तत्त्ववर्णनTattvavarṇanam

Now I will clearly describe bondage and liberation. Even though this is ungraspable (by ordinary means), by Kṛṣṇa's mercy, I — even though unlearned — (am able to describe it).

atha vakṣyāmi viśadaṃ varṇanaṃ bandhamokṣayoḥ |

agrāhyamapi kṛṣṇasya kṛpayā'paṇḍito'pyaham ||

atha — now

vakṣyāmi — I will describe

viśadam — clearly, distinctly

varṇanam — description

bandhamokṣayoḥ — of bondage and liberation

agrāhyam — ungraspable, beyond ordinary comprehension

api — even

kṛṣṇasya — of Kṛṣṇa

kṛpayā — by the mercy

apaṇḍitaḥ — unlearned, not a scholar

api — even though

aham — I

atha bandhamokṣayoḥ viśadaṃ varṇanaṃ vakṣyāmi, kṛṣṇasya kṛpayā agrāhyam api, aham apaṇḍitaḥ api

• atha bandhamokṣayoḥ viśadaṃ varṇanaṃ vakṣyāmi — now I will clearly describe bondage and liberation
• kṛṣṇasya kṛpayā agrāhyam api — even though ungraspable (by ordinary means), by Kṛṣṇa's mercy
• aham apaṇḍitaḥ api — I, even though unlearned (am able to describe it)

• The topics of bandha (bondage) and mokṣa (liberation) are normally the domain of advanced philosophers, but the author humbly claims no scholarship (apaṇḍitaḥ).
• The knowledge comes not from learning but from kṛṣṇa-kṛpā (Kṛṣṇa's mercy) — a key principle in Vaiṣṇava tradition: devotion, not intellect, reveals the highest truths.
• Agrāhyam (ungraspable) indicates that these truths cannot be known through logic or sensory perception alone.

From the contact of the intellect in a person, a resolve arises in the heart. From that resolve, desire is born. From desire, one forgets the Lord.

puruṣe buddhisaṃyogāt saṅkalpo hṛdi sambhavet |

saṅkalpājjāyate kāmaḥ kāmādvismarati prabhum ||

puruṣe — in a person

buddhi — of the intellect

saṃyogāt — from the conjunction, from the contact

saṅkalpaḥ — resolve, determination, mental conception

hṛdi — in the heart

sambhavet — arises, is born

saṅkalpāt — from resolve

jāyate — is born

kāmaḥ — desire, longing

kāmāt — from desire

vismarati — forgets

prabhum — the Lord

puruṣe buddhisaṃyogāt hṛdi saṅkalpaḥ sambhavet, saṅkalpāt kāmaḥ jāyate, kāmāt prabhum vismarati

• puruṣe buddhisaṃyogāt hṛdi saṅkalpaḥ sambhavet — from the contact of the intellect in a person, a resolve arises in the heart
• saṅkalpāt kāmaḥ jāyate — from that resolve, desire is born
• kāmāt prabhum vismarati — from desire, one forgets the Lord

• This verse traces the chain of bondage: intellect → resolve (saṅkalpa) → desire (kāma) → forgetfulness of Kṛṣṇa.
• Saṅkalpa is the mental seed — the decision to enjoy separately from Kṛṣṇa. It is the root of material entanglement.
• Forgetting the Lord (prabhum vismarati) is the very definition of bondage according to Vaiṣṇava tradition.

Forgetting Kṛṣṇa is bondage; constant remembrance of Kṛṣṇa is liberation. Indeed, from the arising of desire in the heart, one automatically forgets Kṛṣṇa.

kṛṣṇavismaraṇaṃ bandho mokṣaḥ kṛṣṇānucintanam |

kāmodayāddhi hṛdaye kṛṣṇaṃ vismarati svayam ||

kṛṣṇavismaraṇam — forgetting Kṛṣṇa

bandhaḥ — bondage

mokṣaḥ — liberation

kṛṣṇānucintanam — constantly thinking of Kṛṣṇa

kāma — of desire

udayāt — from the arising

hi — indeed

hṛdaye — in the heart

kṛṣṇam — Kṛṣṇa

vismarati — forgets

svayam — oneself, automatically

kṛṣṇavismaraṇaṃ bandhaḥ, mokṣaḥ kṛṣṇānucintanam, hi hṛdaye kāmodayāt svayam kṛṣṇaṃ vismarati

