Unlike the traditional yogic definition of Nirodha, which involves restraining sensory tendencies, Shri Vallabhacharya interprets it as a profound spiritual relationship with God. He defines Nirodha as the state where a devotee (bhakta) surrenders completely, forgetting everything except their bond with God. In this divine state, the devotee becomes bound by God’s love and constantly experiences His presence.

Shri Vallabhacharya articulated this explanation in a text dated around 1510 A.D., written for Raja and Madhav Dube. Within it, he prays for, achieves, and imparts the method to attain this sublime state of Nirodha.

The teachings presented in these verses emphasize the following key spiritual principles:

  1. Selflessness and Compassion: The texts highlight the importance of selflessly bearing the suffering of others, as seen in the aspiration to take on the hardships of Yashoda, Nanda, the Gopis, and the residents of Gokul, reflecting deep empathy and love.

  2. Yearning for Divine Bliss: There’s an expressed longing for the divine joy experienced by Krishna’s devotees, showcasing the ultimate goal of a devotional life—uniting with and reveling in the bliss of the Lord’s presence.

  3. Meditation and Connection with the Divine: Continuous meditation on Hari’s form and the singing of His glories are emphasized as transformative acts, leading to spiritual clarity, purity, and an intimate connection with the Lord.

  4. Power of Devotion: The verses underscore that the joy derived from glorifying Krishna surpasses all material pleasures and intellectual pursuits, demonstrating the superiority of heartfelt devotion over worldly or ego-driven goals.

  5. Compassion and Discipline: Compassion towards others and personal discipline in spiritual practices are presented as essential virtues that facilitate the outpouring of divine bliss into the lives of others.

  6. Renunciation and Service: A call is made to renounce material attachments and embrace a life of servitude to the Lord, ensuring spiritual purification and alignment with divine purpose.

  7. Accountability and Responsibility: Devotees are urged to remain steadfast in their responsibilities to God’s work, with corrective measures suggested for those who falter, ensuring communal and personal spiritual growth.

  8. Divine Connection Beyond Obstacles: The teachings reassure that through surrender and focus on Krishna’s qualities, all obstacles to divine communion are removed, leading to spiritual liberation.

  9. Supreme Nature of Devotion: The texts celebrate the ultimate supremacy of devotion, portraying it as the highest form of spiritual practice, surpassing even sacred knowledge, mantras, and pilgrimages.

In essence, these verses collectively guide seekers toward a path of selfless love, unwavering devotion, constant remembrance of the divine, and a disciplined, service-oriented life that leads to the ultimate realization of eternal bliss and unity with Krishna.


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 ॥
The verse conveys profound selflessness and compassion. It expresses the speaker's desire to bear the suffering experienced by Yashoda, Nanda, the Gopis, and other residents of Gokul (yaśodāyā nandādīnām ca gokule). They wish that such pain (yad duḥkhaṁ) would instead fall upon themselves (tad duḥkhaṁ syān mama), highlighting the essence of devotion, which is rooted in relieving others' distress and shouldering their burdens with love and empathy.

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 ॥
In Gokul and among the Gopīs and all the residents of Vraj (gokule gopikānāṁ ca sarveṣāṁ vraja-vāsinām), the joy they experienced (yat sukhaṁ samabhūt) in the divine presence of the Lord is incomparable. The speaker reflects with a longing heart, asking whether such bliss will also be granted to them (tanme bhagavān kiṁ vidhāsyati). This verse beautifully captures the yearning of a devotee for the supreme happiness found in Krishna's divine companionship.

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 ॥
Just as a grand festival (utsavaḥ sumahān) arose upon Uddhava’s arrival (uddhava-āgamane jāta) in Vrindavan or Gokul (vṛndāvane gokule vā), may such immense joy (tathā me manasi) manifest within my heart at some moment (kvacit). This verse beautifully reflects a devotee's yearning for the blissful and celebratory enlightenment that Uddhava's presence brought, wishing for the same transformative joy to illuminate their own mind and heart.

