Vivekadhairyāśraya - Commentry by Gosvāmi Śrīnṛsiṁhalālajī Mahārāj
In the path of devotion (bhakti-mārga), when a jīva (soul) accepts the Lord and attains the state of being the servant (dāsa) of the Supreme Being (Bhagavān), it engages in the service of the Lord (bhagavad-sevā). To ensure steadfastness in such service and devotion, the Navaratna text elaborates on the process of renunciation of cintā (anxieties), which serves as evidence for strengthening devotion. Although it briefly outlines viveka (discernment), dhairya (patience), and āśraya (shelter), without a profound understanding of these principles, devotion cannot attain the desired firmness. Therefore, this text explains these three — viveka, dhairya, and āśraya — in detail for its devotees, fostering their understanding and dedication.
Verse 1
Meaning (Bhāvārtha)
One must always uphold viveka (discernment) and dhairya (patience). To achieve the perfection of these virtues, āśraya (shelter) is indispensable. The understanding that “The Lord (Prabhu) accomplishes everything according to His own will” constitutes the essence of viveka.
Commentary (Ṭīkā)
The Lord, known as Hari, is “He who removes the suffering and sins of His devotees.” Recognizing this as a foundational truth is the first aspect of viveka. Furthermore, every accomplishment—whether worldly (laukika) or spiritual, especially in bhagavad-sevā (service to the Lord)—is solely due to the Lord’s will. Therefore, self-driven efforts, apart from devotion and service, are unnecessary. This principle of viveka is outlined in the Navaratna text within the verse, “Cintā kā’pi na kāryā” (Do not engage in anxieties).
A doubt may arise: “How will the Lord fulfill without our prayers (prārthanā)?” The resolution is as follows: The Lord acts of His own accord. Alternatively, if the desires of His devotees are pure and devoid of selfish flaws (vikāra), He aligns His actions with their wishes. Hence, if a devotee’s desires are untainted, the Lord fulfills them of His own free will, eliminating the need for explicit prayer. Consequently, refraining from repeated prayer is deemed the second aspect of viveka. This concept is further elaborated in the Navaratna verse, “Sarveśvaraś ca sarvātmā” (The Supreme Lord is omnipotent and the inner self of all beings).
Verse 2
The text also addresses why one should avoid repeated prayers. For those who wish to get deeper into this concept, the reasoning unfolds further.
Meaning (Bhāvārtha)
What is achieved by offering prayers (prārthanā)? Nothing at all. Why? Because the Lord’s (Swāmī’s) intentions (abhiprāya) are unknown to us. Everything in every place belongs solely to the Lord (Bhagavān), and whatever does not yet exist can also be created by His immense power.
Commentary (Ṭīkā)
What is achieved by offering prayers? Nothing at all. Why? Because we do not know the intentions of the Lord (Swāmī). The Lord bestows His gifts of His own will; if He does not wish to give, then He will not give. Hence, why should one harm their own svadharma (innate duty) by engaging in prayers? Understanding this constitutes the third viveka (discernment).
Everything in every place belongs solely to the Lord, and He alone has the power to bring into existence that which does not yet exist. Therefore, whatever one requires is either granted directly or through intermediaries by the Lord Himself. However, due to ignorance, the jīva (soul) believes, “I achieved this through my efforts.” Hence, the jīva should understand: “Even when I had not surrendered, whatever was in my possession had been given by the Lord Himself. Now that the Lord has accepted me, He will provide for me even without my prayers.” Resolving this with certainty, one should solely engage in service (sevā). However, apart from service, one should not engage in efforts driven by self-interest. Understanding this forms the fourth viveka.
Verse 3.1
If one divides their time, dedicating some of it to service and the rest to other tasks, what fault arises? The resolution provided is as follows:
Meaning (Bhāvārtha)
The implication is that, after surrender (samarpan), one should relinquish the ego of self-ownership over the body and related possessions (dehādika). Why? If there is ego that perceives the body as independent, it would lead to the misuse of the body and senses (indriyas). Therefore, one should abandon attachment and ego regarding the body and surrender everything to the Lord, realizing that all things are under His dominion.
Once such a realization is established, there arises a constant inquiry into one’s dependence on the Lord alone. Consequently, any activity not directly related to the Lord’s work (bhagavad-kārya) is perceived as flawed. This fosters a sense of responsibility and devotion toward actions related to the Lord alone. Thus, the Vaiṣṇava engages in the service of the Lord (prabhu-sevā) and refrains from other actions, which are seen as inherently flawed. This understanding constitutes the fifth viveka.
