When Śrī Ṭhākurajī desired to reveal a pure Puṣṭimārga in the manner He conceived in His mind, He recognized that only Śrī Ācāryajī Śrī Mahāprabhu, His lotus-like mouth incarnate, had the ability to manifest such a path of devotion (bhakti-mārga). Accordingly, He gave the command for Him to appear on Earth. Śrī Ācāryajī, understanding the will of the Lord and following His command, manifested and began to reveal the Puṣṭi-bhakti-mārga in the manner desired by Bhagavān.

To distinguish the nature of devotion (bhakti), the nature of the worship-worthy Lord (sevya-prabhu), and the manner of service (sevā) in His path from those in other paths, Śrī Ācāryajī systematically established its uniqueness through scriptural authority (pramāṇa). Furthermore, the principles of dharma, artha, kāma, and mokṣa— the four puruṣārthas (human pursuits)— as well as renunciation (tyāga), discernment (viveka), and other practices were also defined distinctly from other paths.

However, in the worship-oriented paths (pūjā-mārga), actions like elemental purification (bhūta-śuddhi) are performed for the removal of flaws. In the Puṣṭimārga, these aspects, which emphasize flawlessness in service, were not directly considered. Pondering over this concern, when Śrī Ācāryajī became deeply engrossed in contemplation, Śrī Ṭhākurajī manifested in the form of pure bliss (ānanda) encompassing hands, feet, face, stomach, and other forms. He imparted teachings on how to eliminate obstacles arising in service and ensure that no flaws intrude upon service throughout one’s life. The very instructions, understood by Śrī Ācāryajī in His heart, pertaining to the specific month, fortnight, date, and time when Śrī Ṭhākurajī imparted them, were shared with His devotees to convey the Lord’s will.

Verse 1

śrāvaṇa-syāmale pakṣe ekādaśyāṁ mahā-niśi ।
sākṣād-bhagavatā proktaṁ tad-akṣaraśaḥ ucyate ॥ 1 ॥
श्रावण-स्यामले पक्षे एकादश्यां महा-निशि ।
साक्षाद्भगवता प्रोक्तं तदक्षरशः उच्यते ॥ १ ॥
śrāvaṇasyāmale pakṣe ekādaśyāṁ mahāniśi ।
sākṣādbhagavatā proktaṁ tadakṣaraśaḥ ucyate ॥ 1 ॥
श्रावणस्यामले पक्षे एकादश्यां महानिशि ।
साक्षाद्भगवता प्रोक्तं तदक्षरशः उच्यते ॥ १ ॥

Meaning (Bhāvārtha)

During the month of Śrāvaṇa, in the bright fortnight (śukla pakṣa), on the day of Ekādaśī and at the time of midnight, the Lord Himself revealed the teachings aligned with His divine intent, expressed word by word, and documented comprehensively in this text.

Commentary (Tīkā)

The deity of the Śravaṇa constellation is Viṣṇu. Thus, the full moon day (pūrṇimā) of the Śravaṇa constellation or the date closest to it is called Śrāvaṇa Māsa. The association of the Śravaṇa constellation with Viṣṇu lends its name to the month, indicating its relation to Bhagavān. Instead of the term ‘śukla pakṣa’, ‘amal pakṣa’ (immaculate fortnight) is preferred, signifying that all aspects associated with Bhagavān’s side are flawless and free from defects. This Ekādaśī day marks the eradication of flaws in the eleven senses (ekādaśa indriyas). It was on this very day that Śrī Ṭhākurajī provided His teachings.

The emergence of Śrī Ṭhākurajī during midnight signifies the perfect attainment of all human pursuits (puruṣārthas) for the intimate devotees of Śrī Gokula. Similarly, here too, Śrī Ācāryajī appeared to fulfill the desires of his devotees by ensuring the accomplishment of all human pursuits. Just as the direct, complete manifestation of Puruṣottama in Śrī Gokula bestowed the desired outcomes for devotees, here too, Puruṣottama manifested to ensure the fulfillment of devotees’ wishes. The use of the term ‘sākṣāt’ highlights this direct manifestation.

The teachings were not conveyed through a servant, a dream, or a divine voice but directly by Puruṣottama, without Śrī Ācāryajī’s plea. The teachings on the means (sādhana) in the form of brahmasaṁbandha were imparted directly by Him.

