This text aims to dispel the concerns of the devotee (bhagavadīya). A question arises: Bhagavadīyas are exclusive devotees, and in the Gītā, Śrī Kṛṣṇa tells Arjuna,

For those who worship Me exclusively and constantly focus their mind on Me, I provide all necessary resources and protect what they receive.

How then can a Bhagavadīya have any concerns? To address this, Śrī Gusāīnjī states:

Only those who have surrendered themselves (ātmanivedana) are qualified for divine worship (bhagavad-bhajana). Those who have not surrendered are unqualified.

If a person has performed ātmanivedana, then nothing remains unsurrendered to Bhagavān in this world or the hereafter. So, should the maintenance of their body and senses be carried out using surrendered (nivedita) items or unsurrendered (anivedita) items? If one argues that surrendered items should be used, this is not appropriate, as using Bhagavān’s possessions without His permission is impossible. Furthermore, His wishes are difficult to ascertain.

Even if one asserts that using surrendered items for the nourishment of the body is justified, this too is incorrect, as employing others’ surrendered items introduces the flaw of independence. Additionally, Bhagavān’s intentions are hard to discern. Thus, it is inappropriate to use items that have not been surrendered. It is also improper to deliberately hold back from surrendering certain items for the maintenance of the body and senses, as this compromises the purpose of surrender, which is the renunciation of ego. Dwelling on the sustenance of the body contradicts the spirit of surrender, as it retains personal pride.

If the body’s maintenance cannot rely on surrendered or unsurrendered items, leading to bodily destruction, how then can divine worship (bhajana) be performed? This would render the act of surrender meaningless, undermining the principles of Puṣṭi-mārga. A potential contradiction arises, as surrender establishes the qualification for bhajana, yet worship becomes unfeasible. Śrī Gusāīnjī resolves this by explaining the necessity of surrender (nivedana), using scriptural authority.

Prabuddha Yogīśvara, in addressing King Nimi on bhagavad-dharma, and Śrī Kṛṣṇa to Uddhava in the Nineteenth Chapter on the great pursuit of devotion (mahad-vimṛgya bhakti-yoga), emphasize complete surrender of wife, children, home, and life force. In four and a half verses, Śrī Kṛṣṇa describes the duties of those who surrender fully. Thus, surrender is essential, comparable to the initiation of Vedic rites through the gāyatrī mantra and yajñopavīta-saṁskāra for Brahmins, Kṣatriyas, and Vaiśyas. Similarly, ātmanivedana qualifies one for bhagavad-bhajana.

For successful nivedana, only surrendered items should be utilized in acts of worship. Without this principle, worldly relationships like marriage would lose purpose, as unoffered entities cannot be used. While donations (dāna) prohibit personal use of the offered item, nivedana does not impose such a restriction. Numerous scriptural references affirm the consumption of prasāda (food offered to Bhagavān). Conversely, utilizing items not offered to Bhagavān is universally prohibited.

Items offered to Bhagavān serve for His enjoyment (bhoga). Once utilized for divine purposes, they are designated as mahāprasāda and may then be consumed by devotees, reaffirming servant (dāsa) ethics. Uddhava acknowledges:

By consuming Your remnants (ucchiṣṭa), we, Your servants, overcome delusion.

This confirms that prasāda purifies the soul. Hence, this topic requires no concern.

Verse 1

cintā api na kāryā nivedita ātmabhiḥ kadā api iti
bhagavān api puṣṭi sthaḥ na kariṣyati laukikīṁ ca gatim ॥ 1 ॥
चिन्ता अपि न कार्या निवेदित आत्मभिः कदा अपि इति
भगवान् अपि पुष्टि स्थः न करिष्यति लौकिकीं च गतिम् ॥ १ ॥
cintākāpi na kāryā niveditātmabhiḥ kadāpīti
bhagavānapi puṣṭistho na kariṣyati laukikīṁ ca gatim ॥ 1 ॥
चिन्ताकापि न कार्या निवेदितात्मभिः कदापीति
भगवानपि पुष्टिस्थो न करिष्यति लौकिकीं च गतिम् ॥ १ ॥

Meaning (Bhāvārtha)

Those who have surrendered their soul and all aspects of themselves (ātmanivedana) to Bhagavān should never harbor any concerns at any time. This is because the soul that dwells within the path of grace (Puṣṭimārga) will never be subject to worldly or mundane destinies by Bhagavān.