In the Navaratna, the verse “Nivedanantu smartavyam” is elaborated upon by Śrī Gusāñījī to explain this principle. The Lord’s acceptance (aṅgīkāra) of the devotee extends to all associated with the devotee, including their family, such as spouse and children. Therefore, the devotee need not make efforts even for them, as they too have been accepted by the Lord.
Verse 3.2 - 4.1
This is further explained in the Navaratna under the verse “Cintā kā’pi” with the line, “Abandon both worldly (laukikī) and spiritual (alaukikī) concerns,” emphasizing complete surrender and reliance on the Lord.
Meaning (Bhāvārtha)
While engaged in service (sevā), if a specific divine command (viśeṣa bhagavad-ājñā) becomes known through the inner consciousness (antaḥkaraṇa), one must act accordingly. Such a special command must pertain to matters distinct from one’s bodily relations (dehādika), and only in such cases should one give it precedence.
Commentary (Ṭīkā)
Thus, when one is performing sevā in accordance with the teachings of Śrī Ācāryajī and Mahāprabhu, if the Lord (Prabhu) has an expectation that necessitates a specific command that is distinct from Śrī Ācāryajī’s instruction, then one must prioritize the Lord’s command (Prabhu-ājñā). However, if no such special command is received, then service should continue strictly as per Śrī Ācāryajī’s guidance.
How does one recognize a special command (viśeṣa ājñā) from the Lord? If such a question arises, the answer is as follows: The Lord is antar-yāmī (the indwelling witness) and perceivable through the inner consciousness (antaḥkaraṇa). Commands from the Lord become apparent through realization within the inner consciousness, for example, via dreams or through divine inspiration instilled in the heart of a devotee, as the Lord resides within their inner being. Through such spiritual promptings, the Lord’s command is understood.
If the Lord issues a special command regarding His form (svarūpa) or divine pastimes (līlā), actions must be carried out in accordance with such a command in service. If no such command arises, one must remain devoted to the instructions of Śrī Ācāryajī alone. Furthermore, such commands must pertain to matters unrelated to one’s bodily connections (dehādika), as indicated by the term “distinct” (bhinna). Thus, activities like the marriage of a son or daughter, or similar familial matters, are unlikely to involve a divine special command.
This principle is explained in the Navaratna verse:
sevākṛtir guror ājñā bādhanaṁ vā harīcchayā (Service may either follow the Guru’s instruction or adapt according to the Lord’s specific will.)
Thus, after surrender (samarpan), one must focus on fulfilling their role as belonging entirely to the Lord (tadīyatā) and perform only essential worldly actions required by the Lord’s grace. One must avoid excessive insistence on worldly actions. This constitutes the sixth viveka.
Verse 4.2 - 5
Meaning (Bhāvārtha)
When faced with adversity (āpatti), one must completely abandon obstinacy (haṭha) and relinquish insistence (āgraha). In all situations, one should carefully evaluate dharma (righteousness) and adharma (unrighteousness) beforehand. This completes the detailed explanation of viveka (discernment). Now, the concept of dhairya (patience) will be explained in greater depth.
Commentary (Ṭīkā)
When adversity arises, the foremost step is to completely abandon obstinacy related to adhering strictly to rules and regulations for acquiring materials and resources. For instance, one must not insist on borrowing money or accumulating resources forcefully, even if permitted by norms. Instead, one should remain content with what is received naturally, without deliberate effort, and dedicate that to the Lord (Prabhu). There should be no insistence on obtaining more. Why? Because in the framework of Puṣṭimārga, the Lord accepts whatever is wholeheartedly offered by the devotee. Therefore, in matters related to the Lord’s service, obstinacy must be avoided, and even more so in worldly affairs (laukika kārya), where obstinacy is entirely unwarranted. This constitutes the seventh viveka.
Regarding Vedic rituals, how should one act? If there is curiosity about this, it is advised that neither smārta (scriptural duties) nor śrauta (Vedic rituals) should be performed with insistence. Bhagavad-sevā (service to the Lord) should not be interrupted for the sake of such ritualistic duties. However, if the Lord’s command (bhagavad-ājñā) makes such rituals necessary, they should only be performed in times that do not interfere with service. This establishes that any action unrelated to direct connection with the Lord must be undertaken without insistence or attachment (anāgraha), and this is the eighth viveka.
How does one practice detachment (anāgraha) in Vedic duties? By carefully evaluating dharma (righteousness) and adharma (unrighteousness) and considering their consequences. For instance, between śrauta-smārta dharma and bhagavad-dharma, the latter is more powerful and holds precedence. If practicing bhagavad-dharma requires abandoning lesser duties like śrauta or smārta dharma, it is not considered a fault. Why? Because bhagavad-dharma surpasses all other forms of dharma. This thought ensures that there is no insistence (āgraha) regarding śrauta or smārta rituals. This is the ninth viveka.
