Now, in the context of the characteristics of nirodha, the nature of nirodha must first be examined. In the path of knowledge (jñāna-mārga), through renunciation (vairāgya), by following disciplines such as yama (restraints) and niyama (observances), the senses are restrained. Through these disciplines, knowledge (vijñāna) is obtained, and only then is the fruit of nirodha realized. However, in the path of devotion (bhakti-mārga), how can the fruition of nirodha be achieved in the absence of such disciplines like yama-niyama? To resolve this doubt, Śrī Mahāprabhu gives instructions to explain the essence, means, and non-dependent nature of nirodha in the devotional path, demonstrating how nirodha achieves its fruits in this path.

In this regard, referencing the Śrīmad Bhāgavatam, it is stated:

nirāḍho’syānuśayanaṁ prapañce krīḍanaṁ hareḥ

This implies that in the material world (prapañca), Bhagavān’s divine play (līlā) is referred to as nirodha. Thus, nirodha arises when a devotee, positioned in the creation of divine play (līlā-sṛṣṭi), transcends worldly attachments (prapañca-vismaraṇa) and fully immerses all their senses (sakala-indriya) in Bhagavān. Therefore, in the Daśama-skandha, the control of a devotee’s mental tendencies (citta-vṛtti) is termed as devotional nirodha (bhakti-mārgīya nirodha).

During Bhagavān’s manifest pastimes (prākāṭya-daśā), those who directly recognized Him and whose hearts expanded in puṣṭi-mārga bhāva (the grace-filled path of devotion)—specifically, those deeply connected to Vraja—were restrained by Bhagavān’s very svarūpa. However, in the absence of prākāṭya-daśā, contemporary devotees within Puṣṭi-mārga, due to ignorance of nirodha as a devotional practice, may inadvertently pursue the nirodha associated with the path of knowledge (jñāna-mārga). For their redirection and to reestablish them in the nirodha specific to their own path (svamārga), Śrī Ācārya elaborates on the original causes of this nirodha.

Verse 1

yacca duḥkhaṁ yaśodāyā nandādīnām ca gokule ।
gopikānām tu yad duḥkhaṁ tad duḥkhaṁ syān mama kvacit ॥ 1 ॥
यच्च दुःखं यशोदाया नन्दादीनां च गोकुले ।
गोपिकानां तु यद् दुःखं तद् दुःखं स्यान्मम क्वचित् ॥ १ ॥
yacca duḥkhaṁ yaśodāyā nandādīnām ca gokule ।
gopikānām tu yad duḥkhaṁ tad duḥkhaṁ syān mama kvacit ॥ 1 ॥
यच्च दुःखं यशोदाया नन्दादीनां च गोकुले ।
गोपिकानां तु यद् दुःखं तद् दुःखं स्यान्मम क्वचित् ॥ १ ॥

Meaning (Bhāvārtha)

Whatever sorrow is experienced by Yaśodā, Nanda, and others in Gokula, and whatever grief is experienced by the gopikās (cowherd women), may that sorrow (grief) sometimes come upon me. Reflects a deep sense of devotion and an empathetic yearning to share the pains experienced by the Lord’s closest associates, expressing a desire to spiritually connect with their emotions in service to the divine.

Commentary (Tīkā)

Śrī Gokula was adopted by Bhagavān into Puṣṭimārga through His divine desire for various pastimes. This adoption represents Bhagavān’s grace (anugraha) and the sentiment of acceptance (bhāvāmṛta) present in Puṣṭimārga. Even within this sentiment, a natural sorrow (duḥkha) lingered, and it was through this sorrow that Bhagavān’s manifestation (prākāṭya) occurred. Later, this was followed by bliss (sukha). Even today, such nirodha can evoke similar sorrow for contemporary adherents of the path of grace (svamārga), as this sorrow establishes nirodha and serves as the cause for Bhagavān’s manifestation. Therefore, Śrī Mahāprabhu instructs devotees to contemplate this sorrow continually, as it signifies the characteristics (lakṣaṇa-vṛtti) of nirodha within one’s own spiritual path.

The sorrow born from separation from Bhagavān (bhagavad-viraha) that manifests in the devotee’s heart diminishes the bliss of merging with Brahman (brahmānanda) into insignificance. It is, therefore, the highest form of experience, although exceedingly rare. Its possibility alone is contemplated, but no prayer is offered for it. Thus, it is stated that this sorrow is not perpetual but occurs occasionally. If such sorrow were to arise in the heart, what more could one desire? Hence, Śrī Mahāprabhu encourages a constant longing for this sorrow.

The pain of separation from Bhagavān was experienced by Śrīmatī Yaśodā and Nanda Mahārāja even before Bhagavān’s manifestation as their son. Subsequently, upon His advent, they encountered manifold desires, such as cherishing the child, playing with Him, and witnessing His various activities. Likewise, Śrī Svāminījī and others in Vraja harbored numerous aspirations related to Bhagavān’s manifestation, which gave rise to sorrow when unfulfilled. Even after His manifestation, the devotees of Vraja continued to experience various forms of sorrow—for instance, the anxiety caused by Pūtanā’s malevolent gaze, the delays in feeding Bhagavān due to His engrossment in play, and the inability to see Him during His excursions to graze the cows until evening. All these forms of sorrow have been encapsulated by the term yat in this context. Detailed explanations are omitted here for brevity (for a deeper inquiry, one may refer to the Sanskrit commentary by Śrī Gokulanātha Prabhucharaṇa).

Verse 2

Thus, by contemplating the possibility of their sorrow, Śrī Mahāprabhu directs attention toward the ineffable bliss (anirvacanīya sukha) that arises thereafter, which is described in the subsequent verse.

gokule gopikānāṁ ca sarveṣāṁ vraja-vāsinām ।
yat sukhaṁ samabhūt tanme bhagavān kiṁ vidhāsyati ॥ 2 ॥
गोकुले गोपिकानां च सर्वेषां व्रज-वासिनाम् ।
यत् सुखं समभूत् तन्मे भगवान् किं विधास्यति ॥ २ ॥
gokule gopikānāṁ ca sarveṣāṁ vrajavāsinām ।
yatsukhaṁ samabhūt tanme bhagavān kiṁ vidhāsyati ॥ 2 ॥
गोकुले गोपिकानां च सर्वेषां व्रजवासिनाम् ।
यत्सुखं समभूत् तन्मे भगवान् किं विधास्यति ॥ २ ॥

Meaning (Bhāvārtha)

The joy that was bestowed upon the gopīs and all the residents of Vraja in Śrī Gokula—when will Bhagavān grant such bliss to me?

Commentary (Tīkā)

The sorrow described in the previous verse served as the cause of Bhagavān’s manifestation (prākāṭya). This sorrow, being the root cause, preceded His advent. Afterward, with His manifestation, everything became a source of bliss. This joy, starting from His childhood pastimes (bāla-bhāva), includes activities like swinging on cradles (preṅkha-paryamaṇa), playful movements, stealing curd and milk, grazing calves (vatsa-gocāraṇa), the Veṇugīta (song of the flute), the lifting of Govardhana (Govardhana-uddharaṇa), and other līlās. All these pastimes fulfilled the devotional desires (manoratha) of the devotees, and thus became embodiments of bliss.

