From Shrimad Vallabhacharya's

WISDOM, PERSEVERANCE AND REFUGE

(Vivek-Dhairaya-Ashraya)

REFLECTIONS:

The lover's life arises from teachings originally present by Shrimad Vallabhacharya in his Sanskrit text, "Wisdom, Perseverance and Refuge". It speaks to the lovers of Hari on several levels. It is a practical guide, filled with wise advice on how to live in the world, deal with obstructions and maintain a rich devotional life. It also speaks of, in a discreet ways, of the higher devotional states that flourish between the Beloved and His loved ones. Unity between the non-material perfect lila-realm and this world of changes, is skillfully navigated by the bhakta who is wise enough to fathom her life as part of the Beloved's love games, strong enough to weather all karmic affliction and by standing firmly situated in His sanctuary. This is Shri Vallabhacharya's essential message.

The blessed soul becomes engaged to the Beloved when there is a heart-felt acceptance of Bhakti, an entrance into the path of love. Then, she will do anything for Him. She becomes the Beloved's divine lover and is committed to His seva, to His service and pleasure, a selfless spiritual art. When the Beloved's delights are sought, there is a victory over the small self, a transformation. Then love, the yogic one, can be reciprocated. This is devotion. It is known to the bhakta, the lover of God.

Shri Mahaprabhu Vallabhacharya has mentioned in his Nine Jewels that the bhakta must leave all forms of anxiety before the Beloved can be pleased. When the mind and heart are infested with worldly woes, His delights can not be appropriately considered. Wisdom arises when hindering concerns are dropped and dedication to His seva, to His pleasing service.

For this, three bhakti ingredients are essential. The lover of Hari must possess not only wisdom, the ability to set her priorities correctly, but she must also stand strong in her world, unmoved by negative forces.

Finally her refuge in the Beloved, in her Blessed Hari must be willful and firm.

Shri Mahaprabhuji begins his teaching with a devotional definition of wisdom.

 

ONE

Always protect

Your discrimination and perseverance.

Carefully nourish divine refuge

True wisdom is seeing that Beloved Hari

will accomplish everything

according to His own will.

 

Reflections:

The key to wisdom and fortitude is refuge in the Beloved. When she remains in His haven, knowledge and strength flourish under His loving protection. The bhakta's Beloved Hari, the Perfect One, is also the purifier and eradicates the sins and sorrows of His lovers. To grasp this is knowledge.

To rely merely on the merit of one's own strength brings forth a pride, a false sense of accomplishment which is not pleasing to the Beloved. Wisdom is knowing without a question of a doubt that, "My Beloved will take care of me."

Anxiety plagues the bhakti-lover when she temporarily forgets His loving embrace. Then, when her wisdom returns, she knows she is protected; all is seen as perfect and part of the Beloved's process, a portion of His perfect lila. When the lover rests in His glow, His sweet will is seen. Then, without asking, everything is accomplished.

The lover first identifies His lila, His perfect play and then finds His company and finally embraces the Beloved's delectable resolve. She feels it in every circumstance and while surrendering to His notions, she is purified. Her desires touch Him and when Hari recognizes her intention, the Beloved falls for her.

In that loving congregation, what need could there be to pray for anything besides His association? Why trouble the Beloved when He is going to give more than what can be asked for? This is the bhakta-lover's vista, her subtle law of insight. Wisdom is knowing His perfect power, to see that His decisions are lila-precise; Hari's will. Call it His sweet whim or desire, it is what makes it happen, not happened as well as what is beyond the two.

With insight, the lover rests firmly in His haven, she never wanders from His embrace. Whatever is essential for the lover, for her development, is always given, unasked for. In the Hari romance, the Beloved practice, even the attainment of liberation appears pale when compared to what is freely given.

 

TWO

What is the use of prayer?

Why request something from Him?

It arises from a doubt

In His intention

Within the perfect plan of Hari-

Who is everywhere

Who is everything

Who is compelling and potent.

 

Reflections:

Why ask when it is already given? Why hanker, when the greatest riches are at hand. A prayer for something arises from a doubt that something will not arise. Prayer for this or for that is created from a forgetfulness; when the lover overlooks the fact that everything has already been taken care of.

What is given is good, what is not is also perfect. Although it is sometimes hard to discern at the time of encounter, life for the lover is always perfect. For her, gain and loss are always absolutely accurate.

What is truly needed is given, directly or indirectly. The lover never thinks, "I can get it myself." Such a one is like a dwarf in a ditch who reaches for the a lofty fruit. He tires from the stretch and then does not even know that the reward will cascade down to him, at just the right time.

The Beloved will never supply what is detrimental to His lover, to His bhakta. He knows for He is in all places, there at all times, the Beloved manifests everywhere, and even becomes all things. Even knowing some of this removes all doubts regarding His intentions. She sees the Beloved's accomplishments everywhere. This is not a passive acceptance of life. To know the Beloved's will is dynamic, it is transforming and compelling. It is her perfect part in the play of total love, the Beloved Practice.

To turn from the love-games to the small self, to try to manipulate situations with exertion and pride filled-practices is a fall from love, a slip from His embrace. The small self view is always narrow and ineffective.

Moreover, it is plagued with the fear and false expectations of agreeable results. It lacks His essential refuge and clings to the impermanent nature of things.

Wisdom is to accept graciously whatever the Beloved gives, to feel Hari's acceptance in every situation. Wisdom is to avoid all forms of spiritual arrogance.

