The exact time, place, and context of the composition of the Viveka-Dhairya-Āśraya grantha remain unclear. While the concepts of viveka (discrimination), dhairya (fortitude), and āśraya (surrender) are deeply intertwined with the path of prapatti (self-surrender), they are equally essential for bhaktimārga (the path of devotion) and are invaluable for pusti-jīvas (those nurtured by divine grace) engaged in bhagavat-sevā (service to the Lord). In truth, these three principles are indispensable across all paths—karma (action), jñāna (knowledge), and bhakti (devotion). The terms viveka, dhairya, and āśraya are not used in their ordinary sense but carry specific, technical meanings as follows:

  1. Viveka: “harīḥ sarvaṁ nijecchāto kariṣyati” — The Lord does everything according to His will.

  2. Dhairya: “triduḥkha-sahanam āmṛte sarvataḥ sadā” — Enduring all threefold sufferings while remaining immersed in the nectar of devotion.

  3. Āśraya: “aihike pāraloke ca sarvathā śaraṇaṁ hariḥ” — Taking complete refuge in the Lord, both in this world and beyond.

In these technical senses, viveka, dhairya, and āśraya become essential for pusti-mārga, the path of divine grace in Kṛṣṇa-sevā. This grantha elaborates on how a pusti-bhakta (devotee nurtured by grace) may lose these qualities in various circumstances and how to safeguard them.

The Siddhānta-Muktāvalī discusses the external aspects of sevā (service), while the Siddhānta-Rahasya and Navaratna elaborate on its internal dimensions. The harmony of these external and internal practices becomes possible only when viveka, dhairya, and āśraya are fully cultivated. The Antaḥkaraṇa-Prabodha grantha, which awakens the inner self, also emphasizes the indispensable need for these three qualities.

The interrelationship between viveka, dhairya, and āśraya is profound. When one attains āśraya (surrender) by the Lord’s grace, viveka and dhairya naturally follow. Conversely, without viveka and dhairya, āśraya cannot be firmly established. Our lack of discrimination and fortitude can destabilize our surrender to the Lord. Hence, it is crucial to protect our surrender through vigilant viveka and dhairya. Thus, viveka and dhairya form one category, while āśraya stands as another.

Though āśraya is an essential component of pusti-bhakti, it is not limited to it. It is also a complementary principle for the paths of karma, jñāna, and bhakti. Despite illustrating various methods in these paths, the Lord, in the Gītā, concludes with the supreme instruction: “Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja” (Abandon all duties and surrender unto Me alone). This establishes āśraya as a distinct path of surrender.

Thus, āśraya is universally beneficial, especially in Kaliyuga, where other paths like bhakti have become difficult to practice. For those capable of walking the paths of karma, jñāna, or bhakti, viveka, dhairya, and āśraya provide strength. For those unable to tread these paths, āśraya itself becomes both the path and the means to progress.

evaṃ āśrayaṇaṃ proktaṃ sarveṣāṃ sarvadā hitam
kalau bhaktyādimārgā hi duḥsādhyā iti me matiḥ

This means: “Thus, taking refuge (āśraya) is declared to be always beneficial for everyone because, in the Kali Yuga, the paths of bhakti (devotion), etc., have become difficult to follow.”

For beings capable of walking the paths of karma (action), jñāna (knowledge), or bhakti (devotion); discrimination (viveka), steadfastness (dhairya), and refuge (āśraya) become the means to progress well. For those who cannot follow these paths, refuge itself becomes the path and the strength to proceed.

Śrī Mahāprabhu explains the simplest form of āśraya:

yathā kathañcit kāryāṇi kuryād uccāvacāny api
kim vā proktena bahunā śaraṇaṁ bhāvayed harim

This means: “However one may perform high or low deeds, one should always remember that Śrī Kṛṣṇa is the sole refuge.”