• kṛṣṇavismaraṇaṃ bandhaḥ — forgetting Kṛṣṇa is bondage
• mokṣaḥ kṛṣṇānucintanam — constant remembrance of Kṛṣṇa is liberation
• hi hṛdaye kāmodayāt svayam kṛṣṇaṃ vismarati — indeed, from the arising of desire in the heart, one automatically forgets Kṛṣṇa

• This verse gives the simplest possible definition of bondage and liberation — not based on birth, actions, or knowledge, but solely on remembrance or forgetfulness of Kṛṣṇa.
• Kṛṣṇānucintanam (constant thinking of Kṛṣṇa) is superior to meditative absorption (samādhi) because it includes loving relationship.
• The causal link is clear: desire (kāma) is the immediate cause of forgetfulness, not external circumstances.

Kṛṣṇa, impelled by Rādhā, reminds the soul of Himself and protects it — the soul which, having forgotten Kṛṣṇa, wanders somewhere in the cycle of birth and death under māyā.

kṛṣṇaṃ vismṛtya saṃsāre bhramantaṃ māyayā kvacit |

ātmānaṃ smārayan pāti kṛṣṇo rādhāpracoditaḥ ||

kṛṣṇam — Kṛṣṇa

vismṛtya — having forgotten

saṃsāre — in the cycle of birth and death

bhramantam — wandering

māyayā — by māyā (illusory energy)

kvacit — somewhere, sometimes

ātmānam — Himself

smārayan — reminding, causing to remember

pāti — protects, saves

kṛṣṇaḥ — Kṛṣṇa

rādhāpracoditaḥ — impelled by Rādhā, prompted by Rādhā

kṛṣṇaṃ vismṛtya māyayā saṃsāre kvacit bhramantam (jīvam), rādhāpracoditaḥ kṛṣṇaḥ ātmānam smārayan pāti

• kṛṣṇaṃ vismṛtya māyayā saṃsāre kvacit bhramantam — the soul, having forgotten Kṛṣṇa, wanders somewhere in the cycle of birth and death under māyā
• rādhāpracoditaḥ kṛṣṇaḥ — Kṛṣṇa, impelled by Rādhā
• ātmānam smārayan pāti — reminds (the soul) of Himself and thus protects it

• The agent of deliverance is rādhāpracoditaḥ kṛṣṇaḥ — Kṛṣṇa acting under Rādhā's inspiration. Without her, Kṛṣṇa would not descend or bestow mercy.
• Ātmānam smārayan (reminding of Himself) — liberation is not acquiring something new but remembering one's original relationship with Kṛṣṇa.
• The word kvacit (somewhere) emphasizes the vast, aimless wandering of the conditioned soul.

From the remembrance of Kṛṣṇa that arises from the company of saints, gradually giving up desires, one attains one's own transcendental essential form, which is worthy of Kṛṣṇa.

kāmānhitvā śanaiḥ kṛṣṇasmaraṇātsādhusaṅgajāt |

aprākṛtaṃ svasvarūpaṃ kṛṣṇārhamanuvindati ||

kāmān — desires

hitvā — having abandoned, giving up

śanaiḥ — gradually, slowly

kṛṣṇasmaraṇāt — from remembrance of Kṛṣṇa

sādhusaṅgajāt — arising from the company of saints

aprākṛtam — transcendental, not material

svasvarūpam — one's own essential form

kṛṣṇārham — worthy of Kṛṣṇa, appropriate for service to Kṛṣṇa

anuvindati — attains, discovers

sādhusaṅgajāt kṛṣṇasmaraṇāt śanaiḥ kāmān hitvā, aprākṛtaṃ kṛṣṇārham svasvarūpam anuvindati

• sādhusaṅgajāt kṛṣṇasmaraṇāt — from remembrance of Kṛṣṇa arising from the company of saints
• śanaiḥ kāmān hitvā — gradually giving up desires
• aprākṛtaṃ kṛṣṇārham svasvarūpam anuvindati — one attains one's own transcendental essential form, worthy of Kṛṣṇa

• Sādhusaṅga (company of saints) is the beginning of the path — it generates remembrance of Kṛṣṇa, which then gradually eradicates desire.
• One's svasvarūpam (own essential form) is not the material body but the eternal, transcendental identity as a servant of Rādhā-Kṛṣṇa.
• Kṛṣṇārham (worthy of Kṛṣṇa) — the liberated self is not formless or inactive, but has a specific, beautiful form suitable for loving service.

