It is said that the Siddhāntamuktāvalī was written by Śrīmahāprabhu for Acchyutadāsa Sanodhiya. According to a legend, this composition was completed in Vikrama Saṃvat 1555 in Jatipura.

There are several similarities as well as noteworthy differences between the characteristics of Nārāyaṇadāsa, known for Bālabodha, and this Acchyutadāsa. Śrīmahāprabhu had denied Nārāyaṇadāsa the opportunity to serve as a svarūpa sevaka (direct personal attendant), whereas he wanted to appoint Acchyutadāsa to the service of Śrī Govardhan Ghar (Śrīnāthjī). Nārāyaṇadāsa’s life was filled with diverse occupations, making it impossible for him to fulfill the duties of svarūpa sevā (direct personal service). On the other hand, from the observations of Acchyutadāsa’s character, his inclination towards living an entirely undistracted life becomes evident. Thus, the question of undertaking tanuvittajā sevā (service involving physical and material resources) or gṛha sevā (household service) did not arise at all. Instead of performing only tanujā sevā (service involving solely the body) for Śrī Govardhan Ghar, Acchyutadāsa directly requested Śrīmahāprabhu for the blessing of engaging in mānasi sevā (mental service). Just as Nārāyaṇadāsa received the gift of intense devotion through the service of Śrīmahāprabhu’s handwritten works as a substitute for svarūpa sevā, in the same way, Śrīmahāprabhu granted Acchyutadāsa the gift of mānasi sevā, bypassing the traditional sequence of tanuvittajā sevā followed by mānasi sevā.

From an examination of Siddhāntamuktāvalī and the associated narratives, it seems that a sweet dispute occurred between Śrī Kṛṣṇa and Arjuna during the vision of the universal form (virāṭa rūpa). Similarly, such a dispute must have taken place between Śrīmahāprabhu and Acchyutadāsa. Śrī Kṛṣṇa was emphasizing the greatness and divine rarity of His virāṭa rūpa (universal form), but Arjuna argued that he preferred the vision of the graceful human form (soumya mānuṣa svarūpa). Likewise, after the initiation through the recitation of names (nāma-nivedana), Śrīmahāprabhu wanted Acchyutadāsa to serve in Śrī Govardhan Ghar:

You serve Śrī Govardhan Ghar

Then Acchyutadāsa bowed to Śrī Ācāryajī and requested:

O Mahārāja! Please bless me so that my mind may stay absorbed in mānasi sevā while I sit in solitude.

Then Śrī Ācāryajī gave him his caraṇāmṛta (consecrated water from the feet). Acchyutadāsa drank it, touched it to his hands, eyes, forehead, and heart. Then Acchyutadāsa’s vision became extraordinary, and he began to witness divine pastimes.

The principle of bhaktivardhinī—

prārthite vā tataḥ kiṁ syāt svābhyaśāya saṁśayāt, sarvatra tasya sarvaṁ hi sarvārthyam eva ca

When the faithful devotee asks for something, what harm can it do? Doubt arises in this matter; still, everything belongs to Him and fulfills every purpos—applies universally to all surrendered souls. However, in moments of overwhelming love, devotees sometimes make requests. Out of compassion, the Lord must fulfill them, as the principle of anugrahaḥ (grace) governs the puṣṭimārga. This mystery of the Lord’s grace or His subordination to devotees, described in Siddhāntamuktāvalī, is known to some devotees! Acchyutadāsa was one of the foremost among those who took advantage of this nature of the Lord.

Then Śrī Ācāryajī taught him Siddhāntamuktāvalī. Absorbed in mānasi sevā, he stayed in a cave near Govindakunda. His eyes remained filled with the nectar of love (premarasa). Śrīgusāījī would regularly appear to give him darśana (divine vision), maintaining this practice to preserve this sentiment. However, Śrīgusāījī’s visits revealed to Śrī Ācāryajī the profound experience. Śrīmahāprabhu’s divine presence reflected in Acchyutadāsa’s eyes (Bhāvaprakāśa).

The principle of grace (anugrahaḥ) is the governing factor in puṣṭimārga (the path of grace)—for both the devotee and the Lord, in the practices of devotion as well as in the offering of its fruits.

