In the Path of Grace (Pustimarg), renunciation is not about leaving behind material possessions or retreating from worldly responsibilities. Instead, it is about letting go of ego and dedicating oneself wholeheartedly to Shri Krishna. Shri Vallabhacharya teaches that true renunciation is an inner transformation that fosters divine love and devotion. By living with detachment and performing one’s duties with faith, one can align their actions with spiritual progress. The Pustimarg emphasizes that surrendering to divine grace does not require drastic changes to one’s lifestyle, but rather a steadfast focus on devotion and a balance of worldly and spiritual pursuits. This approach dissolves doubts about what to renounce and redirects everything towards attaining the divine.

These verses explore into the spiritual significance of renunciation and devotion.

  1. Renunciation as a Path: Renunciation, when practiced thoughtfully, helps remove repentance and regret. It finds importance especially in the paths of devotion (bhakti) and knowledge (jnana).

  2. Prioritizing Devotion: In the age of Kali (Kali Yuga), where disturbances are prevalent, the path of devotion is given precedence over the path of karma.

  3. Association and Protection: Spiritual progress is supported by association with like-minded individuals and protecting one’s devotional practices.

  4. Obstacles in Devotion: Household life and attachment to sensory objects can become obstacles in one’s devotional journey, but steadfastness in faith prevails.

  5. Divine Separation and Bliss: Experiencing separation from the Lord and detaching from worldly bonds brings an unparalleled spiritual fulfillment.

  6. Role of Gurus and Exemplars: Exemplars like Kaundinya and the Gopis embody the path of surrender, where faith and contemplation perfect one’s sentiments.

  7. Divine Grace and Guidance: Shri Krishna’s grace (puṣṭi) is central to removing obstacles, and surrendering to the Guru’s instructions ensures one stays on the right path.

The granth ultimately emphasizes the essence of full surrender to the Lord in order to achieve peace, overcome obstacles, and align with one’s true purpose.


paścāttāpa nivṛtti-arthaṁ parityāgaḥ vicāryate ।
sa mārga-dvitaye proktaḥ bhaktau jñāne viśeṣataḥ ॥ 1 ॥
पश्चात्ताप निवृत्ति-अर्थं परित्यागः विचार्यते ।
स मार्ग-द्वितये प्रोक्तः भक्तौ ज्ञानॆ विशेषतः ॥ १ ॥
paścāttāpanivṛttyarthaṁ parityāgovicāryate ।
samārgādvitayeprokto bhaktaujñāne viśeṣataḥ ॥ 1 ॥
पश्चात्तापनिवृत्त्यर्थं परित्यागोविचार्यते ।
समार्गद्वितयेप्रोक्तो भक्तौज्ञाने विशेषतः ।।१।।
Renunciation (parityāgaḥ) is contemplated as a means to remove repentance and regret (paścāttāpa nivṛtti-arthaṁ). It is said to belong to two paths (sa mārga-dvitaye proktaḥ), with particular importance in devotion (bhaktau) and knowledge (jñāne viśeṣataḥ), emphasizing its role in spiritual liberation and progress.

karma-mārge na kartavyaḥ sutarāṁ kali-kālataḥ ।
ata ādau bhakti-mārge kartavya-tvāt-vicāraṇā ॥ 2 ॥
कर्म-मार्गे न कर्तव्यः सुतरां कलि-कालतः ।
अत आदौ भक्ति-मार्गे कर्तव्य-त्वात्-विचारणा ॥ २ ॥
karmamārge na kartavyaḥ sutarāṁ kalikālataḥ ।
ata ādau bhaktimārge kartavyatvādvicāraṇā ॥ 2 ॥
कर्ममार्गे न कर्तव्यः सुतरां कलिकालतः ।
अत आदौ भक्तिमार्गे कर्तव्यत्वाद्विचारणा ॥ २ ॥
In the age of Kali (kali-kālataḥ), the path of karma, or ritualistic action (karma-mārge), is not considered effective (na kartavyaḥ) due to the complexities and disturbances of this age (sutarāṁ). Therefore (ata), priority is given to the path of devotion (ādau bhakti-mārge), as it is regarded as the most suitable and essential path (kartavya-tvāt-vicāraṇā) for spiritual progress in this era.