In essence, as in the Gītā where Lord Kṛṣṇa says:

ahaṁ tvā sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ

This means: “I shall free you from all sins; do not grieve.”

or as in the Bhāgavata where He proclaims:

mayā syā hy akuto-bhayam

This means: “By My (protection), there shall be (for you) fear from no one.”

The Lord grants the assurance of fearlessness (abhaya-dāna) to those who surrender (śaraṇāgata). This act and sentiment of surrender (prapatti) is thereby accorded the status of a distinct path of refuge (śaraṇa-mārga).

This assurance elevates āśraya or prapatti to the status of a distinct path. Thus, Śrī Mahāprabhu, in the Viveka-Dhairya-Āśraya grantha, elaborates on āśraya as both an integral part and a complementary aspect of bhagavat-sevā. When āśraya, which is itself a complementary principle, becomes an integral part of sevā, it naturally enhances the beauty of divine service. Hence, Śrī Mahāprabhu advises constant vigilance in preserving viveka, dhairya, and āśraya.

Viveka (Discrimination)

The term viveka has various meanings across different scriptures. Here, however, the intended meaning of viveka is simply this:

Everything that happens, wherever and whenever it occurs, is happening solely by the will of Bhagavān Śrīhari, the remover of all suffering. All activities in the universe are part of Bhagavān’s divine play (līlā). Whatever Bhagavān does is always for our ultimate benefit.

This understanding and conviction should remain firmly rooted in our hearts and minds. This is what is called viveka.

The realization that “Bhagavān is all-powerful, the soul of all, and the inner controller of all” is termed viveka from the perspective of bhagavaddharma. Similarly, the mental attitude of recognizing oneself as a part of Bhagavān, His servant, and an instrument in His divine play, while understanding that one’s ego and possessiveness are meaningless, is also called viveka from the perspective of jīvadharma. When one is endowed with such viveka, the four types of aviveka (lack of discernment) within us are eradicated. These four aviveka-born tendencies are as follows:

  1. The tendency to pray (prārthanā),

  2. The tendency of pride (abhimāna),

  3. The tendency of stubbornness (haṭha),

  4. The tendency of insistence (āgraha).

Prārthanā (Prayer)

When we experience even a slight hardship or when a desire arises, we often begin to pray to Bhagavān to remove our troubles or fulfill our petty desires, as if Bhagavān were not omniscient, the inner controller, or the soul of all! Bhagavān knows our expectations and which desires are beneficial or harmful to us, even without our prayers. We may not recognize this, but Paramātmā resides within our very soul. Therefore, without understanding what and how much our Lord wishes to give us, we err by making demands. Bhagavān, being all-knowing and capable of granting everything, will only give us what is truly for our benefit. Yet, without understanding our own good, we impatiently ask for things. Thus, the first sign of viveka is to refrain from praying for the removal of hardships or the fulfillment of desires, while maintaining firm faith that Bhagavān knows what is best for us.

Abhimāna (Pride)

This abandonment of prayer is called viveka only when it is based on the aforementioned understanding. Otherwise, refraining from prayer due to a self-reliant, egoistic mindset, an atheistic lack of faith, or a confused intellect does not qualify as viveka. Similarly, the abandonment of pride (abhimāna) is also essential. Pride should only be in being a servant of our Lord. We should not take pride in our own efforts or in any inert forces such as prakṛti, kāla, karma, svabhāva, māyā, or even śaitān, as these are all powerless without Bhagavān’s will. Any joy or sorrow we experience through them is ultimately due to Bhagavān’s desire. This is the second sign of viveka.

Haṭha (Stubbornness)

In a life free from false pride and prayer, it is possible for a stubborn inertia to develop within us, where we might idealize sitting idle with folded hands, disregarding the discernment required in ordinary or extraordinary circumstances. Along with abandoning pride and prayer, it is equally important to abandon the stubbornness of inactivity (akarmaṇyatā). A devotee’s actions are not driven by selfish bodily interests but arise from an inner experience of Bhagavān’s special commands. Such commands are given to specific devotees at specific times to accomplish specific divine tasks. With a sense of divine pride (bhagavadīya abhimāna) and by relinquishing the stubbornness of inactivity, one should strive to fulfill such tasks.