Indeed, from contact with the self, the body and other (layers) appear as if they were conscious. One should always contemplate one's own self as distinct from them.

dehādayo hyātmanastu saṃyogāccinmayā iva |

vibhānti tebhyaḥ svātmānaṃ bhāvayetsarvadā pṛthak ||

deha — body

ādayaḥ — beginning with, and others (senses, mind, etc.)

hi — indeed

ātmanaḥ — of the self

tu — but

saṃyogāt — from contact, from association

cinmayāḥ — consisting of pure consciousness

iva — as if, like

vibhānti — appear, shine

tebhyaḥ — from them

svātmānam — one's own self

bhāvayet — one should contemplate, meditate upon

sarvadā — always

pṛthak — separately, distinct

ātmanaḥ saṃyogāt dehādayaḥ hi cinmayā iva vibhānti, tebhyaḥ svātmānam sarvadā pṛthak bhāvayet

• ātmanaḥ saṃyogāt dehādayaḥ hi cinmayā iva vibhānti — indeed, from contact with the self, the body and other (layers) appear as if they were conscious
• tebhyaḥ svātmānam sarvadā pṛthak bhāvayet — one should always contemplate one's own self as distinct from them

• The body appears to be conscious only because it is animated by the self (ātman); in itself, it is inert matter.
• Pṛthak bhāvayet (contemplate as separate) — this is viveka (discrimination), a foundational practice for self-realization.
• The goal is not to reject the body but to understand one's true identity as distinct from it, paving the way for loving service.

There is no old age for me, nor death, nor material happiness or sorrow. I am the self, a part of Kṛṣṇa, characterized by existence, consciousness, and bliss.

na me jarā na mṛtyurvā na sukhaṃ duḥkhameva ca |

kṛṣṇāṃśabhūto'hamātmā saccidānandalakṣaṇaḥ ||

na — not

me — of me, for me

jarā — old age

na — not

mṛtyuḥ — death

vā — or

na — not

sukham — happiness (material)

duḥkham — sorrow

eva — indeed

ca — and

kṛṣṇāṃśabhūtaḥ — being a part of Kṛṣṇa

aham — I

ātmā — the self

saccidānandalakṣaṇaḥ — whose characteristic is existence-consciousness-bliss

me jarā na, mṛtyuḥ vā na, sukhaṃ duḥkham eva ca na, aham kṛṣṇāṃśabhūtaḥ ātmā saccidānandalakṣaṇaḥ

• me jarā na, mṛtyuḥ vā na, sukhaṃ duḥkham eva ca na — for me, there is no old age, nor death, nor material happiness or sorrow
• aham kṛṣṇāṃśabhūtaḥ ātmā saccidānandalakṣaṇaḥ — I am the self, a part of Kṛṣṇa, characterized by existence, consciousness, and bliss

• This is a declaration of the soul's true nature (ātmā), distinct from the body's experiences.
• Kṛṣṇāṃśabhūtaḥ (being a part of Kṛṣṇa) — the soul is not identical to Kṛṣṇa (as in Advaita) but is an eternal, inseparable particle of Him, like a spark from a fire.
• Saccidānanda — the soul partakes of these qualities partially, while Kṛṣṇa possesses them fully.

Contemplating the self as a part of Kṛṣṇa in the mood of a gopī, one attains supreme bliss and the very rare service of Him (Kṛṣṇa).

kṛṣṇāṃśabhūtamātmānaṃ gopībhāvena cintayan |

prāpnuyāt paramānandaṃ tasya dāsyaṃ sudurlabham ||

kṛṣṇāṃśabhūtam — being a part of Kṛṣṇa

ātmānam — the self

gopībhāvena — with the disposition of a gopī, in the mood of a cowherd maiden

cintayan — contemplating, meditating

prāpnuyāt — may attain

paramānandam — supreme bliss

tasya — of Him (Kṛṣṇa)

dāsyam — servitude, service

sudurlabham — very rare, extremely difficult to obtain

ātmānam kṛṣṇāṃśabhūtam gopībhāvena cintayan, paramānandam prāpnuyāt, tasya sudurlabham dāsyam