śravaṇa-ādi-prasiddhi-arthaṁ kartavyaḥ cet sa neṣyate ।
sahāya-saṅga-sādhya-tvāt sādhanānāṁ ca rakṣaṇāt ॥ 3 ॥
श्रवण-आदि-प्रसिद्धि-अर्थं कर्तव्यः चेत् स नेष्यते ।
सहाय-संग-साध्य-त्वात् साधनानां च रक्षणात् ॥ ३ ॥
śravaṇādiprasiddhyarthaṁ kartavyaścet sa neṣyate ।
sahāyasaṅgasādhyatvāt sādhanānāṁ ca rakṣaṇāt ॥ 3 ॥
श्रवणादिप्रसिद्ध्यर्थं कर्तव्यश्चेत् स नेष्यते ।
सहायसंगसाध्यत्वात् साधनानां च रक्षणात् ॥ ३ ॥
For the accomplishment of prominence in hearing and other devotional practices (śravaṇa-ādi-prasiddhi-arthaṁ), if certain duties are not undertaken (kartavyaḥ cet sa neṣyate), it is due to the necessity of association with helpers (sahāya-saṅga-sādhya-tvāt) and the safeguarding of the means of spiritual practices (sādhanānāṁ ca rakṣaṇāt). This highlights the importance of community and protection in sustaining one's spiritual journey.

abhimāna-āt niyogāt ca tad-dharmaiḥ ca virodhataḥ ।
gṛhādeḥ bādhakatvena sādhana-artham tathā yadi ॥ 4 ॥
अभिमान-आत् नियोगात् च तद्-धर्मैः च विरोधतः ।
गृहादेः बाधकत्वेन साधन-अर्थम् तथा यदि ॥ ४ ॥
abhimānānniyogācca taddharmaiśca virodhataḥ ।
gṛhāderbādhakatvena sādhanaarthaṁ tathā yadi ॥ 4 ॥
अभिमानान्नियोगाच्च तद्धर्मैश्च विरोधतः ।
गृहादेर्बाधकत्वेन साधनार्थं तथा यदि ॥ ४ ॥
Due to pride (abhimāna-āt), commands (niyogāt ca), and opposition to prescribed duties (tad-dharmaiḥ ca virodhataḥ), if household life and its attachments (gṛhādeḥ) become obstacles (bādhakatvena) to spiritual practices (sādhana-artham), then so it is deemed (tathā yadi). This verse emphasizes the need to overcome such barriers for the pursuit of spiritual progress.

agre api tādṛśaiḥ eva saṅgaḥ bhavati na anyathā ।
svayaṁ ca viṣaya-ākrāntaḥ pāṣaṇḍī syāt tu kālataḥ ॥ 5 ॥
अग्रे अपि तादृशैः एव संगः भवति न अन्यथा ।
स्वयं च विषय-आक्रान्तः पाषण्डी स्यात् तु कालतः ॥ ५ ॥
agre'pi tādṛśaireva saṅgo bhavati nānyathā ।
svayaṁ ca viṣayākrāntaḥ pāṣaṇḍī syāttu kālataḥ ॥ 5 ॥
अग्रेऽपि तादृशैरेव संगो भवति नान्यथा ।
स्वयं च विषयाक्रान्तः पाषण्डी स्यात्तु कालतः ॥ ५ ॥
Even in the future (agre api), association with such individuals as described (tādṛśaiḥ eva saṅgaḥ) will be possible but not otherwise (na anyathā). If one becomes overwhelmed by sensory objects (svayaṁ ca viṣaya-ākrāntaḥ), they may eventually fall into heresy (pāṣaṇḍī syāt tu kālataḥ), emphasizing the dangers of losing focus on spiritual goals due to worldly distractions.