If one doubts the need for actions in this path, believing the Lord’s command of performing karma (duties) does not align with this path, such a misunderstanding must be dispelled. Devotees of the Lord should understand the necessity of actions like karma when guided by divine will.
Verse 6
Thus, the principles of viveka are explained in detail. Now, the concept of dhairya (patience) will be expounded upon further. The Navaratna verse “cittodvegaṁ vidhāyāpi” dives into the nature of dhairya, and it will now be explained in depth.
Meaning (Bhāvārtha)
Patience (dhairya) is the ability to bear all forms of suffering, including those akin to death itself (maraṇa), as well as enduring the threefold afflictions (triduḥkha): physical, mental, and divine, until life’s very end. This involves accepting and enduring all types of adversities.
Commentary (Ṭīkā)
Suffering manifests in three forms:
Ādhibhautika (pertaining to the body and external factors),
Ādhyātmika (arising from desires such as kāma—lust, and krodha—anger, involving the senses), and
Ādhidaivika (resulting from Bhagavad-icchā—the divine will, as a test of patience, or due to the jīva’s—soul’s—prārabdha, or past karma).
Additionally, delays in receiving objects necessary for Bhagavad-sevā — service to the divine — can also be classified as Ādhidaivika duḥkha (suffering).
When these three sufferings arise, the body, mind, and senses become restless, hindering sevā. To achieve perfection in sevā, one must endure all three categories of suffering until life’s very end. This endurance cannot be selective; it must encompass every type of suffering.
To illustrate, consider buttermilk (takra). Once butter (navanīta) is extracted, the remaining buttermilk is considered devoid of essence. If spilled, no grief is felt. In a similar vein, one must relinquish abhimāna (false ego) regarding the body. Insults or dishonor should not disturb a devotee, akin to how one remains unbothered by spilled buttermilk.
For enduring Ādhibhautika duḥkha, this analogy serves as an example. Moving to Ādhyātmika duḥkha, we consider Jaḍabharata’s state of being. Immersed in Bhagavad-bhāva (divine awareness), all of Jaḍabharata’s senses became absorbed in the Lord, rendering him unaffected by worldly pain. Appearing inert, he embodied detachment. Similarly, devotees must view all senses as dedicated to Bhagavad-sevā. When the divine takes charge of these senses, immersion in nāma-kīrtana (chanting the Lord’s name), smaraṇa (remembrance), and sevā prevents suffering caused by desires and anger.
Turning to Ādhidaivika duḥkha, when the divine will (Bhagavad-icchā) dictates delays or sufferings due to prārabdha or tests (parīkṣā), one must emulate the Gopa-bhāryās (wives of the cowherds). For instance, when the Gopa-bhāryās were restricted from physically meeting Bhagavān, they closed their eyes and meditated upon Him. This meditation invoked such an intense separation (viraha) that it eclipsed the torment of millions of years in hell (Naraka). However, their endurance purified their past sins (pāpa) and culminated in the ultimate joy of embracing the Lord—a bliss exceeding countless years of heavenly pleasures (svarga). Ultimately, after relinquishing their material bodies (saguṇa deha), they attained the divine.
Such examples underscore the virtue of dhairya (patience), requiring faith that Bhagavān will deliver rewards in due time. Even the Yajñapatnīs (wives of sacrificial priests), asked by Bhagavān to return home, displayed no alternative mindset (anyathā-bhāva). Though their deepest desires remained unfulfilled, they persevered on the bhakti-mārga, knowing that Bhagavān would ultimately grant His grace.
Endurance is the cornerstone of devotion, and dhairya requires unwavering faith in the grace and timing of Bhagavān.
hatvā nṛpaṁ patimavekṣya bhujaṅga-daṁṣṭraṁ,
deśāntare vidhi-vaśād gaṇikā’smi jātā।
putraṁ patiṁ samadhigamya citāṁ praviṣṭā,
śocāmi gopa-gṛhiṇī katham-adya takram॥
This ākhyāyikā (narrative) is a reflection on life’s multifaceted hardships and should be contemplated.
In conclusion, Ādhibhautika duḥkha encompasses enduring the disrespect and challenges from family members such as one’s bhāryā (wife) or putra (children). If a spouse is anukūla (favorable), one should involve them in sevā. If udāsīna (indifferent), one should serve independently.
Verse 7
If pratikūla (opposed), renunciation of the household is advised. However, this leads to a valid question: Why is renunciation prescribed when the spouse is merely pratikūla and not directly causing suffering? This doubt sets the stage for further discourse.