The waxing phase of the moon (śukla pakṣa), where the moon’s brightness increases day by day, symbolizes the removal of bodily flaws (ādhibhautika doṣas) through brahmasaṁbandha and the attainment of greater purity. Observance of fasting on Ekādaśī signifies the eradication of flaws in the eleven senses—five sensory organs (jñānendriyas), five action organs (karmendriyas), and the mind. This refers to the removal of spiritual flaws (ādhyātmika doṣas). Furthermore, Śrī Ṭhākurajī manifested at midnight to grant blissful divine identity (svarūpānanda) to His devotees and ensure their protection, indicating the removal of divine flaws (ādhidaivika doṣas).

Thus, through brahmasaṁbandha, all three types of flaws—

  • bodily,
  • spiritual, and
  • divine

—are eradicated in the life of a devotee. This was conveyed explicitly by Śrī Ṭhākurajī.

Śrī Puruṣottamajī’s intent aligns with the depictions in the Eleventh Canto (Ekādaśa Skandha) of the Śrīmad Bhāgavata: in the second chapter, Kavi Yogīśvara describes offering everything to Bhagavān; in the third chapter, Prabuddha Yogīśvara elaborates on surrender (ātmanivedana) through servitude. In the nineteenth chapter, the Bhakti Yoga, worthy of being sought by the great (mahad-vimṛgya), is explained, highlighting surrender as the qualification for Bhagavat Dharma. To prevent any doubts about brahmasaṁbandha’s mention being mere translation or interpretation, its timing—month, fortnight, and date—has been explicitly stated.

Śrī Ṭhākurajī directly manifested and revealed the pañcākṣara mantra, its explanation, and further teachings in prose and verse. Of these, the pañcākṣara mantra and its prose commentary should be kept confidential as per the tradition of mantras (mantra-riti), and therefore are not disclosed. However, the doctrinal verses spoken by Śrī Ṭhākurajī are included in this text.

Thus, Śrī Ṭhākurajī’s explanation of the timing of His teachings also elucidates how extraordinary flaws hindering the service in the divine path are removed.

Verse 2 - 3

brahma-sambandha karaṇāt-sarveṣāṁ deha-jīvayoḥ ।
sarva-doṣa-nivṛttir-hi doṣāḥ pañca-vidhāḥ smṛtāḥ ॥ 2 ॥
sahajā deśa-kālotthā loka-veda-nirūpitāḥ ।
saṁyoga-jāḥ sparśa-jāśca na mantavyāḥ kathañcana ॥ 3 ॥
ब्रह्म-सम्बन्ध करणात्-सर्वेषां देह-जीवयोः ।
सर्व-दोष-निवृत्तिर्हि दोषाः पञ्च-विधाः स्मृताः ॥ २ ॥
सहजा देश-कालोत्था लोक-वेद-निरूपिताः ।
संयोग-जाः स्पर्श-जाश्च न मन्तव्याः कथंचन ॥ ३ ॥
brahmasambandha karaṇātsarveṣāṁ dehajīvayoḥ ।
sarvadoṣanivṛttirhi doṣāḥ pañcavidhāḥ smṛtāḥ ॥ 2 ॥
sahajā deśakālotthā lokavedanirūpitāḥ ।
saṁyogajāḥ sparśajāśca na mantavyāḥ kathañcana ॥ 3 ॥
ब्रह्मसम्बन्ध करणात्सर्वेषां देहजीवयोः ।
सर्वदोषनिवृत्तिर्हि दोषाः पञ्चविधाः स्मृताः ॥ २ ॥
सहजा देशकालोत्था लोकवेदनिरूपिताः ।
संयोगजाः स्पर्शजाश्च न मन्तव्याः कथंचन ॥ ३ ॥

Meaning (Bhāvārtha)

Through brahmasaṁbandha, all the flaws of the body and the soul are eradicated. These flaws are traditionally categorized into five types: inherent flaws (sahaja-doṣa), flaws arising from place (deśa-janita-doṣa), flaws caused by time (kāla-janita-doṣa), flaws arising from association (saṁyoga-janita-doṣa), and flaws caused by contact (sparśa-janita-doṣa). These five types of flaws are detailed in both societal customs (loka) and scriptural texts (veda). However, in this path, none of these flaws are acknowledged as binding.