These are some of her views of seva, the pleasing worship of the Beloved with one's mind, body and wealth. It arises naturally with unconditional refuge. It connects at the source and illuminates all portions of life. Like dirty waters that enter Ganga become Ganga and are worshiped as such, in the state of refuge, false identification is sundered, it is merged into the Higher Self and then everything becomes Ganga perfect. Everything is the Beloved's, she is the Beloved's and then the Beloved becomes hers. When Hari envelopes everything, there is a transformation. To that lover, (the bhakta of Hari), Shri Mahaprabhuji speaks...

 

Slokas 3 - 4.5

From the bhava:

from the realization of

being under Hari's control

The lover becomes cleansed of false pride.

Then, when there is a special command-

the Beloved enters the heart.

In that extraordinary circumstance,

the bhava that is contemplated

is never worldly;

it is separate from the

concerns of the physical body.

 

Reflections:

How pleasant to be under Hari's total control. In that blessed situation, you can never be taken advantage of. In illumination, the lover becomes spiritually adorned. The beauty of any physical body could never compare to hers. The lover of Hari, in this world or anywhere, skillfully and with grace, maintains her unique grace-filled style. In her continual remembrance, she remains identified with the lila form. Each sense is connected, enveloped in the samadhi of her Beloved. She is under Hari's sway and then Hari falls under hers. The romance is unending. The Beloved is her lila-master and His response is forever appropriate and exact.

In the romance, the Hari one, the mayic world is forgotten. The force of Hari's love purifies the lover until everything else is simply forgotten. This love affair is not made, it emerges. When a worldly romance cannot be forced to arise, then what to say of the Hari one! You can only avail yourself, ready yourself to be enveloped by Him. You can only prepare yourself by giving everything else up. Divine romance is not attained with a meditative effort, it is spontaneous. It is not prolonged by any practice, but by intention. In that blessed Hari romance, the focus falls effortlessly upon the beautiful Brahman. What follows is a total forgetfulness of samsara. For the true lover, renunciation never arises out of hatred, but from an appreciation of a higher taste. When priorities become refined, defined, and directed to the Beloved, other unrelated flavors appear spiritless. What is not connected with her Beloved no longer holds any interest. She wants to follow Him everywhere. Her dharma, the devotional one, is to be constantly by His side.

This is wisdom. This is also insight.

She enters the haven of the Beloved with the help of the satsang, by keeping the association of His other lovers. There is no jealousy amongst them. In the bhakti arena, the spirit of dedication is heightened with the mutual reflection.

Whatever situation Hari puts His bhatki-lover into or through, whether it has to do with the connected or unconnected family, with friends or with other associates, every world situation occurs because of the Beloved's lila. It is seen as arising because of His sporting nature.

Everything else is unreal.

The lover who understands this, has an unconditional acceptance of every situation. She knows and sees that Hari has created everything. Then, there is freedom, a release from all false expectations and useless concerns for the inevitable. It is seen before it happens, in all circumstances, whether worldly or divine. What does not vanish becomes consecrated.

The lover, she lives in her world with comprehension. Behind the worldly existence wells her ocean of devotion. Her service, and loyalty are all governed with the perspective of increasing His dalliance. Now, she alone can remove His anguish. This is insight, this is also wisdom.

Sometimes, there is a special command, a wish that comes directly from the Beloved to His bhakta. It can arrive through the guru, it can arise in a dream, or from a celestial song. It can flow from another lover or can be seen in the heart. At times, even the Beloved can even appear directly before His lover and hand it to her. This is darshan.

Until the lover does not receive His directions, she continues her practice and waits, all according to the revealed teachings. Refinement is knowing how to decipher the Beloved's special wishes from mundane ones.

Insight is knowing how much to practice and how much to wait. When the remarkable request arises, the lover follows the divine design and employs the communication to deepen her lila entrance. She will adorn Hari accordingly as she penetrates His special communication. The distinguished command should never be confused with anything worldly, which would pay disrespect to the Beloved. The special command, in all cases is distinct from the bodily situation, yet it comes through it. The special command never has anything to do with any worldly gain. It is not for the sake of marriage or money. The special command will never instruct the lover on how to increase worldly wealth, prestige or desire. The special command is showered to enhance the lover's lila entrance. Knowing this important distinction between the divine and worldly order makes the lover insightful.

Devotional direction is laid out by the guru, outer and inner and only shifted with the direct endorsement of Hari. The Beloved's direct directions over-ride all other instructions. They spring from the source and are undiluted truths.

For the calling to arise and become firm, the root practice is to cultivate the ability to rest in the Beloved's refuge. Then the lover, in her quest of His shelter, takes the company of other spiritually afflicted lovers who also know His union. They keep the Beloved and His ways within their devotional heart. Only to His other lovers will she share her secrets. Hari works through their assembly.

The lover is content when she receives prasada, the Beloved's grace. She lives on His leftovers and engages in only as many worldly activities as necessary to maintain a worldly balance. Poise in all spheres is essential for the growth of devotion. For devotional stability in her romance, she renounces all sense of obstinacy in regards to anything worldly. The lover can do this for she knows that the Beloved gives everything that is necessary. To maintain and live in this gentle harmony between all activities, worldly and divine is a matter of wisdom, it is also insightful.

Although it is necessary to obtain wealth for one's offerings and general living, the bhakta never sets up false standards; she knows Hari provides. She follows the Beloved's will and is never inflexible.

This was kindly translated by Shyamdas. His numerous books (in English) on Pushti Marg are well worth reading.

 

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Perseverance.

Perseverance is to endure

the three types of pain until death-

at all times and in all ways.

To do this, consider the body to be like buttermilk-

and understand the spiritual situation of king Bharat,

as well as the divine condition of Gopis of Vrindavan.

 

Reflections:

The lover endures every pain for the Beloved. Worldly affliction comes from the body, spiritual adversity arises from the senses, while divine distress surges from the depths of the soul.

