In the essay, the attainment of the Lord (bhagavat-prāpti) has been described through the following three paths:

  1. The Vedic Path (Vaidika-mārga),
  2. The Path of Devotion (Bhakti-mārga), and
  3. The Independent Path of Devotion (Svatantra-bhakti-mārga), as elucidated in the tenth canto commentary Śrīsubodhinījī.

The doubt arises among devotees about whether, out of the three paths for attaining the Lord, one particular path is superior to the others, or whether only one among these is the primary path.

To address such doubts, the Siddhānta-muktāvalī was authored by Śrī Ācāryajī Mahāprabhujī. This text aims to clarify the nature of service (sevā) within the context of the Independent Path of Devotion and identify who is eligible for this service (sevā adhikārī), thereby resolving these uncertainties.

Verse 1

natvā hariṁ pravakṣyāmi svasiddhānta viniścayam ।
kṛṣṇa sevā sadā kāryā mānasī sā parā matā ॥ 1 ॥
नत्वा हरिं प्रवक्ष्यामि स्वसिद्धान्त विनिश्चयम् ।
कृष्ण सेवा सदा कार्या, मानसी सा परा मता ॥ १ ॥
natvā hariṁ pravakṣyāmi svasiddhānta viniścayam ।
kṛṣṇa sevā sadā kāryā mānasī sā parā matā ॥ 1 ॥
नत्वा हरिं प्रवक्ष्यामि स्वसिद्धान्त विनिश्चयम् ।
कृष्ण सेवा सदा कार्या, मानसी सा परा मता ॥ १ ॥

Meaning (Bhāvārtha)

I bow to Śrīhari, who is capable of removing all suffering, and shall proceed to affirm the principles of my philosophy. Service to Śrī Kṛṣṇa should be rendered at all times. If such service is mental (mānasi), it is considered to be the ultimate and most fruitful form of service.

Commentary (Ṭīkā)

Bowing to the Lord, remover of devotees’ sorrows and sins, I shall elaborate on the affirmed principle of my philosophy. The phrase svasiddhānta viniścayam here refers to what has been stated in the Śrīmad Bhāgavata (Second Canto), wherein it is declared that:

After reviewing the three Vedas, Brahmā concluded that the ultimate essence of the entire Vedic corpus is to cultivate love (prīti) for the Lord, the self-manifesting divine essence.

This resolution asserts that service to Śrī Kṛṣṇa must be performed eternally. There are two kinds of service—tanuvittajā (using physical and material means) and mānasi (mental). Among these, mānasi sevā is considered the ultimate fruit-bearing service.

Śrī Kṛṣṇa, being the essence of all results, should be served eternally. The meaning here is that one should not aspire for any other fruits through service. Service itself is inherently the supreme outcome. The statement that kṛṣṇa sevā sadā kāryā implies that service, rooted in the exploration of one’s servitude (dāsatva), is inherently independent and fruit-bearing in itself. It is to be understood as an essential duty of life, and thus, service should be rendered at all times.

Verse 2

The phrase kṛṣṇa sevā sadā kāryā suggests that just as people serve a king or a guru physically, it establishes that service to the Lord, too, is rendered physically. The question might arise: How can it be performed at all times? To address this doubt, the text continues:

cetas-tat-pravaṇaṁ sevā tat-siddhyai tanu-vittajā ।
tataḥ saṁsāra-duḥkhasya nivṛttiḥ brahma-bodhanam ॥ 2 ॥
चेतस्-तत्-प्रवणं सेवा तत्-सिद्ध्यै तनु-वित्तजा ।
ततः संसार-दुःखस्य निवृत्तिः ब्रह्म-बोधनम् ॥ २ ॥
cetas-tatpravaṇaṁ sevā tat-siddhyai tanu-vittajā ।
tataḥ saṁsāra-duḥkhasya nivṛttiḥ brahma-bodhanam ॥ 2 ॥
चेतस्तत्प्रवणं सेवा तत्सिद्ध्यै तनुवित्तजा ।
ततः संसारदुःखस्य निवृत्तिः ब्रह्मबोधनम् ॥ २ ॥

Meaning (Bhāvārtha)

Concentration of the mind on Śrīhari is itself regarded as sevā (service). For the accomplishment of such service, one should engage in devotion (bhakti) through bodily actions and material offerings. Through mental devotion (mānasi bhakti), two subsidiary benefits are attained: freedom from the egoistic and possessive attachments of the material world (ahaṅtā-mamatātmaka saṁsāra nivṛtti) and the realization of the Lord’s greatness (bhagavan-māhātmya-jñāna).

Commentary (Ṭīkā)

The mind initially becomes slightly attached to Śrī Kṛṣṇa, thereafter it becomes subordinate to Him, and finally attains complete unity and immersion in Śrī Kṛṣṇa. This state is known as sevā (service). To achieve such perfected service, tanuvittajā sevā is necessary, meaning service rendered through the body (tanuja) and wealth (vittajā) is essential to attain a unified state of mind with Śrī Kṛṣṇa.

Here, the term tanuvittajā is used as a composite term rather than treating tanuja (bodily) and vittajā (material) separately. The implication is that providing service by offering material wealth to others (vittajā sevā) may lead to arrogance (rājas ahaṅkāra) in one’s mind and thereby fail to accomplish mental service (mānasi sevā). Similarly, performing service physically (tanuja sevā) in exchange for compensation may also fail to achieve mānasi sevā. For example, in a ritual (yajña), priests may be employed, but they do not necessarily attain the fruits of the yajña. Likewise, serving for material value does not lead to the fruit (mental service) of tanuja sevā. Therefore, only selfless love (niṣkāma sneha) towards the Lord, combined with service performed through both body and wealth, can lead to the accomplishment of mānasi sevā.

Such service results in two subsidiary benefits (avāntara phala):

  1. Liberation from the sorrows of the material world, which is rooted in egoistic and possessive attachments (ahaṅtā-mamatātmaka saṁsāra duḥkha nivṛtti).
  2. The realization that one’s soul (ātmā) and the visible universe (prapañca) are inherently forms of akṣarabrahma.

Although a person deeply engrossed in service to the Lord may not actively seek these benefits, mānasi sevā inherently accomplishes these two subsidiary results: the cessation of worldly suffering and the knowledge that all is of the essence of akṣarabrahma.