Meaning (Bhāvārtha)
If a means to alleviate suffering (duḥkha) presents itself through the will of Bhagavān (bhagavad-icchā), then one should not obstinately insist on abandoning one’s household (gṛha). Similarly, one must endure the disrespect or disregard of family members, others, or even wicked individuals without retaliation.
Commentary (Ṭīkā):
If spouses or others align with or are indifferent to divine will (bhagavad-icchā), one should not insist on renouncing them. If they are supportive, they should be engaged in rendering service (sevā) to the Lord (prabhu). If indifferent, one should undertake the service oneself. However, their welfare (yoga-kṣema) must be ensured, and renunciation (tyāga) should not occur. Renunciation is warranted only when they obstruct service (sevā). Forced renunciation driven by anger (krodha) could foster animosity (dveṣa), leading to interruptions in service, caused by oneself. Thus, renunciation driven by insistence is not advised.
This establishes the arrangement for countering physical (ādhibhautika) suffering. Regarding spiritual (ādhyātmika) suffering, it is suggested that detachment from the objects of sense (indriya) gratification should arise initially through divine will. If this aligns with divine will, there should be no insistence on renunciation (tyāga).
Thus, the ādhibhautika suffering includes those pains caused by bodily (deha) and related associations, such as disrespect or insults by one’s spouse (strī), children (putra), or others. The ādhyātmika suffering, on the other hand, pertains to those pains born out of desires, anger (kāma-krodha), and other sensory (indriya) afflictions. Lastly, the ādhidaivika suffering stems from divine will (bhagavad-icchā), manifesting as sufferings from unfulfilled desires or delays in receiving objects (vastu) meant for the Lord’s (prabhu) use, either due to tests of patience (parīkṣā) or as a result of one’s past karma (prārabdha).
When these three types of sufferings arise, the body (deha), senses (indriya), and mind (citta) become unsettled. Consequently, service (sevā) to the Lord cannot be fulfilled. Therefore, to achieve the perfection of service, one must endure these threefold sufferings. This endurance (sahana) is not limited to a single instance of suffering but must persist until death (maraṇa) or as long as life (āyuṣ) endures. Not only should one tolerate one type of suffering but all forms of suffering, enduring everything patiently.
Ādhibhautika Suffering: It is said that just as buttermilk (takra) becomes devoid of substance after butter (navanīta) is extracted, similarly, there should be no pride (abhimāna) over the buttermilk if it is spilled. Likewise, one should relinquish the pride associated with bodily relationships such as spouse and children, recognizing that they can cause disrespect (tiraskāra) and suffering. Therefore, it is taught that the body and its relations are like buttermilk, while actions related to the Lord (bhagavad-kārya) are akin to butter. One should only have pride in such actions that are related to the Lord, just as one values butter over buttermilk.
Ādhyātmika Suffering: In the context of suffering caused by desires, anger, and other sensory afflictions, one must adopt the disposition of Jaḍabharata. It is said that Jaḍabharata, imbued with divine sentiments (bhagavad-bhāva), became so engrossed in the Lord that he no longer perceived suffering and remained unaffected, as if inert (jaḍa). In the same way, one should recognize that all the senses (indriya) belong to the Lord and are meant for His use, maintaining this inquiry (anusandhāna) constantly. Engaging in continuous service (sevā), remembrance (smaraṇa), and glorification (kīrtana) of the Lord eliminates the suffering caused by desires and anger. This illustrates the endurance of ādhyātmika suffering through detachment and devotion.
Ādhidaivika Suffering: When the Lord delays granting rewards or fulfillment of desires, whether due to prārabdha or as a test of patience (parīkṣā), one must adopt the attitude of the wives of the cowherds (gopa-bhāryā). For example, despite facing the suffering of separation (viraha) from the Lord, they maintained unwavering devotion. It is said that the pain of separation felt by them in a single moment was equivalent to the suffering of millions of years in the most tormenting hells (naraka). However, once the Lord manifested in their meditation (dhyāna), the joy (ānanda) they experienced in His embrace surpassed the happiness of millions of years in the heavenly realms (svarga).
This example demonstrates the endurance (dhairya) of ādhidaivika suffering through firm patience and unwavering faith that the Lord will ultimately fulfill His promise. Even amidst delays, whether due to prārabdha or tests by the Lord, devotees must maintain their devotion and tolerate the suffering with steadfastness.
Verse 8
Meaning (Bhāvārtha)
To forsake the indulgence of one’s senses for personal gratification—through actions of the body (kāya), speech (vāṇī), and mind (mana). Even when one lacks the strength to endure suffering, one must cultivate the realization that endurance is beyond one’s inherent capability (asāmarthya-bhāvanā), and thus, persevere in the face of distress.