Sometimes, suffering comes because of an examination, to test the lover's fortitude, to make her stronger. At other times, pain may come from past karmas. There is also the divine suffering; it is a special award. It can come because of the lover's unfulfilled desire to be with the Beloved. It could also arrive because she desires to present Him something that is beyond her reach. These are lila trials and well from the love-filled heart towards Hari.

Whenever any of these three-fold afflictions occur, a disturbance can arise in either the body, senses or soul. If not contained, they can become detrimental to the lover's seva, her divine pleasing service, the Beloved Practice. But, in circumstances when the lover endures, when she lives for her Beloved's sake, she prevails.

See worldly pain in the example buttermilk. In India, butter milk is made from yogurt. Water is first added and then it is churned until the butter separates from the watery yogurt mixture. After the butter is removed, what is left is called buttermilk. It is considered to be "with-out essence", that is without butter. As the buttermilk does not feel any pain or loss of pride over the

butter being removed from its substance, in a similar way, the lover never feels any deficit from any worldly situation, regardless of how she is churned. This balanced view is maintained in loss or gain, whether it be in regards to wealth, wife, children, friends, or other associates. If worldly agitations create a gulf and distance from the Beloved, the lover remembers how the butter milk was churned and then without any sense of ownership, abandoned the butter and never thought of it again.

If the lover is insulted, treated unfairly, or if she is in any negative situation that arises because of contact with samsara, the mayic creation, she reflects upon the butter milk. The butter milk was beaten and robbed of it essence yet felt no pain or loss. The butter milk was happy to be fat free.

The only butter the lover requires is unconditional love. It is the true substance and can not be stolen. Once tasted, it makes everything else seem unrelated. She finds nourishment in exalted relations with other Hari lovers. Blessed associations, satsang enhances her relationship with the Beloved. They are found in this world but are not worldly. She recognizes them and welcomes their nectars of devotion. They are cherished. Affliction can also arise from the senses, when they are agitated or

when they hanker after something without understanding the nature of impermanence. They also become disturbed with anger and jealousy. To deal with discursive senses that disregard the Beloved, the story of king Bharat should be remembered. He never forgot his Hari bhava throughout his difficult and unusual journey.

Long ago, he was a great Indian king. India, which is also called Bharat, was named after him. After ruling for many years, he renounced his kingdom and retired to the forest for enlightenment practices. There, one day, while he was meditating on the banks of a river, a pregnant deer who was being pursued by a tiger, jumped into the river near by where the king was meditating. The deer died in the leap, but not before giving birth to a fawn. The king took the new born into his care and soon became excessively attached to the fawn. Shortly thereafter, he died.

Because he was constantly thinking about the fawn and what one thinks about at the time of death determines the next incarnation, the king was born as a deer, but with complete remembrance of his previous birth. As a deer, he stayed near to a sage's ashram and focused his mind on the highest pursuit of life. He ate the sage's leftovers and soon dropped that form and was born again, this time as a Brahmin.

Not wanting to be obstructed in his path by anyone or thing, he appeared to all as a fool. After his father died, he wandered the world. Once when captured to be used as a human sacrifice, he remained totally fearless. When the appointed hour arrived, the goddess manifested in the sacrificial hall and saved him by killing all of his captors. His wandering continued until one day, another king, who was in search of enlightenment came upon him and needed an extra bearer to carry his palaquin. king Bharat, now appearing as the Brahman fool, agreed to help carry the king, but when he didn't keep pace with the other bearers, he was reprimanded by the king. When king Bharat indicated that his stride was unique, the king who was looking for the great teacher, suddenly realized that he was below him. He climbed down and became his humble disciple.

It was only after many trials that king Bharat attained his goal, Hari realization. Regardless of his wandering senses, he persevered and kept his focus. Similarly, the lover who is firmly established in devotion, regardless of world situation, becomes a vessel for His bhava. With His remembrace, there are no obstructions, in the blessed state, the song continues.

The divine pain, the anguish of the devotional heart is from a direct connection to the Beloved. He sports with His lovers in a lila hide-and-seek. Sometimes, He may delay, but when the fruit is finally given, it is totally sweet and worth the wait. Only love can influence the Beloved. Still, the lover who desires to be taken into her Beloved's arms, uses every resource to find Him. She waits, she practices, cries and contemplates, yet the Beloved may still not appear.

The greatest example of this fire-like devotion is found in the bhakti of the Svaminis of Vrindavan, the Gopis of Braja. Some of those blessed Gopis were married to other men in the world. Once, when Shri Krishna went to the forest and sounded His sweet flute, its enchanting call brought the dairy maids of Braja, those accomplished souls, out from their worldly homes into His presence. Meanwhile, some of them who got caught in their homes, were unable to leave. They were stopped by their husbands and other family members and could not join the others in the Krishna congregation deep within the groves of Vrindavan.

Those Gopis who remained in their homes, did not view Krishna as the divine Beloved but they saw Him as their paramour. This material view is what really kept them snared in their homes. Their desires for the Beloved had specific motives, were tainted with worldly stuff and restricted their bhakti movement. Their delayed Krishna meeting afflicted their souls. They knew they were missing the Beloved's dance, His rasa a congregation of elixir.

When they could not find their way out of their worldly homes, they closed their eyes and meditated upon the form of their Beloved. At that moment, they experienced His intense pangs of separation. In a single second, their affliction that was equal to countless years in hell, filled their beings. That fire of separation swept through their karmic lots and cleansed them of all previous obstructions.

