The Nirodhalakṣaṇa (Characteristics of Restraint) text was written by Śrī Vallabhācārya for his disciples, Rāja Dube and Mādhav Dube, in Gujarat. According to tradition, its composition is dated to Vikrama Saṁvat 1566. The narrative related to this text is also found in the Caurāsī Vaiṣṇavan’s Vārtā (Eighty-Four Vaiṣṇavas’ Stories) under the chapter titled Bhāvaprakāśa.

The story describes how Rāja Dube and Mādhav Dube’s parents, while critically ill, requested their sons to facilitate darśana (divine vision) of Śrī Raṇachora-ji (Śrī Kṛṣṇa in His Dwārakā form). The brothers rented a palanquin, seated their parents in it, and began their pilgrimage. At that time, Śrī Vallabhācārya was residing in Dwārakā, delivering discourses. Upon hearing of him, the brothers expressed a desire to attend. They arrived and heard Śrī Vallabhācārya narrating the Nandamahotsava (the festival celebrating Kṛṣṇa’s birth) from the Śrīmad Bhāgavata’s tenth canto, chapter five. This narration allowed the brothers to experience the divine līlā (play) of Nanda’s household.

The next morning, the brothers approached Śrī Vallabhācārya and humbly prayed to be admitted to his śaraṇa (refuge). Śrī Vallabhācārya performed their ceremonial purification through bathing and granted them Brahmasambandha (a sacred bond with Brahman). Afterward, he advised them to dedicate their lives to bhagavadsevā (service to God), emphasizing, “Detach from worldly attachments and serve Bhagavān alone.” He handed them Śrī Ṭhākur-ji (an idol of Kṛṣṇa) to worship and emphasized selfless service.

Curious and eager, the brothers asked, “What is the essence of nirodha (restraint)?” Moved by their simplicity and humility, Śrī Vallabhācārya composed the Nirodhalakṣaṇa text based on the Nirodha-skandha (another name for the tenth canto of the Bhāgavata). He instructed the brothers to study the text, saying, “By understanding and embodying this, you will achieve nirodha.”

After their initiation, the brothers returned to their home in Maṇunda, where they began serving Bhagavān with extraordinary devotion. They adopted a simple lifestyle, dedicating themselves to Kṛṣṇa’s service. Immersed in the līlārasa (nectar of divine play), they experienced spiritual transformation. Their absorption in divine service reflected the condition described in the Śrīmad Bhāgavata (10.90.46):

śayyāsanāṭanālāpa-krīḍā-snānādi-karmasu na viduḥ santam ātmānaṁ vṛṣṇayaḥ kṛṣṇa-cetasaḥ

where devotees, whether awake, asleep, or engaged in worldly activities, remain completely absorbed in Śrī Kṛṣṇa.

The concept of nirodha in the Puṣṭimārga tradition transcends the yogic definition of cittavṛtti-nirodhaḥ (restraining mental modifications). Instead, it represents the total surrender of body (deha), senses (indriya), life-force (prāṇa), mind (manas), intellect (buddhi), ego (ahaṅkāra), and all possessions toward Śrī Kṛṣṇa’s service. It is characterized by profound experiences of union (saṅyoga) and separation (viprayoga).

Śrī Vallabhācārya categorized nirodha into four dimensions:

  1. Kāraṇalakṣaṇa
  2. Svarūpalakṣaṇa
  3. Kāryalakṣaṇa
  4. Prayojanalakṣaṇa

Kāraṇalakṣaṇa

In the sixth aphorism (kārikā) of the second canto’s tenth chapter in the Śrīmad Bhāgavatam—nirodho ‘syānuśayanaṁ ātmanaḥ saha śakti-bhiḥ—the causal characteristics of nirodha (restraint or cessation) are explained. Śrī Mahāprabhu has elaborated on this in the Bhāgavartha-nibandha (commentary on Bhāgavatam) in verses 10.14–17. It is described there that Śrī Kṛṣṇa’s manifestation on this earthly plane for play (krīḍārtha) along with His unimaginable (durvibhāvya) potencies is termed as nirodha.

In this explanation of nirodha, the term does not carry its conventional meaning (rūḍhārtha) but its etymological meaning (yaugikārtha).

The subject matter (varṇya-viṣaya) of the ninth canto is bhakti (devotion), while the subject matter of the tenth canto is considered to be nirodha. The sequential relevance (kramasaṅgati) between them is established as follows: the bhakti described in the ninth canto manifests in devotees, and the nirodha performed by the Lord to liberate (vimukti) such devotees is referred to as ’nirodha’.

Svarūpalakṣaṇa

After identifying the causal characteristics (kāraṇa-lakṣaṇa) of nirodha, its essential characteristics become comprehensible. Forgetting the material world (prapañca) entirely and becoming exclusively attached to the Lord (bhagavān) constitutes the essential characteristics of nirodha. This is described as prapañca-vismṛtiḥ (forgetfulness of the material world) and, consequently, attachment to Śrī Kṛṣṇa (kṛṣṇāsaktiḥ) is emphasized.

The intention of the ninth canto of the Śrīmad Bhāgavatam is the description of bhakti (devotion). In the tenth canto, the focus is to illustrate how beings imbued with such devotion forget the material world and become exclusively attached to the Lord. Accordingly, in the Ṣoḍaśa Granthas, the text Bhakti-vardhinī initially describes the various types of bhakti, and the Nirodha-lakṣaṇa Grantha later explains the methods for such devotees to exclusively attach themselves to the Lord.

For devotees who, like Rājādube and Mādhāudube, manage to perform both the service (seva) and recitation of the Lord’s stories (kathā) while living in their homes, renunciation of household life becomes unnecessary. This is because, through the constant repetition of service and stories as previously described, they achieve forgetfulness of the material world (prapañca-vismṛti) and firm attachment to the Lord (kṛṣṇāsaktiḥ). This is the primary guideline.

When performing bhagavat-sevā (service to the Lord) in one’s home is not possible, an alternative is to live in another’s house as a bhagavatīya (a servant devoted to the Lord) and assist in the service performed by that householder. It also involves participating as a listener (śrotā) during the recitation of the Lord’s stories (bhagavat-kathā). For a devotee on the path of bhakti-mārga living near such a bhagavatīya, this is considered essential. For achieving nirodha, this is accepted as a secondary guideline, serving as an alternative to household renunciation.

In Bhakti-vardhinī, these two guidelines (living a life filled with bhagavat-sevā and kathā in one’s home, or alternatively living near a bhagavatīya and assisting in their service and listening to their stories) are emphasized:

Sevāyāṁ vā kathāyāṁ vā yasyāsaktiḥ dṛḍhā bhavet yāvajjīvaṁ tasya nāśo na kvāpi iti matir mama

Through this assurance, Śrī Mahāprabhu explains the attainment of nirodha-siddhi (perfection of nirodha).

In the absence of nirodha:

hariṇā ye vinirmuktās te magnā bhava-sāgare ye niruddhās te vātra modamāyā ktyaharniśam

According to the words of the Nirodha-lakṣaṇa Grantha, immersion in the ocean of material existence is considered certain. Therefore, the approach of assisting in bhagavat-sevā and listening to bhagavat-kathā even in another’s house must be accepted for the attainment of nirodha.

Kāryalakṣaṇa

After the discourse on the cause (kāraṇa) and essence (svarūpa) of nirodha (restraint), it becomes necessary to consider its effects—specifically, the impact it generates.

A devotee who forgets the mundane world (prapañca) and develops attachment to Bhagavān starts to intensely experience both union (saṁyoga) and separation (viyoga) with Bhagavān. This is described, as found in the account of the Vraja devotees:

gopīnām paramānandaḥ āsīd govinda-darśane kṣaṇaṁ yugāśatam iva yāsāṁ yena vinā abhavat"

Bhāgavatam (10.19.16), meaning, “The supreme bliss of the gopīs lay in beholding Govinda; a moment without Him felt like a hundred ages to them.”