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 ॥
As long as (yāvad) the Lord (bhagavān) bestows His compassion (dayayiṣyati) through the grace of great souls (mahatāṁ kṛpayā), the abundance of bliss (ānanda-sandohaḥ) derived from singing His praises (kīrtyamānaḥ) will bring joy (sukhāya hi). This verse highlights the transformative power of glorifying the Lord, emphasizing that such acts of devotion continuously shower happiness and spiritual upliftment.

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 ॥
Through the grace of great souls (mahatāṁ kṛpayā), the singing of the Lord’s glories (kīrtanaṁ) constantly brings joy (sukhadaṁ sadā). However (na tathā), this joy does not manifest in worldly individuals (laukikānāṁ tu), being as fleeting as the experience of a rich or bland meal (snigdha-bhojana-rūkṣavat). This verse highlights the deep and lasting bliss of devotion, contrasting it with the transient satisfaction derived from material indulgence.

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 ॥
In singing the virtues of Govinda (guṇa-gāne), happiness (sukhāvāptiḥ) naturally arises (prajāyate). However (yathā tathā), for beings like Shuka and others (śukādīnāṁ), such joy does not manifest within themselves (na eva ātmani), let alone externally (kuto anyataḥ). This verse emphasizes the unique and profound joy that stems from glorifying Govinda's divine qualities, a bliss that transcends intellectual or external pursuits, reflecting the incomparable power of heartfelt devotion.

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 ॥
When one sees people in distress (kliśyamānān janān dṛṣṭvā) and becomes filled with compassion (kṛpāyukto yadā bhavet), then all the eternal bliss (sarvaṁ sadānandaṁ) residing within the heart (hṛdisthaṁ) flows outward (nirgataṁ bahiḥ). This verse highlights the transformative power of compassion, turning inner divine joy into an outward expression that alleviates the suffering of others.

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 ॥
Even for those immersed in all-encompassing bliss (sarva-ānanda-mayasya api), the joy of compassion (kṛpā-ānandaḥ) remains exceptionally rare (su-durlabhaḥ). When one hears and internalizes the divine virtues stored in the heart (hṛd-gataḥ sva-guṇān śrutvā), this fullness (pūrṇaḥ) overflows and inundates others (plāvayate janān). This verse beautifully illustrates the transformative and outward-reaching power of reflecting on the Lord's qualities, spreading profound joy and inspiration to all.

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 ॥
Therefore (tasmāt), by renouncing everything (sarvaṁ parityajya) and always restraining the senses (niruddhaiḥ sarvadā), one should sing the divine qualities (guṇāḥ) with a heart immersed in eternal bliss (sadānanda-paraiḥ geyāḥ). From such devotion and glorification arises the ultimate state of existence, consciousness, and bliss (saccidānandatā tataḥ). This verse highlights the transformative power of renunciation and the continuous praise of divine attributes as the pathway to spiritual realization.

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 ॥
I was restrained through discipline (ahaṁ niruddho rodhena) and thus attained the state of cessation (nirodha-padavīṁ gataḥ). For the purpose of restraining those who are already restrained (niruddhānāṁ tu rodhāya), I now describe to you the path of cessation (nirodhaṁ varṇayāmi te).

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 ॥
Those who are liberated by Hari (hariṇā ye vinir-muktāḥ) may still become immersed in the ocean of worldly existence (te magnā bhava-sāgare). However, those who are disciplined and restrained (ye niruddhāḥ) experience joy here continuously (ta evātra modam āyānty) day and night (ahar-niśam).

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 ॥
For the senses corrupted by immersion in worldly existence (saṁsāra-āveśa duṣṭānām), all things of Krishna (kṛṣṇasya sarva-vastūni) should indeed be united with the infinite Lord (bhūmna īśasya yojayet) for their benefit (indriyāṇāṁ hitāya vai).

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 ॥

For those whose minds are absorbed in the divine qualities (guṇeṣu āviṣṭa cittānāṁ) of the enemy of Mura (sarvadā mura-vairiṇaḥ), there is neither the suffering of separation from worldly existence (saṁsāra-viraha-kleśau) nor from bliss like that of Lord Hari’s devotees (na syātāṁ hari-vat-sukham).
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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 ॥
Then, there will be compassion (tadā bhaved dayā-lutvam); otherwise, it is regarded as cruelty (anyathā krūra-tā matā). There is no doubt of obstruction here (bādha-śaṅkā api nāsti atra), and the imposition is also accomplished (tad adhyāsaḥ api sidhyati).