Even during separation (viprayoga), when devotees remembered these pastimes with deep connection (tādātmya), the sensation of sorrow dissolved. Consequently, the extraordinary joy derived from experiences of separation in Śrī Gokula was uniquely granted to Śrī Svāminījī and all the residents of Vraja. This joy is anticipated for oneself in this verse. The joy described here is exceedingly rare, but because of Bhagavān’s omnipotence and His previous acts of granting such joy to devotees, it is implied through the term bhagavat in the original verse that Bhagavān will bestow this bliss even now.

Verse 3

Thus, by contemplating the sorrow and joy of those who are restrained (niruddha), the anticipation of this joy, and the remarkable bliss arising from sorrow during separation is regarded as an event of divine celebration. This celebration is reflected upon in the third verse.

uddhava-āgamane jāta utsavaḥ sumahān yathā ।
vṛndāvane gokule vā tathā me manasi kvacit ॥ 3 ॥
उद्धव-आगमने जात उत्सवः सुमहान् यथा ।
वृन्दावने गोकुले वा तथा मे मनसि क्वचित् ॥ ३ ॥
uddhavāgamane jāta utsavaḥ sumahān yathā ।
vṛndāvane gokule vā tathā me manasi kvacit ॥ 3 ॥
उद्धवागमने जात उत्सवः सुमहान् यथा ।
वृन्दावने गोकुले वा तथा मे मनसि क्वचित् ॥ ३ ॥

Meaning (Bhāvārtha)

When will such a great celebration arise in my heart as occurred in Vṛndāvana and Śrī Gokula upon Uddhava’s arrival?

Commentary (Tīkā)

Just as a husband sends a messenger back home while being abroad, the wife, mother, and others in the family naturally feel great eagerness (autsukya) and joy upon receiving his message. Here, in this context, Uddhava—carrying the message of Bhagavān—is the embodiment of such celebration. His arrival brought immense joy. This divine arrival, along with Bhagavān’s message, is extraordinary and incomparable (anirvacanīya), which is conveyed through the use of the term mahat in the original verse.

It is to be understood that a great celebration occurred in Śrī Vṛndāvana for Śrī Svāminījī, and in Śrī Gokula for Yaśodā and others. As the nature of celebrations lies in the mind, the verse commands the aspirant to cultivate a desire for such an internal celebration. When a devotee (Bhagavadīya) meets another associated with Bhagavān, such enthusiasm (utsāha) and a sense of connection to Bhagavān’s presence must be nurtured. Failing to do so negates the essence of being a Bhagavadīya, as per the doctrine.

The residents of Gokula, including Śrī Svāminījī, were fully surrendered (prapanna). After Uddhava’s arrival, their celebration began with astonishment, wondering, Who is this bearer of Bhagavān’s message? This initial excitement transformed into joy upon realizing Uddhava’s divine nature and understanding him as a beloved messenger of their Lord. They thought:

This is someone connected to our Lord, a supreme devotee who constantly remains close to Him. How fortunate are we that he has brought us news of Bhagavān, having been sent directly by Him! A servant would never leave his Master’s feet unless sent by Him. Thus, Bhagavān must have shown grace upon us, for without His grace, a divine messenger would never arrive. Where Bhagavān’s devotee does not come, that place is not a true home. A home where a devotee enters is where Bhagavān Himself arrives through the devotee’s love.

Such thoughts and realizations led to a grand celebration to honor Uddhava. As this celebration is exceedingly rare, the term kvacit (“occasionally”) is used in the verse. Śrī Mahāprabhu thus instructs contemporary nirodha practitioners to contemplate the sorrow arising from a lack of divine association with Bhagavadīyas in their hearts.

By doing so, complete mental restraint (citta-nirodha) is attained, leading to Bhagavān’s manifestation and the bestowal of bliss. This sentiment is evident from the verse.

Verse 4

In the path of knowledge (jñāna-mārga), when mental restraint (citta-nirodha) is achieved, it results in self-bliss (ātma-sukha) through meditation. However, in the path of devotion (bhakti-mārga), mental restraint occurs through sorrow, seemingly leaving sorrow as its result. How then does the devotional path offer superiority? This doubt is addressed next.

mahatāṁ kṛpayā yāvad bhagavān dayayiṣyati ।
tāvad ānanda-sandohaḥ kīrtyamānaḥ sukhāya hi ॥ 4 ॥
महतां कृपया यावद् भगवान् दययिष्यति ।
तावद् आनन्द-सन्दोहः कीर्त्यमानः सुखाय हि ॥ ४ ॥
mahatāṁ kṛpayā yāvad bhagavān dayayiṣyati ।
tāvad ānandasandohaḥ kīrtyamānaḥ sukhāya hi ॥ 4 ॥
महतां कृपया यावद्भगवान् दययिष्यति ।
तावदानन्दसन्दोहः कीर्त्यमानः सुखाय हि ॥ ४ ॥

Meaning (Bhāvārtha)

When, through the grace of great devotees (mahat), Bhagavān bestows His compassion, He, as the embodiment of joy and the treasure of bliss, becomes manifest during kīrtana (devotional singing).

Commentary (Tīkā)

Those who feel immense joy (utsava) merely upon the darśana (vision) of a Bhagavadīya (devotee of Bhagavān), and who themselves are always filled with Bhagavān’s divine presence (bhagavadāveśa), are called antaranga-bhaktas (intimate devotees). Through their grace (kṛpā), when Bhagavān shows His compassion, He manifests and grants the bliss of His divine form (svarūpānanda). In this manifested state, Bhagavān appears directly within the hearts of His devotees, through the association of deeply emotional Bhagavadīyas, and draws the attachment of all their senses toward His divine form, bestowing ultimate bliss.

Bhagavān’s svarūpa (divine form) and guṇa (divine qualities) are inseparable. Therefore, even through guṇa-kīrtana (the singing of His qualities), Bhagavān grants bliss. Until Bhagavān’s external manifestation occurs, one must engage in guṇa-gāna (the glorification of His qualities), as no other method is prescribed, which this verse emphasizes.

In this śloka, the cause of Bhagavān’s compassion is identified as the grace of great devotees (mahat-kṛpā). The term mahat refers to Śrī Svāminījī, as understood here, or it may also signify the emotional svarūpa (form of devotion) that Śrī Ācāryaji indicates. This indicates that through Śrī Mahāprabhu’s grace, Bhagavān grants bliss; otherwise, He does not, as suggested by the word mahat. Thus, through kīrtana, Bhagavān’s qualities indeed provide bliss, signifying the necessity of guṇa-gāna.

Verse 5

While everyone may sing Bhagavān’s qualities, resulting in general happiness, what distinguishes the guṇa-gāna performed by those on the path of nirodha? This question is addressed in the following śloka.

mahatāṁ kṛpayā yadvat kīrtanaṁ sukhadaṁ sadā ।
na tathā laukikānāṁ tu snigdha-bhojana-rūkṣavat ॥ 5 ॥
महतां कृपया यद्वत् कीर्तनं सुखदं सदा ।
न तथा लौकिकानां तु स्निग्धभोजनरूक्षवत् ॥ ५ ॥
mahatāṁ kṛpayā yadvat kīrtanaṁ sukhadaṁ sadā ।
na tathā laukikānāṁ tu snigdha-bhojana-rūkṣavat ॥ 5 ॥
महतां कृपया यद्वत् कीर्तनं सुखदं सदा ।
न तथा लौकिकानां तु स्निग्धभोजनरूक्षवत् ॥ ५ ॥

Meaning (Bhāvārtha)

The kīrtana (devotional singing) performed through the grace of great devotees (mahat-kṛpā) always bestows divine bliss. In contrast, the kīrtana performed by those attached to worldly desires does not yield such joy, similar to how nourishing food enriches the body and all its senses, unlike dry, tasteless food.