Commentary (Tīkā)

Thus, worldly concerns should not arise. Furthermore, one should not worry even about matters related to Bhagavān. It must be firmly believed by the soul (jīva) that, having accepted the devotee (bhagavadīya), Bhagavān Himself will arrange everything. Bhagavān has the principle that He must sustain and protect those He has accepted. Even if Bhagavān delays for reasons such as testing or the fruition of destiny (prārabdha karma), one should still refrain from worry.

For a soul residing in Puṣṭimārga, there is no necessity for traits like renunciation, as seen in paths following disciplined norms (maryādā-mārga). Since the jīva has been surrendered to Bhagavān by the Ācārya, Bhagavān has accepted the jīva as “His own.” Even if attachment to worldly entities like family persists, Bhagavān will not lead the devotee towards mundane outcomes or destinies (laukikīṁ gati). This reflects His grace and divine assurance.

Verse 2

nivedanaṃ tu smartavyaṃ sarvathā tādṛśair janaiḥ
sarveśvaraś ca sarvātmā nijecchātaḥ kariṣyati ॥ 2 ॥
निवेदनं तु स्मर्तव्यं सर्वथा तादृशैः जनैः
सर्वेश्वरः च सर्वात्मा निजेच्छातः करिष्यति ॥ २ ॥
nivedanaṃ tu smartavyaṃ sarvathā tādṛśairjanaiḥ
sarveśvaraśca sarvātmā nijecchātaḥ kariṣyati ॥ 2 ॥
निवेदनं तु स्मर्तव्यं सर्वथा तादृशैर्जनैः
सर्वेश्वरश्च सर्वात्मा निजेच्छातः करिष्यति ॥ २ ॥

Meaning (Bhāvārtha)

In every situation, those who have fully surrendered themselves (nivedita ātmā) must always remember their act of surrender (nivedana). Bhagavān is the Lord of all and the soul (sarvātmā) of all. He acts solely according to His own divine will.

Commentary (Tīkā)

Those who have become fully surrendered souls (nivedita ātmā) must constantly remember their act of surrender (nivedana). Alternatively, this remembrance should also occur when associating with other bhagavadīyas (devotees of Bhagavān). If the original term “sarvadā” is present, it should be understood to mean “always remember your surrender.” If remembrance is not maintained at all times, demonic tendencies (āsurāveśa) may arise.

If doubt arises about the appropriateness of praying to Bhagavān for the fulfillment of supernatural or worldly goals, it is clarified here that such prayers should not be made. This is because the One to whom surrender has been made is the Lord of all (sarveśvara) and the soul of all (sarvātmā), and He will act as per His own will. Alternatively, Bhagavān will fulfill the desires of those devotees whose wishes remain untainted by ego or corruption (vikāra).

Even when everything, including the body and senses, has been surrendered to Bhagavān, if these are utilized in relationships such as spouse and children, one may worry about a potential compromise of their personal duties (svadharma). To address this concern, it is stated that such thoughts are unnecessary, as Bhagavān will guide the devotee appropriately, ensuring no harm to their spiritual principles.

Verse 3

sarveṣāṁ prabhu sambandho na pratyekam iti sthitiḥ
ataḥ anya viniyoge api cintā kā svasya saḥ api cet ॥ 3 ॥
सर्वेषां प्रभु सम्बंधो न प्रत्येकम् इति स्थिति:
अतः अन्य विनियोगे अपि चिन्ता का स्वस्य सः अपि चेत् ॥ ३ ॥
sarveṣāṁ prabhusambandho na pratyekamiti sthitiḥ
ato'nya viniyoge'pi cintā kā svasya so'picet ॥ 3 ॥
सर्वेषां प्रभुसंबंधो न प्रत्येकमिति स्थिति:
अतोऽन्य विनियोगेऽपि चिन्ता का स्वस्य सोऽपिचेत् ॥ ३ ॥

Meaning (Bhāvārtha)

The connection of all possessions, including the soul (ātmā) and all related belongings (ātmīya), with Bhagavān Śrī Hari is uniform and indivisible. Thus, whether one’s possessions are utilized by oneself or in association with others, there is no reason for concern. In essence, there is absolutely no need for any worry.