Commentary (Tīkā)

The brahmasaṁbandha, after being obscured for a long period, has been re-established. Despite its disappearance, it retains the name brahmasaṁbandha to emphasize that, like Brahman—flawless and equal everywhere—this connection too is devoid of flaws and universally applicable.

  • The body, composed of the five elements (pañca-mahābhūtas), carries flaws arising from the absence of divinity’s presence. These are addressed in the path of worship (pūjā-mārga) through practices like elemental purification (bhūta-śuddhi), which fall under the category of sahaja-doṣa.

  • Cleansing and sanctifying the worship space by removing impure materials constitute deśa-doṣa.

  • Performing worship outside the prescribed time, as stipulated by scriptural injunctions like morning rituals (homā), brahma-yajña, or midday rituals, leads to the occurrence of kāla-doṣa. For example, the inappropriate timing of rituals brings this flaw.

  • According to scriptures, worship and the attainment of brahmaloka (higher spiritual realms) are connected. Yet, such realms, as described in the Gītā, entail the possibility of rebirth (punarāvṛtti), which is termed the flaw recognized by social norms (loka-nirūpita-doṣa).

  • In Vedic worship, possible errors, such as omissions or overperformance, are mitigated by remembering Viṣṇu, a remedy for veda-nirūpita-doṣa.

  • Using water ritually consecrated with Vedic mantras, contaminated by association with ordinary water, is categorized as saṁyoga-janita-doṣa.

  • Impurity arising from contact with disallowed constitutes sparśa-doṣa. Additionally, āgantuka-doṣa (external, accidental faults) may also occur.

These five flaws are considered irrelevant within the Puṣṭi tradition. Śrī Gokulanāthajī’s intent emphasizes that flaws like diseases in the body, or attributes like anger and desire in the soul, are inherent (sahaja-doṣa).

  • Flaws from being born or traveling to impure regions, excluding pilgrimage sites, are designated as deśottha-doṣa.

  • Loss of religious practices in the time of Kali (kalikāla), or during inauspicious time periods, leads to kālottha-doṣa.

  • Spiritual flaws, such as engagement in desire or association with the fallen, are categorized as saṁyogaja-doṣa.

  • Flaws occurring through physical touch or sensory interaction belong to sparśaja-doṣa.

All these flaws, acknowledged in social and Vedic traditions, are transcended through surrender (samarpana) in the Puṣṭi tradition. Everything, including body, mind, senses, and their functions, is offered to Bhagavān, becoming instruments of His service, thus eliminating all flaws. As everything becomes divine (bhagavadīya), no effort is needed for flaw removal, aligning with Śrī Puruṣottamajī’s intent.

As mentioned in Śrī Subodhinī, the five types of flaws—

  • karmaja,
  • kālaja,
  • svabhāvaja,
  • māyodbhava, and
  • deśodbhava

—align with those discussed here. The inherent flaws (svabhāvaja) in Śrī Subodhinī correspond to the natural flaws (sahaja) mentioned here. The flaws caused by time (kālaja) align with the temporal flaws (kālottha), while the flaws caused by place (deśodbhava) align with spatial flaws (deśottha). The flaws arising from illusion (māyodbhava) stem from ignorance of one’s svadharma and bhagavad-dharma and correlate with the flaws arising from association (saṁyogaja). Finally, the flaws caused by actions (karmaja) in Śrī Subodhinī are linked to flaws arising from contact (sparśaja) here, as outlined by Śrī Lālūbhaṭṭa.

The comparison establishes a consistent understanding across both contexts, ensuring coherence in the explanation of flaws affecting spiritual service.

Even if flaws are perceptible, like burnt cloth incapable of serving its purpose, they cannot function as true impediments. These flaws are neutralized by the flawless nature of Bhagavān. The connection with Bhagavān (brahmasaṁbandha) renders the body, senses, and mind pure and free from flaws.

Since Bhagavān is inherently flawless, only entities devoid of flaws should connect with Him. Yet, if bodily and sensory flaws persist, how can such a connection be established? First, flaws must be removed, and then the process of surrender (samarpana) to Bhagavān may proceed without issue.