In Bhakti-vardhinī, this state has been termed ‘vyasana-daśā’ (the state of yearning). As soon as the essence (svarūpa) of nirodha is realized, its effect, namely this intense state of yearning (vyasana-daśā), starts to manifest. The ecstatic bliss felt in Bhagavān’s presence (saṁyoga) and the inability to bear even a moment of separation (viyoga) from Him is regarded as the effect (kārya) of nirodha:

bhagavad-viraha-sāmayika-parama-duḥkha-kāraṇatve sati bhagavad-saṁyoga-sāmayika-paramānanda-sādhakatvaṁ nirodhatvam (Nirṇayārṇava)

During the periods of Bhagavān’s earthly incarnations (avatāra-kāla), the opportunity to serve Bhagavān (bhagavad-sevā) becomes an experience of union (saṁyoga), while its absence (anavasara) leads to the experience of separation (viyoga). Therefore, the characteristic effects (kāryalakṣaṇa) of nirodha manifest consistently across both avatāra-kāla (periods of incarnation) and anavatāra-kāla (periods without incarnation).

Prayojanalakṣaṇa

In the Bhāgavatam as well as in the Bhāgavatārtha-nibandha, the purpose (prayojana) of nirodha (restraint) is accepted as mukti (liberation) and āśraya-bhāvāpatti (attainment of the state of refuge). It is stated, Śrīmad-Bhāgavatam (2.10.6–7):

nirodho ’syānuśayanaṁ ātmanaḥ saha śaktibhiḥ, muktirhitvānyathārūpaṁ svarūpeṇa vyavasthitiḥ, abhāvaśca nirodhaśca yataścādhyavasīyate sa āśrayaḥ paraṁ brahma paramātmeti śabdyate

Meaning, nirodha (restraint) is the alignment of oneself with divine energies; Mukti (liberation) is abandoning the altered state and stabilizing in the true essence. The absence and cessation that are determined lead to the refuge termed as Paraṁ Brahma (the Supreme Brahman) or Paramātmā (the Supreme Self).

Similarly, the Bhāgavatārtha-nibandha also states, Bhā. Ni. (10.15–16 & 12.17):

bhaktāḥ pūrvatra nirdiṣṭāḥ te roddhavyā vimuktaye, kṛṣṇe niruddha-karaṇāt bhaktāḥ muktāḥ bhavanti hi

harirāśraya ityukto muktānām iti varṇitam”

Which assert that devotees described earlier are restrained for liberation, and by being restrained in Kṛṣṇa, devotees indeed achieve liberation, as Hari is described as the refuge of the liberated.

The style of exposition in the Ṣoḍaśa Granthas reveals a slight difference in that two post-restraint states are recognized here:

  1. Mukti (liberation)
  2. Āśraya-bhāvāpatti (attainment of the state of refuge)

In the Ṣoḍaśa Granthas, however, following the Nirodha-lakṣaṇa Grantha, the Seva-phala Grantha describes three fruits of seva (service):

  1. Alaukika-sāmarthya (supernatural capability)
  2. Sāyujya (union with Bhagavān)
  3. Sevopayogi-deha (a body suitable for divine service in Vaikuṇṭha and other abodes)

It is evident that sāyujya (union) and mukti (liberation) are synonymous terms, and similarly, sevopayogi-deha (a body fit for divine service in Vaikuṇṭha) and āśraya-bhāvāpatti ultimately denote the same state.

Regarding the distinctiveness of alaukika-sāmarthya (supernatural capability), it is noteworthy that the tenth canto of the Bhāgavatam describes the bhakti (devotion) of tāmasa (tamasic), rājasa (rajasic), and sāttvika (sattvic) devotees in sequential order as evidence, doctrinal principle, and means (sādhana). Following the means, the states of fruition for all three types of devotees are also elaborated. This fruition of nirodha is described as alaukika-sāmarthya in the fruits of seva (seva-phala). Whether termed as ‘vyasano’ttara-kṛtārthatā’ (fulfillment following yearning), ‘sarvātma-bhāva’ (the state of universal selfhood), ‘mānasi-sevā’ (mental service), or ‘phala-nirodha’ (fruition-restraint), they ultimately convey the same essence.

Ṣoḍaśa Grantha was revealed by Śrī Mahāprabhu for the followers of the Puṣṭimārga tradition. In the Puṣṭi-pravāha-maryādā Grantha, the kārikā (aphorism) states, (Kā. 17):

bhagavān eva hi phalaṁ sa yathāvirbhaved bhuvi guṇa-svarūpa-bhedena tathā teṣāṁ phalaṁ bhavet

Which explains that in Puṣṭimārga, the fruit (phala) is Bhagavān Himself. Whichever form or attributes of Bhagavān manifest on this earth, they are considered the fruit accordingly. Bhagavān revealing Himself among devotees on this earth in His essential form (svarūpa) is regarded as the fruit in the Puṣṭimārga. Similarly, through the process of guṇa-gāna (glorification of His qualities), Bhagavān manifesting within the devotee’s heart is also the fruit. In both types of divine manifestation, the devotee forgets the mundane world (prapañca) and becomes deeply attached to Bhagavān.

In every circumstance, if the experience of Bhagavān does not occur on this earth, then after shedding this body, the devotee will attain either liberation in the form of sāyujya (union with Bhagavān) or a sevopayogi-deha (a body suitable for service) in Vaikuṇṭha and other divine realms. These two fruits are not experiences that occur on this earth and, when compared to the Puṣṭimārga experiences defined in the Puṣṭi-pravāha-maryādā Grantha, they are considered secondary experiences. Hence, their potential is not termed as “alaukika” (otherworldly) because they lack the quality of being experienced in the earthly realm. Phala-nirodha (restraint) is an experience that occurs on this earth, like mānasi-sevā (mental service). Therefore, this experience is termed “alaukika-sāmarthya” (otherworldly capability). Otherwise, any experience that occurs on earth might be mistaken as worldly. The reality, however, is that even though it occurs on earth, it is fundamentally an otherworldly event.

Nirodha, in both its forms—sādhananirodha (restraint as a spiritual means) and phalanirodha (restraint as a fruition)—is an otherworldly occurrence that takes place in this world. In the phrase prapañce krīḍanaṁ hareḥ (engagement of Hari in worldly play), Śrī Mahāprabhu emphasizes prapañca, signifying this very world. The divine play (bhagavat-krīḍā) of Bhagavān among devotees on this earth constitutes sādhananirodha. When, due to such līlā (divine play), the devotee forgets the world and becomes exclusively devoted to Jagadīśa (the Lord of the Universe), it constitutes phalanirodha. After this clarification, the prayojanalakṣaṇa (purpose-characteristic) of nirodha becomes evident.

During Bhagavān’s avatāra-kāla (period of incarnation), the līlā of His form manifesting on earth, whose purpose is to grant the jīvātman (individual soul) the state of universal selfhood (sarvātma-bhāva), is called nirodha. In avatāra-kāla, to grant sāyujya-mukti (liberation in the form of union) or āśraya-bhāvāpatti (attainment of refuge), Bhagavān induces the experience of separation (viyoga). In such intense separation, the devotee becomes constantly engrossed in the glorification of Bhagavān’s qualities (guṇa-gāna), which too is nirodha. Both these characteristics belong to the avatāra-kāla.

In anavatāra-kāla (the period without incarnation), the place of līlā is taken by services such as physical (tanu-vitja) seva, and guṇa-gāna is replaced by practices like listening to, remembering, and singing Bhagavān’s divine stories (bhagavat-kathā). Accordingly, the purpose of nirodha is considered to be the gain of alaukika-sāmarthya (supernatural capability), sāyujya (union), or sevopayogi-deha (body suitable for service) in Vaikuṇṭha and other divine realms, as described in the fruits of service (seva-phala).

