Shri Vallabhacharya now introduces us directly to the Pushti path through his Pearl Necklace Teachings. This doctrine was originally composed for his disciple Achyutadas, who achieved the highest reward: continuous awareness of Krishna.
In this work, the master reveals the nature of service (seva) to Shri Krishna and the divine act of serving the Beloved. He also provides important instructions regarding the nature of the world. These teachings are particularly beneficial for devotees (bhaktas) who wish to actively engage in divine service within God’s creation but need to understand the subtle relationship between Manifest Divinity, Unmanifested Brahman, and the world for their roles to fully manifest.
Having bowed down to Hari (hariṁ), I shall now speak with certainty about my own doctrine (svasiddhānta viniścayam).
Service to Kṛṣṇa (kṛṣṇa sevā) should always be performed, and mental service (mānasī) is considered supreme (parā matā).
चेतस्तत्प्रवणं सेवा तत्सिद्ध्यै तनुवित्तजा । ततः संसारदुःखस्य निवृत्तिः ब्रह्मबोधनम् ॥ २ ॥
When one’s consciousness (cetas) is inclined towards Him (tat-pravaṇaṁ), service (sevā) is performed using the body (tanu) and wealth (vitta) for the attainment of that state (tat-siddhyai). Then, the cessation of worldly sorrows (saṁsāra-duḥkhasya nivṛttiḥ) and the realization of Brahman (brahma-bodhanam) occur.
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 ॥
परंब्रह्म तु कृष्णः हि सत्-चित्-आनन्दकं बृहत् । द्वि-रूपं तत्-हि सर्वं स्यात्-एकं तस्मात्-विलक्षणम् ॥ ३ ॥
Indeed, Kṛṣṇa (kṛṣṇaḥ) is the Supreme Brahman (paraṁ brahma), the vast embodiment of Existence, Consciousness, and Bliss (sat-cit-ānandakaṁ bṛhat). It (tat-hi) has two forms (dvi-rūpaṁ), it is everything (sarvaṁ syāt) and also distinct (ekaṁ) from everything (tasmāt-vilakṣaṇam).
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 ॥
Regarding the other (aparaṁ) form, earlier proponents (pūrva-smin-vādinaḥ) have spoken (jaguḥ) in various ways (bahudhā). Some claim it to be illusory (māyikaṁ), some attribute qualities to it (saguṇaṁ), others consider it an effect (kāryaṁ), and some regard it as independent (svatantraṁ ca iti). Thus, there is no singular view (nai-ekadhā).
tat-eva-etat-prakāreṇa bhavati-iti-śruteḥ-matam । dvi-rūpaṁ ca api gaṅgā-vat jñeyaṁ sā jala-rūpiṇī ॥ 5 ॥
तत्-एव-एतत्-प्रकारेण भवति-इति-श्रुतेः-मतम् । द्वि-रूपं च अपि गंगा-वत् ज्ञेयं सा जल-रूपिणी ॥ ५ ॥
tat-eva-etat-prakāreṇa bhavati-iti-śruteḥ-matam । dvi-rūpaṁ ca api gaṅgā-vat jñeyaṁ sā jala-rūpiṇī ॥ 5 ॥
According to the scriptures (śruteḥ), it is understood (matam) that this (tat-eva-etat) world exists in this manner (prakāreṇa bhavati-iti). It is to be known (jñeyaṁ) as having two forms (dvi-rūpaṁ ca api), just like the Ganges (gaṅgā-vat), which is in the form of water (sā jala-rūpiṇī).
माहात्म्यसंयुता नृणां सेवतां भुक्तिमुक्तिदा । मर्यादामार्गविधिना तथा ब्रह्म अपि बुध्यताम् ॥ ६ ॥
Endowed with greatness (māhātmya-saṁyutā), it grants enjoyment (bhukti) and liberation (mukti) to those who serve (sevataṁ). Similarly (tathā), Brahman (brahma) is also to be understood (budhyatām) through the path of scriptural injunctions (maryādā-mārga-vidhinā).
tatra eva devatā-mūrtiḥ bhaktyā yā dṛśyate kvacit । gaṅgāyāṁ ca viśeṣeṇa pravāha-abheda-buddhaye ॥ 7 ॥
तत्र एव देवता-मूर्तिः भक्त्या या दृश्यते क्वचित् । गंगायां च विशेषेण प्रवाह-अभेद-बुद्धये ॥ ७ ॥
tatra eva devatāmūrtiḥ bhaktyā yā dṛśyate kvacit । gaṅgāyāṁ ca viśeṣeṇa pravāhābhedabuddhaye ॥ 7 ॥
तत्र एव देवतामूर्तिः भक्त्या या दृश्यते क्वचित् । गंगायां च विशेषेण प्रवाहाभेदबुद्धये ॥ ७ ॥
There itself (tatra eva), the form of the deity (devatā-mūrtiḥ) is sometimes seen (yā dṛśyate kvacit) through devotion (bhaktyā). Especially (ca viśeṣeṇa) in the Ganges (gaṅgāyāṁ), for the understanding (buddhaye) of the non-difference (pravāha-abheda) from the flow.