Commentary (Tīkā)

The relationship with Bhagavān applies to everyone equally; there is no distinction between a primary and secondary connection. This reflects the scope of acceptance within surrender (nivedana). Even if Bhagavān appears to show special grace towards certain individuals, one should remain content. At the time of surrender, the individual, along with their belongings, such as the soul, body, life force, senses, mind, spouse, children, and wealth, is entirely offered to Bhagavān. After surrender, all these entities are equally accepted and surrendered.

For example, just as there is no concern when inert objects like wealth are mutually utilized, similarly, there should be no concern when conscious entities like spouse and children are mutually engaged. Likewise, even if one’s own self is utilized by others, it should not cause worry.

This establishes that during surrender, everything, including one’s spouse and children, is offered along with oneself. Their independent identities are also surrendered, requiring separate acts of surrender for each. In the Siddhānta-rahasya, it is mentioned that this ensures the removal of individual flaws (pañca-doṣa). In the case of inert objects, their independent nature is nullified through surrender, making them flawless.

Thus, just as one should not worry about the utilization of their children and others, similarly, if one’s own self is utilized by others, there is no need for concern. Through surrender, all possessions become entirely divine and free of flaws.

Verse 4

ajñānād athavā jñānāt kṛtam ātmanivedanam
yaiḥ kṛṣṇa sātkṛta prāṇais teṣāṁ kā paridevanā ॥ 4 ॥
अज्ञानाद अथवा ज्ञानात कृतम् आत्मनिवेदनम्
यैः कृष्ण सात्कृत प्राणैः तेषां का परिदेवना ॥ ४ ॥
ajñānādathavā jñānāt kṛtamātmanivedanam
yaiḥ kṛṣṇasātkṛta prāṇaisteṣāṁ kā paridevanā ॥ 4 ॥
अज्ञानादथवा ज्ञानात कृतमात्मनिवेदनम्
यैः कृष्णसात्कृतप्राणैस्तेषां का परिदेवना ॥ ४ ॥

Meaning (Bhāvārtha)

Those devotees who have surrendered themselves (ātmanivedana), whether knowingly or unknowingly, need not harbor any worries thereafter. Once they have entrusted their life force (prāṇa) to Śrī Hari, what concern could possibly remain for such devotees? In essence, they should have no worries whatsoever.

Commentary (Tīkā)

Bhagavān is the essence of all forms, the initiator of the path (mārga), the teacher (guru), and the eternal embodiment of truth, consciousness, and bliss (sat-cit-ānanda). Offering everything to Bhagavān (nivedana) is considered the ultimate reward. Those lacking this awareness are classified as lower-qualified (hīna-adhikārī), while those with this understanding are regarded as moderate-qualified (madhyama-adhikārī). Regardless of their qualification, if they are surrendered souls (nivedita ātmā), they should not harbor any concerns. For those with the highest qualification (uttama-adhikārī) who have entrusted their very life force to Bhagavān, the question of worry is entirely irrelevant.

Among the nine forms of devotion (navadhā-bhakti), acts like listening (śravaṇa), singing (kīrtana), and remembering (smaraṇa) are under the control of the devotee. Pāda-sevana (service to the feet) has two aspects: one, physically going to Bhagavān’s temple, which is within the devotee’s control, and two, directly serving Bhagavān’s lotus feet, which depends on Bhagavān. Similarly, worship (arcana), salutation (vandana), and servitude (dāsya) can still be performed even if Bhagavān’s conscious presence is not revealed in the deity (sevya-svarūpa).

However, friendship (sakhya) and self-surrender (ātmanivedana) require Bhagavān’s conscious manifestation and His acceptance of the devotee.