Śrīmahāprabhu appears to clarify his philosophical position in this text, ensuring that no misunderstanding arises regarding the exceptional rights Acchyutadāsa had acquired by force.

Service to Kṛṣṇa (Kṛṣṇasevā) is the eternal duty of all beings in the puṣṭimārga. When this service culminates in mental dedication (mānasi rūpa), it reaches its most exalted state, because aligning the mind entirely with Śrī Kṛṣṇa is the very essence of service. In order to achieve such alignment, one must dedicate their body and wealth to the service of Śrī Kṛṣṇa. As for the removal of worldly suffering or the attainment of supernatural bliss (brahmānanda), these are merely incidental benefits that arise from the joy of devotion (bhajanānanda). While brahmānanda—the bliss experienced with the imperishable Brahman (akṣarabrahma)—is measurable and finite, bhajanānanda is infinite and arises solely through the service of Śrī Kṛṣṇa, the transcendental parabrahma, the essence of truth, consciousness, and bliss (saccidānanda).

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mindmap
  root((Akṣarabrahma: Imperishable Brahman))
    Philosophical Views
      Vivartavāda["Vivartavāda (Illusion Theory)"]
        description["Universe as Illusory Manifestation"]
      Prakṛtipariṇāmavāda["Prakṛtipariṇāmavāda (Transformation Theory)"]
        description2["Universe as Transformation of Prakṛti (sattva, rajas, tamas)"]
      Ārambhavāda["Ārambhavāda (Creation Theory)"]
        description3["Universe Composed of Subtle Atoms"]
      Mīmāṃsā
        description4["Universe is Eternal, No Creator"]
      Śrautamata["Śrautamata (Scriptural Tradition)"]
        description5["All Manifestations are Akṣarabrahma"]
        attributes["Unified Physical, Spiritual, and Divine Aspects"]
    Key_Attributes
      Sarvarūpa["Sarvarūpa (Omnipresent)"]
      Sarvavilakṣaṇa["Sarvavilakṣaṇa (Distinct)"]

The imperishable Brahman (akṣarabrahma), being the material cause of all forms in the universe, is both omnipresent and entirely distinct. The nature of the relationship between the universe and Brahman has given rise to various debates. For instance:

  • Vivartavādins (illusion theorists) consider this world as an illusory manifestation.
  • Prakṛtipariṇāmavādins (transformation theorists) regard it as the result of the qualities—sattva, rajas, and tamas—of prakṛti (primordial nature).
  • Ārambhavādins (creation theorists) view it as composed of subtle atoms.
  • According to Mīmāṃsakas, the universe has always existed as it appears today and will remain unchanged. Thus, they do not acknowledge Paramātma (Supreme Soul) as its creator.
  • However, according to the Śrautamata (scriptural tradition), whether in the forms of illusion, primordial nature, atoms, unseen deeds, impressions, or inherent traits—all are manifestations of akṣarabrahma, the sole cause of the universe. Therefore, while being omnipresent (sarvarūpa), akṣarabrahma is also entirely distinct (sarvavilakṣaṇa).

The mutual relationship between the universe and akṣarabrahma can be understood in the same way as the physical river Ganges (Gaiṅgājala), which expands or diminishes during summer or monsoon, and the spiritual form of the Ganges (Gaṅgā), which has no connection with summer or monsoon. Physically, Gaṅgā is merely a river, but spiritually, according to the rules of the path of propriety (maryādāmārga), she is regarded as a sacred pilgrimage site that grants the desired outcomes to those dwelling along her banks. Similarly, while all names and forms in the universe are physical manifestations of akṣarabrahma, akṣarabrahma also has a distinct spiritual aspect that serves as the object of worship and liberation for the learned adherents of the path of propriety.

Beyond these two aspects—physical and spiritual—of Gaṅgā, devotees sometimes experience a third, divine aspect (ādhidaivika rūpa) during moments of overwhelming devotional passion. This divine form is perceived as a goddess. However, this divine aspect is not accessible to all; it is visible only to those whose intense devotion leads them to experience a unity between the physical, spiritual, and divine aspects of Gaṅgā. Once this unity occurs, even in the physical form, one can exhibit behaviors indicative of the divine form.

