Wisdom, perseverance, and refuge are the three primary pillars of devotion, nurturing and sustaining an unwavering devotional spirit. Shri Vallabhacharya’s teachings offer profound guidance on navigating worldly challenges, overcoming obstacles, and cultivating a fulfilling devotional life. This discourse subtly alludes to the elevated states of devotion that blossom between the Divine Beloved and His devotees.
Wisdom (viveka): Discernment and understanding are crucial for recognizing the true nature of the Divine and distinguishing it from the illusory world.
Perseverance (dhairy): Steadfastness and patience are essential for maintaining devotion amidst life’s trials and tribulations.
Refuge (āśraya): Complete surrender and taking refuge in the Divine provides solace, protection, and unwavering faith.
Shri Vallabhacharya’s teachings illuminate the path to a life imbued with devotion, where wisdom guides, perseverance strengthens, and refuge in the Divine offers ultimate solace.
Discretion (viveka), perseverance (dhairya), and refuge (āśraya) should always be preserved (satataṁ rakṣaṇīye). True wisdom (vivekaḥ) lies in the recognition that Hari (the Divine) will act entirely according to His own will (sarvaṁ nijecchātaḥ kariṣyati).
prārthite vā tataḥ kiṁ syāt svāmyabhiprāya saṁśayāt । sarvatra tasya sarvaṁ hi sarva sāmarthya meva ca ।। 2 ।।
प्रार्थिते वा ततः किं स्यात् स्वाम्यभिप्राय संशयात् । सर्वत्र तस्य सर्वं हि सर्व सामर्थ्य मेव च ।। २ ।।
prārthite vā tataḥ kiṁ syātsvāmyabhiprāya saṁśayāt । sarvatra tasya sarvaṁ hi sarvasāmarthyameva ca ।। 2 ।।
प्रार्थिते वा ततः किं स्यात्स्वाम्यभिप्राय संशयात् । सर्वत्र तस्य सर्वं हि सर्वसामर्थ्यमेव च ।। २ ।।
In prayer (prārthite vā), what result could arise (kiṁ syāt) when there is doubt (saṁśayāt) about the master's intention (svāmyabhiprāya)? Truly, everything is His (sarvatra tasya sarvaṁ hi), and His infinite capability (sarva sāmarthya) manifests everywhere (meva ca).
abhimānaś ca santyājyaḥ svāmyadhīnatva bhāvanāt । viśeṣataḥ cet ājñā syāt antaḥkaraṇa gocaraḥ ।। 3 ।।
अभिमानः च सन्त्याज्यः स्वाम्यधीनत्व भावनात् । विशेषतः चेत् आज्ञा स्यात् अन्तःकरण गॊचरः ।। ३ ।।
अभिमानश्च सन्त्याज्यः स्वाम्यधीनत्वभावनात् । विशेषतोऽज्ञा स्यादन्तःकरणगॊचरः ।। ३ ।।
Pride (abhimānaś) must be entirely forsaken (santyājyaḥ) through the feeling of dependence on the Lord (svāmyadhīnatva bhāvanāt). Especially (viśeṣataḥ), if a divine command (cet ājñā) manifests, it should be recognized as originating in the depths of one's heart (antaḥkaraṇa gocaraḥ).
tadā viśeṣa gati ādi bhāvyam bhinnam tu daihikāt । āpad gati ādi kāryeṣu haṭhaḥ tyājyaḥ ca sarvathā ।। 4 ।।
तदा विशेष गतिः आदि भाव्यं भिन्नं तु दैहिकात् । आपद गतिः आदि कार्येषु हठः त्याज्यः च सर्वथा ।। ४ ।।
At that time (tadā), unique movements and experiences (viśeṣa gati ādi) should be regarded as distinct from physical actions (bhinnam tu daihikāt). In situations involving distress or emergency (āpad gati ādi kāryeṣu), stubbornness or rigidity (haṭhaḥ) should be completely abandoned (tyājyaḥ ca sarvathā).
anāgrahaś ca sarvatra dharma adharma agra darśanam । vivekaḥ ayam samākhyātaḥ dhairyaṁ tu vinirūpyate ।। 5 ।।
अनाग्रहः च सर्वत्र धर्म अधर्म अग्र दर्शनम् । विवेकः अयं समाख्यातः धैर्यं तु विनिरूप्यते ।। ५ ।।
अनाग्रहश्च सर्वत्र धर्माधर्माग्रदर्शनम् । विवेकोऽयं समाख्यातो धैर्यं तु विनिरूप्यते ।। ५ ।।
Non-insistence (anāgrahaś) should be maintained everywhere (sarvatra), while clearly discerning between righteousness (dharma) and unrighteousness (adharma) (agra darśanam). This is described as wisdom (vivekaḥ ayam samākhyātaḥ). Now perseverance (dhairyaṁ) is being explained (tu vinirūpyate).