Then, within their meditation, the blessed form of Hari emerged and embraced them. A joy arose form His contact that was equal to the concentrated pleasure of a billion years in heaven. In the intensity of the experience, those blessed lovers left their material forms and joined the Beloved in the eternal abode, they became partners in the love games. And there were also the Gopis who did make it out of their homes. They arrived in the forest of Vrindavan only to be told by Shri Krishna to return home to their worldly lives. They did not listen to words for they knew they were laced with double meanings. His command to go really meant to stay, and after replying to Him in eleven ways, their fortitude and spiritual endurance prevailed and Hari allowed them a dalliance that thrilled their every pore. They enjoyed Beloved Hari because of their determination, wisdom and unconditional love. The reward was showered upon them.

The Gopis of Vrindavan are the bhakti gurus. Their resistance and determination are to be emulated by those who tred the fire path of devotion. Their glories are sung of in the congregations of lovers. These stories confirm that Hari's lovers can withstand the force of their own karma, endure the effects of time and nature and face the fires of devotion. This allows them to arrive at the Beloved's door. When the delays, testing and playing are through, the purification of the lila process makes the lover's body ready for the ultimate embrace. The bhakta lover's body then becomes nirguna, devoid of all restricting worldly stuff. Then, no more obstructions can delay the reunion and there is festival after festival.

The divine pain, the affliction of not coming face to face with the Beloved is known to the rare lover. Along the way to His abode, so many things can come in the way, from family members and other associations. They should all be withstood. For instance, if the lover's spouse does not support the Hari romance, then practice is done alone. Only in cases of sever opposition does the lover seek other quarters where the relationship can be expanded and explored in peace. In the case of non-support in the devotional practice, the lover of Hari should not leave the home, for the complications involved in that could exceed the problems of the homelife due to poor association and food. In all cases, in loss or gain, the lover never forsakes perseverance.

This was kindly translated by Shyamdas. His numerous books (in English) on Pushti Marg are well worth reading.

 

 

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vivekadhairyāśraya ḥ

vivekadhairye satata ṃ rak ṣ a ṇ īye tathāśraya ḥ.
vivekastu hari ḥ sarva ṃ nijecchāta ḥ kari ṣ yati..1..

prārthite vā tata ḥ ki ṃ syāt svāmyabhiprāyasa ṃ śayāt.
sarvatra tasya sarva ṃ hi sarvasāmarthyameva ca..2..

abhimānaśca santyājya ḥ svāmyadhīnatvabhāvanāt.
viśe ṣ ataścedājñā syādanta ḥ kara ṇ agocara ḥ..3..

tadā viśe ṣ agatyādi bhāvya ṃ bhinna ṃ tu daihikāt.
āpadgatyādikārye ṣ u ha ṭ hastyājyaśca sarvathā..4..

anāgrahaśca sarvatra dharmādharmāgradarśanam.
viveko'nya ṃ samākhyāto dhairya ṃ tu vinirūpyate..5..

tridu ḥ khasahana ṃ dhairyamām ṛ te ḥ sarvata ḥ sadā.
takravaddehavadbhāvya ṃ ja ḍ avadgopabhāryavat..6..

pratīkāro yad ṛ cchāta ḥ siddhaścennāgrahī bhavet.
bhāryādīnā ṃ tathānye ṣ āmasataścākrama ṃ sahet..7..

svayamindriyakāryā ṇ i kāyavā ṅ manasā tyajet.
aśūre ṇ āpi kartavya ṃ svasyāsāmarthyabhāvanāt..8..

aśakye harirevāsti sarvamāśrayato bhavet.
etatsahanamatroktamāśrayo'to nirūpyate..9..

aihike pāraloke ca sarvathā śara ṇ a ṃ hari ḥ.
du ḥ khahānau tathā pāpe bhaye kāmādyapūra ṇ e..10..

bhaktadrohe bhaktyabhāve bhakteścātikrame k ṛ te.
aśakye vā suśakye vā sarvathā śara ṇ a ṃ hari ḥ..11..

aha ṅ kārak ṛ te caiva po ṣ yapo ṣ a ṇ arak ṣ a ṇ e.
po ṣ yātikrama ṇ e caiva tathāntevāsyatikrame..12..

alaukikamana ḥ siddhau sarvārthā śara ṇ a ṃ hari ḥ.
eva ṃ citte sadā bhāvya ṃ vācā ca parikīrtayet..13..

anyasya bhajana ṃ tatra svato gamanameva ca.
prārthanā kāryamātre'pi tato'nyatra vivarjayet..14..

aviśvāso na kartavya ḥ sarvathā bādhakastu sa ḥ.
brahmāstracātakau bhāvyau prāpta ṃ seveta nirmama ḥ..15..

yathākathañcitkāryā ṇ i kuryāduccāvacānyapi.
ki ṃ vā proktena bahunā śara ṇ a ṃ bhāvayeddharim..16..

evamāśraya ṇ a ṃ prokta ṃ sarve ṣ ā ṃ sarvadā hitam.
kalau bhaktyādimārgā hi du ḥ sādhyā iti me mati ḥ..17..

iti śrīvallabhācāryaviracito vivekadhairyāśraya ḥ samāpta ḥ.