The physical aspect (ādhibhautika rūpa) of Gaṅgā, akin to water, represents the entire material world. The spiritual pilgrimage form of Gaṅgā (ādhyātmika tīrtharūpa) corresponds to understanding akṣarabrahma. The divine form of Gaṅgā (ādhidaivika rūpa), personified as a goddess, symbolizes Śrī Kṛṣṇa.

Just as the material world is composed of the three qualities (sattva, rajas, and tamas), its ruling deities are also considered to be of three types—Viṣṇu, Brahmā, and Śiva. Similarly, since akṣarabrahma is singular in its essence, its divine ruler (adhideva) is also singular—Parabrahma Śrīhari. Thus, Śrīhari governs akṣarabrahma, encompassing all deities, including Brahmā and others.

These deities, empowered by Śrīhari, become capable of granting desired fruits. For devotees in the puṣṭi mārga (path of grace), however, all their worldly and transcendental desires find complete fulfillment in Śrī Kṛṣṇa, the embodiment of supreme bliss.

Therefore, one must thoroughly understand the principles of Brahman philosophy (brahmavāda) and focus their intellect solely on Kṛṣṇa.

According to Brahman philosophy, all individual souls (jīvātmā) are parts of akṣarabrahma and are, therefore, inherently Brahman in nature. However, due to ignorance-driven egoism and attachments (ahaṅkāra and mamatā-buddhi), we fail to recognize our Brahman essence. For instance, when observing the sky through a sieve, its holes may appear as countless separate pieces of sky. Similarly, because of the sieve of egoism and attachments, the indivisible consciousness of akṣarabrahma seems fragmented as distinct individual consciousness.

Realizing the Brahman nature of individual consciousness is not achieved merely by removing the veils of egoism and attachments; it becomes possible only with the knowledge of the indivisible, all-encompassing Brahman, the Supreme Śrī Kṛṣṇa, who resides within akṣarabrahma. Once this realization dawns, one can have the vision of Parabrahma, Puruṣottama Kṛṣṇa, who dwells in akṣarabrahma. Just as a devotee residing along the banks of Gaṅgā, through intense devotion, experiences her divine form (ādhidaivika), a devotee dwelling within the spiritual realm of akṣarabrahma attains the vision of her divine aspect, Śrī Kṛṣṇa.

Without the knowledge of the greatness (māhātmya-jñāna), those engaged in worldly activities while performing devotion to Kṛṣṇa remain distant from the Lord. For instance, a devotee of Gaṅgā living far from her banks may feel deprived of opportunities for bathing, sipping, or worshipping Gaṅgā water, leading to sorrow. Similarly, in the absence of māhātmya-jñāna (or strong all-encompassing love, sarvatodhika sneha), there is some level of distress even in devotion to Kṛṣṇa. Nevertheless, devotion to Kṛṣṇa is never in vain. At some point, whether in this life or a future one, māhātmya-jñāna and/or profound, overwhelming love will manifest, ultimately bridging the gap between the individual soul and the Supreme Soul, Kṛṣṇa.

Thus, leaving behind all worldly entanglements and following the glorified path of grace (puṣṭimārga), the devotees of grace (puṣṭi-jīva) should constantly meditate upon Śrī Kṛṣṇa. With His divine, blissful form (ādhidaivika rasātmaka ānandamaya svarūpa), Śrī Kṛṣṇa has revealed an ocean of supreme bliss to all the Vraj devotees. Śrī Kṛṣṇa Himself engages in His eternal divine pastimes (sanātana līlā-vihāra) within this ocean of personal bliss. We must always contemplate the divine form of Śrī Kṛṣṇa, who participates in such pastimes with the Vraj devotees.

In the scripture Puṣṭi-Pravāha-Maryādā, two subcategories of puṣṭi-jīvas are delineated: Pure Grace (Śuddha-Puṣṭi) and Mixed Grace (Miśra-Puṣṭi). Among Miśra-Puṣṭi beings, the pravāhī jīvas (flow-driven souls) sometimes engage in Kṛṣṇa devotion (Kṛṣṇabhajana) under the influence of certain worldly purposes. For such flow-driven beings, devotion to Kṛṣṇa becomes extremely challenging. However, those who endure all hardships and remain steadfast in Kṛṣṇa devotion, without abandoning it midway, eventually overcome all worldly attachments.