Commentary (Tīkā)

In the first verse, it was mentioned that the great Bhagavadīyas (devotees of Bhagavān) impart their sentiments (bhāva) through their grace. This grace ensures that the Bhagavad-guṇagāna (glorification of Bhagavān’s qualities), as performed mutually among those on the path of nirodha (restraint), is always blissful. This is because, during the glorification of Bhagavān’s qualities, the intensified emotions (bhāva) lead to the complete restraint of all senses (sakalinīndrīya-niruddha) in His divine form (svarūpa). As a result, the devotee forgets the material world (prapañca-vismṛti) and becomes absorbed in Bhagavān’s bliss (bhagavadānanda).

Devotees rooted in scriptural disciplines (pramāṇa-dharma) or jñānīs (followers of the path of knowledge) lack this heightened emotional state, making their kīrtana and similar activities incapable of granting bliss. Just as there is a vast difference between the worldly (laukika) and the transcendental (alaukika), so too is there a significant difference between nirodha practitioners and others like jñānīs. Therefore, the kīrtana performed by nirodha practitioners is extraordinarily distinct and potent.

Verse 6

A doubt may arise—if kīrtana indeed grants bliss, then why does sorrow persist, and how does guṇa-gāna (singing of qualities) offer supremacy? In contrast, jñānīs attain a state where all sensory faculties dissolve into the self, leading to the complete absence of sorrow and the realization of unshakable bliss. This appears to establish the superiority of their path through proof. This doubt is addressed in the following verse.

guṇa-gāne sukhāvāptiḥ govindasya prajāyate ।
yathā tathā śukādīnāṁ na eva ātmani kuto anyataḥ ॥ 6 ॥
गुण-गाने सुखावाप्तिः गोविन्दस्य प्रजायते ।
यथा तथा शुकादीनां न एव आत्मनि कुतो अन्यतः ॥ ६ ॥
guṇagāne sukhāvāptir govindasya prajāyate ।
yathā tathā śukādīnāṁ naivātmani kuto'nyataḥ ॥ 6 ॥
गुणगाने सुखावाप्तिर्गोविन्दस्य प्रजायते ।
यथा तथा शुकादीनां नैवात्मनि कुतोऽन्यतः ॥ ६ ॥

Meaning (Bhāvārtha)

The joy experienced by restrained devotees (niruddha-bhaktas) through the glorification of Govinda’s qualities (guṇa-gāna) is far superior to the bliss of self-realization (ātma-ānanda) attained by sages like Śukadeva. If even they do not attain such joy, then how can it be accessible to those devoid of devotion?

Commentary (Tīkā)

Although Śukadeva Gosvāmī himself narrated these līlās (divine pastimes) and was complete in the rasa of devotion (bhakti-rasa), the supreme joy mentioned here was not attained by him. To emphasize this, the name of Śukadeva Gosvāmī is explicitly mentioned in the original verse. This confirms that such bliss is only attainable through Bhagavān’s grace (kṛpā) and no other means.

Furthermore, the sorrow caused by separation from Bhagavān (bhagavad-viraha-janita duḥkha) serves as the instrumental cause (sādhaka) for this bliss. Such sorrow itself represents the highest purpose of human existence (parama-puruṣārtha). When this sorrow is deemed superior to the bliss of self-realization (ātma-sukha), how can one even begin to describe the exceptional bliss (ānanda) derived from this sorrow? This is substantiated by kaimutika-nyāya (the principle of logical inference through greater difficulty), proving the unparalleled excellence of this joy.

Alternatively, if the bliss Śukadeva experienced in glorifying Govinda’s qualities surpasses the bliss of self-realization, then how can others, devoid of bhakti, attain it? Śukadeva himself declared, Śrīmad-Bhāgavatam (2.1.9):

Though I am steadfastly situated in nirguṇa (beyond the modes of nature), my mind has been captivated by the līlās (pastimes) of Uttamaśloka (Bhagavān). Therefore, I studied the great narrative of Śrī Bhāgavata.

From this, it becomes evident that the joy derived from the glorification of Bhagavān’s qualities (bhagavad-guṇa-gāna) surpasses the bliss of self-realization (ātma-sukha).

Verse 7

If sorrow represents the highest purpose of existence (parama-puruṣārtha), does Bhagavān always grant sorrow to those on the path of restraint (nirodha-mārga)? Or does He also grant bliss at certain times? This doubt is addressed in the following verse.

kliśyamānān janān dṛṣṭvā kṛpāyukto yadā bhavet ।
tadā sarvaṁ sadānandaṁ hṛdisthaṁ nirgataṁ bahiḥ ॥ 7 ॥
क्लिश्यमानान् जनान् दृष्ट्वा कृपायुक्तो यदा भवेत् ।
तदा सर्वं सदानन्दं हृदिस्थं निर्गतं बहिः ॥ ७ ॥
kliśyamānān janān dṛṣṭvā kṛpāyukto yadā bhavet ।
tadā sarvaṁ sadānandaṁ hṛdisthaṁ nirgataṁ bahiḥ ॥ 7 ॥
क्लिश्यमानान् जनान् दृष्ट्वा कृपायुक्तो यदा भवेत् ।
तदा सर्वं सदानन्दं हृदिस्थं निर्गतम् बहिः ॥ ७ ॥

Meaning (Bhāvārtha)

When Bhagavān, filled with compassion, sees His surrendered devotees suffering in extreme distress, the ever-blissful Lord manifests His divine form (svarūpa) externally from within their hearts, granting them the vision of His form.

Commentary (Tīkā)

When intense longing (ārtī) for direct connection with Bhagavān’s form arises in the devotee, such that the devotee experiences states of suffering, including moments of fainting and wakefulness, Bhagavān, upon observing the suffering of His devotees, bestows His grace. Through this grace, Bhagavān manifests His divine and emotional form (bhāvātmaka-svarūpa) externally, nurturing the devotee’s senses with the ultimate bliss of His form (svarūpānanda). This unique bliss, being entirely the result of Bhagavān’s grace, is exceedingly rare and precious.

Verse 8

sarva-ānanda-mayasya api kṛpā-ānandaḥ su-durlabhaḥ ।
hṛd-gataḥ sva-guṇān śrutvā pūrṇaḥ plāvayate janān ॥ 8 ॥
सर्व-आनन्द-मयस्य अपि कृपा-आनन्दः सु-दुर्लभः ।
हृद्-गतः स्व-गुणान् श्रुत्वा पूर्णः प्लावयते जनान् ॥ ८ ॥
sarvānandamayasya api kṛpānandaḥ sudurlabhaḥ ।
hṛdgataḥ svaguṇān śrutvā pūrṇaḥ plāvayate janān ॥ 8 ॥
सर्वानन्दमयस्यापि कृपानन्दः सुदुर्लभः ।
हृद्गतः स्वगुणान् श्रुत्वा पूर्णः प्लावयते जनान् ॥ ८ ॥

Meaning (Bhāvārtha)

The grace-bliss (kṛpānanda) of the all-blissful Bhagavān is exceedingly rare. Bhagavān, who resides in the heart, listens to the glorification of His qualities and, becoming complete through that, immerses His devotees in the ocean of His self-bliss (svarūpānanda).