Verse 5

In the current age, Bhagavān may not visibly reciprocate in this manner. This may give rise to doubts such as whether Bhagavān has truly accepted one’s act of self-surrender. To address such concerns, the following clarification is given:

tathā nivedane cintā tyājyā śrī puruṣottame
viniyoge api sā tyājyā samartho hi hariḥ svataḥ ॥ 5 ॥
तथा निवेदने चिन्ता त्याज्या श्री पुरुषोत्तमे
विनियोगे अपि सा त्याज्या समर्थो हि हरिः स्वतः ॥ ५ ॥
tathā nivedane cintā tyājyā śrī puruṣottame
viniyoge'pi sā tyājyā samartho hi hariḥ svataḥ ॥ 5 ॥
तथा निवेदने चिन्ता त्याज्या श्रीपुरुषोत्तमे
विनियोगेऽपि सा त्याज्या समर्थो हि हरिः स्वतः ॥ ५ ॥

Meaning (Bhāvārtha)

One should renounce any worries about whether Śrī Hari has accepted their act of surrender (nivedana). Similarly, even if their belongings or actions are utilized for other purposes, one must relinquish concerns. This is because Śrī Hari is fully capable of managing all matters.

Commentary (Tīkā)

One should relinquish any worry related to whether their surrender (nivedana) has been accepted by Śrī Puruṣottama. Just as Śrī Kṛṣṇa redirected the Gopas from their sacrifices to Indra and brought them under His care, similarly, when the devotee offers their entire self to Bhagavān, there is no reason for concern.

Śrī Puruṣottama grants His divine bliss (svarūpānanda) to nourish the devotees. Therefore, doubts about whether He has accepted the surrender should be abandoned. Even if fears of time or circumstances (kāla-bhaya) arise, and external circumstances lead to unintended engagements, one should still let go of concern.

Even if mistakes or misdirections occur unintentionally, Bhagavān does not abandon the devotee. This is because even when actions are influenced by natural tendencies, Bhagavān ensures the devotee’s salvation without requiring any additional effort or assistance. As the all-powerful protector and remover of all sorrows and sins, Bhagavān is fully capable of sustaining His devotees.

Verse 6

Thus, Bhagavān’s acceptance of the surrender is evident through His characteristics and divine intervention. Further signs of His acceptance are elaborated upon in the subsequent sections.

loke svāsthyaṁ tathā vede hariḥ tu na kariṣyati
puṣṭimārga sthitaḥ yasmat sākṣiṇaḥ bhavata akhilāḥ ॥ 6 ॥
लोके स्वास्थ्यं तथा वेदे हरिः तु न करिष्यति
पुष्टिमार्ग स्थितः यस्मात् साक्षिणः भवत अखिलाः ॥ ६ ॥
loke svāsthyaṁ tathā vede haristu na kariṣyati
puṣṭimārgasthitoyasmātsākṣiṇobhavatā'khilāḥ ॥ 6 ॥
लोके स्वास्थ्यं तथा वेदे हरिस्तु न करिष्यति
पुष्टिमार्गस्थितो यस्मात्साक्षिणो भवताऽखिलाः ॥ ६ ॥

Meaning (Bhāvārtha)

Since the soul (jīva) and Bhagavān reside within the path of grace (Anugraha-mārga), Śrī Hari will not lead the devotee towards worldly or scriptural attachments. Thus, actions related to worldly and Vedic duties should be performed with mere witness consciousness (sākṣībhāva).

Commentary (Tīkā)

In worldly activities such as commerce, and in Vedic practices like duties of the āśrama dharma, Bhagavān, as the remover of distress for devotees, may not provide complete worldly stability. That is, devotees may face obstacles in attaining ideal states through body, speech, and mind in these activities. If worldly and Vedic actions are not fully realized, their results also cannot be guaranteed. However, it must be remembered that Bhagavān Himself is the sustainer (hari), capable of accomplishing everything through His divine will alone.

Upon entering Puṣṭimārga, constraints associated with other paths such as Maryādāmārga are no longer applicable. Thus, if obstacles arise in worldly or Vedic pursuits, what action should be taken? It is advised that devotees should assume a witness-like perspective. They should observe Bhagavān’s actions within these circumstances. For example, the Śrīmad Bhāgavata (Seventh Canto) mentions the characteristics of a Bhagavadīya householder, stating: “Accept the wishes and desires of relatives, parents, children, and others only as a witness, without attachment.” Adopting this attitude is itself a sign of Bhagavān’s acceptance (aṅgīkāra).

