर्तिताः ।
लोकवेदगुणैर्मिश्र भावेनैके हरेर्गुणान् ॥ १५ ॥
The qualities associated with Jaḍa, Nārada, Maitra, and others (jaḍa-nārada-maitra-ādyāḥ) are celebrated as vast oceans (te samudrāḥ prakīrtitāḥ). These qualities are considered a blend (miśra-bhāvena) of both worldly and scriptural virtues (loka-veda-guṇaiḥ), and they represent one perspective on the infinite qualities of Hari (eke hareḥ guṇān).

varṇayanti samudrāḥ te kṣāra-ādyāḥ ṣaṭ prakīrtitāḥ ।
guṇa-ātītatayā śuddhān sat-cit-ānanda-rūpiṇaḥ ॥ 16 ॥
वर्णयन्ति समुद्राः ते क्षार-आद्याः षट् प्रकीर्तिताः ।
गुण-आतीततया शुद्धान् सत्त-चित्-आनन्द-रूपिणः ॥ १६ ॥
varṇayanti samudrāste kṣārādyāḥ ṣaṭ prakīrtitāḥ ।
guṇātītatayā śuddhān saccidānandarūpiṇaḥ ॥ 16 ॥
वर्णयन्ति समुद्रास्ते क्षाराद्याः षट् प्रकीर्तिताः ।
गुणातीततया शुद्धान् सच्चिदानन्दरूपिणः ॥ १६ ॥
The oceans (samudrāḥ te), described in six forms (kṣāra-ādyāḥ ṣaṭ prakīrtitāḥ), symbolize the vast range of divine qualities. These qualities transcend all attributes (guṇa-ātītatayā śuddhān) and are pure, embodying the essence of existence, consciousness, and bliss (sat-cit-ānanda-rūpiṇaḥ), reflecting the ultimate nature of the Divine.

sarvān eva guṇān viṣṇoḥ varṇayanti vicakṣaṇāḥ ।
te amṛtodāḥ samākhyātāḥ tat vāk-pānaṁ su-durlabham ॥ 17 ॥
सर्वान् एव गुणान् विष्णोः वर्णयन्ति विचक्षणाः ।
ते अमृतोदाः समाख्याताः तत् वाक्-पानं सु-दुर्लभम् ॥ १७ ॥
sarvāneva guṇānviṣṇorvarṇayanti vicakṣaṇāḥ ।
te'mṛtodāḥ samākhyātāstadvākpānaṁ sudurlabham ॥ 17 ॥
सर्वानेव गुणान्विष्णोर्वर्णयन्ति विचक्षणाः ।
तेऽमृतोदाः समाख्यातास्तद्वाक्पानं सुदुर्लभम् ॥ १७ ॥
The wise ones (vicakṣaṇāḥ) describe all the qualities of Lord Viṣṇu (sarvān eva guṇān viṣṇoḥ varṇayanti), which are considered nectar-giving (te amṛtodāḥ samākhyātāḥ). To drink the essence of these divine words (tat vāk-pānaṁ) is exceedingly rare and precious (su-durlabham), signifying their profound and sacred nature.

tādṛśānāṁ kvacit vākyam dūtānām iva varṇitam ।
ajāmila-ākarṇana-vat bindu-pānaṁ prakīrtitam ॥ 18 ॥
तादृशानां क्वचित् वाक्यं दूतानाम् इव वर्णितम् ।
अजामिल-आकर्णन-वत् बिन्दु-पानं प्रकीर्तितम् ॥ १८ ॥
tādṛśānāṁ kvacidvākyam dūtānāmiva varṇitam ।
ajāmilākarṇanavad bindupānaṁ prakīrtitam ॥ 18 ॥
तादृशानां क्वचिद्वाक्यं दूतानामिव वर्णितम् ।
अजामिलाकर्णनवद् बिन्दुपानं प्रकीर्तितम् ॥ १८ ॥
For such divine qualities (tādṛśānāṁ), a single word or verse (kvacit vākyam) is revered as if spoken by celestial messengers (dūtānām iva varṇitam). Just as the story of Ajāmila was heard (ajāmila-ākarṇana-vat), the experience of absorbing even a drop of such nectar (bindu-pānaṁ prakīrtitam) is celebrated as profoundly significant.