Commentary (Tīkā)

Even among all types of bliss, including brahmānanda (bliss of Brahman-realization), kṛpānanda is extraordinarily rare. The bliss attained through liberation (mukti), and similar experiences, is merely a fraction of this bliss. While other forms of bliss may be acquired through various means, this bliss is attainable solely through Bhagavān’s grace (kṛpā). It is only when Bhagavān bestows it that it can be experienced. Hence, in the original śloka, it is referred to as sudurlabhaḥ (exceedingly rare).

This indicates that it cannot be attained through effort or means but is accessible to those who are recipients of grace (kṛpāvantas). When devotees, filled with longing and suffering born of their yearning for connection with Bhagavān, engage in mutual glorification (guṇa-gāna), Bhagavān, residing in their hearts, listens to their praises. In His complete compassion (pūrṇa-kṛpā), He manifests externally and immerses them in the waves of the ocean of His nectar-like essence. Wherever the senses have experienced sorrow, Bhagavān brings complete bliss to those very senses.

Verse 9

The purpose behind mentioning all these aspects is now explained in the continuation.

tasmāt sarvaṁ parityajya niruddhaiḥ sarvadā guṇāḥ ।
sadānanda-paraiḥ geyāḥ saccidānandatā tataḥ ॥ 9 ॥
तस्मात् सर्वं परित्यज्य निरुद्धैः सर्वदा गुणाः ।
सदानन्द-परैः गेयाः सच्चिदानन्दता ततः ॥ ९ ॥
tasmāt sarvaṁ parityajya niruddhaiḥ sarvadā guṇāḥ ।
sadānandaparair geyāḥ saccidānandatā tataḥ ॥ 9 ॥
तस्मात् सर्वं परित्यज्य निरुद्धैः सर्वदा गुणाः ।
सदानन्दपरैर्गेयाः सच्चिदानन्दता ततः ॥ ९ ॥

Meaning (Bhāvārtha)

Thus, abandoning everything, one should engage continuously in the glorification of the qualities of ever-blissful Śrī Kṛṣṇa, in the company of steadfast devotees. By doing so, one attains the state of sat-cit-ānanda (existence, consciousness, and bliss).

Commentary (Tīkā)

Through this ultimate grace-bliss (kṛpānanda), abandoning everything else—including desires, egoism (ahaṅkāra), and possessiveness (mamatā)—and engaging in uninterrupted glorification (guṇa-gāna) with profound devotion (udbhaṭa-bhāva) is the natural duty (sahajadharma) of a servant (sevaka). For those yearning for Bhagavān’s bliss (bhagavad-ānanda), this is the constant endeavor.

Now, the command to glorify the qualities has been given, but as līlās (divine pastimes) are varied, qualities also have numerous forms. How should one decide which qualities to glorify? To resolve this doubt, it is stated that only the qualities of Śrī Puruṣottama (the Supreme Person) that are connected to His rasa (essence of divine joy) and līlās (pastimes) are worthy of glorification. Thus, guṇa-gāna should only be performed in the association of those who are firmly devoted to the rasa-filled Bhagavān (rasātmaka-prabhu). This also implies that one should not engage in discussions about Bhagavān with those lacking devotion (bhakti). Associating with the irreverent (dussaṅgī) leads only to harm.

The word sarvadā (always) emphasizes that not even for a moment should guṇa-gāna be abandoned. Engaging in this continuously leads one to attain the state of sat-cit-ānanda. Where guṇa-gāna is merely an incidental outcome in the path of knowledge (jñāna-mārga), in devotion, it is the direct supreme fruit (parama-phala). Thus, there is no comparison to its greatness!

Verse 10

A potential doubt might arise—why has the instruction to glorify the qualities through total renunciation been given exclusively to the restrained (niruddha), and not to those established in disciplined spiritual practices (sādhana-niṣṭha)? This doubt is addressed in the following verse.

ahaṁ niruddho rodhena nirodha-padavīṁ gataḥ ।
niruddhānāṁ tu rodhāya nirodhaṁ varṇayāmi te ॥ 10 ॥
अहं निरुद्धो रोधेन निरोध-पदवीं गतः ।
निरुद्धानां तु रोधाय निरोधं वर्णयामि ते ॥ १० ॥
ahaṁ niruddho rodhena nirodhapadavīṁ gataḥ ।
niruddhānāṁ tu rodhāya nirodhaṁ varṇayāmi te ॥ 10 ॥
अहं निरुद्धो रोधेन निरोधपदवीं गतः ।
निरुद्धानां तु रोधाय निरोधं वर्णयामि ते ॥ १० ॥

Meaning (Bhāvārtha)

I have been accepted in the path of nirodha (restraint) and have attained the status of nirodha by restraining all the senses in Bhagavān. Hence, I describe nirodha for modern followers of this path, so they may also realize nirodha.

Commentary (Tīkā)

It is through Bhagavān’s direct acceptance (aṅgīkāra) that I have been included in the path of nirodha. Thereafter, by restraining all my senses (sakalinīndrīya) in Bhagavān, I have realized the fruit (phala) of nirodha. Thus, as per Bhagavān’s command, I narrate this for contemporary practitioners to help them achieve nirodha. By considering my description as evidence, one can fully attain nirodha, which Śrī Mahāprabhu implies through this verse.

Addressing a fortunate individual, Bhagavān commands, I describe this for your benefit. Since Bhagavān has directly accepted me in nirodha, I am capable of describing it. This narration is beyond the capability of others, as this suggestion indicates.

Verse 11

Thus, the essence of nirodha is explained, along with the duties associated with it, illustrating its completeness.

hariṇā ye vinir-muktāḥ te magnā bhava-sāgare ।
ye niruddhāḥ ta evātra modam āyānty ahar-niśam ॥ 11 ॥
हरिणा ये विनिर-मुक्ताः ते मग्ना भव-सागरे ।
ये निरुद्धाः त एवात्र मोडम् आयान्ति अहर्निशम् ॥ ११ ॥
hariṇā ye vinirmuktās te magnā bhavasāgare ।
ye niruddhās ta evātra modam āyānty aharniśam ॥ 11 ॥
हरिणा ये विनिर्मुक्तास्ते मग्ना भवसागरे ।
ये निरुद्धास्त एवात्र मोदमायान्त्यहर्निशम् ॥ ११ ॥

Meaning (Bhāvārtha)

Those whom Bhagavān has forsaken remain submerged in the ocean of worldly existence (saṁsāra-sāgara), while those whom Bhagavān has accepted into Puṣṭimārga continuously experience divine joy (harṣa), having attained His bliss.

Commentary (Tīkā)

Bhagavān, who removes all sorrow, is named Hari. However, those forsaken by Hari—due to His lack of intention to alleviate their suffering and grant self-bliss (svānanda)—are left to drown in the ocean of saṁsāra. Although they may engage in numerous other practices, they fail to achieve this divine bliss and consequently remain submerged in the material ocean.