Whether it is avatāra-kāla or anavatāra-kāla, the devotion of a true Puṣṭi devotee is characterized by being selfless (nirupādhika), causeless (niṣkāraṇa), and purposeless (niṣprayojana). The devotee desires only Bhagavān, not liberation. However, devotion inevitably bestows its unintended fruits. This is mentioned in the third canto. Therefore, the prayojanalakṣaṇa is not provided with regard to the devotee’s emotions or intentions but is given considering the nature of devotion itself.

Additionally, nirodha can be explained from another perspective as follows:

  1. Kāraṇa-nirodha
  2. Vyāpāra-nirodha
  3. Phala-nirodha

Kāraṇa-nirodha

In the opening of the Tāmāsaprakaraṇa section of Subodhinī and Bhāgavatārtha-nibandha, it is deliberated that it is entirely impossible for a jīva (individual soul) to alter its inherent nature by itself. Thus, when Bhagavān (the Supreme Lord) manifests on this earthly plane in forms aligned to sāttvika, rājasika, or tāmasika natures of beings and performs līlā (divine plays) among the devotees, the jīvas naturally become attached to Bhagavān’s forms and līlās according to their inherent dispositions. By developing attachment to Śrī Kṛṣṇa, the playful divine, the attachment to worldly (prapañcika) objects automatically and effortlessly breaks, or it transforms into selfless feelings directed solely toward bhagavad-upayogitā (utility for the service of Bhagavān). The remarkable transformation made possible by such līlā of Bhagavān is considered as kāraṇātmakanirodha (causal restraint).

Kāraṇa signifies an extraordinary cause. The supreme reason for the attainment of prapañcavisṛti (forgetfulness of the material world) and kṛṣṇāsakti (attachment to Śrī Kṛṣṇa), especially for the devotees of Vraja as described in the tenth canto, is none other than the form (svarūpa) and līlā of Bhagavān, tailored to the nature of the devotees. Hence, as stated in Śrīmad-Bhāgavatam (11.12.7-9):

te nādhītaśrutigaṇā naopāsīta-mahattamāḥ abratā-taptatapasaḥ satsangān-māmupāgatāḥ kevalena hi bhāvena gopya gāvaḥ nagā mṛgāḥ yanye mūḍhadhiyo nāgāḥ siddhāḥ siddhāḥ māmīyur-añjasā, yaṁ na yogena sāṅkhyena dāna-vrata-tapo-dhvāraiḥ vyākhyāsvādhyāya-sannyāsaiḥ prāpnuyād yatnavān-api

Here, the satsanga (association) and bhāva (emotion) referred to by Bhagavān as the means for reaching Him are His own līlā association (līlātmakasaṅga) and the feeling of attachment toward His līlās (līlāsaktirūpabhāva). Bhagavān Himself has declared all other means like yoga, sāṅkhya, dāna, vrata, tapa, yajña, vyākhyāna, svādhyāya, and sannyāsa as ineffective. This is termed “sādhananirodha” or “restraint manifested through Bhagavān in His devotees.”

This proves that the līlā of Bhagavān, aligned with the nature of His devotees, is the extraordinary cause for the devotees’ nirodha, which consists of prapañcavisṛti (worldly forgetfulness) and bhagavadāsakti (attachment to Bhagavān).

Vyāpāra-nirodha

  1. Upādāna (material cause)
  2. Nimitta (instrumental cause).

For instance, clay is the material cause (upādāna) of a pot, while tools like the wheel and rod are considered instrumental causes (nimitta-kāraṇa). When the instrumental cause becomes inactive, the result (the pot) cannot be produced. Hence, an active and operative cause is referred to as “karaṇa” (active cause) or “upakaraṇa” (instrument/tool).

In the context of nirodha, Bhagavān’s līlā (divine play) is regarded as the “karaṇa” (active cause) for the emergence of restraint. Accordingly, there must also be some activity (vyāpāra) involved. Therefore, prapañcavisṛti (forgetfulness of the mundane world) coupled with bhagavadāsakti (attachment to Bhagavān) constitutes the activity of Bhagavān’s līlā. Just as the turning of a wheel or the motion caused by a rod leads to the wheel and rod being called “karaṇa” (instruments), similarly, this activity of prapañcavisṛti and bhagavadāsakti is the activity inherent in Bhagavān’s līlā, which qualifies it as the cause of nirodha.

Phala-nirodha

In accordance with the devotee’s nature, the causal factor—Bhagavān’s līlā—and its activity—prapañcavisṛti (forgetfulness of the mundane) along with bhagavadāsakti (attachment to Bhagavān)—ultimately result in the breaking of all worldly bonds associated with the devotee’s mundane attachments. These bonds are obliterated. This occurs in two ways:

  1. All worldly objects and emotions associated with the devotee become suffused with bhagavadāveśa (divine imbued presence), revealing their inherent transcendence as sac-cid-ānanda (existence, consciousness, and bliss).
  2. Alternatively, the jīva (individual soul), upon being freed from worldly objects and emotions, attains sāyujya (union with Bhagavān) or a sevopayogi-deha (a body suited for service) in Vaikuṇṭha and other divine realms.

Thus, Śrī Mahāprabhu states in Subodhinī (10.5.1):

laukikeṣu tu bhāveṣu yatraiva hariveśanaṁ nivartate tadevātra vanherdārumayaṁ yathā"

Meaning, just as fire manifests itself in wood, wherever Bhagavān’s divine presence (hariveśana) manifests within worldly objects or emotions, they become transformed.

In every worldly object or emotion where bhagavadāsakti (attachment to Bhagavān) causes divine presence to manifest, the concealed cidanśa (element of consciousness) and ānandānśa (element of bliss) reemerge. Consequently, due to the complete revelation of sac-cid-ānanda, such objects and emotions assume the nature of Brahman (brahmātmakatva). Just as fire hidden within wood becomes visible and transforms the wood into fire itself, similarly, in a devotee where prapañcavisṛti (worldly forgetfulness) and bhagavadāsakti (attachment to Bhagavān) manifest, all associated objects and emotions ultimately assume the form of sac-cid-ānanda Brahman.

Indeed, the true or intrinsic nature of every object in the world is brahmātmakatva (of the nature of Brahman). However, due to ignorance, there is a contrary perception of these objects, and this perception dissolves.

Non-dualists (Advaitins) consider the material world (prapañca) as mithyā (illusory) and māyika (delusion), while Naiyāyikas perceive it as impermanent. Sāṅkhyas interpret it as prakṛti (primordial matter) eventually merging back into its source. In contrast, the state of prapañca becoming brahmātmakatva (of the essence of Brahman) does not align with these perspectives. This transformation signifies only that, even while prapañca is inherently Brahman, the ordinary jīva (soul) cannot perceive it as such. However, in the state of nirodha (restraint), the devotee’s vision is exclusively focused on their beloved Paramātmā (Supreme Self). Consequently, the various elements of the inert material world (jaḍa-jagat) also appear to them as sac-cid-ānanda (existence, consciousness, and bliss). Similarly, all forms of the living world (jīva-jagat) are also perceived as manifestations of Brahman. The inert and sorrowful nature of the world fades away. In this sense, this state is sometimes referred to as prapañca-pralaya (dissolution of the world) or prapañca-nāśa (destruction of the world). This is phala-nirodha—restraint as fruition—indicating the devotee’s complete restraint in Bhagavān.