Verse 4

This response addresses such concerns and explains the rationale.

anyathā sarva-doṣāṇāṁ na nivṛttiḥ kathañcana ।
asamarpita-vastūnāṁ tasmād-varjana-mācaret ॥ 4 ॥
अन्यथा सर्व-दोषाणां न निवृत्तिः कथंचन ।
असमर्पित-वस्तूनां तस्माद्वर्जन-माचरेत् ॥ ४ ॥
anyathā sarvadoṣāṇāṁ na nivṛttiḥ kathañcana ।
asamarpitavastūnāṁ tasmādvarjanamācaret ॥ 4 ॥
अन्यथा सर्वदोषाणां न निवृत्तिः कथंचन ।
असमर्पितवस्तूनां तस्माद्वर्जनमाचरेत् ॥ ४ ॥

Meaning (Bhāvārtha)

Without offering the body, senses, life force (prāṇa), and mind (antaḥkaraṇa) to Bhagavān, no other means can eradicate all flaws. Therefore, objects that have not been surrendered to Bhagavān (asamarpita) should not be used for personal purposes. Such unsurrendered items must be renounced entirely.

Commentary (Tīkā)

As stated in the Sixth Canto of the Śrīmad Bhāgavata, Śrī Śukadeva explains,

  • Austerity (tapas),
  • celibacy (brahmacarya),
  • serenity (śānti),
  • control of the senses (indriya-nigraha),
  • charity (dāna),
  • truthfulness (satya), and
  • purity (pavitrata)

—through these, a steadfast man of faith purges significant sin from his body, speech, and intellect, akin to fire burning wood.

This indicates that just as fire burns wood leaving behind ash, so too does austerity and similar practices remove sin; however, some residual impurities still remain.

Further in Śrīmad Bhāgavatam (6.1.15), it is stated:

yathāgniḥ susamṛddhārciḥ karoty edhāṁsi bhasmasāt tathā mad-viṣayā bhaktir uddhavaināṁsi kṛtsnaśaḥ

Just as the sun immediately dissipates all the darkness of the world by its rays, the devotion to Vāsudeva Bhagavān eradicates all sins of the devotees.

This establishes that the complete eradication of sin is achieved solely through devotion (bhakti), which cannot be accomplished by any other means. Thus, unsurrendered items (asamarpita vastu) must be renounced.

Verse 5

When one renounces unsurrendered objects, how can worldly or spiritual conduct be maintained? Here, the rejection of items partially consumed (ardha-bhukta) is clarified, and the eternal method of duty is explained.

nivedibhiḥ samarpyaiva sarvaṁ kuryād-iti sthitiḥ ।
na mataṁ deva-devasyā sāmibhukta samarpāṇam ॥ 5 ॥
निवेदिभिः समर्प्यैव सर्वं कुर्यादिति स्थितिः ।
न मतं देव-देवस्य सामिभुक्त समर्पणम् ॥ ५ ॥
nivedibhiḥ samarpyaiva sarvaṁ kuryāditi sthitiḥ ।
na mataṁ devadevasya sāmibhukta samarpāṇam ॥ 5 ॥
निवेदिभिः समर्प्यैव सर्वं कुर्यादिति स्थितिः ।
न मतं देवदेवस्य सामिभुक्त समर्पणम् ॥ ५ ॥

Meaning (Bhāvārtha)

In the practice of Puṣṭimārga, the soul (jīva) is first offered and dedicated to Bhagavān through the guidance of the Ācārya. This ensures all activities are conducted as acts of service free from flaws, adhering to the principles of devotion. Items partially consumed (ardha-bhukta) are not suitable to be offered to Bhagavān, who is the Lord of all.

Commentary (Tīkā)

Three distinct processes are mentioned:

  1. Nivedana (Presentation): This refers to naming the object and presenting it to Bhagavān.
  2. Dāna (Offering): Through prescribed rituals, one relinquishes personal ownership and instills the dominance of another’s ownership over the object.
  3. Arpaṇa (Submission): Similar to how a servant prepares a meal and presents it to their master, this process involves designating the offering as consumable by the master.

The practice in Puṣṭi-bhakti-mārga necessitates that objects are first offered to Bhagavān (nivedita), then submitted (arpaṇa) for service, and only thereafter used in worldly or Vedic activities. This systematic approach ensures that flaws do not occur.