त्रिदुःखसहनं धैर्यमामृतः सर्वतः सदा । तक्रवद्देहवद्भाव्यं जडवत् गोपभार्यवत् ।। ६ ।।
Enduring the threefold miseries (tri duḥkha sahanaṁ) is considered true perseverance (dhairyam), which is akin to nectar (āmṛteḥ), always and everywhere (sarvataḥ sadā). The body should be regarded as buttermilk (takra vat), inert like an object (jaḍa vat), and akin to the humility of a cowherd's wife (gopa bhārya vat).
pratīkāraḥ yadṛcchātaḥ siddhaḥ cen na āgrahī bhavet । bhāryādīnām tathā anyeṣām asataḥ ca ākramaṁ sahet ।। 7 ।।
प्रतिकारः यदृच्छतः सिद्धः चेन न आग्रहः भवेत् । भार्यादीनाम तथा अन्येषाम असतः च आक्रमं सहेत् ।। ७ ।।
प्रतिकारो यदृच्छतः सिद्धश्चेन्नाग्रही भवेत् । भार्यादीनां तथा अन्येषामसतः च आक्रमं सहेत् ।। ७ ।।
When remedies (pratīkāraḥ) arise spontaneously (yadṛcchātaḥ siddhaḥ) and are successful, one should not insist on them further (cen na āgrahī bhavet). Similarly, one should endure (sahet) unjust acts (āsataḥ ākramaṁ) from spouses (bhāryādīnām) and others (anyeṣām) with patience.
स्वयमिन्द्रियकार्याणि कायवाङ्मनसा त्यजेत् । अशूरेणापि कर्त्तव्यं स्वस्यासामर्थ्यभावनात् ।। ८ ।।
One should renounce (tyajet) actions of the senses (svayam indriya kāryāṇi) with the body, speech, and mind (kāya vāk manasā). Even someone who is weak (aśūreṇa api) must act, driven by the realization of their own limitations (svasya asāmarthya bhāvanāt).
aśakye hariḥ eva asti sarvam āśrayataḥ bhavet । etat sahanam atra uktam āśrayaḥ ataḥ nirūpyate ।। 9 ।।
अशक्ये हरिरेवास्ति सर्वमाश्रयतो भवेत् । एतत्सहनमत्रोक्तमाश्रयोऽतो निरूप्यते ।। ९ ।।
In moments of helplessness (aśakye), Hari alone exists (hariḥ eva asti), and everything is attained through seeking refuge in Him (sarvam āśrayataḥ bhavet). This endurance (etat sahanam) has been described here (atra uktam); therefore, refuge (āśrayaḥ) is now being further explained (ataḥ nirūpyate).
ऐहिके पारलोके च सर्वथा शरणं हरिः । दुःखहानौ तथा पापे भये कामाद्यपूरणे ।। १० ।।
In both this worldly life (aihike) and the afterlife (pāraloke), in every way (sarvathā), Hari is the ultimate refuge (śaraṇaṁ hariḥ). He is the solace in the removal of sorrow (duḥkha hānau), in the face of sin (pāpe), fear (bhaye), and the unfulfilled desires (kāma ādi apūraṇe).
भक्तद्रोहे भक्त्यभावे भक्तैश्चातिक्रमे कृतः । अशक्ये वा सुशक्ये वा सर्वथा शरणं हरिः ।। ११ ।।
In acts of betrayal against devotees (bhakta drohe), in the absence of devotion (bhakti abhāve), and in transgressions committed by devotees (bhaktaiḥ ca atikrame kṛte), whether in helpless situations (aśakye vā) or in favorable ones (suśakye vā), in every circumstance (sarvathā), Hari remains the ultimate refuge (śaraṇaṁ hariḥ).
ahaṁkāra kṛte ca eva poṣya poṣaṇa rakṣaṇe । poṣya atikramaṇe ca eva tathā antevāsya atikramaṇe ।। 12 ।।
अहंकार कृतः च एव पोष्य पोषण रक्षणे । पोष्य अतिक्रमणे च एव तथा अन्तेवास्य अतिक्रमे ।। १२ ।।
अहंकारकृते चैव पोष्यपोषणरक्षणे । पोष्यातिक्रमणे चैव तथान्तेवास्यतिक्रमे ।। १२ ।।
In actions driven by pride (ahaṁkāra kṛte ca eva), including the nurturing and protection of dependents (poṣya poṣaṇa rakṣaṇe), and in the transgressions of those being cared for (poṣya atikramaṇe ca eva), as well as in the faults of students or disciples (tathā antevāsya atikramaṇe), one should take refuge in Hari (the Supreme Lord).