Devotees who engage in devotion without proper scriptural understanding of their own self (ātmasvarūpa) and their worship-worthy Supreme Soul (bhajanīya paramātmā) could be either puṣṭi-jīvas or maryādā-jīvas. Sometimes, even a being of mixed grace is referred to as a “Maryādā Bhakta” (discipline-bound devotee). Generally, though, “Maryādā Bhakta” implies a being devoted solely to the path of propriety (maryādā-mārga).

A mixed-grace puṣṭi-bhakta in the initial stages may either be a scholar devoid of devotion or a devotee lacking scriptural understanding.

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mindmap
  root((Devotees))
    Maryādā_Bhakta["Maryādā Bhakta"]
      Practices["Bound by Time and Place in Practices"]
      Attainment
        Sāyujya_Spiritual["Sāyujya with Akṣarabrahma (Spiritual Form)"]
        Sāyujya_Divine["Sāyujya with Divine Form through Servitude (Dāsya Bhāva)"]
      Characteristics
        Knowledge_Focus["Knowledge-Based Path"]
        Discipline["Strict Adherence to Propriety (Maryādā-Mārga)"]
    Puṣṭi_Bhakta["Puṣṭi Bhakta"]
      Practices["Transcends Time and Place Constraints"]
      Attainment
        Mānasi_Sevā["Mental Service (Mānasi Sevā)"]
        Bhajanānanda["Infinite Bliss from Kṛṣṇa Devotion"]
      Characteristics
        Grace_Focus["Dependent on Divine Grace (Anugrahaḥ)"]
        Devotion["Pure Devotion without Worldly Attachments"]
      Subcategories
        Śuddha_Puṣṭi["Śuddha Puṣṭi (Pure Grace)"]
        Miśra_Puṣṭi["Miśra Puṣṭi (Mixed Grace)"]
          Challenges["Overcoming Worldly Attachments"]
          Path_Discovery["Discover Grace Path through Hardship"]

A Maryādā Puṣṭi Bhakta lacking knowledge should remain committed to worshipping the Lord through festivals and rituals to keep their mind focused on Him. Meanwhile, a scholar devoid of devotion should study Śrīmad Bhāgavata on the banks of the Ganges (Gaṅgā) to cultivate love and attachment (sneha) for the Lord. When these two types of Miśra-Puṣṭi devotees receive the Lord’s special grace, they discover the path of grace (puṣṭimārga) and, following the sequence of physical and material service (tanuvittajā sevā), ultimately attain the fruition of mental service (mānasi sevā).

Beings exclusively devoted to the path of propriety (maryādā-mārga) could also be either scholars without devotion or devotees lacking knowledge. Both types of beings attain oneness (sāyujya). However, the difference lies in that knowledge-based, devotion-less beings merge into the spiritual akṣarabrahma through the process of knowledge-based paths, whereas discipline-bound devotees (maryādā-bhaktas) attain sāyujya with the divine form (ādhidaivika svarūpa) through the grace of Gaṅgā, which fosters the sentiment of servitude (dāsya-bhāva).

The practices of seekers on the path of propriety are bound by time and place, whereas puṣṭi-bhakti transcends such constraints. In the path of grace, the Lord’s grace is the sole rule and binding factor. Wherever and whenever the Lord’s grace manifests, puṣṭi-bhakti becomes possible universally and always.

In every respect, devotion surpasses the knowledge-based path that grants oneness with akṣarabrahma. Thus, without devotion, everything is rendered almost meaningless. Even a resident on the banks of Gaṅgā, devoid of devotion towards her divine form (ādhidaivika Gaṅgā), may eventually lose her spiritual merit either by forgetting Gaṅgā’s greatness (māhātmya) or mistaking her to be merely physical water (ādhibhautika jala) due to wicked actions. Similarly, one who resides in the spiritual akṣarabrahma with knowledge alone, devoid of emotion towards Śrī Kṛṣṇa, may be deprived of oneness with akṣara and ultimately fall back into the cycle of existence (bhava-pravāha).

This hidden mystery of Śrīmad Bhāgavata was not only revealed by Śrī Mahāprabhu to Acchyutadāsa but also conveyed as guidance to all puṣṭi-jīvas, the followers of Śrī Mahāprabhu. Once understood thoroughly, all puṣṭi-jīvas can be freed from all doubts regarding their duties.