Verse 7

Even when obstacles occur in worldly and Vedic matters, devotees are instructed to observe Bhagavān’s deeds as a witness. This teaching illustrates that the three types of patience (dhairya), namely resistance to material, spiritual, and divine afflictions (ādhibhautika, ādhyātmika, ādhidaivika), constitute the true discipline (sādhana) of devotion. Concerns that adhering only to this duty may hinder actual service or render the act of surrender futile are addressed in the subsequent teachings.

sevākṛtiḥ guror ājñā bādhanaṁ vā harīcchayā
ataḥ sevā paraṁ cittaṁ vidhāya sthīyatāṁ sukham ॥ 7 ॥
सेवाकृति: गुरो: आज्ञा बाधनं वा हरि इच्छया
अत: सेवा परं चित्तं विधाय स्थीयतां सुखम् ॥ ७ ॥
sevākṛtirgurorājñā bādhanaṁ vā harīcchayā
ataḥ sevāparaṁ cittaṁ vidhāyasthīyatāṁ sukham ॥ 7 ॥
सेवाकृतिर्गुरोराज्ञा बाधनं वा हरिच्छया
अतः सेवापरं चित्तं विधाय स्थीयतां सुखम् ॥ ७ ॥

Meaning (Bhāvārtha)

Service should be performed according to the Guru’s instructions. However, if Bhagavān at any time reveals a special desire to the devotee, then it must be acted upon in accordance with Bhagavān’s wishes. Whether Guru’s instructions are superseded or not, one must remain focused on Bhagavān’s service with a content heart.

Commentary (Tīkā)

The Śvetāśvatara Upaniṣad states, “The highest devotion shown towards God should also be shown towards the Guru.” Thus, following the Guru’s instructions is the core duty of the surrendered soul (ātmanivedin). One must remain witness-like (sākṣivat) to any opposing or obstructive scenarios. However, remaining detached in a witness-like state is not applicable if it contradicts the act of service.

If Bhagavān’s wishes are revealed, even if they are contrary to the Guru’s instructions, the Guru’s directions may be overridden in this case. For service, any specific instructions from Bhagavān—revealed through intuition, dreams, or direct manifestations—take precedence over the Guru’s commands. Acting upon Bhagavān’s wishes does not harm one’s spiritual duty (svadharma). Hence, service must align with Bhagavān’s intent even if it conflicts with the Guru’s directions.

The primary purpose of surrender (ātmanivedana) is service (sevā), and one must maintain a service-oriented mind. This approach ensures ultimate happiness, as Bhagavān’s divine will guarantees harmony.

Verse 8

If minor suffering arises, the devotee may remain as a witness. However, if great suffering (mahāduḥkha) occurs, maintaining such a detached perspective may become challenging, potentially leading to worry. This concern is addressed further.

citta udvegaṁ vidhāya api hariḥ yadyat karisyati
tathaiva tasya līlā iti matvā cintāṁ drutaṁ tyajet ॥ 8 ॥
चित्त उद्वेगं विधाय अपि हरिः यद्यत् करिष्यति
तथैव तस्य लीला इति मत्वा चिन्तां द्रुतं त्यजेत् ॥ ८ ॥
cittodvegaṁ vidhāyāpi hariryadyatkarisyati
tathaiva tasya līleti matvā cintāṁ drutaṁ tyajet ॥ 8 ॥
चित्तोद्वेगं विधायापि हरिर्यद्यत्करिष्यति
तथैव तस्य लीलेति मत्वा चिन्तां द्रुतं त्यजेत् ॥ ८ ॥

Meaning (Bhāvārtha)

Whatever Bhagavān does, even if it causes turmoil in the heart, should be understood as part of His divine play (līlā). Any associated worries must be immediately abandoned.