 

विवेकधैर्याश्रयः

 

विवेकधैर्ये सततं रक्षणीये तथाश्रयः ।
विवेकस्तु हरिः सर्वं निजेच्छातः करिष्यति ॥१॥

प्रार्थिते वा ततः किं स्यात् स्वाम्यभिप्रायसंशयात् ।
सर्वत्र तस्य सर्वं हि सर्वसामर्थ्यमेव च ॥२॥

अभिमानश्च सन्त्याज्यः स्वाम्यधीनत्वभावनात् ।
विशेषतश्चेदाज्ञा स्यादन्तःकरणगोचरः ॥३॥

तदा विशेषगत्यादि भाव्यं भिन्नं तु दैहिकात् ।
आपद्गत्यादिकार्येषु हठस्त्याज्यश्च सर्वथा ॥४॥

अनाग्रहश्च सर्वत्र धर्माधर्माग्रदर्शनम् ।
विवेकोऽन्यं समाख्यातो धैर्यं तु विनिरूप्यते ॥५॥

त्रिदुःखसहनं धैर्यमामृतेः सर्वतः सदा ।
तक्रवद्देहवद्भाव्यं जडवद्गोपभार्यवत् ॥६॥

प्रतीकारो यदृच्छातः सिद्धश्चेन्नाग्रही भवेत् ।
भार्यादीनां तथान्येषामसतश्चाक्रमं सहेत् ॥७॥

स्वयमिन्द्रियकार्याणि कायवाङ्मनसा त्यजेत् ।
अशूरेणापि कर्तव्यं स्वस्यासामर्थ्यभावनात् ॥८॥

अशक्ये हरिरेवास्ति सर्वमाश्रयतो भवेत् ।
एतत्सहनमत्रोक्तमाश्रयोऽतो निरूप्यते ॥९॥

ऐहिके पारलोके च सर्वथा शरणं हरिः ।
दुःखहानौ तथा पापे भये कामाद्यपूरणे ॥१०॥

भक्तद्रोहे भक्त्यभावे भक्तेश्चातिक्रमे कृते ।
अशक्ये वा सुशक्ये वा सर्वथा शरणं हरिः ॥११॥

अहङ्कारकृते चैव पोष्यपोषणरक्षणे ।
पोष्यातिक्रमणे चैव तथान्तेवास्यतिक्रमे ॥१२॥

अलौकिकमनःसिद्धौ सर्वार्था शरणं हरिः ।
एवं चित्ते सदा भाव्यं वाचा च परिकीर्तयेत् ॥१३॥

अन्यस्य भजनं तत्र स्वतो गमनमेव च ।
प्रार्थना कार्यमात्रेऽपि ततोऽन्यत्र विवर्जयेत् ॥१४॥

अविश्वासो न कर्तव्यः सर्वथा बाधकस्तु सः ।
ब्रह्मास्त्रचातकौ भाव्यौ प्राप्तं सेवेत निर्ममः ॥१५॥

यथाकथञ्चित्कार्याणि कुर्यादुच्चावचान्यपि ।
किं वा प्रोक्तेन बहुना शरणं भावयेद्धरिम् ॥१६॥

एवमाश्रयणं प्रोक्तं सर्वेषां सर्वदा हितम् ।
कलौ भक्त्यादिमार्गा हि दुःसाध्या इति मे मतिः ॥१७॥

 

इति श्रीवल्लभाचार्यविरचितो विवेकधैर्याश्रयः समाप्तः ।

 

 

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कृष्णाश्रय स्तोत्रम्

॥ K ṚṢṆ ĀŚRAYA STOTRAM ॥

 

सर्वमार्गेषु नष्टेषु कलौ च खल धर्मिणि ।
पाष्ण्डप्रचुरेलोके कृष्ण एव गतिर्मम ॥१॥

sarvamārge ṣ u na ṣṭ e ṣ u kalau ca khala dharmi ṇ i.
pā ṣṇḍ apracureloke k ṛṣṇ a eva gatirmama..1..

 

When in this Kaliyuga, with villainous characteristics, all ways of attaining God have vanished and hypocrisy is rampant in people, Shree Krushna alone is my resort. (1)

 

म्लेच्छाक्रान्तेषुदेशेषु पापैकनिलयेषुचः ।
सत्पीडा व्यग्रलोकेषु कृष्ण एव गतिर्मम ॥२॥

mlecchākrānte ṣ udeśe ṣ u pāpaikanilaye ṣ uca ḥ.
satpī ḍ ā vyagraloke ṣ u k ṛṣṇ a eva gatirmama.2...

 

All the holy land (the kuruksetra and the gangetic provinces, etc.) have been overshadowed by heterodox people and have become the hotbed of only sinful acts and the people have lost their patience seeing the sufferings of the noble persons. Hence may Lord Shree Krishna be refuge for me.

QUERY:

What is the sense in seeking refuge (of the Lord) if holy places like the Gangetic region, etc. can favor one with all the cherished accomplishments.

If such a doubt arises, Shree Madacharya Charan affirms in the following couplet the ineffectiveness of matter (holy places), one of the six components of the divine duty.

 

गंगादितीर्थ वर्येषु दुष्टैरेवा वृतेस्विह ।
तिरोहिताधिदेवेषु कृष्ण एव गतिर्मम ॥३॥

ga ṃ gāditīrtha varye ṣ u du ṣṭ airevā v ṛ tesviha.
tirohitādhideve ṣ u k ṛṣṇ a eva gatirmama..3..

 

In this Dark Age wicked people have swarmed the very best holy places like the gangs, etc., and this has led to the disappearance of their concrete divine from. In such a period, let only Shree Krishna be my refuge. Since the wicked people have overshadowed the jprominent holy Gangetic provinces, etc., hence these holy places have lost the inherent power of fulfilling the cherished objects.

The VAYU PURANA reads like this:

“The persons lacking in deference and who are peccant and atheistic and who have not freed themselves from the scepsis and who still look for the reason of their (holy places’) sacredness, can’t enjoy this celestial fruit thereof”.

QUERY l

The holy places are invested with the power of driving away all the defects or sins. Hence just as the fire incinerates every thing, why doesn’t then, in the same way, the power of holy place eliminate the wickedness?