Verse 3

If one perceives that akṣarabrahma is indeed the Parabrahma, the text continues to address this thought:

paraṁ brahma tu kṛṣṇaḥ hi sat-cit-ānandakaṁ bṛhat ।
dvi-rūpaṁ tat-hi sarvaṁ syāt-ekaṁ tasmāt-vilakṣaṇam ॥ 3 ॥
परं ब्रह्म तु कृष्णः हि सत्-चित्-आनन्दकं बृहत् ।
द्वि-रूपं तत्-हि सर्वं स्यात्-एकं तस्मात्-विलक्षणम् ॥ ३ ॥
paraṁ brahma tu kṛṣṇaḥ hi sat-cit-ānandakaṁ bṛhat ।
dvi-rūpaṁ tat-hi sarvaṁ syāt-ekaṁ tasmāt-vilakṣaṇam ॥ 3 ॥
परं ब्रह्म तु कृष्णः हि सत्-चित्-आनन्दकं बृहत् ।
द्वि-रूपं तत्-हि सर्वं स्यात्-एकं तस्मात्-विलक्षणम् ॥ ३ ॥

Meaning (Bhāvārtha)

In the Ānanda-Brahma Vallī of the Taittirīya Upaniṣad, the bliss of akṣarabrahma is enumerated. However, it further states that the bliss of parabrahma transcends the reach of the mind and speech. Thus, the scriptures identify Śrī Kṛṣṇa alone as parabrahma. Consequently, Śrī Kṛṣṇa is indeed parabrahma.

The indivisible consciousness and bliss (sat-cit-gāṇitānanda) described as akṣarabrahma is affirmed to exist in two forms:

  • As the essence of the entire universe (sarvajagad-rūpa).
  • As distinct and separate from the universal form (jagad-rūpa)—this distinction is recognized by the wise (jñānī).

Commentary (Ṭīkā)

Śrī Kṛṣṇa, cradled in Śrī Yaśodā’s lap, is verily parabrahma (the Supreme Brahman). This is because He is the embodiment of complete bliss (pūrṇānanda), whereas the bliss of akṣarabrahma is quantifiable. In the Taittirīya Upaniṣad, the various levels of bliss are enumerated, starting from human bliss to the bliss of akṣarabrahma, which is said to be a hundredfold greater. However, beyond this, it is stated that the bliss of parabrahma transcends calculation and cannot be grasped by the mind or speech. This demonstrates that Śrī Kṛṣṇa possesses infinite (agaṇita) bliss, while the bliss of akṣarabrahma is finite and measurable.

Thus, akṣarabrahma manifests in two forms:

  • As the totality of the universe (sarva-prapañcātmaka), encompassing all names and forms within creation.
  • As distinct and separate from creation (prapañca-sūṁ vilakṣaṇa), as described in the scriptures (śruti), worshipped by the wise (jñānī), and regarded as the abode of liberation for the wise, as well as the eternal dwelling of Śrī Puruṣottama.

Verse 4

To resolve contradictions and establish clarity, one’s own doctrine is explained while also describing the nature of other perspectives.

aparaṁ tatra pūrva-smin-vādinaḥ bahudhā jaguḥ ।
māyikaṁ saguṇaṁ kāryaṁ svatantraṁ ca iti nai-ekadhā ॥ 4 ॥
अपरं तत्र पूर्व-स्मिन्-वादिनः बहुधा जगुः ।
मायिकं सगुणं कार्यं स्वतन्त्रं च इति नै-एकधा ॥ ४ ॥
aparaṁ tatra pūrvasmin-vādinaḥ bahudhā jaguḥ ।
māyikaṁ saguṇaṁ kāryaṁ svatantraṁ ca iti naikadhā ॥ 4 ॥
अपरं तत्र पूर्वस्मिन्-वादिनः बहुधा जगुः ।
मायिकं सगुणं कार्यं स्वतन्त्रं च इति नैैकधा ॥ ४ ॥

Meaning (Bhāvārtha)

Among the two forms of akṣarabrahma, various philosophical perspectives exist concerning the form identified as the universal essence (jagad-rūpa brahma). Some argue that this universe appears through illusion (māyā). Others claim that it is composed of the three qualities (triguṇātmaka)—sattva (purity), rajas (activity), and tamas (inertia).

There are also views suggesting that the universe has been created by God (Īśvara) from subtle particles (paramāṇu), implying that the universe is a product of divine action. Meanwhile, some maintain that the universe, like a flowing stream (pravāha), has existed independently and eternally without a beginning. Thus, interpretations vary and do not converge on a single perspective.

Commentary (Ṭīkā)

The manifestation of akṣarabrahma as the form of the universe has led many philosophers to present views differing from the Vedic perspective. For instance:

  • Some compare it to the illusion of seeing a snake in a rope or silver in a shell, claiming that the universe is an illusion within the formless Brahman (nirguṇa brahma). These views are held by the māyāvādins (illusionists).
  • The adherents of the Sāṅkhya philosophy suggest that the universe arises from the three qualities (sattva, rajas, and tamas). The Yoga philosophy, as presented by Patañjali, aligns with this interpretation.
  • The logicians (tārkikas) argue that the elements—earth, water, fire, and air—are composed of subtle particles (paramāṇu), and through divine will (Īśvara icchā), activity arises among these particles, resulting in the creation of the universe.

Further, the Nyāya philosophy, propagated by Gautama Ṛṣi, posits that the universe comprises sixteen fundamental categories (padārthas). Meanwhile, the Vaiśeṣika school, established by Kaṇāda Muni, asserts the existence of only seven fundamental categories.

Proponents of the path of karma, specifically the Mīmāṁsakas, claim that the universe has always existed as it appears and operates independently, without a creator.

The prefix ‘ca’ extends this to include the perspectives of atheistic philosophies such as Buddhism, Jainism (ārhata), lokāyata (materialists), as well as other schools like Vāma and Śākta. Thus, the origins and nature of the universe have been debated in numerous ways.

Verse 5 - 6

However, these views contradict the Vedic understanding. Therefore, such non-Vedic interpretations are refuted on the authority of the Vedas. Thus, instead of dwelling on their refutation, the text focuses on expounding the Vedic conclusions in the form of its own doctrine.

tat-eva-etat-prakāreṇa bhavati-iti-śruteḥ-matam ।
dvi-rūpaṁ ca api gaṅgā-vat jñeyaṁ sā jala-rūpiṇī ॥ 5 ॥
māhātmya-saṁyutā nṛṇāṁ sevatāṁ bhukti-mukti-dā ।
maryādā-mārga-vidhinā tathā brahma api budhyatām ॥ 6 ॥
तत्-एव-एतत्-प्रकारेण भवति-इति-श्रुतेः-मतम् ।
द्वि-रूपं च अपि गंगा-वत् ज्ञेयं सा जल-रूपिणी ॥ ५ ॥
माहात्म्य-संयुता नृणां सेवतां भुक्ति-मुक्ति-दा ।
मर्यादा-मार्ग-विधिना तथा ब्रह्म अपि बुध्यताम् ॥ ६ ॥
tat-eva-etat-prakāreṇa bhavati-iti-śruteḥ-matam ।
dvi-rūpaṁ ca api gaṅgā-vat jñeyaṁ sā jala-rūpiṇī ॥ 5 ॥
māhātmyasaṁyutā nṛṇāṁ sevatāṁ bhuktimuktidā ।
maryādāmārgavidhinā tathā brahma api budhyatām ॥ 6 ॥
तदेवेतत्प्रकारेण भवतीति श्रुतेःमतम् ।
द्विरूपं चापि गंगावत् ज्ञेयं सा जलरूपिणी ॥ ५ ॥
माहात्म्यसंयुता नृणां सेवतां भुक्तिमुक्तिदा ।
मर्यादामार्गविधिना तथा ब्रह्म अपि बुध्यताम् ॥ ६ ॥