There is a vast difference between the natural acceptance of the principle that “everything happens according to Bhagavān’s will” and the unnatural stubbornness of clinging to it. When a special inspiration arises within us to fulfill a duty related to svadharma or bhagavatseva, we often forget that this inspiration itself is a result of Bhagavān’s special command. Thus, the third mark of viveka is the rejection of the misuse of rigid principles.

Āgraha (Insistence)

Not adopting the principle that “everything happens according to Bhagavān’s will” with stubbornness does not mean one should abandon all theoretical convictions. In practice, one must first discern what is dharma and what is adharma and act accordingly. One should not insist on universalizing a specific duty (āpaddharma) or a situational action (avasaropātta karma). Therefore, even the abandonment of stubbornness should be free from insistence.

This is the true and complete form of viveka. According to Śrī Gopīśa, one of the commentators of this text, Śrī Mahāprabhu teaches nine types of viveka here, which he has explained in detail in his commentary. Due to the fear of excessive elaboration, we are not providing a translation of that here.

Dhairya (Fortitude)

Dhairya, or fortitude, is the ability to endure all kinds of suffering from birth until death. Enduring suffering means accepting it without resistance. Occasionally bearing some pain and then becoming agitated is not the nature of true fortitude. True fortitude lies in consistently enduring all forms of suffering at all times.

Suffering can be of many types:

  1. Physical suffering caused by diseases or bodily ailments.

  2. Mental suffering arising from desires, anger, or other sensory and emotional disturbances.

  3. Divine suffering related to the absence of resources necessary for serving Bhagavān or other Bhagavat-related hardships.

Similarly, the efforts made for achieving dharma, artha, and kāma (the three goals of human life) can also lead to suffering:

  • Adhibhautika suffering arises from worldly efforts.

  • Adhyātmika suffering stems from Vedic or spiritual endeavors.

  • Adhidaivika suffering is related to efforts made for Bhagavān.

At times, suffering may also arise due to kāla (time), karma (actions), or svabhāva (nature). Enduring all such forms of suffering is called dhairya.

There are four methods to cultivate dhairya:

  1. Anāgraha (Non-insistence),

  2. Sahiṣṇutā (Endurance),

  3. Tyāga (Renunciation),

  4. Asāmarthyabhāvanā (Acknowledging one’s limitations).

Anāgraha (Non-insistence)

Suffering should be endured, but one should not actively seek to suffer. If suffering is removed by Bhagavān’s will without one’s own effort, there is no merit in deliberately choosing to remain in pain. If suffering can be alleviated naturally, there is no need to endure it unnecessarily. However, if it cannot be avoided, one should not become agitated. This is the true nature of dhairya.

An example of avoiding the unhealthy insistence on suffering, even while being prepared to endure it, is illustrated in the following story:

Takravat Dhairyadhāraṇaḥ:

hatvā nṛpaṁ patim avekṣya bhujaṅga-daṣṭaṁ
deśāntare vidhi-vaśād gaṇikāsmi jātā।
putraṁ patiṁ samadhigamya citāṁ praviṣṭā
socāmi gopa-gṛhiṇī katham adya takram॥

A woman, after enduring immense suffering — losing her husband to a snakebite, being forced into prostitution, and losing her son — eventually becomes a milkmaid. When her buttermilk spills, she reflects, “After so much suffering, should I grieve over this spilled buttermilk?”

The milkmaid, reflecting on the hardships she has endured in the past, calmly bears the new sufferings that come her way. Whenever opportunities for livelihood present themselves, she accepts them as they are. She neither becomes agitated by suffering nor succumbs to despair or frustration over remaining in pain. She has no insistence on suffering coming or going. As the saying goes,

prātīkāro yadṛcchāto siddhaścen nāgrahī bhavet

This means: “if a remedy happens naturally, one should not insist on it.”