Commentary (Ṭīkā)
When indulging the senses for personal pleasures, restrictions arise in performing sevā (service). Therefore, the activities of the sensory organs — whether kāyika (bodily), vācanika (verbal), or mānasika (mental) — should be relinquished. The natural inclinations (svabhāvika-pravṛtti) of the senses toward mundane objects should be redirected toward the transcendental (alaukika). During this process, before the senses fully orient themselves toward transcendental engagement, the separation from mundane pleasures may bring suffering, which must be endured. Similarly, if, due to prārabdha (destined karma) or divine tests (parīkṣā), the Lord (prabhu) delays the fulfillment of one’s desires or the attainment of necessary items for sevā, this delay can result in suffering.
If the distress caused by such delays becomes unbearable, it reflects a lack of dhairya (patience). Consider this analogy: A poor person (daridra) who depends on a daily allowance for sustenance might experience great suffering if one day he receives no provisions. Yet, if he accepts his inability (asāmarthya) to alter the situation and endures the hardship, he embodies the ideal of dhairya. Likewise, a devotee should acknowledge their own limitations and patiently accept suffering as part of the Lord’s divine plan.
This perspective is echoed in the teachings of Navaratna: “Even when the mind (citta) becomes restless, devotees should view their suffering as the result of the Lord’s actions (līlā), designed for their benefit. In this understanding, they should quickly relinquish anxiety and firmly hold onto dhairya.”
Verse 9
Addressing Doubts: If a suffering persists despite efforts to alleviate it and seems insurmountable due to one’s inherent limitations (asāmarthya), one may wonder why such unattainable endurance is even taught. In response to this doubt, the text clarifies:
Meaning (Bhāvārtha)
When one finds oneself incapable (aśakti), one must recognize that Hari alone is the protector (rākṣaka). If one places unwavering faith (āśraya) in Him, everything will be accomplished. Thus, the essence of dhairya (patience) has been explained, and now the nature of āśraya (shelter) is expounded.
Commentary (Ṭīkā)
For a jīva (soul) engaged in service (sevā), if they lack the strength to maintain virtues like viveka (discernment) and dhairya (patience), they must cultivate the understanding that Hari alone is the sole refuge (śaraṇa). Why? Because Hari is the remover of all sufferings (sarva-duḥkha-hartā) for His devotees and will, through His grace (kṛpā), bring everything to fruition.
It is said that with āśraya (faithful refuge), all achievements become possible. That which seems impossible (aśakya) is made possible through Hari’s āśraya. Conversely, without āśraya, even that which appears achievable (śakya) cannot be accomplished. This means that, even in circumstances where one lacks all resources (niḥsādhana), surrendering unto the Lord (śaraṇāgati) ensures that, by His grace, both viveka and dhairya arise simultaneously and in totality. Thus, after describing the essence of dhairya, it is explained how everything is perfected through āśraya. Now, the nature of āśraya is analyzed further.
Verse 10 - 11
First, the concept of āśraya is explained in a collective manner:
Meaning (Bhāvārtha)
In this world and beyond, in all circumstances, Hari is the ultimate refuge (śaraṇa). Whether it is the alleviation of suffering (duḥkha-hāni), the removal of sin (pāpa-nivāraṇa), fear (bhaya), or the fulfillment of desires (kāma-pūraṇa), Hari is the protector. Even when a devotee (bhakta) acts in hostility against themselves or causes harm to other devotees, during a lack of devotion (bhakti-abhāva), in situations of transgression, and in both impossible (aśakya) and achievable (śakya) circumstances, Hari remains the sole refuge.
Commentary (Ṭīkā)
For one who has been embraced into the path of devotion (bhakti-mārga) and has committed themselves to sevā (service), undertaking actions outside of sevā is considered a departure from one’s true duty (svadharma). Thus, one should refrain from pursuing either worldly or other-worldly goals if these actions interfere with sevā. Why? Because such pursuits create obstacles in the path of devotion. For the fulfillment of all worldly (aihika) and other-worldly (pāralaukika) aims, one must anchor themselves solely in Hari as their refuge (āśraya), resisting the urge to rely on alternative means. Sevā should never be compromised or abandoned for the sake of material gain.
Having established this collective understanding of āśraya, the nuances of its essence are now explored through distinct examples.
For a jīva immersed in sevā within the path of devotion, if physical or sensory-related afflictions (deha-indriya sambandhi duḥkha) arise, they should turn to Hari’s refuge to keep their mind unshaken by turmoil (citta-udvega). Similarly, if sins (pāpa) — whether committed inadvertently before embarking on bhakti-mārga or as transgressions (aparādha) during sevā — burden one’s conscience, they must not resort to atonements (prāyaścitta). Instead, they should place their faith in Hari’s refuge for absolution. Why?