viṣaya-ākrānta-dehānāṁ na āveśaḥ sarvadā hareḥ ।
ataḥ atra sādhane bhaktau na eva tyāgaḥ sukhāvahaḥ ॥ 6 ॥
विषय-आक्रान्त-देहानां न आवेशः सर्वदा हरेः ।
अतः अत्र साधने भक्तौ न एव त्यागः सुखावहः ॥ ६ ॥
viṣayākrāntadehānāṁ nāveśaḥ sarvadā hareḥ ।
ato'tra sādhane bhaktau naiva tyāgaḥ sukhāvahaḥ ॥ 6 ॥
विषयाक्रान्तदेहानां नावेशः सर्वदा हरेः ।
अतोऽत्र साधने भक्तौ नैव त्यागः सुखावहः ॥ ६ ॥
For those whose bodies are overwhelmed by sensory objects (viṣaya-ākrānta-dehānāṁ), the presence of the Lord (āveśaḥ hareḥ) does not always remain constant (na āveśaḥ sarvadā). Therefore (ataḥ), in the realm of devotion (atra sādhane bhaktau), renunciation (tyāgaḥ) does not necessarily lead to happiness (na eva sukhāvahaḥ), emphasizing the need for balance in spiritual practice rather than withdrawal.

viraha-anubhava-arthaṁ tu parityāgaḥ praśasyate ।
svīya-bandha-nivṛtti-arthaṁ veśaḥ saḥ atra na ca anyathā ॥ 7 ॥
विरह-अनुभव-अर्थं तु परित्यागः प्रशस्यते ।
स्वीय-बन्ध-निवृत्ति-अर्थं वेशः सः अत्र न च अन्यथा ॥ ७ ॥
virahānubhavārthaṁ tu parityāgaḥ praśasyate ।
svīyabandhanivṛttyarthaṁ veśaḥ so'tra na cānyathā ॥ 7 ॥
विरहानुभवार्थं तु परित्यागः प्रशस्यते ।
स्वीयबन्धनिवृत्त्यर्थं वेशः सोऽत्र न चान्यथा ॥ ७ ॥
Renunciation (parityāgaḥ) is highly praised (praśasyate) as a means for experiencing the profound state of divine separation (viraha-anubhava-arthaṁ tu) from the Lord. It is also valued for its role in detaching from personal bonds (svīya-bandha-nivṛtti-arthaṁ). This state of renunciation (veśaḥ saḥ) is deemed appropriate in this context (atra) and not otherwise (na ca anyathā), emphasizing its transformative purpose in spiritual growth.

kauṇḍinyaḥ gopikāḥ proktāḥ guravaḥ sādhanaṁ ca tat ।
bhāvaḥ bhāvanayā siddhaḥ sādhanaṁ na anyat iṣyate ॥ 8 ॥
कौण्डिन्यः गोपिकाः प्रोक्ताः गुरवः साधनं च तत् ।
भावः भावना या सिद्धः साधनं न अन्यत् इष्यते ॥ ८ ॥
kauṇḍinyo gopikāḥ proktāḥ guravaḥ sādhanam ca tat ।
bhāvo bhāvanayā siddhaḥ sādhanam nānyadiṣyate ॥ 8 ॥
कौण्डिन्यो गोपिकाः प्रोक्ताः गुरवः साधनं च तत् ।
भावो भावना या सिद्धः साधनं न अन्यदिष्यते ॥ ८ ॥
The exemplars such as Kauṇḍinya and the Gopīs (kauṇḍinyaḥ gopikāḥ proktāḥ) are acknowledged as Gurus (guravaḥ) and embody the essence of spiritual practice (sādhanaṁ ca tat). Their profound sentiments (bhāvaḥ) are perfected through contemplative meditation (bhāvanayā siddhaḥ), and no other means (sādhanaṁ na anyat iṣyate) is prescribed for attaining spiritual realization, highlighting the supremacy of heartfelt devotion and contemplation.

vikalatvaṁ tathā asvāsyaṁ prakṛtiḥ prākṛtaṁ na hi ।
jñānaṁ guṇāḥ ca tasya evaṁ vartamānasya bādhakāḥ ॥ 9 ॥
विकलत्वं तथा अस्वास्थ्यं प्रकृतिः प्राकृतं न हि ।
ज्ञानं गुणाः च तस्य एवं वर्तमानस्य बाधकाः ॥ ९ ॥
vikalatvaṁ tathāsvāsthyaṁ prakṛtiḥ prākṛtaṁ na hi ।
jñānaṁ guṇāśca tasyaivaṁ vartamānasya bādhakāḥ ॥ 9 ॥
विकलत्वं तथास्वास्थ्यं प्रकृतिः प्राकृतं न हि ।
ज्ञानं गुणाश्च तस्यैवं वर्तमानस्य बाधकाः ॥ ९ ॥
Weakness (vikalatvaṁ) and lack of assurance (asvāsyaṁ), along with worldly nature (prakṛtiḥ prākṛtaṁ), do not pertain to the divine (na hi). However, knowledge (jñānaṁ) and attributes (guṇāḥ) of the Lord, in their ultimate nature, may appear as obstacles (bādhakāḥ) for a practitioner existing in this worldly state (tasya evaṁ vartamānasya). This emphasizes the importance of transcending material limitations to fully align with spiritual truth.