Sahiṣṇutā (Endurance)

The second method of cultivating dhairya is to endure suffering, hardships, or insults. One should remember that the pain we experience could also be experienced by others. What is suffering for us might be joy for someone else. We are not the sole claimants of our joys and sorrows; many others share in them. Therefore, there is no reason for us to be overly distressed.

Dehavat Dhairyadhāraṇaḥ:

dehaḥ kim annadātur vā niṣektur mātur eva vā।
mātur pitur vā balinaḥ kretur agneḥ śunopi vā॥

Who truly owns this body? Is it the one who provides food, the father who begets it, or the mother who carries it in the womb? Is it the one who subjugates it by force, the one who purchases it with wealth, the fire that consumes it, or the worms, insects, animals, and birds that devour it after death?

When we consider that we are not the sole claimants of this body — there are so many others who have a stake in it — we realize that both joy and sorrow are shared experiences tied to our physical existence. Given that this body is, in a sense, a collective asset, why should we alone grieve over its suffering?

Similarly, our joys and sorrows are intertwined with those of our family, society, nation, humanity at large, and even all living beings. Each has some share, directly or indirectly, in our experiences. So, why should we consider our suffering unbearable? Just as someone else’s suffering may become a source of joy for us, our suffering may bring joy to others. For instance, the suffering of a plant becomes the goat’s joy, the goat’s suffering becomes the lion’s joy, and the lion’s suffering becomes the hunter’s joy.

Therefore, we should endure insults or disrespect from family members, spouses, or even wicked individuals. Such endurance is a mark of true fortitude (dhairya), recognizing that suffering and joy are part of a larger, interconnected web of life.

Tyāga (Renunciation)

The third method is renunciation, which means withdrawing all sensory engagement and freeing oneself from attachment to the body, speech, and mind.

Jaḍavat Dhairyadhāraṇaḥ:

Jaḍa Bharata, absorbed in his spiritual bliss, calmly carried a palanquin when ordered by the king’s soldiers. When the king insulted him for not carrying it properly, he listened without agitation. When questioned, he responded wisely, and the king fell at his feet. Jaḍa Bharata then imparted spiritual knowledge without losing his composure. This exemplifies how one can cultivate dhairya by remaining detached, like an inert object.

Asāmarthyabhāvanā (Acknowledging Limitations)

The fourth method is to recognize one’s limitations. When nothing else works, accepting one’s helplessness and surrendering to Bhagavān’s will is the ultimate form of dhairya.

Gopabhāryavat Dhairyadhāraṇaḥ:

The gopīs and other residents of Vraja endured the pain of Kṛṣṇa’s separation by acknowledging their helplessness. When Kṛṣṇa left for Mathurā, they realized that nothing was in their control and surrendered to their limitations. Similarly, when faced with adhidaivika suffering, one should endure it by reflecting on Bhagavān’s will and one’s own incapacity.

If these methods seem difficult or impractical, one should take refuge in Bhagavān, the remover of all suffering. With His grace, the impossible becomes possible, and the unattainable becomes attainable. This is the essence of dhairya. Now, let us understand the nature of āśraya (surrender).

Āśraya (Surrender)

Āśraya, or surrender, means accepting Bhagavān Śrīhari as the sole refuge in all matters, both worldly (aihika) and spiritual (pāralaukika). The firmness of surrender can be strengthened through four methods:

  1. Constant attitude of surrender in mind and speech,

  2. Renouncing all other refuges through body, speech, and mind,

  3. Maintaining unwavering faith in Bhagavān, like the faith of a chātaka bird in the clouds,

  4. Enjoying whatever comes, whether pleasant or unpleasant, without attachment.

Constant Attitude of Surrender in Mind and Speech

Life often presents us with challenging situations that can unsettle us. In such moments, if we maintain an attitude of surrender in our mind and speech, our refuge in Bhagavān becomes firm. Various types of suffering — ādhibhautika (physical), ādhyātmika (spiritual), and ādhidaivika (divine) — may arise, and we may struggle to uphold discernment (viveka) and fortitude (dhairya). However, if we succeed in maintaining the attitude of surrender, our refuge in Bhagavān remains steadfast.