Meaning (Bhāvārtha)

That akṣarabrahma itself manifests as the form of the universe is the view of the Vedas. Akṣarabrahma should be understood as having two forms, similar to the river Gaṅgā:

  • Water Form (jalarūpa): Gaṅgā as the physical river.
  • Sacred Pilgrimage Form (māhātmyayukta tīrtharūpa): Gaṅgā, endowed with sacredness, granting both enjoyment (bhoga) and liberation (mokṣa) to those who follow the path of propriety (maryādāmārga).

In the same way, akṣarabrahma is to be recognized in its twofold nature.

Commentary (Ṭīkā)

That which is established in the Vedas states that akṣarabrahma manifests in the form of the universe, consisting of names and forms (nāma-rūpātmaka jagat). In other words, the nature of akṣarabrahma, which is distinct from creation (prapañca), is also expressed through the universe’s form. This is comparable to the twofold nature of the river Gaṅgā:

  • Physical Form (ādhibhautika rūpa): The form of Gaṅgā as water, which increases during rainfall and decreases under sunlight.
  • Spiritual Pilgrimage Form (ādhyātmika tīrtharūpa): The sacred form of Gaṅgā, whose greatness is expounded in the scriptures and which grants both enjoyment (bhoga) and liberation (mokṣa) to those who follow the practices of the path of propriety (maryādāmārga).

The spiritual pilgrimage form of Gaṅgā, which is her sacred form, still resides within the flow of the river Gaṅgā. If this water is transported to another country, its intrinsic nature as water remains unchanged. However, the benefits of sacred baths and rituals (tīrthasthāna-phala) are not associated with such transported water, as evident from the scriptures. If such benefits were possible through transported water, then kings and wealthy individuals would have no need to visit the sacred site in person. Thus, the benefits of a sacred pilgrimage are described only within the flow of Gaṅgā itself, demonstrating that her sacred form is distinct from her physical water form.

Similarly, akṣarabrahma is both the form of the universe and distinct from the universe.

Verse 7 - 8

Now, the description of the divine form (ādhidaivika rūpa) follows:

tatra eva devatā-mūrtiḥ bhaktyā yā dṛśyate kvacit ।
gaṅgāyāṁ ca viśeṣeṇa pravāha-abheda-buddhaye ॥ 7 ॥
pratyakṣā sā na sarveṣāṁ prākāmyaṁ syāt tayā jale ।
vihitāt ca phalāt tat hi pratītyā api viśiṣyate ॥ 8 ॥
तत्र एव देवता-मूर्तिः भक्त्या या दृश्यते क्वचित् ।
गंगायां च विशेषेण प्रवाह-अभेद-बुद्धये ॥ ७ ॥
प्रत्यक्षा सा न सर्वेषां प्राकाम्यं स्यात् तया जले ।
विहितात् च फलात् तत् हि प्रतीत्या अपि विशिष्यते ॥ ८ ॥
tatra eva devatāmūrtiḥ bhaktyā yā dṛśyate kvacit ।
gaṅgāyāṁ ca viśeṣeṇa pravāhābhedabuddhaye ॥ 7 ॥
pratyakṣā sā na sarveṣāṁ prākāmyaṁ syāt tayā jale ।
vihitāt ca phalāt tat hi pratītyā api viśiṣyate ॥ 8 ॥
तत्र एव देवतामूर्तिः भक्त्या या दृश्यते क्वचित् ।
गंगायां च विशेषेण प्रवाहाभेदबुद्धये ॥ ७ ॥
प्रत्यक्षा सा न सर्वेषां प्राकाम्यं स्यात् तया जले ।
विहितात् च फलात् तत् हि प्रतीत्या अपि विशिष्यते ॥ ८ ॥

Meaning (Bhāvārtha)

The divine form (devatārūpa) of Gaṅgā resides within both her sacred pilgrimage form (tīrtharūpa) and her water form (jalarūpa). This divine Gaṅgā becomes visible at times to a devotee of extraordinary devotion (bhakti) and especially to one who perceives non-difference between the flow and the divine idol (mūrti). However, this divine form of Gaṅgā is not visible to everyone.

Bathing, sipping (ācaman), and other virtuous actions performed using Gaṅgā water are deemed successful because such water, trusted by the great and declared by scriptures to grant the promised fruits, is considered superior to ordinary water. This distinction places Gaṅgā’s water above all others due to its sanctity and scriptural assurance.

Commentary (Ṭīkā)

The divine form (devatārūpa) of Gaṅgā is distinct from her physical (ādhibhautika) and spiritual (ādhyātmika) forms and is represented as an idol (mūrtirūpa). This form is exemplified as Bhīṣmapitāmaha’s mother and as the deity who appeared to King Bhagīratha. The divine form of Gaṅgā manifests at sacred places such as Gaṅgādvāra and occasionally within homes when devotion increases greatly.

Those who possess the realization that the divine form of Gaṅgā is non-different from her flow can perceive this form directly within the river itself. This perspective of non-difference is supported by numerous actions and rituals performed with Gaṅgā’s water. Similarly, when devotees develop extraordinary affection (sneha) towards the Lord and perceive Him as inseparable from His devotees, the Lord becomes manifest to them. This realization establishes that the desired Lord resides within that specific location, allowing the devotee to experience the Lord’s essence universally.

Through such devotion, when the vision of Gaṅgā is attained, her fruits, such as heaven (svarga) and liberation (mokṣa), as described in the scriptures, become evident. Similarly, the recognition of the sacred flow enhances understanding of its spiritual significance. Just as the universe allows the direct realization of the Lord, the ultimate result for the wise (jñānīs) is liberation (mokṣa). This heightened understanding reveals that the Lord’s essence pervades everywhere and everything, allowing unrestricted actions aligned with one’s desires.