The principle remains that objects offered through dāna cannot be used for personal purposes, while objects submitted through arpaṇa can be used without incurring flaws.

Items partially consumed (ardha-bhukta), where a portion has already been used for personal purposes, are termed sāmibhukta. Such items cannot be offered to Bhagavān. Thus, the practitioner is advised to maintain the understanding that “All objects belong to Bhagavān,” before offering them, and then perceive them as Bhagavān’s prasāda before utilizing them personally. Items termed ardha-bhukta are unsuitable for surrender to Bhagavān.

To prevent flaws in the use of unsurrendered items, it is advised that objects should be directly or indirectly used in Bhagavān’s service prior to personal consumption. This teaching emphasizes flawless conduct in devotion.

Verse 6 - 7.1

tasmād-ādau sarva-kārye sarva-vastu-samarpaṇam ।
datta-apahāra-vacanaṁ tathā ca sakalaṁ hareḥ ॥ 6 ॥
na grāhyam-iti vākyaṁ hi bhinna-mārga paraṁ matam ।
तस्माद्-आदौ सर्व-कार्ये सर्व-वस्तु-समर्पणम् ।
दत्त-अपहार-वचनं तथा च सकलं हरेः ॥ ६ ॥
न ग्राह्यम्-इति वाक्यं हि भिन्न-मार्ग परं मतम् ।
tasmādādau sarvakārye sarvavastusamarpaṇam ।
dattāpahāravacanaṁ tathā ca sakalaṁ hareḥ ॥ 6 ॥
na grāhyamiti vākyaṁ hi bhinnamārga paraṁ matam ।
तस्मादादौ सर्वकार्ये सर्ववस्तुसमर्पणम् ।
दत्तापहारवचनं तथा च सकलं हरेः ॥ ६ ॥
न ग्राह्यमिति वाक्यं हि भिन्नमार्ग परं मतम् ।

Meaning (Bhāvārtha)

In the path of devotion (bhakti-mārga), it is established that all actions should be performed using items that have been previously offered to Bhagavān. Hence, all objects must first be surrendered (arpaṇa) completely. Items that have been dedicated to Bhagavān should not be used personally, as indicated in the Eleventh Canto of the Śrīmad Bhāgavata (11.11.40): Even a lamp offered to Me (*niveditam*) should not be used. This instruction applies to paths distinct from Puṣṭimārga.

Commentary (Tīkā)

In this context, everything—whether it be spouse, children, wealth, or other possessions—must be surrendered to Bhagavān with the understanding that “These are all Bhagavān’s.” By adopting such an attitude, the practitioner relinquishes personal pride and attachment to these possessions, reinforcing steadfast devotion.

This principle does not apply to Gṛha Sevā for an ātmanivedi (one who has fully offered themselves) and a fully surrendered devotee.

However, in Puṣṭimārga, the custom of offering and surrender is followed, allowing the utilization of surrendered objects as prasāda. This distinction is evident in places such as the temple of Śrī Jagannātha in Puruṣottama Kṣetra, where traditions affirm the sharing of prasāda. Moreover, certain practitioners of Pūjā-mārga follow Puṣṭimārga’s custom of surrender and offering within their homes while worshipping their personal idols (devamūrti).

Thus, the principle is clearly articulated that in other paths, objects surrendered to Bhagavān cannot be used personally, whereas in Puṣṭimārga, it is essential to conduct all activities using items designated as prasāda after surrendering them entirely to Bhagavān.

Verse 7.2 - 8.1

sevakānāṁ yathā loke vyavahāraḥ prasiddhayati ॥ 7 ॥
tathā kāryaṁ samarpyaiva sarveṣāṁ brahmatā tataḥ ।
सेवकानां यथा लोके व्यवहारः प्रसिद्धयति ॥ ७ ॥
तथा कार्यं समर्प्यैव सर्वेषां ब्रह्मता ततः ।
sevakānāṁ yathā loke vyavahāraḥ prasiddhayati ॥ 7 ॥
tathā kāryaṁ samarpyaiva sarveṣāṁ brahmatā tataḥ ।
सेवकानां यथा लोके व्यवहारः प्रसिद्धयति ॥ ७ ॥
तथा कार्यं समर्प्यैव सर्वेषां ब्रह्मता ततः ।

Meaning (Bhāvārtha)

Just as the behavior of servants in the world is guided by their masters’ commands, all actions must be performed only after surrendering everything to Bhagavān. Through this practice, all beings attain the nature of Brahman.