pratyakṣā sā na sarveṣāṁ prākāmyaṁ syāt tayā jale । vihitāt ca phalāt tat hi pratītyā api viśiṣyate ॥ 8 ॥
प्रत्यक्षा सा न सर्वेषां प्राकाम्यं स्यात् तया जले । विहितात् च फलात् तत् हि प्रतीत्या अपि विशिष्यते ॥ ८ ॥
pratyakṣā sā na sarveṣāṁ prākāmyaṁ syāt tayā jale । vihitāt ca phalāt tat hi pratītyā api viśiṣyate ॥ 8 ॥
प्रत्यक्षा सा न सर्वेषां प्राकाम्यं स्यात् तया जले । विहितात् च फलात् तत् हि प्रतीत्या अपि विशिष्यते ॥ ८ ॥
That form (sā) is not directly perceptible to all (na sarveṣāṁ pratyakṣā). The fulfillment of desires (prākāmyaṁ) occurs through it (tayā) in water (jale). Indeed, it is distinguished (viśiṣyate) even beyond (api) the results prescribed by scriptural injunctions (vihitāt ca phalāt) through direct experience (pratītyā).
यथा जलं तथा सर्वं यथा शक्ता तथा बृहत् । यथा देवी तथा कृष्णः तत्र अपि एतत् इह उच्यते ॥ ९ ॥
As water (jalaṁ) pervades everything (sarvaṁ), so does all existence. As power (śaktā) expands (tathā), so does the vast Brahman (bṛhat). As the Goddess (devī), so is Kṛṣṇa (kṛṣṇaḥ). This too (tatra api etat) is said here (iha ucyate).
जगत् तु त्रिविधं प्रोक्तं ब्रह्मा विष्णु शिवाः ततः । देवता रूपवत् प्रोक्ता ब्रह्मणि इत्थं हरिः मतः ॥ १० ॥
The universe (jagat) is said to be threefold (trividhaṁ), originating from Brahmā, Viṣṇu, and Śiva (brahmā viṣṇu śivāḥ tataḥ). The deity (devatā) is described as having a form (rūpavat proktā) in Brahman (brahmaṇi), and in this manner (itthaṁ), Hari (hariḥ) is considered (mataḥ).
kāmacāraḥ tu loke asmin brahmādibhyaḥ na ca anyathā । paramānanda-rūpe tu kṛṣṇe svātmani niścayaḥ ॥ 11 ॥
कामचारः तु लोके अस्मिन् ब्रह्मादिभ्यः न च अन्यथा । परमानन्द-रूपे तु कृष्णे स्वात्मनि निश्चयः ॥ ११ ॥
kāmacāraḥ tu loke asmin brahmādibhyaḥ na ca anyathā । paramānandarūpe tu kṛṣṇe svātmani niścayaḥ ॥ 11 ॥
कामचारस्तु लोके अस्मिन् ब्रह्मादिभ्यः न च अन्यथा । परमानन्दरूपे तु कृष्णे स्वात्मनि निश्चयः ॥ ११ ॥
Free actions (kāmacāraḥ) in this world (loke asmin) are indeed attributed to Brahmā and other deities (brahmādibhyaḥ), and not otherwise (na ca anyathā). However, the certainty (niścayaḥ) lies in Kṛṣṇa (kṛṣṇe), who is of the form of supreme bliss (paramānanda-rūpe), within the Self (svātmani).
ataḥ tu brahma-vādena kṛṣṇe buddhiḥ vidhīyatām । ātmani brahma-rūpe hi chidrā vyomni-iva cetanāḥ ॥ 12 ॥
अतः तु ब्रह्म-वादेन कृष्णे बुद्धिः विधीयताम् । आत्मनि ब्रह्म-रूपे हि छिद्रा व्योम्नि-इव चेतनाः ॥ १२ ॥
ataḥ tu brahmavādena kṛṣṇe buddhiḥ vidhīyatām । ātmani brahmarūpe hi chidrā vyomni-iva cetanāḥ ॥ 12 ॥
अतः तु ब्रह्मवादेन कृष्णे बुद्धिः विधीयताम् । आत्मनि ब्रह्मरूपे हि छिद्रा व्योम्नि इव चेतनाः ॥ १२ ॥
Therefore (ataḥ tu), by the teaching of Brahman (brahma-vādena), let the intellect (buddhiḥ) be directed towards Kṛṣṇa (kṛṣṇe). Indeed (hi), in the Self (ātmani), which is of the form of Brahman (brahma-rūpe), consciousness (cetanāḥ) appears as if fragmented (chidrā), like the sky (vyomni-iva).