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 ॥
Through the strength of devotion to divine principles (bhagavad-dharma sāmarthyād), detachment from material objects (virāgaḥ) becomes steady (viṣaye sthiraḥ). Through the virtues and the touch of Hari’s bliss (guṇaiḥ hari sukha-sparśāt), sorrow (duḥkhaṁ) is never perceived (na bhāti karhicit).

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 ॥
Thus, knowing that the glorification of virtues (evaṁ jñātvā guṇa-varṇane) surpasses the path of knowledge (jñāna-mārgāt utkarṣaḥ), divine qualities should always be described (varṇanīyāḥ sadā guṇāḥ) by those free from envy (amatsarair) and greed (alubdhaiḥ ca).

hari-mūrtiḥ sadā dhyeyā saṅkalpād api tatra hi ।
darśanaṁ sparśanaṁ spaṣṭaṁ tathā kṛti-gatī sadā ॥ 17 ॥
हरि-मूर्तिः सदा ध्येया सङ्कल्पाद् अपि तत्र हि ।
दर्शनं स्पर्शनं स्पष्टं तथा कृति-गतिः सदा ॥ १७ ॥
harimūrtiḥ sadā dhyeyā saṅkalpād api tatra hi ।
darśanaṁ sparśanaṁ spaṣṭaṁ tathā kṛtigatī sadā ॥ 17 ॥
हरिमूर्तिः सदा ध्येया सङ्कल्पादपि तत्र हि ।
दर्शनं स्पर्शनं स्पष्टं तथा कृतिगती सदा ॥ १७ ॥
The divine form of Hari (hari-mūrtiḥ) should always be meditated upon (sadā dhyeyā), even in thoughts (saṅkalpād api tatra hi). His vision, touch, and clear presence (darśanaṁ sparśanaṁ spaṣṭaṁ), as well as His actions (tathā kṛti-gatī), should always be realized (sadā).

śravaṇaṁ kīrtanaṁ spaṣṭaṁ putre kṛṣṇa-priye ratiḥ ।
pāyor-malāṁśa-tyāgena śeṣa-bhāvaṁ tanau nayet ॥ 18 ॥
श्रवणं कीर्तनं स्पष्टं पुत्रे कृष्ण-प्रिये रतिः ।
पायोः-मलांश-त्यागेन शेष-भावं तनौ नयेत् ॥ १८ ॥
śravaṇaṁ kīrtanaṁ spaṣṭaṁ putre kṛṣṇapriye ratiḥ ।
pāyormalāṁśatyāgena śeṣabhāvaṁ tanau nayet ॥ 18 ॥
श्रवणं कीर्तनं स्पष्टं पुत्रे कृष्णप्रिये रतिः ।
पायोर्मलांशत्यागेन शेषभावं तनौ नयेत् ॥ १८ ॥
Listening to and singing Krishna’s praises (śravaṇaṁ kīrtanaṁ spaṣṭaṁ) clearly cultivates love and devotion for Krishna (putre kṛṣṇa-priye ratiḥ). By renouncing selfish impurities (pāyor-malāṁśa-tyāgena), one aligns their being with a spirit of servitude (śeṣa-bhāvaṁ tanau nayet).

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 ॥
For one whose divine duty (yasya vā bhagavat-kāryaṁ) is not clearly visible (yadā spaṣṭaṁ na dṛśyate), discipline (tadā vinigrahaḥ tasya) must certainly be applied (kartavya iti niścayaḥ).

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 ॥
There is no mantra greater than this (nātaḥ parataro mantro), no hymn of praise superior to this (nātaḥ parataraḥ stavaḥ). There is no knowledge greater than this (nātaḥ paratarā vidyā), no pilgrimage higher, nor anything beyond the Supreme (tīrthaṁ nātaḥ parāt-param).

Thus ends the 'Nirodha-lakṣaṇā' composed by Shri Vallabhacharya.