satya-loke sthitiḥ jñānāt saṁnyāsena viśeṣitāt ।
bhāvanā sādhanaṁ yatra phalaṁ ca api tathā bhavet ॥ 10 ॥
सत्य-लोके स्थिति: ज्ञानात् संन्यासेन विशेषितात् ।
भावना साधनं यत्र फलं च अपि तथा भवेत् ॥ १० ॥
satyaloke sthitirjñānāt saṁnyāsena viśeṣitāt ।
bhāvanā sādhanam yatra phalaṁ cāpi tathā bhavet ॥ 10 ॥
सत्यलोके स्थितिर्ज्ञानात् संन्यासेन विशेषितात् ।
भावना साधनं यत्र फलं चापि तथा भवेत् ॥ १० ॥
In the realm of truth (satya-loke), existence is sustained by knowledge (sthitiḥ jñānāt) that is refined through renunciation (saṁnyāsena viśeṣitāt). Where contemplation serves as the means (bhāvanā sādhanaṁ yatra), the desired result (phalaṁ ca api) is naturally achieved in alignment with this practice (tathā bhavet). This emphasizes the transformative power of renunciation and meditation in attaining spiritual fulfillment.

tādṛśāḥ satya-loka-ādau tiṣṭhanti eva na sanśayaḥ ।
bahiḥ cet prakaṭaḥ svātmā vahnivat praviśet yadi ॥ 11 ॥
तादृशाः सत्य-लोक-आदौ तिष्ठन्ति एव न संशयः ।
बहि: चेत् प्रकटः स्वात्मा वह्निवत् प्रविशेत् यदि ॥ ११ ॥
tādṛśāḥ satyalokādau tiṣṭhantyeva na sanśayaḥ ।
bahiścet prakaṭaḥ svātmā vahnivat praviśedyadi ॥ 11 ॥
तादृशाः सत्यलोकादौ तिष्ठन्त्येव न संशयः ।
बहिश्चेत् प्रकटः स्वात्मा वह्निवत् प्रविशेद्यदि ॥ ११ ॥
Such beings, who embody divine qualities (tādṛśāḥ), certainly reside at the very beginning of the realm of truth, Satyaloka (satya-loka-ādau tiṣṭhanti eva na sanśayaḥ), with no doubt of their presence. If the self manifests outwardly (bahiḥ cet prakaṭaḥ svātmā), it might enter like fire (vahnivat praviśet yadi), symbolizing the powerful and transformative nature of their spiritual essence.

tadaiva sakala-bandho nāśam eti na ca anyathā ।
guṇāḥ tu saṅga-rāhityāt jīvana-artham bhavanti hi ॥ 12 ॥
तदैव सकल-बन्धो नाशम् एति न च अन्यथा ।
गुणाः तु संग-राहित्यात् जीवन-अर्थं भवन्ति हि ॥ १२ ॥
tadaiva sakalo bandho nāśameti na cānyathā ।
guṇāstu saṅgarāhityājjīvanārthaṁ bhavanti hi ॥ 12 ॥
तदैव सकलो बन्धो नाशमेति न चान्यथा ।
गुणास्तु संगराहित्याज्जीवनार्थं भवन्ति हि ॥ १२ ॥
Only at that moment (tadaiva), all bonds (sakala-bandho) are destroyed (nāśam eti), and not otherwise (na ca anyathā). Attributes or qualities (guṇāḥ), when free from attachment (saṅga-rāhityāt), exist solely for the purpose of sustaining life (jīvana-artham bhavanti hi). This verse highlights the transformative power of detachment and the purity of qualities when untainted by worldly associations.