Because reliance on prāyaścitta undermines the principle of surrender (śaraṇa-dharma), shifting focus away from divine trust.
Fear — whether caused by kings (rājā), thieves (cora), or the consequences of sin — too should lead the devotee back to Hari’s refuge, instead of worldly remedies. If one finds themselves yearning for specific objects to fulfill desires (kāmanā), they should, once again, center their thoughts on Hari’s protective grace.
When discord arises, either because a devotee (bhakta) inadvertently harms another or themselves becomes a victim of harm, the immediate recourse must be refuge in Hari. Similarly, a devotee engaged in sevā who yet struggles to develop affection (sneha) for Bhagavān’s form, or one who stumbles in observing dharma, must reflect upon their shortcomings and embrace Hari’s refuge with humility.
The principle of āśraya is equally pertinent in situations perceived as insurmountable (aśakya) and those deemed achievable (śakya). Even in successes, one must guard against pride (abhimāna) in their abilities, for such vanity erodes the sacred spirit of surrender. Instead, the devotee must remain ever conscious of their identity as entirely belonging to Hari (sarvātma-tadiyapana), continually reaffirming Him as their sole refuge.
Verse 12 - 13
Meaning (Bhāvārtha)
In the nature of living beings, one should not exhibit ahaṅkāra (ego) before anyone; nourish and protect those who are deserving of nourishment and protection; address the transgressions of strī-prabhṛti poṣya (women and others requiring care), as well as the transgressions of a śiṣya (disciple); and realize the extraordinary powers of the mind. In all these aspects, one must always harbor the thought in the heart that Hari alone is the ultimate refuge and express this through one’s speech consistently.
Commentary (Ṭīkā)
If ahaṅkāra (ego) arises toward another person or a devotee due to one’s inherent jīva-svabhāva (natural tendencies of the soul), and if this leads to āsūrāveśa (demonic tendencies), one should contemplate taking refuge upon realizing the fault and feeling remorse. Similarly, if, through the extreme grace (mahā-kṛpā) of Prabhu, even an egoistic attitude (ahaṅkāra) toward Him develops, one must reflect and take refuge for the removal of this fault.
In the context of nourishing and protecting dependents such as one’s wife, children, and others deserving care, one should adopt the refuge of Hari. Furthermore, in the case of transgressions by dependents like one’s wife or children—or even by relatives, servants, or disciples as indicated by the ‘ca’ in the original text—one should take refuge but refrain from anger. Instead, the corrective approach should be rooted in humility and trust in divine will.
Similarly, one should take refuge for the attainment of alaukikatā siddhi (spiritual transcendence) of the mind. Here, the term man (mind) refers to all the senses (indriyas). When the mundane (prākṛta) layers of the body, senses, and mind are shed, alaukikatā (transcendence) is achieved. Even after attaining transcendence, for acquiring all alaukika (transcendental) entities, one should firmly anchor oneself in the understanding that Hari alone is the ultimate refuge.
This sense of refuge should permeate the citta (heart-mind), which is jñāna-rūpa (knowledge-oriented), and should be expressed verbally through speech. If one neglects to express it, even briefly, āsura-bhāva (demonic tendencies) can immediately take root. Thus, even if the citta has not yet attained jñāna-rūpa, one should still utter, “śrīkṛṣṇaḥ śaraṇaṁ mama” (Śrī Kṛṣṇa is my refuge) with conviction.
The use of ‘ca’ in the original text highlights that śaraṇāgati (surrender) is realized in three forms: through acts of sevā (service) performed with the kāya (body), through cultivating a sense of devotion in the man (mind), and by expressing surrender through the vāṇī (speech).
Verse 14
Meaning (Bhāvārtha)
Know that worshipping other devas and seeking their proximity leads one astray, and in all matters of prayer, one should abandon everything related to other devatāntara (deities) and remain devoted only to one’s svāmī Hari.
Commentary (Ṭīkā)
Thus, one should not worship other devas or seek their worship. The term ca in the original text indicates that, even if someone else inspires one, one must refrain from going to the presence of other devas. Why? Because if one does not renounce the worship of other devas and visiting their presence, the padārtha (essential meaning) of śaraṇa (āśraya, refuge) is nullified. This is also declared in Nyāsādeśa, which states that one must relinquish the worship of anyone other than Prabhu (the Lord) and abandon any expectations from them.