This concept has been discussed under prayojana-lakṣaṇa (purpose-characteristics). In the tenth canto, Bhagavān’s līlā (divine play) is described in four categories:

  1. Pramāṇa-nirodha (Restraint through Proof):
    Due to the pramāṇa-rūpa līlās (proof-like plays) of Bhagavān, the devotee becomes aware of the form of Bhagavān that corresponds to their disposition. Such līlās are termed pramāṇa-nirodha. When these līlās become the cause, the activity manifests in the devotee’s heart as love. The result is the stabilization of the prameya (doctrinal principle) in their heart.

  2. Prameya-nirodha (Restraint through Doctrinal Principle):
    Owing to the prameya-rūpa līlās (principle-like plays) of Bhagavān, the form of Bhagavān, as held according to the devotee’s nature, becomes fully established in their heart. Such līlās are termed prameya-nirodha. When these līlās become the cause, the activity manifests in the devotee’s heart as attachment to Bhagavān (bhagavadāsakti) and as disinterest in all other subjects. As a result, the devotee engages in the means (sādhanas) to attain the form of Bhagavān as per their wishes.

  3. Sādhana-nirodha (Restraint through Spiritual Practice):
    Due to the sādhana-rūpa līlās (practice-oriented plays) of Bhagavān, the devotee, as per their nature, becomes eager to undertake the means to attain Bhagavān’s form. Such līlās are termed sādhana-nirodha. When these līlās become the cause, the activity manifests in the devotee’s heart as intense yearning for Bhagavān (bhagavad-vyasana). The devotee becomes unable to live without Bhagavān. As a result, they experience the form and līlā of Bhagavān in accordance with their wishes.

  4. Phala-nirodha (Restraint as Fruition):
    Due to the phala-rūpa līlās (fruition-oriented plays) of Bhagavān, the devotee participates in the līlās of the form of Bhagavān held in accordance with their nature. Such līlās are termed phala-nirodha. When these līlās become the cause, the activity manifests in the devotee’s heart as mental service (mānasi-sevā) and the state of universal selfhood (sarvātma-bhāva). As a result, the cycle of external and internal experience of Bhagavān continuously turns within the devotee’s heart. The devotee, absorbed in Bhagavān, becomes wholly attuned to His being, His speech, His actions, and His qualities. Losing all awareness of their body and household, they become one with divine service.

    In comparison, the bliss of devotion (bhajanānanda) reaches such a pinnacle that even the bliss of Brahman (brahmānanda) appears dull to the devotee. Brahmānanda is uniform and purely non-dual (advaita-rūpa), whereas bhajanānanda is filled with countless varieties of sweetness, encompassing both duality (dvaita-rūpa) and non-duality (advaita-rūpa).

Sāyujyarūpa mokṣa (liberation in the form of union) or attaining a sevopayogi-deha (a body suitable for service) in divine realms like Vaikuṇṭha, in comparison to the previously mentioned alaukika-sāmarthya (supernatural capability), do not appear as appealing to the mind of the devotee.

The endless cycle of experiencing the union with Bhagavān through seva (service) and separation through kathā (narrative) is far greater. This is why the Bhramaragīta, which leads towards liberation or the attainment of āśraya-bhāvāpatti (state of refuge), places the description of separation not in the section on fruition but in the section on doctrinal principles (prameya-prakaraṇa).

In Subodhinī, while explaining this state in the Śrīmad-Bhāgavatam (10.47.36),

mayy āveśya manaḥ kṛtsnaṁ vimuktāśeṣa-vṛtti yat, anukṣmaraṁtyo māṁ nityam acirān mām avāpsyatha

Śrī Mahāprabhu states:

ahaṁ hi kṛtsnaḥ prasādenāpi prāptaḥ kṛtsnenaiva sādhaneṇa prāptuṁ yogyaḥ sā ca kṛtsnatā asyām evāvasthāyām bhavati nānyathā

This means, although in the Tāmasaphala-prakaraṇa, the devotees had already experienced Bhagavān’s rasa-svarūpa (essence as nectar) completely, this fruition experience did not follow the usual progression of means (sādhana) to fruition (phala). Instead, by Bhagavān’s grace, the fruition experience occurred even before the completion of sādhana. Now, in the Rājasaprameya-prakaraṇa, which describes the prameya-rūpa nirodha-līlā for rājasika devotees, the tāmasika devotees’ experience pertains not to fruition but to the level of sādhana itself.

In Subodhinī (10.26.1), it is explained as āntaraṁ tu paraṁ phalam, or as described in the Yugalagīta,

dadvat triṁśe ’ntaga-gopikānāṁ svānandaṁ bhagavān hṛdi pūrayāmāsa tenaiva pūrṇānanda iti īryate.

The supreme fruition-like separation described here is not the separation mentioned in the Bhramaragīta. Hence, Śrī Prabhucharaṇa clarifies the true essence of this separation in these words (Ṭippaṇī 10.44.29):

etāsāṁ tu adhunā eva bahis-saṅgamo abhilaṣitaḥ tad-abhāvād asmad-anabhipretām api asmad-adhikāra-viruddhām api īśvarabhāvena ājñāpitavān, anabhipretam api balād grāhayitum iti anākaraṇanīṁ idaṁ bhavati yadyapi, tathāpi priyatama-sambandhitvenaiva śrutatvāt tat eva phaliṣyati. na tu upadeśatveneti jñāpanāyāgre sandheśa-padam

The Vraja devotees, compelled by the nature of prameya (doctrinal principles), accepted separation not out of their own desire or emotion. The result of listening to or singing Bhagavān’s narratives (kathā) is the internal (āntara) and later external (bāhya) realization of Bhagavān’s form and līlā. In the absence of external realization, internal alone is deemed futile: bāhyābhāve tu āntarasya vyarthatā (Subodhinī 1.6.1).

To understand the subtle mystery of internal and external experiences, it becomes necessary to recognize two additional forms of nirodha:

  • Svarūpa-guṇa-ubhaya-kṛta nirodha
  • Kevala-guṇa-kṛta nirodha

Svarūpa-guṇa-ubhaya-kṛta nirodha (Restraint by both Form and Qualities) In the discussion of the Tāmasa-phala-prakaraṇa in Śrīmad-Bhāgavatam, Śrī Mahāprabhu has explained that in the seven chapters, from the 26th to the 32nd, the following are sequentially described:

  1. Aiśvarya (divinity)
  2. Vīrya (heroism)
  3. Yaśaḥ (fame)
  4. Śrī (beauty)
  5. Dharmī (the possessor of dharma)
  6. Vairāgya (detachment)
  7. Jñāna (knowledge)

These six qualities (guṇas) of Bhagavān, along with the seventh—Bhagavān Himself as the possessor of these qualities (Dharmī)—are intended to be expounded.

When carefully examining the nature of this phala-rūpa nirodha-līlā (fruition-oriented restraint play), it becomes clear that, while all seven chapters aim to describe this līlā, the fifth chapter detailing the Dharmī and the seventh chapter emphasizing knowledge (Jñāna) hold particular significance. Thus, the two forms of union highlighted at the start of the līlā, namely bāhya-abhyantara-bheṭa (external and internal union), are elaborately depicted in these chapters at the pinnacle of their expression. The Dharmī-prakaraṇa describes the bliss of external union (bāhya-saṁyoga-sukha), while the Jñāna-prakaraṇa details the bliss of internal union (āntara-saṁyoga).

As stated in “jñānaṁ bhaktiśca satataṁ cakravat parivartate” (“Knowledge and devotion continuously revolve like a wheel”), both indirect and direct union convey the bliss of union. Therefore, it is considered as part of the phala-prakaraṇa (fruition section).