bhagavān phala-rūpatvāt na atra bādhaka iṣyate ।
svāsthya-vākyaṁ na kartavyaṁ dayāluḥ na virudhyate ॥ 13 ॥
भगवान् फल-रूपत्वात् न अत्र बाधक इष्यते ।
स्वास्थ्य-वाक्यं न कर्तव्यं दयालुः न विरुध्यते ॥ १३ ॥
bhagavān phalarūpatvān nātra bādhaka iṣyate ।
svāsthyavākyaṁ na kartavyaṁ dayālur na virudhyate ॥ 13 ॥
भगवान् फलरूपत्वान्नात्र बाधक इष्यते ।
स्वास्थ्यवाक्यं न कर्तव्यं दयालुर्न विरुध्यते ॥ १३ ॥
The Lord, being the embodiment of the ultimate results (bhagavān phala-rūpatvāt), is not considered an obstacle in this context (na atra bādhaka iṣyate). Statements regarding personal well-being or health (svāsthya-vākyaṁ) are unnecessary and should not be made (na kartavyaṁ), as the compassionate one, the Lord (dayāluḥ), does not oppose or hinder (na virudhyate). This verse emphasizes the Lord's gracious and supportive role in all spiritual endeavors.

durlabhaḥ ayaṁ parityāgaḥ premṇā sidhyati na anyathā ।
jñāna-mārge tu saṁnyāsaḥ dvividhaḥ api vicāritaḥ ॥ 14 ॥
दुर्लभः अयं परित्यागः प्रेम्णा सिध्यति न अन्यथा ।
ज्ञान-मार्गे तु संन्यासः द्विविधः अपि विचारितः ॥ १४ ॥
durlabho'yaṁ parityāgaḥ premṇā sidhyati nānyathā ।
jñānamārge tu saṁnyāso dvividhopi vicāritaḥ ॥ 14 ॥
दुर्लभोऽयं परित्यागः प्रेम्णा सिध्यति नान्यथा ।
ज्ञानमार्गे तु संन्यासो द्विविधोपि विचारितः ॥ १४ ॥
This rare renunciation (durlabhaḥ ayaṁ parityāgaḥ) can only be accomplished through divine love (premṇā sidhyati) and not by any other means (na anyathā). In the path of knowledge (jñāna-mārge), renunciation is considered in two distinct forms (dvividhaḥ api vicāritaḥ), emphasizing its nuanced and profound role in spiritual progress.

jñāna-artham uttarāṅgaṁ ca siddhiḥ janma-śataiḥ param ।
jñānaṁ ca sādhana-apekṣaṁ yajñādi-śravaṇāt matam ॥ 15 ॥
ज्ञान-अर्थम् उत्तरांगं च सिद्धिः जन्म-शतैः परम् ।
ज्ञानं च साधन-अपेक्षं यज्ञादि-श्रवणात् मतम् ॥ १५ ॥
jñānārthamuttarāṅgaṁ ca siddhirjanmaśataiḥ param ।
jñānaṁ ca sādhanāpekṣaṁ yajñādiśravaṇānmatam ॥ 15 ॥
ज्ञानार्थमुत्तरांगं च सिद्धिर्जन्मशतैः परम् ।
ज्ञानं च साधनापेक्षं यज्ञादिश्रवणान्मतम् ॥ १५ ॥
For the attainment of knowledge (jñāna-artham), the subsequent stage of progress (uttarāṅgaṁ ca) is perfection (siddhiḥ), which is achieved only after countless births (janma-śataiḥ param). Knowledge (jñānaṁ) is considered to be dependent on spiritual means (sādhana-apekṣaṁ), such as listening to sacred sacrifices (yajñādi-śravaṇāt matam), emphasizing the importance of dedicated practice and effort in the pursuit of wisdom.