Verse 9 - 10

Thus, akin to the threefold forms of Gaṅgā:

  1. Water (jalarūpa),
  2. Sacred Pilgrimage (tīrtharūpa), and
  3. Divine (devīrūpa)

Brahman too is described as having three aspects: physical (ādhibhautika), spiritual (ādhyātmika), and divine (ādhidaivika).

yathā jalaṁ tathā sarvaṁ yathā śaktā tathā bṛhat ।
yathā devī tathā kṛṣṇaḥ tatra api etat iha ucyate ॥ 9 ॥
jagat tu trividhaṁ proktaṁ brahmā viṣṇu śivāḥ tataḥ ।
devatā rūpavat proktā brahmaṇi itthaṁ hariḥ mataḥ ॥ 10 ॥
यथा जलं तथा सर्वं यथा शक्ता तथा बृहत् ।
यथा देवी तथा कृष्णः तत्र अपि एतत् इह उच्यते ॥ ९ ॥
जगत् तु त्रिविधं प्रोक्तं ब्रह्मा विष्णु शिवाः ततः ।
देवता रूपवत् प्रोक्ता ब्रह्मणि इत्थं हरिः मतः ॥ १० ॥
yathā jalaṁ tathā sarvaṁ yathā śaktā tathā bṛhat ।
yathā devī tathā kṛṣṇaḥ tatra api etat iha ucyate ॥ 9 ॥
jagat tu trividhaṁ proktaṁ brahmā viṣṇu śivāḥ tataḥ ।
devatā rūpavat proktā brahmaṇi itthaṁ hariḥ mataḥ ॥ 10 ॥
यथा जलं तथा सर्वं यथा शक्ता तथा बृहत् ।
यथा देवी तथा कृष्णः तत्र अपि एतत् इह उच्यते ॥ ९ ॥
जगत् तु त्रिविधं प्रोक्तं ब्रह्मा विष्णु शिवाः ततः ।
देवता रूपवत् प्रोक्ता ब्रह्मणि इत्थं हरिः मतः ॥ १० ॥

Meaning (Bhāvārtha)

Just as Gaṅgā’s water flows continuously and is subject to increase and decrease, similarly, the universal form of Brahman (jagad-rūpa brahma) is characterized by manifestation and dissolution (āvirbhāva-tirobhāva). Just as Gaṅgā inherently possesses the power to sanctify, so does the omnipotent akṣarabrahma. Furthermore, just as the divine form of Gaṅgā (ādhidaivika devīrūpa) exists, in the same way, Śrī Kṛṣṇa is the divine form (ādhidaivika svarūpa) of parabrahma.

Using this analogy, it is understood that while Gaṅgā’s water and sacredness are non-different, rituals such as bathing are effective only when performed with a mindset of sacredness (tīrtha-buddhi). Similarly, while the universe (jagat) and Brahman are non-different, one who lacks the perception of Brahman within the universe cannot reap the fruits of Brahman worship (brahmopāsanā).

To address the skepticism of those who argue that “If the universe is Brahman, then even our casual actions, like quarreling with a spouse, should yield the same results as Brahman worship,” it is clarified that the universe manifests in three distinct modes through the differentiation of its qualities (guṇas): sattva (purity), rajas (activity), and tamas (inertia). The presiding deities of these modes are Brahmā, Viṣṇu, and Śiva, who are regarded as worship-worthy deities in the material realm. However, within akṣarabrahma, it is Śrī Kṛṣṇa alone who is recognized as the supreme deity worthy of worship. Thus, for the liberated soul possessing knowledge of Brahman (brahma-jñānī muktajīva), Śrī Kṛṣṇa remains the ultimate object of devotion.

Commentary (Ṭīkā)

Just as the flowing water of Gaṅgā represents the entire universe, the sacred form of Gaṅgā (tīrtharūpa), capable of removing sins and granting fruits, corresponds to akṣarabrahma. Similarly, the divine form of Gaṅgā (mūrtirūpa devī) aligns with Śrī Kṛṣṇa.

Those who have attained the vision of Gaṅgā recognize the flowing water as her abode (sthāna), allowing them to act without restriction (aniṣiddha) according to their desires. Such individuals also gain a deeper understanding of Gaṅgā’s sacred essence compared to others. Likewise, those who perceive the divine form of the Lord in the world and in revered figures like the Guru experience an awakening of divine consciousness (bhagavad-bhāva) towards all beings, and their realization surpasses even the liberation attained by the wise through akṣarabrahma.

On the other hand, those who lack the vision of Gaṅgā but possess faith engage in activities like bathing with devotion in her waters, gradually gaining knowledge of her sacredness. Similarly, those who have not yet realized the divine form of the Lord within the world but are devout perform worship and service with reverence, eventually attaining indirect knowledge of the Lord’s eternal essence within akṣarabrahma, which exceeds the liberation attained by the wise.

Considering the analogy of the divine aspect, this principle asserts that the universe is defined as triguṇātmaka (composed of three qualities). Manifested through three attributes, Brahmā, Viṣṇu, and Śiva—who govern these qualities—are created by the Lord as aspects of akṣarabrahma. In texts such as the Kūrmopurāṇa, it is mentioned that the divine creation of Brahmā, Viṣṇu, and Śiva fulfills their roles as rulers of the three qualities. However, it is ultimately the Lord who acts as the singular and supreme governor of the universe, encompassing its threefold nature. Thus, the governance of akṣarabrahma ultimately rests with the Lord, as determined through reasoning and scriptural affirmation.

Verse 11 - 12

From the analogy of Gaṅgā, it becomes evident that the fruits obtained through the worship of her sacred form (tīrtharūpa) are not attainable by worshiping her physical form (jalarūpa). Similarly, the results of worshipping akṣarabrahma cannot be achieved through the worship of the universe alone.

It is established from the analogy of Gaṅgā that her water form (jalarūpa) and sacred pilgrimage form (tīrtharūpa) are merely regulators (niyāmaka), like her divine form (devīrūpa). However, they do not directly grant fruits to devotees. Similarly, the same applies to Śrī Kṛṣṇa, whose divine essence regulates but does not independently provide results without devotion.