As a solution to such a doubt it is enjoined upon that the divine from of the godly holy place has vanished due to the profusion of wicked persons. Hence may Shree Krishna alone be my refuge!

QUERY ll

If the observers of divine duty are righteous people, this naturally leads to the fulfillment of all supernal achievements, what need then are there for any refuge at all?

On being assaulted by such a doubt, Shrimad Vallabhacharya stresses the failure of the doer in the couplet that follows.

 

अहंकार विमुढेषु सत्सु पापानुवर्तिषु ।
लाभपूजार्थयत्नेषु कृष्ण एव गतिर्मम ॥४॥

aha ṃ kāra vimu ḍ he ṣ u satsu pāpānuvarti ṣ u.
lābhapūjārthayatne ṣ u k ṛṣṇ a eva gatirmama..4..

 

The sapient or the savants have attained grave imbecility because of vanity. Despite the total lack of knowledge about the means of their own redemption, they suffer from egotism averring them selves and because of this conceit make light of others and follow the path full of vice. They remain damn busy in feathering their own nests and in having themselves felicitated by the public at large for self glorification, that is, they undertake a seemingly other-worldly activity also for the sake of one’s benefit (eaming wealth, etc.) hence may Lord Shree Krishna alone be my refuge.

QUERY:

Why should (Lord Shree Krishna’s) refuge be at all sought when the scriptural books lay down that the other divine incantations could bestow the desired fruit?

In the face of such an apprehension Shrimad Vallabhacharya proves the futility of the ceremonial incantations or divine formulae and lay stress on the ‘resort’ as is explicit in the following couplet.

 

अपरिज्ञाननष्टेषु मन्त्रेष्वव्रतयोगिषु ।
तिरूहितार्थवेदेषु कृष्ण एव गतिर्मम ॥५॥

aparijñānana ṣṭ e ṣ u mantre ṣ vavratayogi ṣ u.
tirūhitārthavede ṣ u k ṛṣṇ a eva gatirmama..5..

 

The ceremonial formulae have almost become ineffective in the absence of full knowledge thereof, without the conjunction of fast, etc. and because of their implication and ruling spirits vanishing. Under such a situation may Lord Shree Krishna alone be my savior.

The vaidic or occult formulae have altogether been rendered futile due to ignorance about the form of the deity, the import of incantations and their outcome, that’s, they have lost their power of fruit-bearing. Under divine patronage even the imperfect becomes perfect. Hence Lord Shree Krishna’s resort has been prayed for. Lord Shree Krishna is not under the controlling power of any divine incantations. He is beyond that. One the contrary, the powers of divine incantations or formulae are under the dominance of Lord Shree Krishna.

QUERY: The philosophical scriptures like MIMAMSADI, etc. can ascertain or assess the import of divine incantations. Hence the Action will lead to fruition of desires. How then is there the necessity of seeking refuge?

For the elimination of such an apprehension, Shrimad Vallabhacharya commands that even the Action has become sterile. Hence resort of Lord Shree Krishna alone must be sought.

 

नानावाद विनष्टेषु सर्वकर्मव्रतादिषु ।
पाषण्डेकप्रयत्नेषु कृष्ण एव गतिर्मम ॥६॥

nānāvāda vina ṣṭ e ṣ u sarvakarmavratādi ṣ u.
pā ṣ a ṇḍ ekaprayatne ṣ u k ṛṣṇ a eva gatirmama..6..

 

All the Action and fasts, etc. have vanished due to diverse dogmatic beliefs. Action, the sixth indispensable component of divine duty has become in fructuous. Whatever action in this direction is being performed or pursued is a sheer hypocrisy. Hence may Lord Shree Krishna only be my refuge.

Various sectarian paths have come into existence regarding actions and fasts. The persons interpret the procedure of action in their own different ways. The same applies to fasts, etc. the ignorant people cannot tell the right from the wrong. All the action and fasts have, therefore, become contaminated. Efforts are being made for the sake of hypocrisy; hence let Lord Shree Krishna alone be my resort. The sovereign message of religious scripture Shrimadbhagvat is:

Whoever- the divinities, the demins, the humans, the yakshas (a class of my thological demigods) and Gandharvas (my thological community of celestial musicians and singers) worship the Lord’s feet, intimately attain supreme bliss. Hence only God is adorable.

QUERY:

When the observance of divine duty has purified the heart and made it free of base feelings and emotions and driven away the defects, then and then only the greatness to glory of God and his divine from are known and then only the seeking of his refuge is proper. One shouldn’t strive to seek refuge while the heart is laden with sins, because both the ascetics meditating over God in the hand and the wicked souls on the other are poles apart.

If such a doubt arises, it is commanded in the ensuing couplet.

 

अजामिलादिदोषाणां नाशको नुभवे स्थितः ।
ज्ञापिताखिल माहात्म्यः कृष्ण एव गतिर्मम ॥७॥

ajāmilādido ṣ ā ṇ ā ṃ nāśako nubhave sthita ḥ.
jñāpitākhila māhātmya ḥ k ṛṣṇ a eva gatirmama..7..

 

It is command experience that God has destroyed the sins of sinners like Ajamil, etc. because of mere taking his name unwittingly. Thus the Lord himself has revealed such a total glorification. Hence only Lord Shree Krishna is my protector.

It’s enshrined in the Vedas (holy scriptures) that Lord is not attainable through religious discourses. He is attainable only to those whom he himself owns or acknowledges. The Gita (another grate Indian scripture) professes that Lord can be attainted only through exclusive devotion. Hence he (God) is a accessible through devotion even to the sinners when he admits them (sinners) and when the devotees of the Lord do them favor. All the supernal achievements will naturally come to those when they seek his (God’s) refuge though a saintly soul. By mere pronouncing ‘NARAYAN’, his son’s name unconsciously when a sinner like Ajamil was blessed with hearing the divine word of the angels and consequently with supreme fruit, how then is there any doubt about the vanishing of the sins of those devotees who rationally seek his (the Lord’s) refuge? Hence one should have the shelter of God alone for the elimination of sins even when one (the individual soul) so thoroughly debased. Nothing other than his refuge is cherish able.