ataḥ kalau sa saṁnyāsaḥ paścāttāpa-āya na anyathā ।
pāṣaṇḍitvaṁ bhavet ca api tasmāt jñāne na saṁnyaset ॥ 16 ॥
अतः कलौ स संन्यासः पश्चात्ताप-आय न अन्यथा ।
पाषण्डित्वं भवेत् च अपि तस्मात् ज्ञाने न संन्यसेत् ॥ १६ ॥
ataḥ kalau sa saṁnyāsaḥ paścāttāpāya nānyathā ।
pāṣaṇḍitvaṁ bhaveccāpi tasmājjñāne na saṁnyaset ॥ 16 ॥
अतः कलौ स संन्यासः पश्चात्तापाय नान्यथा ।
पाषण्डित्वं भवेच्चापि तस्माज्ज्ञाने न संन्यसेत् ॥ १६ ॥
Therefore (ataḥ), in this age of Kali (kalau), such renunciation (sa saṁnyāsaḥ) leads to repentance and regret (paścāttāpa-āya) and not otherwise (na anyathā). It may even give rise to heresy (pāṣaṇḍitvaṁ bhavet ca api). Hence, one should not embrace renunciation (tasmāt jñāne na saṁnyaset) in the pursuit of knowledge, emphasizing the importance of thoughtful consideration in spiritual practices during this era.

sutarāṁ kali-doṣāṇāṁ prabala-tvāt iti sthitiḥ ।
bhakti-mārge api cet doṣaḥ tadā kiṁ kāryam ucyate ॥ 17 ॥
सुतरां कलि-दोषाणां प्रबल-त्वात् इति स्थितिः ।
भक्ति-मार्गे अपि चेत् दोषः तदा किं कार्यम् उच्यते ॥ १७ ॥
sutarāṁ kalidoṣāṇāṁ prabalatvād iti sthitiḥ ।
bhaktimārge'pi ced doṣas tadā kiṁ kāryam ucyate ॥ 17 ॥
सुतरां कलिदोषाणां प्रबलत्वादिति स्थितिः ।
भक्तिमार्गेपि चेद्दोषस्तदा किं कार्यमुच्यते ॥ १७ ॥
Due to the overpowering nature of the faults of Kali Yuga (sutarāṁ kali-doṣāṇāṁ prabala-tvāt), this becomes the prevailing situation (iti sthitiḥ). Even if flaws arise in the path of devotion (bhakti-mārge api cet doṣaḥ), the question arises—what action should be taken (tadā kiṁ kāryam ucyate)? This verse emphasizes the challenges in maintaining spiritual focus amidst the disturbances of the Kali era and invites contemplation on the appropriate response to such obstacles.

atra ārambhe na nāśaḥ syāt dṛṣṭānta-asya api abhāvataḥ ।
svāsthya-hetoḥ parityāgāt bādhaḥ kena asya sambhavet ॥ 18 ॥
अत्र आरम्भे न नाशः स्याद् दृष्टान्त-अस्य अपि अभावतः ।
स्वास्थ्य-हेतोः परित्यागात् बाधः केन अस्य सम्भवेत् ॥ १८ ॥
atrārambhe na nāśaḥ syād dṛṣṭāntasyāpyabhāvataḥ ।
svāsthyahetoḥ parityāgādbādhaḥ kenāsya sambhavet ॥ 18 ॥
अत्रारम्भे न नाशः स्याद् दृष्टान्तस्याप्यभावतः ।
स्वास्थ्यहेतोः परित्यागाद्बाधः केनास्य सम्भवेत् ॥ १८ ॥
In this context (atra), at the beginning of the endeavor (ārambhe), destruction or failure (na nāśaḥ syāt) will not occur due to the lack of precedent or example (dṛṣṭānta-asya api abhāvataḥ). If renunciation is undertaken for the sake of peace or well-being (svāsthya-hetoḥ parityāgāt), then (asya) what obstacle (bādhaḥ kena) can possibly arise (sambhavet)? This verse highlights the assurance of success when actions are rooted in sincere intention and peaceful purpose.