If doubt arises, why then is one instructed to serve Him?—this question is addressed in the text.

kāmacāraḥ tu loke asmin brahmādibhyaḥ na ca anyathā ।
paramānanda-rūpe tu kṛṣṇe svātmani niścayaḥ ॥ 11 ॥
ataḥ tu brahma-vādena kṛṣṇe buddhiḥ vidhīyatām ।
ātmani brahma-rūpe hi chidrā vyomni-iva cetanāḥ ॥ 12 ॥
कामचारः तु लोके अस्मिन् ब्रह्मादिभ्यः न च अन्यथा ।
परमानन्द-रूपे तु कृष्णे स्वात्मनि निश्चयः ॥ ११ ॥
अतः तु ब्रह्म-वादेन कृष्णे बुद्धिः विधीयताम् ।
आत्मनि ब्रह्म-रूपे हि छिद्रा व्योम्नि-इव चेतनाः ॥ १२ ॥
kāmacāraḥ tu loke asmin brahmādibhyaḥ na ca anyathā ।
paramānandarūpe tu kṛṣṇe svātmani niścayaḥ ॥ 11 ॥
ataḥ tu brahmavādena kṛṣṇe buddhiḥ vidhīyatām ।
ātmani brahmarūpe hi chidrā vyomni-iva cetanāḥ ॥ 12 ॥
कामचारस्तु लोके अस्मिन् ब्रह्मादिभ्यः न च अन्यथा ।
परमानन्दरूपे तु कृष्णे स्वात्मनि निश्चयः ॥ ११ ॥
अतः तु ब्रह्मवादेन कृष्णे बुद्धिः विधीयताम् ।
आत्मनि ब्रह्मरूपे हि छिद्रा व्योम्नि इव चेतनाः ॥ १२ ॥

Meaning (Bhāvārtha)

In the three realms classified by qualities such as sāttvika and others, the fulfillment of worldly desires for their respective devotees is achieved solely through Brahmā, Viṣṇu, and Śiva—there is no alternative. However, for the eternal and infinite bliss of one’s own soul, Śrī Kṛṣṇa alone embodies the culmination of all aspirations.

Thus, all things are inherently Brahman in essence. With this understanding, one must direct their inner consciousness (antaḥkaraṇa) towards Śrī Kṛṣṇa. Just as observing the sky through a sieve creates the illusion of holes, the perception of Brahman as fragmented arises due to various conditioned and erroneous understandings. These misconceptions, born from external influences and diverse mental constructs, are the very causes of bondage for the soul (jīva).

Commentary (Ṭīkā)

In this world, the fulfillment of worldly desires is achieved through Brahmā and other deities, and not through any other means. Moreover, these fulfillments always align with one’s desires and are not contrary to them. For devotees, however, their ultimate objective lies solely in attaining the supreme bliss of Śrī Kṛṣṇa. Thus, devotees transcend all worldly desires and seek only experiences aligned with the divine will of the Lord.

When devotees develop immense love (sneha) for the Lord, they experience a revelation of oneness with Him, recognizing the Lord as their very soul. With this realization, they no longer feel the need to pray for anything else, as their desires are entirely fulfilled in the Lord alone. Therefore, with the understanding that all is Brahman, one should direct their intellect toward Parabrahma Śrī Kṛṣṇa.

Similar to how observing the sky through a sieve creates the illusion of holes, erroneous perceptions about the nature of Brahman give rise to flawed judgments regarding the self. Due to these misconceptions, the jīva (soul) fails to recognize its true Brahman nature and instead identifies with the material world. In reality, there are no holes in the sky; the sky is uniformly omnipresent. Likewise, due to limitations and external influences (upādhis), one perceives divisions and flaws within the self.

The jīva, as a fractional part of akṣarabrahma, is inherently subtle. Yet, due to the obstruction of ignorance (avidyā), the jīva is unable to comprehend its Brahman essence (akṣarabrahmātmakatva). Consequently, it perceives qualities like insignificance and limitation within itself, failing to realize its true Brahman nature.

Verse 13 - 14.1

Thus, by elucidating the nature of bondage, the discourse now proceeds to the concept of liberation.

upādhi-nāśe vijñāne brahma-ātmatva-avabodhane ।
gaṅgā-tīra-sthitaḥ yadvat devatāṁ tatra paśyati ॥ 13 ॥
tathā kṛṣṇaṁ paraṁbrahma svasmin jñānī prapaśyati ।
उपाधि-नाशे विज्ञाने ब्रह्म-आत्मत्व-अवबोधने ।
गंगा-तीर-स्थितः यद्वत् देवतां तत्र पश्यति ॥ १३ ॥
तथा कृष्णं परंब्रह्म स्वस्मिन् ज्ञानी प्रपश्यति ।
upādhināśe vijñāne brahmātmatvavabodhane ।
gaṅgātīrasthitaḥ yadvat devatāṁ tatra paśyati ॥ 13 ॥
tathā kṛṣṇaṁ paraṁbrahma svasmin jñānī prapaśyati ।
उपाधिनाशे विज्ञाने ब्रह्मात्मत्ववबोधने ।
गंगातीरे स्थितः यद्वत् देवतां तत्र पश्यति ॥ १३ ॥
तथा कृष्णं परंब्रह्म स्वस्मिन् ज्ञानी प्रपश्यति ।

Meaning (Bhāvārtha)

Just as a devotee stationed on the banks of Gaṅgā perceives her divine form (devatārūpa) within her flowing form (pravāharūpa) and sacred form (tīrtharūpa), similarly, when the Lord seeks to liberate a jīva (soul), the destruction of ignorance-based limitations (avidyārūpa upādhi) occurs. Through this, the soul gains the realization of the truth—“All entities are forms of Brahman”—and thereby experiences the vision of Parabrahma Śrī Kṛṣṇa within oneself.

Since the self (ātmā) and the entire universe are of the nature of akṣarabrahma, and as akṣarabrahma is the eternal abode of the Lord, it becomes natural for one who possesses knowledge of akṣarabrahma (akṣarajñānī) to have the vision of the Lord within their own self. This realization is the culmination of liberation (mokṣa) and the highest spiritual experience.

Commentary (Ṭīkā)

Among all the souls (jīvas), when the Lord desires to liberate a specific individual, the ignorance-based limitations (avidyārūpa upādhi) of that soul are destroyed through the guidance and teachings of the Guru. Once this occurs, the realization dawns that the entire universe, including all names and forms, is of the nature of akṣarabrahma.

This understanding aligns with the experience of a devotee residing on the banks of Gaṅgā, who, due to an exceptional increase in devotion, perceives the divine form (mūrtirūpa) of Gaṅgā within her flowing form (pravāharūpa). Similarly, the enlightened one (jñānī) who recognizes the universe and their own soul as being of the nature of akṣarabrahma gains the vision of Parabrahma Śrī Kṛṣṇa within themselves.

Since akṣarabrahma serves as the eternal abode of Puruṣottama (the Supreme Being), the realization of akṣarabrahma as the divine dwelling makes the vision of Puruṣottama within it a natural and effortless outcome.