Even under the path of Action God is attained through BRAHMA YAJMA, what then is so special about securing the shelter of Lord Shree Krishna alone that devotees are exhorted to pray to him (Shree Krishna) alone.

For the removal of such a doubt it has been enjoined upon in the ensuing couplet.

 

प्राकृताः सकल देवा गणितानन्दकं बृहत ।
पूर्णानन्दो हरिस्तस्मातकृष्ण एव गतिर्मम ॥८॥

prāk ṛ tā ḥ sakala devā ga ṇ itānandaka ṃ b ṛ hata.
pūr ṇ ānando haristasmātak ṛṣṇ a eva gatirmama..8..

 

All the gods are subject to God’s play. As such the bliss of AKSAR BRAHMA has also its limits. Shree Krishna alone supreme bliss. Hence may Lord Shree Krishna alone be my shelter.

All the Gods including Lord Brahma, etc. are under the subjugation of the Lord’s illusive power and the pleasure of AKSAR BRAHMA, too, is not without bounds. Hence may Lord Shree Krishna, the source of boundless supernal bliss and the eliminator of all the distresses of his devotees, be my defender.

Since the Gods are subject to nature’s attributes, hence the deliverance achieved through them is also within the bounds of these attributes. The Gita (a religious scripture) also states about the return (of the soul) to this world having enjoyed the fruits of the Brahma lok. As such the pleasures so emanating are also short lived. Under the path of Knowledge even when the self gets merged with Aksar Brahma, the pleasure (of such a merger) is also circumscribed. Shree Krishna is the culmination of perfect celestial bliss and is the bestowed of salvation, not confined by any attributes, his (Lord Shree Krishna’s) refuge is cherish able.

Devotion with patience and prudence makes even God dance to the tune of his devotees. What then at all is the necessity of an prayer for refuge? For the solution of such a query it has been enjoined upon (in the next couplet) that God’s refuge should be sought, as he (Lord) is all bestowed and fulfils every cherished desire of the devotee in every respect.

 

विवेक धैर्य भक्त्यादि रहितस्य विशेषतः ।
पापासक्तस्य दीनस्य कृष्ण एव गतिर्मम ॥९॥

viveka dhairya bhaktyādi rahitasya viśe ṣ ata ḥ.
pāpāsaktasya dīnasya k ṛṣṇ a eva gatirmama..9..

 

Devoid of prudence, patience and devotion, particularly indulged in sinful acts and distressed as I am, may lord Shree Krishna alone be my shelter.

Whatever has been revealed hereinbefore, has been expressed taking into account the form of the individual soul, Shrimadacharya Charan commands:

‘The devotee should not pray for anything, as everything happens as the Lord wills. Such an affirmation is called prudence. One should try to solve the painful situation born of obstacles to devotion. Rather bearing all the three categories of affliction-the corporal, sensual and mental, and the corporal, sensual and mental, and the fatal and divine-is patience. The devotions based on means are called aural, etc. in the original text the word ‘etcetera’ exists. Other auspicious acts, too, have not been performed. I am totally bereft of means. I am completely engrossed in sins, that is, I take recourse to undesirable means and am at the same time a destitute. Let Lord Shree Krishna alone is my prop.

QUERY:

Here Shree Madacharya Charan himself has uttered words like:

‘VIVEKA DHAIRYA BHAKTYADI RAHITASYA’.

Such epithets can’t apply to him. If such a doubt arises, the solution can be found from in words used in the Vedas (ancient scriptures):

“I seek refuge of my spiritual teacher with folded hands”

“I bow to……………………….”

“May good luck smiles upon me”

Just as these sentences have been expressed of behalf of parishioners, so also Shree Acharya Charan as well enunciated the above words on behalf of his devotees, so that the devotees may use them for their prayer to God.

How can even God’s shelter bless one, who altogether bereft of means with cherished accomplishments as God grants fruit to the individual soul according to the latter’s action? Forsaking all means may displease Gods and they in turn will create impediments.

About such a doubt it has been exhorted (in the couplet that follows).

 

सर्व सामर्थ्यसहितः सर्वत्रैवाखिलार्हकृत ।
शरणस्थ्समुद्धारं कृष्णं विज्ञापयाम्यहम ॥१०॥

sarva sāmarthyasahita ḥ sarvatraivākhilārhak ṛ ta.
śara ṇ asthsamuddhāra ṃ k ṛṣṇ a ṃ vijñāpayāmyahama..10..

 

Lord Shree Krishna is equipped with all supernal powers and has the capacity to fulfill all the cherished desires at all the places. Hence I pray to Lord Shree Krishna for the comprehensive redemption of individual soul, seeking his shelter.

God is ommipotent. He can, therefore, accomplish everything with his power. It is Lord Shree Krishna alone who fulfils all the cherished desires at all places, of all classes of individuals, in all stages of life and in all actions, etc. hence he will certainly grant fruit to those who have sought his refuge, as in Gita (a religious scripture) it is his vow:

YE YATHA MAA PRAPADYANTE TASTATHAIVA BHAJAMYAHAM

‘In whatsoever way a man approaches me, even so I seek him.’

It is the excellence of the divine of the divine refuge that God protects in every way the one who has sought refuge in him. Hence one should humbly consign oneself to divine refuge. It has been enshrined in the Shruti:

‘The creatures has ten vitalities, the soul being the eleventh.’