hariḥ atra na śaknoti kartuṁ bādhāṁ kuto apare ।
anyathā mātaraḥ bālān na stanyaiḥ pupuṣuḥ kvacit ॥ 19 ॥
हरिः अत्र न शक्नोति कर्तुं बाधां कुतः अपरे ।
अन्यथा मातरः बालान् न स्तन्यैः पुपुषुः क्वचित् ॥ १९ ॥
hariratra na śaknoti kartuṁ bādhāṁ kuto'pare ।
anyathā mātiro bālānna stanyaiḥ pupuṣuḥ kvacit ॥ 19 ॥
हरिरत्र न शक्नोति कर्तुं बाधां कुतोऽपरे ।
अन्यथा मातरो बालान्न स्तन्यैः पुपुषुः क्वचित् ॥ १९ ॥
Here, Hari (hariḥ) cannot cause an obstacle (na śaknoti kartuṁ bādhāṁ), so how could others (kuto apare)? Just as mothers (mātaraḥ) never nourish their children (bālān) without milk (na stanyaiḥ pupuṣuḥ kvacit), the divine presence of Hari is essential and free of hindrance, emphasizing His supportive and nurturing role in spiritual progress.

jñāninām api vākyena na bhaktaṁ mohayiṣyati ।
ātma-pradaḥ priyaḥ ca api kim-arthaṁ mohayiṣyati ॥ 20 ॥
ज्ञानिनाम् अपि वाक्येन न भक्तं मोहयिष्यति ।
आत्म-प्रदः प्रियः च अपि किम्-अर्थं मोहयिष्यति ॥ २० ॥
jñānināmapi vākyena na bhaktaṁ mohayiṣyati ।
ātmapradaḥ priyaścāpi kimarthaṁ mohayiṣyati ॥ 20 ॥
ज्ञानिनामपि वाक्येन न भक्तं मोहयिष्यति ।
आत्मप्रदः प्रियश्चापि किमर्थं मोहयिष्यति ॥ २० ॥
Even through the words of the wise (jñāninām api vākyena), a devotee (bhaktaṁ) cannot be deluded or confused (na mohayiṣyati). The one who bestows the self (ātma-pradaḥ) and is beloved (priyaḥ ca api) would not create delusion (kim-arthaṁ mohayiṣyati). This verse underscores the unwavering connection between the Lord and His devotees, highlighting His role as a compassionate guide who only strengthens their devotion.

tasmāt ukta-prakāreṇa parityāgaḥ vidhīyatām ।
anyathā bhraśyate sva-arthāt iti me niścitā matiḥ ॥ 21 ॥
तस्मात् उक्त-प्रकारेण परित्यागः विधीयताम् ।
अन्यथा भ्रश्यते स्व-अर्थात् इति मे निश्चिता मतिः ॥ २१ ॥
tasmād uktaprakāreṇa parityāgo vidhīyatām ।
anyathā bhraśyate svārthād iti me niścitā matiḥ ॥ 21 ॥
तस्मादुक्तप्रकारेण परित्यागो विधीयताम् ।
अन्यथा भ्रश्यते स्वार्थादिति मे निश्चिता मतिः ॥ २१ ॥
Therefore (tasmāt), renunciation (parityāgaḥ) should be prescribed and practiced in the manner described (ukta-prakāreṇa vidhīyatām). Otherwise (anyathā), one will deviate (bhraśyate) from their true purpose (sva-arthāt). This is my firm conviction (iti me niścitā matiḥ). This verse highlights the necessity of thoughtful and prescribed renunciation to stay aligned with one's spiritual goal.

iti kṛṣṇa-prasādena vallabhena viniścitam ।
saṁnyāsa-varaṇaṁ bhaktau anyathā patito bhavet ॥ 22 ॥
इति कृष्ण-प्रसादेन वल्लभेन विनिश्चितम् ।
संन्यास-वरणं भक्तौ अन्यथा पतितो भवेत् ॥ २२ ॥
iti kṛṣṇaprasādena vallabhena viniścitam ।
saṁnyāsavaraṇaṁ bhaktau anyathā patito bhavet ॥ 22 ॥
इति कृष्णप्रसादेन वल्लभेन विनिश्चितम् ।
संन्यासवरणं भक्तौ अन्यथा पतितो भवेत् ॥ २२ ॥
Thus (iti), with the grace of Krishna (kṛṣṇa-prasādena), Vallabha (vallabhena) has firmly determined (viniścitam) the importance of renunciation in devotion (saṁnyāsa-varaṇaṁ bhaktau). Without such renunciation (anyathā), one would inevitably fall (patito bhavet) from their spiritual path. This verse underscores the essential role of surrender and renunciation in the pursuit of divine love and unwavering devotion.

Thus ends the 'Bāla-bodha' composed by Shri Vallabhacharya.