Kevala-guṇa-kṛta nirodha (Restraint by Divine Qualities) In contrast, in the Rājasa-prameya-prakaraṇa, Śrī Mahāprabhu describes the experiences of the Vraja devotees in these words: āntar-niṣṭhā vā viraho vā, dvayameva, natu tāsāmanyā laukikī avasthā (Subodhinī, 10.44.148). Based on the earlier statement āntaraṁ tu paraṁ phalam (“The internal focus is the supreme fruit”), internal focus (āntar-niṣṭhā) must be regarded as the supreme fruition (parama-phala). However, there is no basis to consider the second aspect, separation (viraha), as the fruit. This separation is, therefore, not the fruit but the earlier described completeness of means (sādhana-kṛtsnatā). Hence, Śrī Mahāprabhu refers to it not as phala-rūpa (fruition) but as phala-sādhaka (means to the fruit):

phala-sādhakatvāt bhakti-mārge viraha eva puruṣārtha

On the path of devotion, separation alone is considered the means to the ultimate goal.

While elucidating the relative distinction between the bliss derived from glorifying Bhagavān’s qualities (guṇa-gāna) during the state of separation and the bliss of experiencing Bhagavān’s form, Śrī Mahāprabhu states:

paraṁ viralam amṛtam kevala maraṇopasthitau tan-nivartakam eveti, natu sambhūya ekatra rasa-janakam. rasapiṇḍayor iva tava kathāyāśca viśeṣaḥ, anyathā kathārthameva yatnaḥ kṛtaḥ syāt paraṁ virahe maraṇa-nivartakatvena tadupayoga iti bhagavattvena stūyate

This conveys that listening to, remembering, and glorifying Bhagavān’s narratives (kathā) prevents the life of the devotee from leaving their body, even during the intense pain of separation. In this way, Bhagavān’s qualities are praised similarly to Bhagavān Himself. Yet, the reality is that the bliss of experiencing Bhagavān’s form (svarūpa) is more concentrated, while in Bhagavān’s narratives (kathā), it flows more fluidly.

This demonstrates that in kevala-guṇa-kṛta nirodha (restraint caused solely by qualities), the cycle of fruitive experiences of external and internal union bliss does not continuously revolve. Instead, a cycle of the pain of separation (viraha-duḥkha) and the union bliss of internal focus (āntar-niṣṭhā) operates. Thus, it is half in the nature of sādhana (means) and half in the nature of phala (fruition). However, due to its rasa nature (essence of divine nectar), it becomes dual-layered (dvidalātmaka), and because of this dual-layered nature, it becomes both union-separation-oriented (saṁyoga-viyogātmaka). Bhagavān’s fruitive form (phalātmaka), as Nata-vara Bhagurūpa (Lord with manifold enchanting forms), is accepted with a focus on the internal union bliss derived from āntar-niṣṭhā during separation and the external union bliss derived from experiencing His form during union.

The internal bliss (āntara-sukha) granted is termed as rasa-nāṭana (a divine dance of bliss), while the external bliss (bāhya-sukha) is defined as rasa-based perception and enjoyment (rasarūpa-pratyaya-bhoga). This is affirmed through the Subodhinī commentary on the Barhāpīḍa verse. Therefore, in the latter layer, the aspect of āntar-niṣṭhā retains the fruitive nature, while the aspect of viraha (separation) or dharmī-viprayoga (separation from Bhagavān’s personal form) retains the nature of sādhana. Nowhere in Śrī Prabhucharaṇa’s teachings is the fruitive nature of separation (viraha) independently mentioned. The separation that provides internal union bliss is an independent component (aṅgīrūpa) nirodha, while mere viraha, due to the absence of internal union bliss, is considered as nirodha leading to liberation (mukti) or āśraya-bhāvāpatti (attainment of refuge).

This form of nirodha is referred to as kevala-guṇa-kṛta nirodha (restraint caused solely by qualities), dharmī-viprayoga (separation from the possessor of dharma), kevala-viraha (pure separation), muktyaṅga-nirodha (restraint as an accessory to liberation), or āśraya-bhāvāpattayaṅga-nirodha (restraint as an accessory to attaining refuge). Regardless of the terminology, the essence remains the same.

In this manner, by engaging in an extensive analysis of the fourfold characteristics of nirodha—cause, essence, effect, and purpose (kāraṇa, svarūpa, kārya, prayojana), its tripartite forms (kāraṇa-vyāpāra-phala), and its distinctions as svarūpa-guṇa-ubhaya-kṛta nirodha (caused by both form and qualities) and kevala-guṇa-kṛta nirodha (caused solely by qualities), the understanding of the Nirodha-lakṣaṇa Grantha becomes significantly simpler.

Nirodha-Lakṣaṇa - Vraja-Bhāvanā

We have already observed that the Nirodha-lakṣaṇa, as presented in the Bhakti-vardhinī Grantha, was delivered with a focus on the five types of qualified individuals (adhikārīs). Nevertheless, it is necessary to view it comprehensively (sopapattika). In the Sannyāsa-nirṇaya Grantha, the statement

kauṇḍinyo gopikāḥ proktā: guravaḥ sādhanaṁ ca tadhbhāvo bhāvanayā siddhaḥ

conveys that for those who renounce household life for experiencing separation, the emotional replication of the Vraja devotees’ sentiments (Vraja-bhāvānu-bhāvanā) was considered essential. However, the emotional contemplation of the Vraja devotees’ sentiments should not be limited to household renunciants alone. It is always deemed necessary for all Puṣṭi devotees in the Catuḥślokī through the dictum, bhajanīyo vrajādhipaḥ (the Lord of Vraja is to be worshipped). Similarly, in the Puṣṭi-pravāha-maryādā Grantha, the distinction between qualities and form (guṇa-svarūpa-prabheda) is acknowledged in the experiences of the Puṣṭi jīva-s. The aphorism smaraṇaṁ bhajanaṁ cāpi na tyājyam emphasizes the indispensability of service (seva) and narrative (kathā) for all Puṣṭi devotees, as established in the Catuḥślokī. Thus, Vraja contemplation (Vraja-bhāvanā) is essential in both seva and kathā. Therefore, in the Nirodha-lakṣaṇa Grantha, the nature of Vraja contemplation is first elucidated for everyone.

Effect of Nirodha - The Cycle of Bliss and Separation

Devotees who can engage in both seva (service) and kathā (divine narrative) should, while serving, contemplate Gokula, and during kathā, reflect on Vṛndāvana. Bhagavān Śrī Kṛṣṇa visits Vṛndāvana daily for grazing the cows. During this time, in Gokula, devotees with vātsalya-bhāva (parental affection) like Nanda and Yaśodā, as well as gopikās with śṛṅgāra-bhāva (conjugal love), experience the sorrow of separation (viprayoga-duḥkha).

In the evening, as Śrī Kṛṣṇa returns to Gokula after grazing the cows, the gopikās and all other residents of Vraja experience union bliss (saṁyoga-sukha) in various ways through their divine service. When will Bhagavān grant me such bliss during my seva?

Thus, as referenced in the Tāmasa-phala-prakaraṇa’s phrase, jñānaṁ bhaktiścaḥ satataṁ cakravat-parivartate (“knowledge and devotion continuously alternate like a wheel”), one should contemplate the joy of union and the sorrow of separation in this state of nirodha’s effect.

For devotees unable to perform both seva and kathā simultaneously, intermediate aspirants (madhyama-adhikārīs) should initially focus on the intense pain of separation described in the Rājasa-prameya-prakaraṇa and later, during kathā-śravaṇa (listening to divine narratives), experience the bliss of internal union (āntara-saṁyoga) with inner focus (āntar-niṣṭhā).

When Uddhava visited Vraja and participated in listening to, remembering, and singing Bhagavān’s narratives (bhagavat-kathā), a grand celebration emerged. When will I experience such a celebration in my heart while listening to kathā? In Gokula, devotees with sākhya (friendship) and vātsalya (parental affection) bhāvas experienced immense joy while singing Bhagavān’s qualities (bhagavad-guṇagāna) with Uddhava. Similarly, in Vṛndāvana, devotees with sākhya (friendship) and mādhurya (conjugal love) bhāvas felt unparalleled bliss.