rāga-ajñāna-ādi-bhāvānāṁ sarvathā nāśanaṁ yadā ।
tadā lehanam ity-uktaṁ sva-ānanda-udgama-kāraṇam ॥ 19 ॥
राग-अज्ञान-आदि-भावानां सर्वथा नाशनं यदा ।
तदा लेहनम् इत्य्-उक्तं स्व-आनन्द-उद्गम-कारणम् ॥ १९ ॥
rāgājñānādibhāvānāṁ sarvathā nāśanaṁ yadā ।
tadā lehanamityuktaṁ svānandodgamakāraṇam ॥ 19 ॥
रागाज्ञानादिभावानां सर्वथा नाशनं यदा ।
तदा लेहनमित्युक्तं स्वानन्दोद्गमकारणम् ॥ १९ ॥
When the states of attachment, ignorance, and similar emotions (rāga-ajñāna-ādi-bhāvānāṁ) are completely eradicated (sarvathā nāśanaṁ yadā), it is termed as "lehanam" (tadā lehanam ity-uktaṁ). This serves as the cause for the emergence of one's inner bliss (sva-ānanda-udgama-kāraṇam), symbolizing a state of pure spiritual joy.

uddhṛta-udaka-vat sarve patita-udaka-vat tathā ।
uktātiriktavākyāni phalaṁ ca api tathā tataḥ ॥ 20 ॥
उद्धृत-उदक-वत् सर्वे पतित-उदक-वत् तथा ।
उक्तातिरिक्तवाक्यानि फलम् च अपि तथा ततः ॥ २० ॥
uddhṛtodakavatsarve patitodakavattathā ।
uktātiriktavākyāni phalaṁ cāpi tathā tataḥ ॥ 20 ॥
उद्धृतोदकवत्सर्वे पतितोदकवत्तथा ।
उक्तातिरिक्तवाक्यानि फलं चापि तथा ततः ॥ २० ॥
Just as water that is drawn up (uddhṛta-udaka-vat) or water that has fallen back (patita-udaka-vat) carries significance, so too (tathā) do all the additional verses and statements (uktātiriktavākyāni). They collectively yield profound outcomes (phalaṁ ca api tathā tataḥ), symbolizing the enduring and holistic value of divine wisdom.

iti jīva-indriya-gatā nānā-bhāvaṁ gatā bhuvi ।
rūpataḥ phalataḥ ca eva guṇāḥ viṣṇoḥ nirūpitāḥ ॥ 21 ॥
इति जीव-इन्द्रिय-गता नाना-भावं गता भुवि ।
रूपतः फलतः च एव गुणाः विष्णोः निरूपिताः ॥ २१ ॥
iti jīvendriyagatā nānābhāvaṁ gatā bhuvi ।
rūpataḥ phalataścaiva guṇā viṣṇornirūpitāḥ ॥ 21 ॥
इति जीवेन्द्रियगता नानाभावं गता भुवि ।
रूपतः फलतश्चैव गुणा विष्णोर्निरूपिताः ॥ २१ ॥
Thus (iti), the qualities of Viṣṇu (guṇāḥ viṣṇoḥ) manifest in diverse ways (nānā-bhāvaṁ gatā) within this world (bhuvi), relating to the states of living beings and their senses (jīva-indriya-gatā). These qualities are described both in their forms (rūpataḥ) and their outcomes (phalataḥ ca eva), highlighting their multifaceted and profound nature (nirūpitāḥ).

Thus ends the 'Jalabheda' composed by Shri Vallabhacharya.