Here, a doubt may arise: Is it inappropriate to pray to Prabhu? If one desires some padārtha (object or outcome), should one not at least pray to another deva, even without worshiping or visiting them? What harm would that cause? To address this, it is stated that just as one must abandon the worship of other devas and visiting their presence, one must also forgo praying to other devas for both minor and major matters. The term vivarjayet in the original text emphasizes complete renunciation of such prayers. The plural form employed in the text conveys the necessity of avoiding all types of prayers directed toward devas.
Now arises another query: The Vrajavāsīs, who had attained parama prema (supreme love), āsakti (attachment), and vyasana (intense devotion), also prayed—for the removal of the dāvānala (forest fire), for relief from hunger, and to stop the rain. Similarly, many people pray for mukti (liberation) and other aspirations. Why, then, is prayer prohibited here?
The resolution of this doubt lies in examining the intent of the Vrajavāsīs during the dāvānala episode. They prayed twice. In their first prayer, they said, “We are incapable of leaving Your feet. We can endure the dāvānala (forest fire), but we cannot bear separation from Your feet.” In their second prayer, their intent was to express remorse for their offense in perceiving equality during their līlā (play) with Prabhu. They acknowledged, “Without You, there will be no līlā for either of us, and our lives cannot exist without You.” Thus, their fear was not of the dāvānala, but they could not endure any obstruction to Prabhu’s svarūpa (divine essence). These prayers arose from their vyasana-bhāva (intense devotion) and not from any selfish desire for their own sukha (pleasure).
Similarly, Śrī Gokula serves as the svarūpa-phala (intrinsic reward). Bhagavān has manifested all rasas (flavors or moods) essential for His līlā. While the līlā there may outwardly appear to follow worldly conventions, it is inwardly imbued with a deeply purposeful, alaukika latā (otherworldly essence). Whenever Bhagavān desires to enact a particular līlā, He effortlessly accomplishes it. For instance, when He wished to bestow grace upon the wives of the yajña (sacrifice), He suddenly induced hunger in the gopas (cowherd boys). Similarly, all actions in Śrī Gokula are orchestrated by Bhagavān for the nirodha (resolution) of everyone. Consequently, there is no room for pūrvapakṣa (counter-argument) here.
Verse 15
The earlier discussion emphasized renouncing all devas and dharmas to take exclusive refuge in Bhagavān. However, one might doubt whether Bhagavān will fulfill one’s desires. To address this:
Meaning (Bhāvārtha)
One should not harbor aviśvāsa (distrust). Why? Because it is entirely obstructive. Instead of aviśvāsa, one should adopt the sentiment of the brahmāstra (supreme weapon) and the faith of a cātaka (a mythical bird known for its unwavering devotion to the rain). Whatever is obtained, one should serve the Lord selflessly, free from any sense of attachment (mamata).
Commentary (Ṭīkā)
Thus, after taking śaraṇāgati (surrender), one should not fall into disbelief. Why? Because disbelief is a greater obstacle than all other obstacles. If disbelief leads to a connection with another dharma (duty or path), the śaraṇa-dharma (dharma of surrender) is destroyed. Therefore, in moments of disbelief, one should uphold the feeling of reliance on brahmāstra (the divine weapon of Brahmā).
For instance, when Hanumānji went to Laṅkā to inquire about Śrī Jānakījī (Sītā), she instructed him to eat the fallen fruits. Following this, Hanumānji uprooted the trees in the grove, causing the fruits to fall, and then consumed them. Hearing of this destruction, Rāvaṇa sent his son Indrajīta, who began throwing many śastra (weapons) and astra (missiles) at Hanumānji. Eventually, Indrajīta invoked the brahmāstra, but, not trusting it alone, also deployed nāgapāśa (a snake-binding weapon) and others. Because he doubted the power of the brahmāstra and resorted to additional astras, the brahmāstra became ineffective. Similarly, if one disbelieves in śaraṇāgamana (act of taking refuge), the essence of śaraṇa-dharma is lost. Therefore, one must not entertain disbelief.
In contrast, one should cultivate belief akin to the unwavering faith of the cātaka bird. The cātaka bird relies solely on the water of svāti (rain during a specific nakṣatra or constellation), refusing water from any other source. As a result, when the clouds shower rain, the cātaka bird quenches its thirst. Similarly, if one wholeheartedly believes in śaraṇāgati, Bhagavān (the Lord) will fulfill all. With this belief, one should remain steadfast in śaraṇa (refuge). Whatever is attained through bhagavadicchā (divine will), without exertion, should be accepted, and Prabhu (the Lord) should be served selflessly, without attachment or striving for personal gains. Whatever is received should be dedicated to Prabhu without harboring selfish intentions.