When the limiting adjuncts (upādhi) are removed, through knowledge (vijñāne) and the realization of the identity of Brahman and the Self (brahma-ātmatva-avabodhane), one perceives the deity (devatāṁ) there, just as one standing on the banks of the Ganges (gaṅgā-tīra-sthitaḥ) sees it.
tathā kṛṣṇaṁ paraṁ-brahma svasmin jñānī prapaśyati । saṁsārī yaḥ tu bhajate sa dūra-sthaḥ yathā tathā ॥ 14 ॥
तथा कृष्णं परं-ब्रह्म स्वस्मिन् ज्ञानी प्रपश्यति । संसारी यः तु भजते स दूर-स्थः यथा तथा ॥ १४ ॥
tathā kṛṣṇaṁ paraṁbrahma svasmin jñānī prapaśyati । saṁsārī yaḥ tu bhajate sa dūrasthaḥ yathā tathā ॥ 14 ॥
तथा कृष्णं परंब्रह्म स्वस्मिन् ज्ञानी प्रपश्यति । संसारी यः तु भजते स दूरस्थः यथा तथा ॥ १४ ॥
Similarly (tathā), the wise one (jñānī) clearly perceives (prapaśyati) Kṛṣṇa (kṛṣṇaṁ) as the Supreme Brahman (paraṁ-brahma) within themselves (svasmin). However, the worldly person (saṁsārī) who worships (yaḥ tu bhajate) remains distant (sa dūra-sthaḥ), just as one far away (yathā tathā).
Due to the absence (abhāvāt) of desired (apekṣita) things like water (jala-ādīnāṁ), one experiences sorrow (duḥkha-bhāk) there (tatra). Therefore (tasmāt), one who is established (mārga-sthaḥ) on the path of Śrī-Kṛṣṇa (śrī-kṛṣṇa) is liberated (vimuktaḥ) from all worldly ties (sarva-lokataḥ).
ātma-ānanda-samudra-sthaṁ kṛṣṇaṁ eva vicintayet । loka-arthī cet bhajet kṛṣṇaṁ kliṣṭaḥ bhavati sarvathā ॥ 16 ॥
One should meditate (vicintayet) on Kṛṣṇa (kṛṣṇaṁ), who resides in the ocean of His own bliss (ātma-ānanda-samudra-sthaṁ). If one worships Kṛṣṇa with worldly desires (loka-arthī cet bhajet), one invariably becomes troubled (kliṣṭaḥ bhavati sarvathā).
kliṣṭaḥ api cet bhajet kṛṣṇaṁ lokaḥ naśyati sarvathā । jñāna-abhāve puṣṭi-mārgī tiṣṭhet pūjā-utsava-ādiṣu ॥ 17 ॥
Even if troubled (kliṣṭaḥ api), if one worships Kṛṣṇa (bhajet kṛṣṇaṁ), all worldly obstacles (lokaḥ) are completely destroyed (naśyati sarvathā). In the absence of knowledge (jñāna-abhāve), a follower of the Pushti path (puṣṭi-mārgī) should remain (tiṣṭhet) engaged in pujas, festivals, and similar activities (pūjā-utsava-ādiṣu).
One who abides by scriptural injunctions (maryādā-sthaḥ) and resides near the Ganges (gaṅgāyāṁ), being devoted to the Śrī Bhāgavata (śrī-bhāgavata-tatparaḥ), attains grace (anugrahaḥ). In the Pushti Marg (puṣṭi-mārge), grace is the guiding principle (niyāmakaḥ iti sthitiḥ).
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 ॥
For both of these paths (ubhayoḥ tu), the results stated earlier (pūrvoktā eva phaliṣyati) are attained in due course (krameṇa eva). Thus (evaṁ), the path of devotion (bhakti-mārgaḥ) is declared (nirūpitaḥ) to be superior (adhikaḥ) to the path of knowledge (jñāna).
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 ॥
In the absence of devotion (bhakti-abhāve), even one residing (tīra-sthaḥ) on the banks (of the Ganges), due to their sinful actions (yathā duṣṭaiḥ sva-karmabhiḥ), attains a different state (anyathā bhāvam āpannaḥ) and is destroyed (naśyati) from that place (tasmāt sthānāt ca).
एवं स्वशास्त्रसर्वस्वं मया गुप्तं निरूपितम् । एतत् बुद्ध्वा विमुच्येत पुरुषः सर्वसंशयात् ॥ २१ ॥
Thus (evaṁ), I have revealed (nirūpitam) the entirety of my own scripture (sva-śāstra-sarvasvaṁ), which was previously concealed (guptaṁ). By understanding this (etat buddhvā), a person (puruṣaḥ) is freed (vimucyeta) from all doubts (sarva-saṁśayāt).
Thus ends the 'Siddhānta-muktāvalī' composed by Shri Vallabhacharya.