On the other hand, the lives that Bhagavān has accepted into Puṣṭimārga, with the intent to bestow His self-bliss, and for whom their innate devotion (bhāva) serves as their sole means in alignment with svarūpa-niṣṭhā (devotion to the essence of Bhagavān), are filled with joy through His grace (kṛpā). Such devotees, saturated in divine nectar both internally and externally, remain immersed in the ocean of bliss (ānanda-samudra). This state persists uninterrupted—not for a moment during the day or night does their joy diminish.

Thus, it is evident that this supreme bliss is reserved solely for the followers of the path of nirodha (nirodha-mārgīya), and not for those merely steadfast in other spiritual practices (sādhana-niṣṭha).

Verse 12

Even for those on the path of nirodha, while the material world (saṁsāra) persists, the senses remain attached to their respective subjects (viṣayas), making it seem impossible to forget worldly objects entirely. If such forgetfulness is not achieved, how could one successfully engage in guṇa-gāna (glorification of divine qualities)? This doubt, along with its resolution, is addressed in the subsequent explanation.

saṁsāra-āveśa duṣṭānām indriyāṇāṁ hitāya vai ।
kṛṣṇasya sarva-vastūni bhūmna īśasya yojayet ॥ 12 ॥
संसार-आवेश दुष्टानाम् इन्द्रियाणां हिताय वै ।
कृष्णस्य सर्व-वस्तूनि भूम्न ईशस्य योजयेत् ॥ १२ ॥
saṁsārāveśa duṣṭānām indriyāṇāṁ hitāya vai ।
kṛṣṇasya sarvavastūni bhūmna īśasya yojayet ॥ 12 ॥
संसारावेश दुष्टानामिन्द्रियाणां हिताय वै ।
कृष्णस्य सर्ववस्तूनि भूम्न ईशस्य योजयेत् ॥ १२ ॥

Meaning (Bhāvārtha)

Bhāvārtha (Essential Meaning):
To benefit the senses, which have become corrupted by the influence of worldly attachments (saṁsāra-āveśa), one must associate all material and spiritual objects, along with the senses, to Śrī Kṛṣṇa, who is the embodiment of bliss and the controller of everything.

Ṭīkā (Commentary):
For those whom Bhagavān has accepted into Puṣṭimārga with the intent to bestow the bliss of restraint (nirodha-rūpa-sukha), there is no inclination toward other practices (sādhana). This is because, by the very nature of Bhagavān’s acceptance (aṅgīkāra), attachment (sneha) toward Bhagavān’s svarūpa (divine form) arises, which cannot be present in mundane objects. Yet, to overcome the defects arising from worldly relationships, Śrī Mahāprabhu commands that one must detach the senses, corrupted by attachments to sensory enjoyments (viṣaya-bhoga) and the ego (ahaṅkāra) and possessiveness (mamatā) associated with these objects. This detachment is to free them from the bondage of sorrow caused by ignorance. For their ultimate well-being, Śrī Mahāprabhu instructs that all senses must be disengaged from worldly duties and focused solely on Śrī Kṛṣṇa.

The true purpose (sārthakatā) of the senses lies in their engagement with Bhagavān. Only then can the senses achieve fulfillment (kṛtārthatā), as described in the Śrīmad Bhāgavatam (10.21.7):

akṣaṇvatāṁ phalam idaṁ

This is the true fruit for those with eyes.

Thus, the modern adherents of nirodha are taught through this śloka to free their senses from worldly obligations and engage them in Bhagavān. Until Bhagavān is realized, one must remain immersed in the glorification of His qualities (guṇa-gāna). By continuously practicing this, attachment to worldly matters dissolves, and Bhagavān’s divine presence (bhagavad-āveśa) is attained naturally—not through artificial means.

Verse 13

Even after dedicating all objects to Bhagavān, traces of ego (ahaṅkāra) and possessiveness (mamatā) may linger, as remnants of past worldly associations. Additionally, renouncing these objects might leave mental sorrow (kleśa) in some cases. How, then, can it be claimed that only joy arises from guṇa-gāna (glorification of qualities)? This doubt is addressed in the following explanation.

guṇeṣu āviṣṭa cittānāṁ sarvadā mura-vairiṇaḥ ।
saṁsāra-viraha-kleśau na syātāṁ hari-vat-sukham ॥ 13 ॥
गुणेषु आविष्ट चित्तानां सर्वदा मुर-वैरिणः ।
संसार-विरह-क्लेशौ न स्यातां हरि-वत्-सुखम् ॥ १३ ॥
guṇeṣvāviṣṭa cittānāṁ sarvadā muravairiṇaḥ ।
saṁsāravirahakleśau na syātāṁ harivatsukham ॥ 13 ॥
गुणेष्वाविष्ट चित्तानां सर्वदा मुरवैरिणः ।
संसारविरहक्लेशौ न स्यातां हरिवत्सुखम् ॥ १३ ॥

Meaning (Bhāvārtha)

For those whose minds are immersed in the continuous glorification (guṇa-gāna) of Muravairi (Bhagavān), there is neither the sorrow of worldly existence (saṁsāra) nor the suffering caused by separation (viraha). Instead, they experience bliss akin to Hari’s own nature.

Commentary (Tīkā)

When one performs guṇa-gāna with deep attachment (āsakti), and their mind becomes fully absorbed (āviṣṭa) in Bhagavān, they no longer perceive the pain associated with renouncing worldly attachments (saṁsāra-tyāga) or the distress caused by it. This is because their mind, being entirely drawn into the glorification of Bhagavān’s qualities, leads to prapañca-vismṛti (forgetfulness of the material world). Thus, the possibility of clinging to worldly objects (viṣaya-adhyāsa) vanishes, leaving no room for the sorrow caused by their renunciation.

This is elaborated extensively in the Veṇugīta Subodhinī, which describes how devotees, even in waking and dreaming states, continue to witness and recall Bhagavān’s divine pastimes (līlās).

A doubt might arise that the joy arising from attachment to Bhagavān could be akin to the pleasure derived from attachment to worldly objects. This doubt is addressed by clarifying that the pleasure (viṣaya-sukha) of worldly attachments increases one’s bondage to sense enjoyments and is, therefore, a cause of material entanglement (saṁsāra-janaka). In contrast, the joy derived from attachment to Bhagavān, who removes all sorrows and is the destroyer of worldly existence, serves as a liberator (saṁsāra-nivartaka). Thus, there is a significant distinction between worldly attachment (saṁsāra-āsakti) and devotion to Bhagavān (bhagavad-āsakti). The two forms of happiness are fundamentally incomparable.

The verse uses the phrase “Harivat Sukham” to provide an analogy to Hari, indicating that the joy associated with devotion to Bhagavān is entirely distinct and transcendent.

Verse 14

The subsequent section explores what occurs when all worldly desires (viṣaya-vāsanā) are eradicated, and unwavering devotion to Bhagavān (bhagavad-āsakti) is firmly established.

tadā bhaved dayā-lutvam anyathā krūra-tā matā ।
bādha-śaṅkā api nāsti atra tad adhyāsaḥ api sidhyati ॥ 14 ॥
तदा भवेद् दया-लुत्वम् अन्यथा क्रूर-ता मता ।
बाध-शंका अपि नास्ति अत्र तद् अध्यासः अपि सिध्यति ॥ १४ ॥
tadā bhaved dayālutvam anyathā krūratā matā ।
bādhaśaṅkāpi nāsty atra tad adhyāso'pi sidhyati ॥ 14 ॥
तदा भवेद् दयालुत्वम् अन्यथा क्रूरता मता ।
बाधशंकापि नास्त्यत्र तदध्यासोऽपि सिध्यति ॥ १४ ॥

Meaning (Bhāvārtha)

When guṇa-gāna (glorification of Bhagavān’s qualities) is perfected, Bhagavān bestows His grace. If He did not, it would be perceived as cruelty. There is no possibility of obstruction in this process. For the follower of the nirodha path, prapañca-vismṛti (forgetfulness of worldly matters) arises, and Bhagavān becomes the sole perception within their body and senses, appearing non-different from themselves.