Whether we face sin, fear, unfulfilled desires, betrayal by devotees, lack of devotion, or disrespect from fellow devotees, the attitude of surrender to Bhagavān is an effective remedy. When we are burdened with an impossible task, anxiety and frustration may cause us to forget Bhagavān. Similarly, when entrusted with an achievable task, the hope of success, enthusiasm, or ego may lead us to forget Him. Whether the task is impossible or achievable, the attitude of surrender should always remain in our mind and speech.

This is especially crucial when our ego is strong, when we are responsible for protecting and nurturing those dependent on us, or when our disciples or relatives disrespect us. Even in states of mental worship (mānasi sevā), addiction, restraint, or the experience of universal oneness (sarvātmabhāva), Śrīhari alone is our refuge. Continuously meditating on the aṣṭākṣara mantra (the eight-syllable mantra) with mind and speech is the first method to strengthen surrender.

Renouncing All Other Refuges Through Body, Speech, and Mind

We must renounce all other refuges through our body, speech, and mind. Even if not explicitly prohibited in the scriptures, voluntarily worshipping other deities, whether with desire (sakāma) or without desire (niṣkāma), constitutes seeking another refuge (anyāśraya). If we encounter a temple of another deity while traveling, paying respects is not anyāśraya. However, deliberately visiting such a temple to worship another deity is anyāśraya. Similarly, praying to another deity for worldly or spiritual purposes is also anyāśraya.

The term anyadeva refers to deities not recognized in the Puṣṭimārga tradition. Renouncing all such refuges strengthens our surrender to Bhagavān.

Unwavering Faith in Bhagavān, Like the Chātaka Bird

We should never lose faith in Bhagavān. Instead, we should maintain unwavering faith, like the chātaka bird, which relies solely on rainclouds for water. In the Rāmāyaṇa, when Hanumānji was bound by the Brahmāstra, the demons themselves lost faith in the weapon. When they tried to bind him with ropes and chains instead, Hanumānji broke free, knowing their lack of faith. Thus, we must never doubt Bhagavān.

Just as the chātaka bird never loses faith in the clouds, whether it rains or not, we should have unshakable faith in Bhagavān. Such firm faith strengthens our surrender.

Enjoying Without Attachment

Whatever we receive, whether pleasant or unpleasant, should be enjoyed without attachment. If we adopt this vow of detachment, we will neither rejoice excessively in favorable outcomes nor grieve over unfavorable ones. This attitude of enjoying without possessiveness (mamatā) solidifies our surrender to Bhagavān.

In essence, these four methods — maintaining surrender in mind and speech, renouncing all other refuges, having unwavering faith, and enjoying without attachment — strengthen our surrender to Bhagavān. This surrender transforms the impossible into the possible and makes the unattainable attainable.

Conclusion

In Kaliyuga, the paths of karma, jñāna, and bhakti are difficult to practice. However, surrendering to Śrī Kṛṣṇa is always beneficial. For those unable to walk these paths, āśraya itself becomes the path and the destination. As the verse states:

evam āśrayaṇaṁ proktaṁ sarveṣāṁ sarvadā hitam
kalau bhaktyādi-mārgā hi duḥsādhyā iti me matiḥ

Meaning: Thus, taking refuge (āśrayaṇa) is declared to be always beneficial for everyone, at all times. In Kali Yuga, however, the paths of devotion and other practices have indeed become difficult to follow — this is my belief.

Seeking refuge or surrender is a universally rewarding and beneficial practice, especially given the challenges of spiritual disciplines in the present age of Kali Yuga.