Verse 16
It was also stated that if one is connected to another dharma, the śaraṇa-padārtha (essence of refuge) is forfeited. This raises a concern: if even the necessary laukika (worldly) and vaidika (Vedic) karmas (duties) are abandoned, would not this path of puṣṭi-bhakti (grace-filled devotion) lose its authority? To address this doubt, the method of performing laukika-vaidika karmas is elucidated:
Meaning (Bhāvārtha)
One should act in whatever way is possible and appropriate. What is the outcome of speaking specifically and excessively? One should cultivate the sentiment that Hari alone is the ultimate refuge.
Commentary (Ṭīkā)
Thus, to prevent doubts regarding the authenticity of this path, one should perform essential laukika (worldly) and vaidika (Vedic) actions. This means that for the validation of the path, one should execute laukika-vaidika karmas (duties) as Prabhu’s (the Lord’s) command, not as one’s own dharma (individual duty). As Arjuna stated at the conclusion of the Gītā, “I will act according to Your word,” and fought the war adhering to Bhagavān’s command, performing actions in this manner does not negate the essence of śaraṇa-padārtha (the refuge principle).
This is further explained in puṣṭipravāhamaryādā:
Laukika and vaidika conduct among puṣṭa-bhaktas (devotees of the path of grace) is done hypocritically, not with the intellect of svadharma (one’s own duty).
As the Gītā also states, “Just as ignorant men attached to the world perform actions, so should the wise perform actions to guide and teach others.”
Alternatively, there is no fault in not performing karmas (actions) when maintaining the siddha śaraṇa-dharma (perfect state of surrender). Why? Because śaraṇa-dharma is the highest dharma of all dharmas. What more can be said? One should preserve the essence of śaraṇa (refuge) in every aspect of life.
One should not engage in karmas even for the sake of lokasaṅgraha (upholding, protecting, or gathering). Why? Because performing karmas in the form of vidhi (prescribed duties) even for lokasaṅgraha diminishes the essence of śaraṇa-padārtha. Therefore, all actions should be performed solely as acceptance of Prabhu’s command, not as acts of vidhi.
When one fully abandons all dharmas and surrenders entirely, there may be a possibility of sin arising. To address this, it is advised that one should contemplate taking refuge in Hari. Indeed, ‘Hari’ is the remover of all sorrows and sins, and He will eradicate all sins. This is precisely what Śrīkṛṣṇa told Arjuna in the Gītā (18.66):
“sarvadharmān parityajya — I will liberate you from all sins.”
Verse 17
Having described the nature of āśraya (refuge), the conclusion is as follows:
Meaning (Bhāvārtha)
All these aspects have been described as always being a beneficial refuge in life. In Kaliyuga, the path of bhakti-prabhṛtti (devotional inclinations) is extremely difficult to follow — this is my understanding.
Commentary (Ṭīkā)
Thus, śaraṇa (refuge) is always beneficial to all jīvas (souls), regardless of their varṇas (social orders) and āśramas (stages of life). It acts as the sādhaka (means) for attaining both worldly and other-worldly wealth, even without sādhana (spiritual practice).
A doubt may arise: Why, when fruits are attained through sādhana in all yugas (ages), is only śaraṇa being emphasized here, while abandoning all sādhana? To address this, it is said that in other yugas, dharma (righteousness) was predominant, and hence practices such as maryādā-bhakti (devotion with adherence to rules) were attainable through sādhana. As a result, the fruits of prescribed bhakti (devotion), upāsanā (worship), and karmas (actions) were accessible through effort.
In contrast, Kaliyuga (the present age) is dominated by sin. Thus, even the prescribed bhakti, upāsanā, and other spiritual practices cannot be attained without sādhana-sampatti (adequate preparation for sādhana). Moreover, even a slight attempt at these without the required preparation leads to pāṣaṇḍa (heresy) and sin. Therefore, these practices are entirely difficult to accomplish in Kaliyuga.
The paths that were once accessible through sādhana in Satya Yuga (Golden Age) and other yugas have become exceedingly difficult to follow in Kaliyuga due to the absence of sādhana. Furthermore, consider the bhakti-mārga (path of devotion), which was not attainable even in Satya Yuga through sādhana, but only through the anugraha (grace) of Bhagavān (the Lord). This path is undeniably even more difficult to achieve in Kaliyuga.
Therefore, in Kaliyuga, Bhagavān bestows anugraha (grace) upon those who follow the path of complete śaraṇāgati (absolute surrender). Hence, one should cultivate the feeling of śaraṇa with one’s entire being and renounce everything else.
To express this conclusion, it is said: “Such is my understanding.” Śrī Ācāryacaraṇa has declared: “Such is my understanding,” emphasizing that svamārgīya bhaktas (devotees following their own path) should solely cultivate the feeling of śaraṇa and refrain from all other pursuits.