Commentary (Tīkā)

When, through the intense heat of separation (viraha-janita tāpa), all senses are freed from their attachment to worldly objects (prapañca-adhyāsa), and complete restraint (pūrṇa-nirodha) in Bhagavān’s svarūpa (divine form) is achieved, the compassion of Bhagavān is realized. In this state of abundant devotional emotion (prachuratātmaka-bhāva), Bhagavān provides reassurance and tranquility to the devotee, removing their torment. If Bhagavān were to impose restrictions on such a devotee, it would be considered cruelty.

The term “cruelty” (kṛūratā) also implies another interpretation: If a devotee, accepted as Bhagavān’s own, delays in fulfilling their innate dharma (svadharma)—behaving in a way that pleases Bhagavān—it could invoke the Lord’s displeasure, which might seem akin to cruelty on the devotee’s part.

A doubt may arise, if one abandons everything and engages in guṇa-gāna, might obstructions arise from time, karma, or other influences? To resolve this, it is stated that there is no scope for obstruction in guṇa-gāna. If there is no possibility of obstruction, then where can it originate? As Bhagavān has entered fully into the devotee’s senses (sakalinīndrīya) during such guṇa-gāna, no obstacle can arise. If even Bhagavān Himself cannot obstruct this process, how could anything else? This principle is explained in the Sannyāsa-Nirṇaya Grantha, from the phrase atrārambhe… to harir atra na śaknoti kartuṁ bādhāṁ kuto’pare. Here, the word atra indicates that significant hindrances exist in the path of knowledge (jñāna-mārga), unlike in the path of devotion (bhakti-mārga).

Another doubt might arise, does not the desire (abhilāṣā) for union with Bhagavān’s svarūpa indicate the presence of duality (bheda-jñāna) between oneself and Bhagavān? Isn’t this duality rooted in identification with the body and other material constructs (deha-abhimāna)? If so, isn’t this ego (abhimāna) itself an obstruction?

To address this, it is clarified that while the path of knowledge leads to realizations such as “So’ham” (“I am He”), the nirodha practitioner attains prapañca-vismṛti (forgetfulness of material existence), where Bhagavān alone is superimposed within their body and senses. This realization leads to a state where Bhagavān is no longer perceived as distinct from oneself. Just as worldly individuals superimpose material objects onto themselves, in this state, devotees directly superimpose Puruṣottama (the Supreme Person) upon their being. Consequently, their very nature transforms, as expressed through the term siddhyati (accomplished). This concept is elaborated in the Śrīmad Bhāgavatam (10.30.43) under the verse tan-manaskās tad-alāpās. For detailed insights, one may refer to its explanation therein.

Verse 15

A doubt may remain, without detachment (vairāgya), how can the previously ingrained material impressions (prākṛta-viṣaya-adhyāsa) be eradicated? This doubt will be addressed in the subsequent explanation.

bhagavad-dharma sāmarthyād virāgaḥ viṣaye sthiraḥ ।
guṇaiḥ hari sukha-sparśāt na duḥkhaṁ bhāti karhicit ॥ 15 ॥
भगवद्-धर्म सामर्थ्याद् विरागः विषयॆ स्थिरः ।
गुणैः हरि सुख-स्पर्शात् न दुःखं भाति कर्हिचित् ॥ १५ ॥
bhagavaddharma sāmarthyād virāgo viṣaye sthiraḥ ।
guṇair hari sukhasparśān na duḥkhaṁ bhāti karhicit ॥ 15 ॥
भगवद्धर्म सामर्थ्याद्विरागो विषये स्थिरः ।
गुणैर्हरि सुखस्पर्शान्न दुःखं भाति कर्हिचित् ॥ १५ ॥

Meaning (Bhāvārtha)

Devotees engaged in the glorification of Bhagavān’s qualities (guṇa-gāna), empowered by Bhagavān’s divine attributes (bhagavad-dharma), never experience sorrow in any form. The qualities of Bhagavān, endowed with all opulence and virtues (aiśvarya-adika-guṇa), enter the devotee’s heart through guṇa-gāna. By the power of these divine attributes, the devotee becomes detached from mundane subjects and material attachments, focusing solely on Bhagavān, whose attributes distinguish Him as the Supreme Person.

Commentary (Tīkā)

Material attachments invariably result in detachment from worldly objects (vairāgya). However, the pinnacle of detachment lies in transcending mundane desires and experiencing direct devotion (nirūpādhi-sneha) to Bhagavān’s supreme blissful form (alaukika-ānanda-rūpa), with the intellect devoted exclusively to Bhagavān’s essence (tadiyatā). The Rāsa-pañcādhyāyī illustrates this through the statements of the Vraja-devotees, said:

You command us to return home, perhaps assuming that we are here out of worldly desires or attachments. However, we have abandoned all such desires and sought refuge at Your lotus feet.

This example demonstrates the ultimate surrender and joy experienced through Bhagavān’s grace. When Bhagavān grants such grace, He first allows His devotees to experience unparalleled bliss.

A doubt may arise, if Bhagavān grants bliss, how can sorrow still exist? To resolve this, it is clarified that through the practice of guṇa-gāna (the process of glorification), sorrow is completely eliminated, and the devotee achieves perfect union (tādātmya) with Bhagavān. This union ensures that they never perceive sorrow. Thus, the very possibility of sorrow becomes void. If any situation appears sorrowful, it is transformed through divine bliss and recognized only as a manifestation of joy.

Verse 16

The conclusion (upsamhāra) follows next.

evaṁ jñātvā jñāna-mārgāt utkarṣaḥ guṇa-varṇane ।
amatsarair alubdhaiḥ ca varṇanīyāḥ sadā guṇāḥ ॥ 16 ॥
एवं ज्ञात्वा ज्ञान-मार्गात् उत्कर्षः गुण-वर्णने ।
अमत्सरैर् अलुब्धैः च वर्णनीयाः सदा गुणाः ॥ १६ ॥
evaṁ jñātvā jñānamārgād utkarṣo guṇavarṇane ।
amatsarair alubdhaiś ca varṇanīyāḥ sadā guṇāḥ ॥ 16 ॥
एवं ज्ञात्वा ज्ञानमार्गादुत्कर्षो गुणवर्णने ।
अमत्सरैरलुब्धैश्च वर्णनीयाः सदा गुणाः ॥ १६ ॥

Meaning (Bhāvārtha)

Knowing that guṇa-gāna (glorification of Bhagavān’s qualities) is superior to the path of knowledge (jñāna-mārga), one must engage in uninterrupted glorification, free from envy (mātsarya) and greed (lobha).