Devotees who exclusively engage in kathā should cultivate these emotions. In this way, Śrī Mahāprabhu has illustrated the characteristics of nirodha’s effects (kārya-lakṣaṇa).

Cause of Nirodha - Guṇa-gāna (Glorification of Divine Qualities)

After explaining the characteristics of the effect (kārya-lakṣaṇa) of nirodha, Śrī Mahāprabhu seeks to outline its causal characteristics (kāraṇa-lakṣaṇa).

Even if one continues the aforementioned contemplations, the emergence of devotional feelings in the heart does not occur suddenly. Only through the grace of great devotees does Bhagavān bestow such compassion, allowing emotions to arise in our hearts. Meanwhile, we should continuously engage in glorifying the form, qualities, līlās (divine plays), and names of Bhagavān Śrī Vrajādhipa (Lord of Vraja), the ocean of joy and the repository of bliss. This enables us to progress joyfully on the path of devotion.

Śrī Prabhucharaṇa commands:

tādṛśī bhāvanā kāryā yayā bhāvāmurodayaḥ, Śrīmad-ācārya-kṛpayā bhaved bhāvo na cānyathā… bhāvo bhāvanayā siddha iti vākyāt pratīyate, tadvākya-pariniṣṭhānāṁ hṛdi bhāvāmuro bhavet

Thus, through the grace of Śrīmad ācārya-caraṇa (Śrī Vallabhācārya), Śrī Yamunā, and the Vrajabhaktas (devotees of Vraja), who are the founding preceptors of Puṣṭipatha, one attains the eligibility to become the recipient of Bhagavān’s compassion.

The difference between enjoying warm, buttered fresh bread versus cold, dry stale bread is vast. Similarly, listening to Bhagavat-kīrtana (glorification of Bhagavān) spoken by a true Bhagavatī, imbued with the warmth of love and endowed with the tender compassion of their merciful gaze, brings profound joy. However, the experience of hearing the same narrations from someone engaging in Bhagavat-kathā with a calculated and cold mind, merely to fulfill worldly objectives, does not evoke the same joy and instead feels dry.

The joy derived from singing the divine qualities of Bhagavān Govinda is unparalleled, even for liberated ascetic sages like Śrī Śukamuni. Such joy surpasses even their experience of the bliss of union with Brahman (brahmātmaikyānubhūti). Hence, in explaining the verse from Śrīmad-Bhāgavatam (2.1.9),

śrīśukakē- pariniṣṭhatopi nairguṇye uttamaślokalīlayā gṛhītabuddhirājarshe ākhāyanaṁ yadadhītavān

Śrī Mahāprabhu comments, ātma-lābhāt utkṛṣṭaṁ kiñcit na asti (“there is nothing superior to self-realization”). However, despite Śrī Śuka’s constant absorption in the transcendent state of nirguṇa meditation, upon experiencing the rasa (nectar) of the Bhāgavata, he recognized its divine and transcendental nature. He realized that for one who is no longer bound by the necessity of meditative absorption (samādhi), experiencing the nectarine rasa of the Bhāgavata surpasses the bliss of Brahman. Thus, who would pursue the cycle of samādhi over experiencing the rasa of divine narratives?"

Due to the singing of Bhagavān’s divine qualities, the permanent impressions of attachment to Bhagavān (bhagavadāsakti) in the devotee’s heart become intensified by the pain of separation (viraha-kleśa). At this stage, the ever-blissful Bhagavān, Śrī Kṛṣṇa, filled with compassion, manifests externally as the support of those emotions (ālambana-vibhāva).

Whether manifesting internally in the heart as the essence of emotion (bhāvātmā) or externally as the support of those emotions (ālambana-ātmanā), Bhagavān is always and entirely blissful. The revelation of this blissful Paramātmā (Supreme Self) as the state of universal selfhood (sarvātma-bhāva) is the supreme experience of divine compassion. This grace is exceedingly rare.

When the stream of listening to and singing Bhagavān’s qualities (guṇa-gāna) continuously fills the reservoir of the devotee’s heart, one day that reservoir overflows! At this moment, the divine essence of bliss inundates the devotee’s body, senses, mind, inner being, soul, and all associated possessions with its transcendent experience.

Thus, those restrained (niruddha) by ever-joyful Śrī Kṛṣṇa within Puṣṭimārga are enjoined to abandon all mundane attachments and dedicate themselves entirely to the glorification of Bhagavān’s divine qualities. Through this guṇa-gāna, the devotee ultimately experiences Brahman-realization even within their body, senses, and inner being. As the experience of the material world (prapañca) ceases to exist, there is no memory of it left. Consequently, prapañca-vismṛti (forgetfulness of the material world) and bhagavadāsakti (attachment to Bhagavān), the essence of nirodha, are accomplished.

True Nature (Svarūpa) of Nirodha

Nirodha’s significance surpasses that of mokṣa (liberation) and āśraya-bhāvāpatti (attaining refuge), which include sāyujya (union with Bhagavān) and receiving sevopayogi-deha (a body suitable for service in Vaikuṇṭha). Nirodha is distinguished as the experience of Bhagavad-anubhūti (realization of Bhagavān) on this earthly realm, akin to jīvan-mukti (liberation while alive).

In sāyujya-mukti, the jīvatma (individual soul) merges into Paramātmā (Supreme Soul). However, such aspirations cannot dwell in the heart of a devotee. Bhagavān Himself declares: anicchato me gatim aṇvīṁ prayuṅkte (Śrīmad-Bhāgavatam 3.25.36), affirming that liberation is undesired. Thus, in the Veṇugīta, Śrī Mahāprabhu contrasts nirodha with mokṣa, likening the latter to showing a scenic spot to a person with eyes, only to confine them in a pitch-dark well:

idam eva indriyavatāṁ phalaṁ mokṣo’pi nānyathā yathāndhakāre niyatā sthitiḥ nākṣṇoḥ phalaṁ bhavet, evaṁ mokṣo’pi indriyādi-yuktānāṁ sarvadhā na hi

Similarly, multiple types of āśraya-bhāvāpatti have been described. Among them, receiving a sevopayogi-deha composed of sac-cid-ānanda for serving Bhagavān in Vaikuṇṭha is acceptable for devotees, as it permits bhagavadāsakti (attachment to Bhagavān). Yet, immediate necessity for devotees is their ability to experience Paramātmā through their earthly body and senses.

When the jīva is enriched with prapañcavisṛti (forgetfulness of the mundane world) and bhagavadāsakti (attachment to Bhagavān), such an experience becomes possible. Otherwise, as Śrī Hari liberates beings but does not restrain (niruddha) them, they remain immersed and sink in the ocean of worldly existence. On this earth, only restrained beings (niruddha-jīvas) experience eternal delight through āntara- and bāhya-saṁyoga (internal and external union) arising from seva and kathā.

Our senses—tainted by worldly attachment to forms, flavors, scents, touches, sounds, and other sensations—seek delight through actions and emotions. However, their misuse or overindulgence causes harm.

Two approaches exist:

  • either allow the senses to endlessly pursue mundane pleasures without restraint, or
  • suppress them entirely, denying their engagement.

The latter, stripping senses like sight of their capacity to see, offers no benefit. Suppression or restraint of this kind is referred to as kūyoga.

Śrī Mahāprabhu states, (Subodhinī 2.14.117):

sarveṣām eva nirodhane tat-tad-adhiṣṭhātṛ-devadroho bhavati, evaṁ bhagavat-samarpaṇe tu tat-vacanenāpi na ko’pi doṣaḥ sambhavati

affirming that suppressing sensory tendencies is inappropriate. Similarly, misuse of senses on worldly subjects is equally unsuitable. Redirecting sensory tendencies toward Bhagavān offers their righteous utilization.