Commentary (Tīkā)

In the worldly context, servants act solely upon the orders of their master, never undertaking any actions without their consent. Similarly, disciples conduct all their activities based on the instructions of their guru. Following this model, one must offer their body, soul, and everything else to Bhagavān. Once surrendered, everything belongs to Bhagavān, and all actions should be conducted as acts of service to Him. This ensures that all individuals embody flawlessness (nirdoṣatā) and equality (samānatā), establishing a divine nature (bhagavadīyatva) in them.

While Brahman possesses infinite attributes, the Gītā highlights two principal

  • qualities—flawlessness (nirdoṣa) and
  • equanimity (sama).

In the context of service (sevā), these two attributes are particularly relevant. Hence, it is stated that all beings attain the nature of Brahman.

Verse 8.2 - 9.1

Even after entering the path of devotion (bhakti-mārga), individual tendencies continue to differ due to variations in qualities like sattva, leading to distinct inclinations. Thus, how can one claim uniformity or equality if divine nature (bhagavadīyatva) has been attained? This doubt is resolved using the analogy of the Ganga River.

gaṅgātvaṁ sarva-doṣāṇāṁ guṇa-doṣādi-varṇanā ॥ 8 ॥
gaṅgātvena nirūpyā syāt-tad-vad-atrāpi caiva hi ॥ 8 1/2 ॥
गंगात्वं सर्व-दोषाणां गुण-दोषादि- वर्णना ॥ ८ ॥
गंगात्वेन निरूप्या स्यात्-तद्वदत्रापि चैव हि ॥ ८ १/२ ॥
gaṅgātvaṁ sarvadoṣāṇāṁ guṇadoṣādivarṇanā ॥ 8 ॥
gaṅgātvena nirūpyā syāttadvadatrāpi caiva hi ॥ 8 1/2 ॥
गंगात्वं सर्वदोषाणां गुणदोषादिवर्णना ॥ ८ ॥
गंगात्वेन निरूप्या स्यात्तद्वदत्रापि चैव हि ॥ ८ १/२ ॥

Meaning (Bhāvārtha)

When water from gutters or similar sources mixes with the Ganga, all its flaws transform into the nature of the Ganga. Thus, its qualities and flaws are described in terms of the Ganga itself. Similarly, after establishing brahmasaṁbandha, all beings attain the nature of Brahman.

Commentary (Tīkā)

Water from gutters requires purification for uses like bathing. However, once that same water merges with the Ganga, any visible impurity is overridden, and consuming such water leads to the removal of sins because it has adopted the divine nature of the Ganga. Subsequently, any mention of the water—whether positive or negative—pertains solely to the Ganga itself. Nobody refers to it as impure water from gutters. If pure water mixes with the Ganga, it is praised as “water from the Ganga,” but the original source of the water is not named.

Similarly, after brahmasaṁbandha, any flaws or merits within those who establish this connection are absorbed into the divine essence of Brahman. Just as water from gutters loses all its flaws upon merging with the Ganga, brahmasaṁbandha eliminates all flaws in the devotee.

Through brahmasaṁbandha, all types of flaws are eradicated. The five types of flaws—flaws inherent in the body (sahaja-doṣa), flaws arising from place, time, association, and contact—are no longer acknowledged. Further, it is stated that all beings attain the nature of Brahman through this connection. This ancillary outcome of service is described in Siddhānta-muktāvalī:

Through brahmasaṁbandha, all flaws are eradicated.

To ensure no future flaws arise, it is emphasized that all actions should be performed using surrendered items. Two types of surrender are highlighted:

  1. Surrender in accordance with Bhagavān’s divine law (bhagavad-dharma), which leads to the outcome of divine realization (brahmatā).
  2. Surrender in accordance with worldly conduct (laukika vyavahāra), which, akin to water from a gutter merging into the Ganga, results in the mere removal of flaws without deeper spiritual realization.
This concise commentary on the Siddhānta-rahasya by Goswami Śrī Nṛsiṃhalālajī Mahārāja has been completed.