Commentary (Tīkā)

Bhagavān’s bliss (bhagavad-ānanda) can be relished by all senses, and the means to this bliss—guṇa-gāna—is itself blissful. In contrast, the path of knowledge is arduous (kaṣṭa-sādhya), and its result is confined to the imperishable (akṣara-paryavasāya). Knowing that guṇa-gāna excels beyond the path of knowledge, practitioners of nirodha must, with acceptance of Bhagavān’s bhāva, engage solely in guṇa-gāna, avoiding reliance on other practices. As guṇa-gāna continues, firm attachment (dṛḍhāsakti) develops, and it naturally transitions into selfless glorification.

However, since modern devotees may not have an innate tendency for guṇa-gāna, the practice is prescribed through teaching. The internal obstacles to guṇa-gāna are envy (mātsarya) and greed (lobha), and their elimination is crucial. The inability to tolerate another’s excellence is termed mātsarya. To glorify Bhagavān effectively, one must renounce both mātsarya and lobha. Envy disrupts harmony (sauhārda), and without harmony, communal glorification of Bhagavān’s qualities becomes impossible. Thus, mātsarya must be abandoned.

Similarly, greed distracts the mind with thoughts of accumulating wealth, leaving no room for Bhagavān’s presence. Not only does greed prevent divine absorption (bhagavad-āveśa), but it also causes the devotee to lose everything spiritually. Therefore, both envy and greed must be renounced.

Verse 17 - 18

Although the central principle of bhakti-mārga is direct service (svarūpa-sevā) to Bhagavān, why is guṇa-gāna emphasized as primary here? This doubt is addressed in the next section.

hari-mūrtiḥ sadā dhyeyā saṅkalpād api tatra hi ।
darśanaṁ sparśanaṁ spaṣṭaṁ tathā kṛti-gatī sadā ॥ 17 ॥
śravaṇaṁ kīrtanaṁ spaṣṭaṁ putre kṛṣṇa-priye ratiḥ ।
pāyor-malāṁśa-tyāgena śeṣa-bhāvaṁ tanau nayet ॥ 18 ॥
हरि-मूर्तिः सदा ध्येया सङ्कल्पाद् अपि तत्र हि ।
दर्शनं स्पर्शनं स्पष्टं तथा कृति-गतिः सदा ॥ १७ ॥
श्रवणं कीर्तनं स्पष्टं पुत्रे कृष्ण-प्रिये रतिः ।
पायोः-मलांश-त्यागेन शेष-भावं तनौ नयेत् ॥ १८ ॥
harimūrtiḥ sadā dhyeyā saṅkalpād api tatra hi ।
darśanaṁ sparśanaṁ spaṣṭaṁ tathā kṛtigatī sadā ॥ 17 ॥
śravaṇaṁ kīrtanaṁ spaṣṭaṁ putre kṛṣṇapriye ratiḥ ।
pāyormalāṁśatyāgena śeṣabhāvaṁ tanau nayet ॥ 18 ॥
हरिमूर्तिः सदा ध्येया सङ्कल्पादपि तत्र हि ।
दर्शनं स्पर्शनं स्पष्टं तथा कृतिगती सदा ॥ १७ ॥
श्रवणं कीर्तनं स्पष्टं पुत्रे कृष्णप्रिये रतिः ।
पायोर्मलांशत्यागेन शेषभावं तनौ नयेत् ॥ १८ ॥

Meaning (Bhāvārtha)

One must always meditate on the divine form (svarūpa) of Śrī Hari. This meditation brings the essence of Bhagavān into the heart, making His form tangible and clear through darśana (vision) and sparśa (touch). Actions like walking, hearing, singing, and speaking should naturally align with this state of devotion. Additionally, affection for those dear to Bhagavān, such as one’s children, should be rooted in one’s devotion to Śrī Hari. Understanding the body as a means for divine service, its impurities should be cleansed, leaving only its sanctified essence.

Commentary (Tīkā)

Meditation on Bhagavān’s svarūpa should always be accompanied by pure devotion. When Bhagavān’s darśana and sparśa are vividly experienced, the actions and movements (kṛti and gati) associated with Bhagavān’s seva (service) must also become constant.

This perspective reflects Bhagavān’s all-encompassing acceptance of individuals, guiding them through appropriate means depending on their readiness. For those engaged in mānasī-sevā (mental service), it is the ultimate fruit of devotion. Those accepted into Puṣṭimārga in a niḥsādhana (non-dependent) manner develop immense sneha (affection) toward Bhagavān, resulting in a deep longing for His svarūpa. This leads to imagined conversations and interactions with Bhagavān, marking the inner spiritual journey. Through continuous devotion, the mind becomes fully fixed on Bhagavān, completing the practice of mānasī-sevā.

Since such individuals are not dependent on external methods of service, guṇa-gāna (glorification of Bhagavān’s qualities) becomes paramount in solidifying their emotional bond with Him. Hence, guṇa-gāna is emphasized as the main practice, as instructed by Śrī Mahāprabhu. After being accepted by Bhagavān, those whose devotion deepens relinquish rituals like kumārika-pūjā and devote themselves entirely to guṇa-gāna. This is thoroughly explained in the Subodhinī commentary on the verse bhūyān nanda-sutaḥ patiḥ.

Even devotees on the path of sādhana-mārga (disciplined practice) perform service initially, which later cultivates sneha (affection) for Bhagavān. As this affection grows, the devotee renounces external ties to strengthen their devotion through guṇa-gāna. Household attachments and routines (gṛhasthiti) hinder spiritual contemplation, requiring the renunciation of worldly concerns to focus entirely on the growth of devotion. In the Bhakti-vardhinī, Śrī Mahāprabhu instructed, tyāgaṁ kṛtvā yated yastu tadarthārthaka mānasaḥ, to emphasize detachment and commitment to mental devotion. Through these practices, devotees experience longing and the resultant sorrow (viraha-tāpa), which can only be alleviated through guṇa-gāna, making it an essential practice.

In Puṣṭimārga, the natural outcome of Bhagavān’s acceptance (aṅgīkāra) is the emergence of intense devotional emotions (bhāvāmṛta). These emotions lead the devotee to contemplate various desires related to Bhagavān’s svarūpa (divine form). Such contemplation itself brings the form into clear focus within the heart. When a devotee harbors numerous desires related to Bhagavān, the failure to fulfill them causes inner anguish (tāpa). To alleviate this anguish and deepen devotional feelings, the practice of guṇa-gāna (glorification of Bhagavān’s qualities) becomes essential.

If one questions how meditation on Bhagavān’s svarūpa in Puṣṭimārga differs from that in the jñāna-mārga (path of knowledge), the answer lies in the specific approach of Puṣṭimārga. Through various heartfelt contemplations and desires, meditation on Bhagavān’s form takes place, and Bhagavān manifests within those very emotions. In this state, devotees receive darśana (vision) and sparśa (touch) of Bhagavān through their heartfelt meditation. This direct experience is unique to the path of devotion (bhakti-mārga). In the jñāna-mārga, such personal experiences do not occur. Through guṇa-gāna, the divine becomes explicitly perceptible, as indicated by the word ‘api’. Bhagavān’s manifestation through meditation dissolves all sorrows, as conveyed by the term ‘Harimūrtiḥ’.