Hence like the vital air all the ten couplets mentioned so far are all- \accomplishing. It (Krishnashray) comprises eleven couplets in all. The aforementioned ten couplets symbolize ten vital airs and likewise have the capacity to fulfill all. The eleventh couplet typifies soul and contains the celesta fruit. Just as the soul is indestructible, so also is the fruit to be mentioned in the eleventh couplet. Shrimad Vallabhacharya reveals the fruit symbolizing soul in the eleventh couplet.

 

कृष्णाश्रयमिदं स्तोत्रं यः पठेत कृष्ण्सन्निधौ ।
तस्याश्रयो भवेत कृष्ण इति श्री वल्लभोब्रवीत ॥११॥

k ṛṣṇ āśrayamida ṃ stotra ṃ ya ḥ pa ṭ heta k ṛṣṇ sannidhau.
tasyāśrayo bhaveta k ṛṣṇ a iti śrī vallabhobravīta..11..

 

Whoever recites this ‘Krishnashray’ hymn in the proximity of Lord Shree Krishna, he (Lord Shree Krishna) becomes his savior. So exhorts Shrimad Vallabhacharya.

This psalm is the real representation of Shree Krishna’s resort. No other hymn can match it. Hence recitation of this psalm only leads to the affirmation or strengthening of Grace (of God). The power of Shree Vallabhcharya’s world is the sole cause of achieving Lord’s favor, because God becomes gracious and grants his refuge to the devotees without expecting any means only by being propelled by Shrimad Vallabhcharya’s words. Shrimadacharya is evidently God’s countenance itself and knows the form of the Lord in real sense and has been made manifest by the Lord for the redemption of divine souls. God will shower his grace or favor through his (Shree Vallabh’s) words. To express this Shree Madacharya has inscribed his name in the original couplet. Hence one needn’t be at all skeptical about here blow is given a table of diacritical marks used in printing to indicate different sounds of the particular letters on or below which they have been applied. It will serve as an aid to the reader to comprehend the correct pronunciation. Needless to say that the transliteration of the original Sanskrit words, too, have been covered to the maximum by these marks.

The letters marked with diacritical marks may be pronounced in the light of the model words given against the Hindi Alphabets and English sounds.

 

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Krishnashray

 

In this age of Kali, all the paths leading to God are destroyed; non-righteousness and hypocrisy is prevalent everywhere. Lord Shri Krishna is my only refuge in these difficult times. 1

Wicked people rule and oppress others in all places. These places have become cursed.The suffering of noble men has reached its limits. At such a time, the Lord Shri Krishna is my only refuge. 2

Principal holy places like the Ganga etc. are surrounded by the wicked. The gods residing in such places have abandoned them. At such a time, the Lord Shri Krishna is my only refuge. 3

Even the righteous people have become full of pride and are following sinful path. People pray to God for their selfish benefits. At such a time, the Lord Krishna is my only refuge. 4

Secret knowledge of Mantras has disappeared, yogis do not live disciplined life, real meaning of Vedas is forgotten. At such a time, the Lord Krishna is my only refuge. 5

Due to various sects, fasts and other pious duties are not performed. Sacred acts are not done with pure heart. At such a time, the Lord Krishna is my only refuge. 6

Everybody is aware that by taking your holy name Ajamil and others have become free from their sins. Knowing your infinite kindness, O! Lord Krishna, you are my only refuge. 7

All other deities are under control of Nature(Maya). Even the pleasure of Virat(Brahm) is limited in scope. Only Shri Hari bestows infinite bliss. Hence, Lord Krishna is my only refuge. 8

Especially for someone like me who is without discrimination, patience and devotion and constantly attached to sins and incapable, Lord Shri Krishna is the only refuge. 9

I worship Lord Krishna, who is all powerful, omnipresent and bestower of all benefits and saviour of all those who seek his protection. 10

Whosoever recites this Krishnashraya considering Shri Krishna as his only refuge and in the presence of his statue, he will be protected by Lord Shri Krishna himself. This is the promise of Shri Vallabhacharya. 11

 

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Krishnashraya

 

Here the great Acharya expounds his reasons for seeking the protection of the Lord Shri Krishna.

In this malignant age of Kaliyuga,when all the paths leading to God are obscured, and people are hypocrites, Lord Shri Krushna is my only eternal refuge.

When the country is afflicted by the "Melachhas" (non-Hindu) and has become an abode of sinners, the good amongst them suffer a great deal. At such a time, the Lord Shri Krushna is my only eternal refuge.

When holy places, such as the Ganges, are surrounded by wicked people, and the gods that reside in such places have abandoned them, Lord Shri Krushna is my only eternal refuge.

When even the intelligent people are full of pride and are following the path of wickedness, and, when all worship of the Gods is done purely for selfish benefit, let Lord Shri Krushna be my only eternal refuge.

When the true knowledge of the Vedas and other scriptures has been forgotten, when, by chanting great mantras we are unable to invoke the Gods of the respective mantras*, at such a time, Lord Shri Krushna is my only eternal refuge.

(*Gods will only answer mantras and prayers when the devotee prays with true devotion, devoid of all hypocrisy, false pride and selfishness. As stated in the shlokas above, this has already occurred amongst the best of us. As a direct result of this, the Gods have abandoned their respective abodes (holy places, temples, rivers, lakes etc.) and mantras. This is all due to the evil effects of the Kali Yuga and how that has affected the minds of all people.)

When sectarian ideas are splitting us apart, when all good and pious karmas are also done with hypocrisy at their heart, let Lord Shri Krushna be my only eternal refuge.