Verse 14.2 - 15.1

For those who are not firmly committed to service (sevā) and remain attached to worldly desires, the text further elaborates on the consequences they face.

saṁsārī yaḥ tu bhajate sa dūra-sthaḥ yathā tathā ॥ 14 ॥
apekṣita jala-ādīnāṁ abhāvāt tatra duḥkha-bhāk ।
संसारी यः तु भजते स दूर-स्थः यथा तथा ॥ १४ ॥
अपेक्षित जल-आदीनां अभावात् तत्र दुःख-भाक् ।
saṁsārī yaḥ tu bhajate sa dūrasthaḥ yathā tathā ॥ 14 ॥
apekṣita jalādīnāṁ abhāvāt tatra duḥkhabhāk ।
संसारी यः तु भजते स दूरस्थः यथा तथा ॥ १४ ॥
अपेक्षित जलादीनां अभावात् तत्र दुःखभाक् ।

Meaning (Bhāvārtha)

Just as a person residing far from Gaṅgā experiences sorrow due to the unavailability of her water and sacred vision, similarly, a soul (jīva) bound by ego (ahaṅkāra) and possessiveness (mamatā) may engage in Kṛṣṇa’s worship but feels sorrow when unable to attain the divine vision of the Lord (bhagavad-darśana). This indicates that mere external acts of devotion, without the dissolution of inner attachments, do not lead to fulfillment and joy. True liberation requires the removal of such bindings to experience the Lord’s presence.

Commentary (Ṭīkā)

The term ‘worldly’ (saṁsārī) refers to one who is still entangled in ego (ahaṅkāra) and possessiveness (mamatā). If such an individual engages in worshiping the Lord, they experience sorrow when their worship does not lead to the realization of the Lord’s essence (svarūpa-sambandhi artha). This can be compared to someone residing far from Gaṅgā, unable to access its desired water, and thus remaining in a state of suffering.

However, if the Lord accepts their service (sevā), the devotee remains steadfast in their worship and, over time, the Lord removes their worldly attachments (saṁsāra-āsakti). If, on the other hand, the Lord does not accept their service, obstacles may arise midway in their worship. Despite this, the effort in devotion is never wasted. It bears fruit in a subsequent lifetime, ensuring eventual spiritual progress and fulfillment.

Verse 15.2 - 16.1

For those engaging in service with unconditioned dedication (nirupādhika bhāva), the text provides guidance to inspire and uplift their practice.

tasmāt śrī-kṛṣṇa mārga-sthaḥ vimuktaḥ sarva-lokataḥ ॥ 15 ॥
ātma-ānanda-samudra-sthaṁ kṛṣṇaṁ eva vicintayet ।
तस्मात् श्री-कृष्ण मार्ग-स्थः विमुक्तः सर्व-लोकतः ॥ १५ ॥
आत्म-आनंद-समुद्र-स्थं कृष्णं एव विचिंतयेत् ।
tasmāt śrīkṛṣṇa mārgasthaḥ vimuktaḥ sarvalokataḥ ॥ 15 ॥
ātmaānandasamudrasthaṁ kṛṣṇaṁ eva vicintayet ।
तस्मात् श्रीकृष्ण मार्गस्थः विमुक्तः सर्वलोकतः ॥ १५ ॥
आत्मानन्दसमुद्रस्थं कृष्णमेव विचिन्तयेत् ।

Meaning (Bhāvārtha)

Thus, one who follows the path of Lord Śrī Kṛṣṇa must detach from the bindings of ego (ahaṅkāra) and possessiveness (mamatā) that tie them to worldly existence. Such an individual should immerse themselves in the vast ocean of inner bliss by continually contemplating Śrī Kṛṣṇa and offering selfless service. This involves abandoning all material desires and wholeheartedly dedicating oneself to serving the Lord.

Only by renouncing worldly aspirations and focusing exclusively on serving Śrī Kṛṣṇa can a devotee achieve true liberation and eternal fulfillment. The experience of divine joy and the realization of one’s unity with the Supreme are the ultimate fruits of unwavering devotion.

Commentary (Ṭīkā)

The previous explanation establishes that worship influenced by ego (ahaṅkāra) and possessiveness (mamatā) brings suffering. In contrast, one who follows the path of Śrī Kṛṣṇa, known as Puṣṭimārga, and is liberated from all worldly attachments should dwell in the boundless ocean of inner bliss and exclusively contemplate Śrī Kṛṣṇa.

The instruction to meditate on Śrī Kṛṣṇa means that a devotee on the Puṣṭimārga path should focus their thoughts where infinite bliss manifests, immersing themselves completely in it. Such meditation resembles the Vraj devotees, whose thoughts transcend the material world and become entirely absorbed in Śrī Kṛṣṇa.

Verse 16.2 - 17.1

For those driven by base desires (duṣṭabhāva) to seek worldly benefits through worship of the Lord, the text further elaborates on the outcomes they may experience.

loka-arthī cet bhajet kṛṣṇaṁ kliṣṭaḥ bhavati sarvathā ॥ 16 ॥
kliṣṭaḥ api cet bhajet kṛṣṇaṁ lokaḥ naśyati sarvathā ।
लोक-अर्थी चेत् भजेत् कृष्णं क्लिष्टः भवति सर्वथा ॥ १६ ॥
क्लिष्टः अपि चेत् भजेत् कृष्णं लोकः नश्यति सर्वथा ।
lokārthī cet bhajet kṛṣṇaṁ kliṣṭaḥ bhavati sarvathā ॥ 16 ॥
kliṣṭaḥ api cet bhajet kṛṣṇaṁ lokaḥ naśyati sarvathā ।
लोकार्थी चेत्भजेत् कृष्णं क्लिष्टो भवति सर्वथा ॥ १६ ॥
क्लिष्टः अपि चेत् भजेत् कृष्णं लोकः नश्यति सर्वथा ।

Meaning (Bhāvārtha)

A person who engages in the service of Śrī Kṛṣṇa with the intent of fulfilling worldly desires (laukika kāmanā) inevitably suffers in various ways. However, if such a person persists in their devotion despite enduring hardships, they eventually achieve liberation from all forms of ego (ahaṅkāra) and possessiveness (mamatā), which constitute worldly bondage. This perseverance in worship purifies the soul, leading to the dissolution of material attachments and a deeper connection with the divine essence. Such devotion transforms suffering into a path toward spiritual elevation.

Commentary (Ṭīkā)

A person who engages in the worship of Śrī Kṛṣṇa with worldly motives inevitably faces suffering. Those who approach worship purely for material gains, such as ritualistic offerings, are considered hypocrites (pākhaṇḍī) or superficial (devalaka). Additionally, individuals motivated by personal benefit (lābha-pūjārtha) and driven by the thought “My worldly goals will be achieved through worship” are termed lokārthī (worldly seekers).

Yet, when such individuals worship Śrī Kṛṣṇa, the Lord may grant them His grace (anugraha). This grace eventually helps them detach from their worldly attachments (āsakti). Often, the Lord creates situations of neglect (upeksā) toward such devotees to eliminate their attachment to material desires, leading them to experience suffering. Despite the challenges, if these individuals continue their devotion, their internal and external material cravings are destroyed.