When Bhagavān’s acceptance (aṅgīkāra) precedes His grace, everything becomes possible, as expressed in the verse kṛpāyukto yadā bhavet. However, such divine grace is attained only through the blessings of great souls (mahatpuruṣas), as stated in the verse mahātāṁ kṛpayā. Without the grace of such elevated beings, how can one hope to attain Bhagavān? Devotees described earlier are connoisseurs of Bhagavān’s divine essence (rasa) and free from faults like envy (mātsarya). Such devotees are natural recipients of Bhagavān’s grace and hold immense love for Bhagavān. For them, Śrī Kṛṣṇa feels affection akin to that of a parent for their child, as He is eager to grant their desires. Through His grace, Bhagavān imparts devotional sentiments (bhāva), establishing the devotee’s identity as His child. By bestowing bhāva, He affirms His role as the guru, and the recipient becomes the child (putra). In Puṣṭimārga, Śrī Gopīs are considered the originators of such bhāva, as explicitly stated in the Sannyāsa-Nirṇaya Grantha: kauṇḍinyo gopikāḥ proktāḥ.

Just as a parent witnessing their child’s suffering acts to alleviate it, Bhagavān, seeing His devotees’ anguish, grants them bhāva through His grace. Even if the child has committed offenses, parental affection (vātsalya) remains unchanged. Similarly, Bhagavān maintains affection for such devotees, ensuring that their devotion is purely emotional (bhāvātmika). While devotees feel filial affection (putrabhāva) toward Bhagavān, Bhagavān reciprocates with parental affection (pitr-mātrabhāva), which is highlighted here.

Śrī Kṛṣṇa has many beloveds, but His unparalleled attachment described in the verse sphuratkṛṣṇapremāmṛta... is unique to Śrī Mahāprabhu. The affection Śrī Svāminījī holds for Śrī Mahāprabhu stems from her attachment to Śrī Kṛṣṇa’s ecstatic essence. Śrīmad Ācārya acts as the intermediary in conveying these devotional emotions (bhāvāmṛta). Śrī Ācārya states that Śrī Kṛṣṇa loves him, and just as parental affection extends to the child’s belongings, the devotees accepted by him also receive such love. Alternatively, Śrī Mahāprabhu indicates that those devotees whom He blesses with emotions will naturally become beloved to modern-day practitioners, reflecting His grace.

Through Śrī Ācārya’s grace, the sentiment of love (rati-rūpa bhāva) gradually removes all material traces, connecting each sense organ directly with Bhagavān’s divine essence. For instance, the waste-eliminating function of the anus is to be disregarded, understanding the rest of the body as fit for service. Thus, the anus contributes to bodily purification, making it suitable for Bhagavān’s service. This principle is clarified in commentaries: vāyur malānśatyāgena..., suggesting that just as the body expels impurities, the devotee redirects all sensory functions toward Bhagavān, culminating in perfect restraint (pūrṇa-nirodha).

Through the grace of Śrī Ācārya, the emotion of love (rati-rūpa bhāva) emerges and systematically detaches the senses from all material aspects, aligning them entirely with Bhagavān’s divine essence. This is explained metaphorically through examples.

The duty of the anus is to expel waste (malānśa), leaving the rest of the body purified for service. When understood this way, the anus is acknowledged as an instrument for bodily purification. As mentioned in the text, vāyur malānśatyāgena śeṣabhāvaṁ tanau nayet, the implication is that air (vāyu), pervading the entire body and senses, facilitates the removal of impurities and allows the essential portion (sāra) to be absorbed through the body’s channels. Similarly, for a devotee on the path of nirodha, all the senses are directed toward Bhagavān’s emotions (bhāva), culminating in perfect restraint (pūrṇa-nirodha).

Verse 19

When all senses naturally align with Bhagavān’s activities through intense devotion, their meaningful engagement follows automatically. The need for external instructions thus becomes redundant. However, if such curiosity arises, Śrī Mahāprabhu clarifies the context and purpose.

yasya vā bhagavat-kāryaṁ yadā spaṣṭaṁ na dṛśyate ।
tadā vinigrahaḥ tasya kartavya iti niścayaḥ ॥ 19 ॥
यस्य वा भगवत्-कार्यं यदा स्पष्टं न दृश्यते ।
तदा विनिग्रहः तस्य कर्तव्य इति निश्चयः ॥ १९ ॥
yasya vā bhagavatkāryaṁ yadā spaṣṭaṁ na dṛśyate ।
tadā vinigrahas tasya kartavya iti niścayaḥ ॥ 19 ॥
यस्य वा भगवत्कार्यं यदा स्पष्टं न दृश्यते ।
तदा विनिग्रहस्तस्य कर्तव्य इति निश्चयः ॥ १९ ॥

Meaning (Bhāvārtha)

For those senses where direct participation in Bhagavān’s service (bhagavat-kārya) is not apparent, restraint (nigraha) must be exercised with firm determination.

Commentary (Tīkā)

Even though the senses of such devotees are naturally inclined toward Bhagavān through the intrinsic nature of devotion (bhāva), they must act as a guide to worldly individuals. When the engagement of a sense in Bhagavān’s service is not visibly evident, worldly attachments must be entirely renounced, and the sense redirected toward Bhagavān-related matters. This instruction regarding duty emphasizes detachment from mundane activities and aligns the senses solely with divine service.

Thus, by illustrating the complete essence of nirodha (restraint), it is shown how guṇa-gāna (glorification of divine qualities) serves as the means to establish and realize nirodha in its supreme form.

Verse 20

nātaḥ parataro mantro nātaḥ parataraḥ stavaḥ ।
nātaḥ paratarā vidyā tīrthaṁ nātaḥ parāt-param ॥ 20 ॥
नातः परतरः मन्त्रः नातः परतरः स्तवः ।
नातः परतरा विद्या तीर्थं नातः परात्परम् ॥ २० ॥
nātaḥ parataro mantro nātaḥ parataraḥ stavaḥ ।
nātaḥ paratarā vidyā tīrthaṁ nātaḥ parātparam ॥ 20 ॥
नातः परतरः मन्त्रः नातः परतरः स्तवः ।
नातः परतरा विद्या तीर्थं नातः परात्परम् ॥ २० ॥

Meaning (Bhāvārtha)

Beyond this, there is no mantra, stotra (hymn), vidyā (knowledge), or tīrtha (pilgrimage) that compares to this.

Commentary (Tīkā)

Mantras, stotras, and such practices mentioned in the laukika (worldly) and vaidika (scriptural) traditions aim to yield specific fruits. For individuals with desires grounded in worldly or scriptural contexts, these practices might hold prominence. However, for those who have no such desires and whose sole attachment lies with Bhagavān’s svarūpa (divine form), these practices lose their importance. This is because Bhagavān’s guṇa-gāna (glorification of divine qualities) is unique, granting fruits that surpass the limitations of worldly and scriptural practices. It transcends both and is incomparable in excellence, as emphasized in its praise.

Although mantras and similar practices may help purify the mind (citta-śuddhi) and restrain it (citta-nirodha), they often involve significant effort (kleśa) while yielding minimal rewards. In contrast, guṇa-gāna leads to effortless and joyous mental restraint while offering supreme fruits beyond comparison. Thus, guṇa-gāna stands as the most superior and fulfilling practice. Recognize this as the ultimate form of devotion.

This concise commentary on the Nirodha-lakṣaṇā by Goswami Śrī Nṛsiṃhalālajī Mahārāja has been completed.