• ātmānam kṛṣṇāṃśabhūtam gopībhāvena cintayan — contemplating the self as a part of Kṛṣṇa in the mood of a gopī
• paramānandam prāpnuyāt — one may attain supreme bliss
• tasya sudurlabham dāsyam — and the very rare service of Him (Kṛṣṇa)

• This verse reveals the esoteric practice: gopībhāva — the disposition of the cowherd maidens, which is the highest mood of love in Vaiṣṇava tradition.
• The gopībhāva is not imitation but a spiritual identity (cid-rūpa) bestowed by grace, where one's entire being is oriented toward loving Kṛṣṇa without any selfish motive.
• Sudurlabham dāsyam (very rare service) — not just any service, but service in the intimate mood of the gopīs, which even great yogis and demigods cannot attain.

For one in whose heart there is desire, Hari is very far away. Certainly, desire is destroyed only by the Śrīmad Bhāgavata.

hṛdaye yasya kāmo'sti tasya dūrataro hariḥ |

śrīmadbhāgavatenaiva nūnaṃ kāmo vinaśyati ||

hṛdaye — in the heart

yasya — of whom

kāmaḥ — desire

asti — is

tasya — of that person

dūrataraḥ — very far, distant

hariḥ — Hari (Kṛṣṇa)

śrīmadbhāgavatena — by the Śrīmad Bhāgavata (Purāṇa)

eva — indeed

nūnam — certainly, surely

kāmaḥ — desire

vinaśyati — is destroyed

yasya hṛdaye kāmaḥ asti, tasya hariḥ dūrataraḥ, śrīmadbhāgavatena eva nūnaṃ kāmaḥ vinaśyati

• yasya hṛdaye kāmaḥ asti, tasya hariḥ dūrataraḥ — for one in whose heart there is desire, Hari is very far away
• śrīmadbhāgavatena eva nūnaṃ kāmaḥ vinaśyati — certainly desire is destroyed only by the Śrīmad Bhāgavata

• Dūrataraḥ (very far) — Kṛṣṇa does not withdraw; rather, the presence of desire creates an insurmountable distance between the soul and the Lord.
• The *Śrīmad Bhāgavata Purāṇa* is identified as the only remedy for destroying desire — not renunciation, not yoga, but hearing and studying the Bhāgavata.
• This verse affirms the Bhāgavata's unique power to purify the heart at the root level.

Although Kṛṣṇa is situated in the self, one does not know Him due to ignorance. But by a trace of the merciful spiritual master's grace, one knows Kṛṣṇa within the self.

kṛṣṇamātmasthitamapi na hi jānātyavidyayā |

śrīguroḥ karuṇāleśāt kṛṣṇaṃ jānāti cātmani ||

kṛṣṇam — Kṛṣṇa

ātmasthitam — situated in the self

api — even though

na — not

hi — indeed

jānāti — knows

avidyayā — by ignorance

śrīguroḥ — of the glorious spiritual master

karuṇāleśāt — from a trace of mercy

kṛṣṇam — Kṛṣṇa

jānāti — knows

ca — and

ātmani — in the self

ātmasthitam api kṛṣṇam avidyayā na hi jānāti, śrīguroḥ karuṇāleśāt ca ātmani kṛṣṇaṃ jānāti

• ātmasthitam api kṛṣṇam avidyayā na hi jānāti — although Kṛṣṇa is situated in the self, one does not know Him due to ignorance
• śrīguroḥ karuṇāleśāt ca ātmani kṛṣṇaṃ jānāti — by a trace of the merciful spiritual master's grace, one knows Kṛṣṇa within the self

• Kṛṣṇa's presence within the heart (ātmāsthita) is a fundamental doctrine, yet it is covered by ignorance (avidyā).
• The śrīguru (spiritual master) is the revealer whose mercy alone removes that covering — not scholarship, effort, or austerity.
• Karuṇāleśāt (from a trace of mercy) — even a small fraction of the guru's grace is sufficient to reveal Kṛṣṇa within the self.