The classification of worldly worshippers (saṁsārī) highlights three types:

  1. Those seeking liberation from worldly existence.
  2. Those motivated by worldly desires but firm in their commitment to service (sevā).
  3. Those indifferent (anāgrahī) to service.

The fruits of these three approaches have been described here.

Verse 17.2 - 18

Furthermore, the text addresses those devotees who lack a full understanding of their own nature or the nature of the Lord. These individuals, belonging to either the Puṣṭi or Maryādā paths, may experience unsettled minds. Guidance is provided to stabilize them.

jñāna-abhāve puṣṭi-mārgī tiṣṭhet pūjā-utsava-ādiṣu ॥ 17 ॥
maryādā-sthaḥ tu gaṅgāyāṁ śrī-bhāgavata-tatparaḥ ।
anugrahaḥ puṣṭi-mārge niyāmakaḥ iti sthitiḥ ॥ 18 ॥
ज्ञान-अभावे पुष्टि-मार्गी तिष्ठेत् पूजा-उत्सव-आदिषु ॥ १७ ॥
मर्यादा-स्थः तु गंगायां श्री-भागवत-तत्परः ।
अनुग्रहः पुष्टि-मार्गे नियामकः इति स्थितिः ॥ १८ ॥
jñānābhāve puṣṭimārgī tiṣṭhet pūjāutsavādiṣu ॥ 17 ॥
maryādāsthaḥ tu gaṅgāyāṁ śrībhāgavatatatparaḥ ।
anugrahaḥ puṣṭimārge niyāmakaḥ iti sthitiḥ ॥ 18 ॥
ज्ञानाभावे पुष्टिमार्गी तिष्ठेत् पूजोत्सवादिषु ॥ १७ ॥
मर्यादास्थः तु गंगायां श्रीभागवततत्परः ।
अनुग्रहः पुष्टिमार्गे नियामकः इति स्थितिः ॥ १८ ॥

Meaning (Bhāvārtha)

In the absence of spiritual knowledge (jñāna), a Puṣṭimārga devotee—who does not fully understand their own nature or the nature of the Lord—is advised to actively participate in activities mentioned in Śrīmad Bhāgavatam, such as the practices outlined in the Eleventh Canto and various festivals and rituals. Such devotees find spiritual growth by immersing themselves in these divine celebrations.

On the other hand, a Maryādāmārga devotee, who also lacks knowledge, is encouraged to engage in devotion by dwelling near sacred places, such as the banks of the Gaṅgā, and staying devoted to the teachings of Śrīmad Bhāgavatam. This enables them to cultivate devotion in an environment conducive to divine connection.

In the Anugraha Mārg (the path of divine grace), the Lord Himself establishes grace as the guiding principle and central rule. This reflects the structure and discipline of the divine path where devotees align themselves with the Lord’s will, illustrating the inherent system of the Bhagavata Mārg (the path centered on Lord Kṛṣṇa). These approaches ensure progress and stability for devotees at varying levels of understanding.

Commentary (Ṭīkā)

Even if a Puṣṭimārga devotee lacks knowledge of their own nature and the divine nature of the Lord, they are encouraged to focus on the teachings of Śrīmad Bhāgavatam. They should actively engage in worship, rituals, and festivals, aligning with the guidance from the Eleventh Canto, Nineteenth Chapter of Śrīmad Bhāgavatam, where Śrī Kṛṣṇa advises Uddhava to “Remember Me, perform all actions for Me, and have faith in My divine stories.” Such practices strengthen their devotion.

Similarly, a Maryādāmārga devotee should also devote themselves to the teachings of Śrīmad Bhāgavatam, often by residing in sacred environments like the Gaṅgā banks, which are deeply associated with the Lord’s grace. For instance, places where devotees such as Parīkṣit and Vidura attained liberation through Śrīmad Bhāgavatam are ideal for these seekers.

Unlike Maryādāmārga devotees, Puṣṭimārga devotees are not bound by location. They reside wherever the Lord’s grace positions them. The guiding principle is to live in environments that allow unimpeded devotion (bhagavad-bhajana) and spiritual activities, free from obstacles.

Verse 19

If a knowledgeable devotee of Maryādāmārga receives special grace (anugraha) from the Lord, they transition into the Puṣṭimārga and eventually attain the path of divine grace-based devotion (puṣṭi-bhakti). This progression reflects the boundless compassion of the Lord toward His devotees.

ubhayoḥ tu krameṇa eva pūrvoktā eva phaliṣyati ।
jñāna-adhikaḥ bhakti-mārgaḥ evaṁ tasmāt nirūpitaḥ ॥ 19 ॥
उभयोः तु क्रमेण एव पूर्वोक्ता एव फलिष्यति ।
ज्ञान-अधिकः भक्ति-मार्गः एवं तस्मात् निरूपितः ॥ १९ ॥
ubhayoḥ tu krameṇa eva pūrvoktā eva phaliṣyati ।
jñānaadhikaḥ bhaktimārgaḥ evaṁ tasmāt nirūpitaḥ ॥ 19 ॥
उभयोः तु क्रमेण एव पूर्वोक्ता एव फलिष्यति ।
ज्ञानाधिकः भक्तिमार्गः एवं तस्मात् निरूपितः ॥ १९ ॥

Meaning (Bhāvārtha)

The Maryādāmārga and Puṣṭimārga devotees, as described earlier, will ultimately attain the supreme mental service (mānasī sevā). The distinction lies in the fact that the Maryādāmārga devotees receive this attainment upon entering the Anugraha Mārg (path of divine grace). This principle is affirmed by scriptures such as the Bhagavad Gītā (12.5), which states,

kleśho ’dhikataras teṣhām avyaktāsakta-chetasām
avyaktā hi gatir duḥkhaṁ dehavadbhir avāpyate

For those whose minds are attached to the unmanifest, impersonal aspect of the Absolute, progress is more difficult; the path to realize the formless is fraught with greater effort and struggle.

Thus, it is concluded that the path of devotion (bhakti-mārga) is superior to the path of knowledge (jñāna-mārga). This clarity further emphasizes the elevated status of devotion as the ultimate spiritual practice.

Commentary (Ṭīkā)

When knowledgeable devotees (jñānīs) and worshippers on the Maryādāmārga are embraced into the Puṣṭimārga, they gradually attain the fruit of mānasī sevā (mental service). However, if they remain in the Maryādāmārga, they achieve sāyujya-mukti (liberation through union). Hence, the path of devotion (bhakti-mārga) is superior, as it leads to attaining Śrī Puruṣottama, which has been illustrated through the analogy of Gaṅgā.