अलौकिक मनः सिद्धौ सर्वथा शरणं हरिः । एवं चित्ते सदा भाव्यं वाचा च परिकीर्तयेत् ।। १३ ।।
In the attainment of transcendental perfection of the mind (alaukika manaḥ siddhau), Hari is always the ultimate refuge (sarvathā śaraṇaṁ hariḥ). Thus (evaṁ), this should always be contemplated within the mind (citte sadā bhāvyaṁ) and consistently proclaimed through speech (vācā ca parikīrtayet).
anyasya bhajanaṁ tatra svataḥ gamanam eva ca । prārthanā kāryamātre api tathā anyatra vivarjayet ।। 14 ।।
अन्यस्य भजनं तत्र स्वतः गमनं एव च । प्रार्थना कार्यमात्रे अपि तथा अन्यत्र विवर्जयेत् ।। १४ ।।
anyasya bhajanaṁ tatra svatogamanameva ca । prārthanā kāryamātre'pi tathā'nyatra vivarjayet ।। 14 ।।
अन्यस्य भजनं तत्र स्वतोगमनमेव च । प्रार्थना कार्यमात्रेऽपि तथाऽन्यत्र विवर्जयेत् ।। १४ ।।
The worship of another (anyasya bhajanaṁ) and personally going there (svataḥ gamanam eva ca) should be avoided. Even mere requests for assistance (prārthanā kāryamātre api) elsewhere (anyatra) should similarly be renounced (vivarjayet).
aviśvāsaḥ na kartavyaḥ sarvathā bādhakaḥ tu saḥ । brahmāstra cātakau bhāvyau prāptaṁ seveta nirmamaḥ ।। 15 ।।
अविश्वासः न कर्त्तव्यः सर्वथा बाधकः तु सः । ब्रह्मास्त्र चातकौ भाव्यौ प्राप्तं सेवेत निर्ममः ।। १५ ।।
अविश्वासो न कर्त्तव्यः सर्वथा बाधकस्तु सः । ब्रह्मास्त्रचातकौ भाव्यौ प्राप्तं सेवेत निर्ममः ।। १५ ।।
Distrust (aviśvāsaḥ) should never be harbored (na kartavyaḥ), as it always acts as an obstacle (sarvathā bādhakaḥ tu saḥ). Both the Brahmāstra and the Cātaka bird (brahmāstra cātakau) should be regarded equally (bhāvyau). Whatever is received (prāptaṁ), one should serve without attachment (seveta nirmamaḥ).
यथाकथञ्चित् कार्याणि कुर्यादुच्चावचान्यपि । किं वा प्रोक्तेन बहुना शरणं भावयद्धरिम् ।। १६ ।।
Tasks, whether lofty or humble (yathā kathañcit kāryāṇi kuryāt ucca avacāni api), should be performed diligently in whatever manner is feasible. What more need be said (kiṁ vā proktena bahunā)? One should simply focus on cultivating the feeling of surrender to Hari (śaraṇaṁ bhāvayet harim).
evam āśrayaṇaṁ proktaṁ sarveṣāṁ sarvadā hitam । kalau bhakti ādi mārgā hi duḥsādhyā iti me matiḥ ।। 17 ।।
एवं आश्रयणं प्रोक्तं सर्वेषां सर्वदा हितम् । कलौ भक्तिः आदि मार्गा हि दुःसाध्या इति मे मतिः ।। १७ ।।
evamāśrayaṇaṁ proktaṁ sarveṣāṁ sarvadā hitam । kalau bhaktyādimārgā hi duḥsādhyā iti me matiḥ ।। 17 ।।
एवमाश्रयणं प्रोक्तं सर्वेषां सर्वदा हितम् । कलौ भक्त्यादिमार्गा हि दुःसाध्या इति मे मतिः ।। १७ ।।
Thus, taking refuge in the Divine (evam āśrayaṇaṁ proktaṁ) has been explained as being beneficial for everyone at all times (sarveṣāṁ sarvadā hitam). In the age of Kali (kalau), the paths of devotion and similar practices (bhakti ādi mārgā) are indeed challenging (duḥsādhyā), this is my belief (iti me matiḥ).
Thus ends the 'Vivekadhairyāśrayaḥ' composed by Shri Vallabhacharya.