In Subodhinī (3.11.4.146), Śrī Mahāprabhu elaborates:

Living beings possess seventeen tendencies: ten from action-oriented senses (karmendriya), four from the mind (antaḥkaraṇa), one related to the body (deha-vṛtti), one related to the life-force (prāṇa-vṛtti), and one pertaining to the soul (ātma-vṛtti). When all these tendencies are directed toward Bhagavān and His subjects, the universal Lord who encompasses all tendencies (sarvabhāvā-panna Bhagavān) becomes delighted

This is known as bhūmāsukha or sarvātma-bhāva. The Brahmasūtra (1.3.8) illustrates this principle: bhūmāsampradādadyupadeśāt, explaining that experiencing Bhagavān through all tendencies yields bhūmāsukha, Chāndogya Upaniṣad (7.23.1 & 7.24.1),

yo vai bhūma tat-sukhaṁ nālpe sukham asti

yatra na anyat paśyati, na anyat śṛṇoti, na anyad vijānāti sa bhūma

Therefore, depriving sensory tendencies of use or misusing them for worldly indulgence yields insignificant joy (alpasukha). Their genuine utility and welfare lie in engaging them with Bhagavān, Puruṣottama Śrī Kṛṣṇa. This is termed prapañcavisṛti-pūrvaka bhagavadāsakti (worldly forgetfulness alongside attachment to Bhagavān), the devotee’s restraint in Bhagavān.

When experiencing Bhagavān’s form is unfeasible, devotees should immerse themselves in His qualities through śravaṇa (listening), smaraṇa (remembering), and kīrtana (singing). Once attachment to Bhagavān’s qualities (guṇānuvāda) and prapañcavisṛti are achieved, devotees will no longer perceive worldly sorrows nor the anguish of separation from Bhagavān. Bhagavān’s qualities possess the power to grant joy akin to Bhagavān Himself.

Kevala-Guṇa-Kṛta Nirodha (Restraint by Divine Qualities)

If Bhagavān did not grant joy through this kevala-guṇa-kṛta nirodha, He might be perceived as harsh rather than compassionate. When worldly pleasures are relinquished due to prapañcavisṛti (forgetting the material world), if Bhagavān does not provide joy through the process of remembrance (bhagavat-smaraṇa), then devotion would be seen as merely alleviating sorrow, not as a giver of joy. However, even in guṇa-kṛta nirodha, there is sufficient potency for the devotee to transcend both worldly distress and the anguish caused by separation from Bhagavān.

The Bhāgavatam states:

To grant joy to His devotees, Bhagavān, whose essential form is difficult to comprehend, manifests in various divine forms. Through these forms, He enacts myriad līlās (divine pastimes) on this earth. Devotees who immerse themselves in the ocean of bliss that is Bhagavān’s narratives and character wish to join the ranks of the haṁsa-paramahaṁsas (supreme swan-like sages), who reside amidst Bhagavān’s lotus feet. Such devotees, even after abandoning their families and worldly ties, do not seek liberation (apavarga) or sāyujya-mukti (merging with the Lord).

In the Subodhinī, Śrī Mahāprabhu elaborates:

The very act of hearing about Śrī Kṛṣṇa’s character generates such immense bliss that those who reflect on it do not even desire mokṣa (liberation), which is known to grant supreme joy. They renounce even the greatest worldly comforts present in their homes because even the faintest glimpse of bliss associated with Bhagavān would cause one to forsake such comforts completely. The swan-like sages (haṁsas) who find refuge solely in Bhagavān’s lotus feet willingly leave their homes to enjoy the unparalleled supreme bliss in His association. Hence, the joy derived from listening to Bhagavat-kathā is exalted above mokṣa itself.

Thus, even in kevala-guṇa-kṛta nirodha, due to prapañcavisṛti, the devotee neither experiences worldly distress nor the pain of separation from Bhagavān. Instead, through attachment to Bhagavān (bhagavadāsakti), they experience the bliss of internal union (āntara-saṁyoga).

In the initial stage of guṇa-kṛta nirodha, only the mind, speech, and hearing faculties are engaged with Bhagavān, not all the senses. In such a state, any residual sensory inclinations toward worldly attachments may obstruct prapañcavisṛti or bhagavadāsakti. This should not be mistaken as a flaw in guṇa-kṛta nirodha itself. Once prapañcavisṛti and bhagavadāsakti are established, the devotee perceives Bhagavān or His qualities (guṇas) even in worldly objects, individuals, and attributes like form, taste, scent, touch, and sound. This phenomenon, driven by āsakti-bhrama-nyāya (a delusion-like attachment akin to intense longing for one’s beloved), ensures that worldly subjects no longer hinder nirodha.

The Chāndogya Upaniṣad (7.25.1–2) describes the experience of sarvātma-bhāva (universal selfhood) through āsakti-bhrama-nyāya in the context of various moods (sañcārī-bhāvas), presenting them as forms of tad-ādeśa (that instruction), aham-ādeśa (self-instruction), and ātma-ādeśa (soul-instruction):

sa eva adhaḥstāt sa eva upariṣṭāt sa paścāt sa purastāt… evedam sarvam iti, athātaḥ aham-ādeśaḥ evāham adhaḥstād aham upariṣṭād aham… aham evedam sarvam iti, athātaḥ ātma-ādeśaḥ eva ātmāiva adhaḥstād ātmāiva upariṣṭād ātmā paścād ātmā purastāt… ātmāiva edam sarvam iti, sa eṣa evaṁ paśyan evaṁ manvāna evaṁ vijānan ātmarati ātmakrīḍa ātma-mithuna ātmānandaḥ sa svarāṭ bhavati tasya sarveṣu lokeṣu kāmācāro bhavati.

Thus, for the restrained (niruddha) devotee, sometimes the perception is of Paramātmā as distinct from the self; sometimes it is of the self alone pervading all; and at other times, it is of Paramātmā as non-different from the self pervading all. An example of such a perception is observed in the Rāsa-pañcādhyāyī, where, upon Bhagavān’s disappearance, the gopikās exclaim, kṛṣṇo'haṁ paśyata gatiṁ lalitām iti tanmanāḥ (Śrīmad-Bhāgavatam 10.30.19), reflecting their deep attachment-induced perception of identity with Kṛṣṇa.

Through devotion to Bhagavān present in all worldly matters, there is no possibility of a mind straying back toward mundane attachments. This is because, through the essential non-worldliness of mundane matters, detachment (vairāgya) naturally persists. For example, Bhagavān’s divine attributes—aiśvarya (majesty), vīrya (strength), yaśas (fame), śrī (beauty), jñāna (wisdom), and vairāgya (detachment)—can enter the devotee’s being. Even prior to this influence, due to Bhagavān’s ever-blissful nature expressed through dharmarūpa-sthāyibhāva-bhagavad-rati (unwavering loving devotion), detachment toward mundane matters remains constant. Moreover, sarvātma-bhāva (the state of universal selfhood) is also considered a divine attribute (bhagavad-dharma). Thus, the dharma of sarvātma-bhāva sustains detachment toward worldly matters.

Alongside this detachment, Bhagavān’s qualities—through constant śravaṇa (listening), smaraṇa (remembrance), and kīrtana (glorification)—create an internal, blissful connection with Bhagavān, who removes all sorrows (sarva-duḥkhahārī Śrī Hari). Therefore, there is no room for unhappiness.