In the world, many claim that devotion leads to knowledge and knowledge brings liberation. However, understanding the unity of the soul (ātmā) with akṣarabrahma and recognizing the entire universe as an expression of akṣarabrahma is termed as ‘knowledge’ (jñāna). Even with such knowledge, the connection to Śrī Puruṣottama remains distant, as He transcends akṣara. This principle is explained in the twelfth chapter of the Bhagavad Gītā, where it is stated that those who worship akṣara face greater challenges. Contrarily, Śrī Kṛṣṇa declares, “Those who dedicate all actions to Me, surrender to Me, and worship Me, are swiftly liberated.” Thus, the path of devotion (bhakti-mārga) surpasses the path of knowledge (jñāna-mārga).

Verse 20

Another significance of the Gaṅgā analogy is explained as follows:

bhakti-abhāve tu tīra-sthaḥ yathā duṣṭaiḥ sva-karmabhiḥ ।
anyathā bhāvam āpannaḥ tasmāt sthānāt ca naśyati ॥ 20 ॥
भक्ति-अभावे तु तीर-स्थः यथा दुष्टैः स्व-कर्मभिः ।
अन्यथा भावम् आपन्नः तस्मात् स्थानात् च नश्यति ॥ २० ॥
bhaktiabhāve tu tīrasthaḥ yathā duṣṭaiḥ svakarmabhiḥ ।
anyathā bhāvam āpannaḥ tasmāt sthānāt ca naśyati ॥ 20 ॥
भक्त्यभावे तु तीरस्थः यथा दुष्टैः स्वकर्मभिः ।
अन्यथा भावमापन्नः तस्मात् स्थानाच्च नश्यति ॥ २० ॥

Meaning (Bhāvārtha)

Just as a person dwelling on the banks of the Gaṅgā, if devoid of devotion (bhakti), becomes corrupt due to their sinful deeds and loses the sanctity of the sacred place (tīrtharūpa sthāna), similarly, a devotee, in the absence of devotion, becomes degraded due to their own negative actions and falls from their spiritual state. Such a person is reborn in lower forms of existence (nīca yoni). This emphasizes the critical importance of devotion as a means of spiritual upliftment and maintaining one’s sanctity.

Commentary (Ṭīkā)

Just as one living on the banks of Gaṅgā, when overtaken by contrary and sinful tendencies (viparīta bhāva), loses the sanctity of their place and becomes disconnected from its sacred essence, similarly, a person who resides in a divine region near the presence of the Lord but lacks devotion (bhakti) becomes trapped in sinful actions and degenerates into hypocrisy (pākhaṇḍa). Such an individual is described as ārūḍhapatita—one who has ascended to a high position only to fall.

Likewise, someone who enters the path of devotion (bhaktimārga) but fails to maintain true devotion becomes corrupted by sinful tendencies and strays from the path. This highlights the critical necessity of devotion, which is emphasized as the foundation for spiritual elevation and as an essential conclusion of this discourse. Devotion is indispensable for maintaining one’s spiritual path and connection with the divine.

Verse 21

evaṁ sva-śāstra-sarvasvaṁ mayā guptaṁ nirūpitam ।
etat buddhvā vimucyeta puruṣaḥ sarva-saṁśayāt ॥ 21 ॥
एवं स्व-शास्त्र-सर्वस्वं मया गुप्तं निरूपितम् ।
एतत् बुद्ध्वा विमुच्येत पुरुषः सर्व-संशयात् ॥ २१ ॥
evaṁ svaśāstrasarvasvaṁ mayā guptaṁ nirūpitam ।
etat buddhvā vimucyeta puruṣaḥ sarvasaṁśayāt ॥ 21 ॥
एवं स्वशास्त्रसर्वस्वं मया गुप्तं निरूपितम् ।
एतत् बुद्ध्वा विमुच्येत पुरुषः सर्वसंशयात् ॥ २१ ॥

Meaning (Bhāvārtha)

In this way, I have described my scriptures as a confidential doctrine of service. By understanding this, a person is liberated from all doubts.

Commentary (Ṭīkā)

Thus, I have elucidated the essence of my scriptures, which were veiled in secrecy. By understanding this revealed doctrine, an individual becomes free from all doubts.

Conclusion

In this scripture, it is established that tanuvittajā sevā (service rendered through body and wealth) is the primary means (prathama sādhana). If this service is performed with sincerity, it leads to the absorption of the mind in the Lord, resulting in the attainment of mānasī sevā (mental service). At this stage, all desires become centered on the Lord. With this realization, one should maintain the intellect directed towards the Lord, based on the understanding that all is of the nature of Brahman—this constitutes the first and highest level (mukhya kakṣā) of spiritual practice.

If one lacks eligibility for this level, individuals following the Maryādāpūṣṭa path are advised to focus on understanding their inherent nature as being of the essence of akṣarabrahma and recognizing Śrī Kṛṣṇa as residing within akṣarabrahma. This constitutes the second, intermediate level (madhyama kakṣā) of spiritual practice.

Those who are not eligible even for this are referred to as saṁsārī—worldly beings attached to the body, family, and wealth. If such individuals engage in service but fail to receive anything beneficial from the Lord, they become sorrowful, and their service is rendered ineffective. For such individuals, who are entangled in worldly attachments, the practice involves contemplation of the Lord associated with divine pastimes (līlāviśiṣṭa bhagavān) to gradually release these attachments. This is the third, lower level (hīna kakṣā) of spiritual practice.

If someone is unable to relinquish worldly desires but still engages in tanuvittajā sevā, the Lord may delay His response, either to test them or due to their prārabdha (destined karma). During this delay, if the individual experiences worldly suffering yet persists in their service without abandoning it, their attachment to the material world (laukikāsakti) begins to diminish.

For a devotee on the Puṣṭimārga, the recommended practice is to actively engage in the recitation and listening to Śrīmad Bhāgavatam, live in a suitable environment conducive to devotion, and participate in worship and festivals. If such a person follows the Maryādāmārga, they are advised to reside on the banks of Gaṅgā and repeatedly read or listen to Śrīmad Bhāgavatam. This represents the fourth, lowest level (atihīna kakṣā) of spiritual practice.

However, if someone performs tanuvittajā sevā without devotion (bhakti), they are called ārūḍhapatita—one who has ascended but fallen. Such individuals are subjected to repeated births until their attachment to the world weakens and they attain liberation. If their attachment to the world remains extreme, liberation may not be achieved. Therefore, it is essential to abandon worldly attachments and strive for devotion (bhakti) through the practice of tanuvittajā sevā.

This concise commentary on the Seva-phala by Goswami Śrī Nṛsiṃhalālajī Mahārāja has been completed.