Commentary (Tīkā)

For example, in order to uphold societal norms, Bhagavān Śrī Kṛṣṇa orchestrated the Prabhāsa līlā by inciting a curse upon the Yādavas, even though He had previously provided them with eternal bliss. In the same way, for the eradication of a devotee’s past karmic sins (prārabdha pāpa), whatever actions Bhagavān takes may outwardly appear auspicious or inauspicious, potentially causing disturbance in the heart. However, such disturbances or worries should be recognized as a consequence of Bhagavān’s divine will and His actions to purify the devotee. Thus, such worries must be abandoned promptly.

Prolonged worry can lead to the dominance of time (kāla), actions (karma), and innate tendencies (svabhāva), allowing demonic tendencies (āsura-dharma) to enter the heart. This can result in delays or obstacles to spiritual progress. Therefore, such worries must be promptly discarded.

Verse 9

In the Navaratna-grantha, while much has been written, one may feel it is practically unattainable. For instance, in the nine forms of devotion (navadhā-bhakti), beginning from śravaṇa-bhakti and culminating in sakhya-bhakti, only after mastering all stages does one finally reach the stage of self-surrender (ātmanivedana). If achieving even the preliminary stages like śravaṇa appears difficult, attaining the ultimate state of surrender seems even more distant. Hence, previous resolutions regarding surrender and the use of resources may seem irrelevant. Addressing this, a unified approach combining practice (sādhana) and its ultimate outcome (phala) is presented as a solution.

tasmāt sarvātmanā nityaṁ śrīkṛṣṇaḥ śaraṇaṁ mama
vadadbhiḥ evaṁ satataṁ stheyam iti eva me matiḥ ॥ 9 ॥
तस्मात् सर्वात्मना नित्यं श्रीकृष्णः शरणं मम
वदद्भिः एवं सततं स्थेयम् इत्येव मे मतिः ॥ ९ ॥
tasmātsarvātmanā nityaṁ śrīkṛṣṇaḥ śaraṇaṁ mama
vadadbhirevaṁ satataṁ stheyamityeva me matiḥ ॥ 9 ॥
तस्मात्सर्वात्मना नित्यं श्रीकृष्णः शरणं मम
वदद्भिरेवं सततं स्थेयमित्येव मे मतिः ॥ ९ ॥

Meaning (Bhāvārtha)

The method of perfectly aligning life as described above may appear impossible, and thus one must constantly recite “Śrī Kṛṣṇaḥ Śaraṇaṁ Mama” (“Śrī Kṛṣṇa is my refuge”) at all times and in every situation. This is my firm conviction.

Commentary (Tīkā)

Entering the path of devotion (bhakti-mārga) and developing interest in it is solely due to Bhagavān’s grace. Challenges or limitations in service (sevā) may arise after entering this path, but these are attributed to one’s prārabdha (past karma) and the influence of time (kāla). Such obstacles can only be resolved through total surrender (śaraṇāgati) to Bhagavān, who is the supreme regulator of all.

When a soul surrenders to Bhagavān and acknowledges their inability to act independently, Bhagavān Himself ensures the fulfillment of all duties and tasks. Therefore, complete surrender (sarvātmaka śaraṇāgati) is the ultimate solution, as Bhagavān alone will accomplish everything. This is the profound implication.

If the principle of surrender is so essential, one might question why this teaching was not emphasized earlier. To address this, it is advised that one must continuously recite the mantra of surrender, which embodies this principle. The term “nitya” (eternal or constant) signifies that one should chant this mantra regularly, regardless of whether their heart is actively engaged with the sentiment. This practice serves as a reminder and sets an example for others.

This mantra, often referred to as the aṣṭākṣara mantra (eight-syllable mantra), should be chanted persistently, and one must remain devoted to service. Even if achieving such surrender appears beyond reach, it should be understood that one’s ability to seek refuge with Bhagavān is itself a result of His grace. In the Daśama Skandha (Tenth Canto), Akrūra expresses to Śrī Kṛṣṇa, “Having come to the refuge of Your lotus feet, I recognize this as Your grace.” Thus, only by Bhagavān’s grace can a soul attain His refuge.

Recognizing Bhagavān’s grace upon those devotees who have sought His refuge affirms that their path is validated. This understanding reinforces the continuous practice of surrender and recitation of the mantra.

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