Sarvātma-bhāva can be experienced both through the path of knowledge (jñāna-mārga) and the path of devotion (bhakti-mārga). While the sarvātma-bhāva arising from the path of knowledge is śānta-rasātmaka (imbued with the sentiment of tranquility), the sarvātma-bhāva arising from the path of devotion manifests as śṛṅgāra (conjugal), sakhya (friendship), vātsalya (parental affection), or dāsya (servitude). The former provides the bliss of the self merged in Brahman (brahmānanda), while the latter provides devotional bliss (bhajanānanda) through all sensory faculties, inner consciousness, and the soul.

The Bhramaragīta Subodhinī explains that the ability to perceive the transcendental Bhagavān—who exists beyond all senses—through every sensory faculty is an exceptionally rare experience, even for sages. However, the gopikās, due to their sarvātma-bhāva, achieved this naturally (Subodhinī 10.44.25–27). The excellence of this soft nirodha, stemming from the hearing, remembering, and glorifying of Bhagavān’s narratives, must be embraced over the harsh, lifeless nirodha of mental restraint described in the path of knowledge.

Two crucial precautions are necessary for śravaṇa-kīrtana (listening and glorifying) of Hari’s narratives. Firstly, Hari-kathā should not be employed to satisfy petty mental tendencies such as competition, jealousy, and envy. Secondly, Hari-kathā should not be pursued for worldly motives like fulfilling material needs, gaining fame, or collecting donations. Otherwise, Hari-kathā fails to establish superior restraint in the path of devotion. As stated, amatsaraiḥ alubdhaiśca varṇanīyāḥ sadā guṇāḥ (“Divine qualities should always be glorified without envy or greed”).

Svarūpa-Guṇa-Ubhaya-Kṛta Nirodha (Restraint by both Qualities and Form)

In avatāra-kāla (the period of incarnation), Bhagavān manifests His svarūpa (divine form) voluntarily. However, in anavatāra-kāla (the period without incarnation), the question arises—does svarūpa-kṛta nirodha (restraint caused by the manifestation of divine form) remain possible in the absence of the direct manifestation of Bhagavān’s svarūpa? This question is addressed in the Tāmasa-phala-prakaraṇa, of Śrīmad-Bhāgavatam (10.26.13):

jñāna-bhaktyos tu āvirbhāvārtham-upayogaḥ; āvirbhāvaśced anyathā siddhaḥ, tadā na jñāna-bhaktyor upayogaḥ. atratv bhagavān svata eva āvirbhūtaḥ, mukti-dānārthaṁ sarva-sādhāraṇyena. īśvara-icchāyā aniyamyatvāt. ataḥ āvirbhāvaḥ svecchayā bhaktyā jñānena vā. bhagavad-avatārātiriktakāle dvayameva hetuḥ; avatāra-daśāyām tu tayoḥ prayojakatvam. varṣākāle jalaṁ sarvatra sulabham iti na kūpa-nadīnām anupayogaḥ śamanīyaḥ.

This implies that both jñāna (knowledge) and bhakti (devotion) are essential for the manifestation (āvirbhāva) of Bhagavān. During avatāra-kāla, Bhagavān willingly reveals Himself to all, making jñāna and bhakti seemingly unnecessary at that time. However, this does not imply their irrelevance in anavatāra-kāla.

In the Sarva-Nirṇaya-Nibandha (Kārikās 228–229), the process of Bhagavān’s manifestation in the bhakti-mārga is elaborated:

  1. According to the principle of sākāra-Brahma-vāda (the doctrine), all entities inherently possess the nature of Brahman. Hence, there should be no doubt about Bhagavān’s idol (mūrti) being Bhagavatātmakatva (of the nature of Bhagavān).
  2. The seed of bhakti is Bhagavān’s grace (anugraha). Consequently, if a devotee develops attachment to a particular form of Bhagavān, the seed of this attachment lies in Bhagavān’s intent for that form to serve as a medium for the devotee’s liberation (bhakta-uddhāra).
  3. Due to the devotee’s bhakti-mārga-based contemplation (bhāvana), the worshipable form (sevyasvarūpa) of the devotee should be considered a unique personal manifestation (special avatāra) of Bhagavān.

Brahman is both pervasive and personal. Therefore, the notion of considering Bhagavān’s mūrti as an illusory tool for concentration (as per Māyāvāda) contradicts the principles of Vallabha Siddhānta. As stated in the Bhagavad Gītā, (4.11):

ye yathā māṁ prapadyante tān tathāiva bhajāmyaham

As they approach Me, so do I respond to them, the heartfelt contemplation of the Vrajādhipa (Lord of Vraja) in the mūrti leads to the actual manifestation of Vrajādhipa in that form.

Through the synergy of Bhagavān’s compassionate intent (sankalpa) and the devotee’s contemplative intent (bhāvana-sankalpa), the manifested form of Hari (hari-mūrti) becomes the focus of the devotee’s attention. The devotee should continuously meditate on this form in their heart, forgetting all other forms. This is the restraint of the mind (antaḥkaraṇa) within Bhagavān’s svarūpa. Similarly, the eyes should yearn for the darśana (vision) of this form, and the sense of touch should long for its contact. The hands should be prepared for seva (service) to this form, and the feet should be ready to walk toward its darśana or to engage in bhajana (devotional worship). While listening to the glorification of Bhagavān’s qualities (guṇagāna), one should maintain the awareness that these qualities belong to this divine form. The speech should be employed in kīrtana (singing), glorifying the form’s beauty, the sweetness of its qualities, and the charm of its līlās (pastimes).

The rejection of unsanctified food, clothing, flowers, scents, etc., has already been addressed in the Siddhānta-Rahasya:

asamarpita-vastūnāṁ tasmād varjanam ācaret

One must reject all unsanctified objects. Thus, repetition here is unnecessary.

It should be noted that senses can be categorized into three types:

  1. Senses that can be directly engaged in Bhagavān’s use, such as the eyes, skin, ears, speech, hands, feet, and mind.
  2. Senses whose objects cannot directly become Bhagavān’s svarūpa, such as the tongue and nose. These should be sanctified through the consumption of prasāda (sanctified food) and fragrances.
  3. The previously mentioned senses have receptive functions but not eliminative ones. Thus, their objects can directly or indirectly be Bhagavān’s svarūpa or related substances like prasāda. However, the anus and genitals have eliminative rather than receptive functions.

Therefore, these latter senses cannot be directly associated with Bhagavān’s svarūpa or its related objects. Yet, purification through the elimination of waste (malāṁśa-tyāga) can render the body suitable for Bhagavat-sevā. Similarly, procreation for the sake of producing offspring dedicated to Kṛṣṇa-sevā is also possible: putre kṛṣṇapriye ratiḥ, meaning, may there be attachment to the offspring beloved to Kṛṣṇa.

Thus, any sense incapable of direct or indirect engagement with Bhagavān’s svarūpa should be effectively restrained. Adherence to this principle ensures that guṇa-svarūpa-ubhaya-kṛta nirodha remains feasible even in anavatāra-kāla.

Through Bhagavat-sevā and Bhagavat-kathā, the devotee achieves prapañcavisṛti (forgetfulness of the material world) and bhagavadāsakti (attachment to Bhagavān). The culmination of nirodha signifies the final phase of sādhana (spiritual practice).

Among the practices described in the Ṣoḍaśa Granthas, neither the aṣṭākṣara-pañcākṣara mantra nor the bhajana-oriented works like Yamunāṣṭaka or Kṛṣṇāśraya surpasses the excellence of guṇa-svarūpa-ubhaya-kṛta nirodha. Similarly, even the extensive knowledge of Brahmavidyā described in commentaries and treatises, or the acts of pilgrimage extolled in texts like the Sarva-Nirṇaya, do not exceed this nirodha as a superior sādhana.

What surpasses this nirodha is the supernatural capability (alaukika-sāmarthya) described in the Sevā-Phala as the result of this nirodha. However, this is ultimately referred to as phala-nirodha.