॥ BĀLABODHA ॥

Introduction: This work was composed in V. S. 1550 at PushkarRaj and taught to Naraindas Kayasth of Ambala. This is a treatise for newcomers in spiritual life explaning the four goals of human life and deals particularly with the fourth one viz salvation. After examing various courses of getting salvation by one self and through others, Shree Vallab. ha Charyaji concludes that the only easy way to get salvation is through devotion of GOD VISHNU. However he recommends the path of Grace Where God himself can be achived by self-dedication and continuous divine service.

न त ् व ा ह र ि ं स द ा न न ् द ं स र ् व स ि द ् ध ा न ् त स ं ग ् र ह म ।
ब ा ल प ् र ब ो ध न ा र ् थ ा य व द ा म ि स ु व ि न ि श ् च ि त म ॥ १ ॥

natvā hariṃ sadā nandaṃ sarva siddhā nta saṃ grahama.
bā laprabodhanā rthā ya vadā mi suviniś citama.. 1..

After bowing down to the everjoyful HARI, SHREE KRUSHNA, I tell you now the well ascertained collection of established doctrines for a thorough understanding of new comers, those not well versed with sastras. (1)

ध र ् म ा र ् थ क ा म म ो क ् ष ा ख ् य ा स ् च त ् व ा र ो sर ् थ ा म न ी ष ि ण ा म ।
ज ी व े श ् व र व ि च ा र े ण द ् व ि ध ा त े ह ि न ि र ू प ि त ा ः ॥ २ ॥

dharmā rthakā mamokṣ ā khyā sca tvā rosrthā manī ṣ iṇ ā ma.
jī veś vara vicā reṇ a dvidhā te hi nirū pitā ḥ .. 2..

There are four gaols (aims) of human beings viz Rightousness, wealth, happiness and salvation. These are considered here in two ways, depending upon Their attainment by oneself (SOUL) or by GOD. (2)

अ ल ौ क ि क ा स ् त ु व े द ो क ् त ा ः स ा ध ् य स ा ध न स ं य ु त ा ।
ल ौ क ि क ा ऋ ष ि भ ि ः प ् र ो क ् त ा अ ं स ् त थ ै व ै श ् व र श ि क ् ष य ा ॥ ३ ॥

alaukikā stu vedoktā ḥ sā dhya sā dhana saṃ yutā .
laukikā ṛ ṣ ibhiḥ proktā aṃ stathaivaiś varaś ikṣ ayā .. 3..

Amongst these, those which are divine, have been narrated in (Vedic) scriptures both in respect of objects to be achieved and their means, those which are mundane (worldly), are very well described by Sages as taught to them by GOD (SHREE KRUSHNA) (3)

ल ौ क ि क ा ं स ् त ु प ् र व क ् ष ् य ा म ि व े द ा द ा द ् य ा य त ः स ् थ ि त ा: ।
ध र ् म श ा स ् त ् र ा ण ि न ी त ि श ् च क ा म श ा स ् त ् र ा ण ि च क ् र म ा त ॥ ४ ॥

laukikā ṃ stu pravakṣ yā mi vedā dā dyā yataḥ sthitā: .
dharmaś ā strā ṇ i nī tiś ca kā maś ā strā ṇ i ca kramā ta.. 4..

As the former divine aims are dealt with in divine scriptures. I will tell you lucidly about the mundane worldly goals. Amongst these scriptures relating to Righteousness, ethical sciences and happiness already exist for securing the three objectives of the trio, (Hence) I do not tell my confirmed views on them. (4 1/2)

त ् र ि व र ् ग स ा ध क ा न ी त ि न त न ् न ि र ् ण य उ च ् य त े ।
म ो क ् ष े च त ् व ा र ि श ा स ् त ् र ा ण ि ल ौ क ि क े प र त ः स ् व त ः ॥ ५ ॥

द ् व ि ध ा द ् व े द ् व े स ् व त स ् त ् र स ा ं ख ् य य ो ग ौ प ् र क ी र ् त ि त ौ ।
त ् य ा ग ा त ् य ा ग व ि भ ा ग े न स ा ं ख ् य े त ् य ा ग ः प ् र क ी र ् त ि त ः ॥ ६ ॥

trivarga sā dhakā nī ti na tannirṇ aya ucyate.
mokṣ e catvā ri ś ā strā ṇ i laukike parataḥ svataḥ .. 5..

dvidhā dve dve svatastra sā ṃ khya yogau prakī rtitau.
tyā gā tyā ga vibhā gena sā ṃ khye tyā gaḥ prakī rtitaḥ .. 6..

For mandane salvation there are four scripture of two varieties. Salvation by oneself and salvation through others. There are two scriptures for each variety. For mundane salvation by oneself, there are scriptures of SANKHYA (which teach twenty five true principles by means of which one can get away from fetters of worldly existence and achieve salvation) and scripture of YOGA (which teach concentration of mind by deep abstract meditation for achieving salvation - union with Almighty) depending upon renunciation and non - renunciation. In SANKHYA renunciation is well prescribed. (5-6)

अ ह न ् त ा म म त ा न ा श े स र ् व थ ा न ि र ह ं क ृ त ौ ।
स ् व र ू प स ् थ ो य द ा ज ी व ः क ृ त ा र ् थ ः स न ि ग द ् य त े ॥ ७ ॥

ahantā mamatā nā ś e sarvathā nirahaṃ kṛ tau.
svarū pastho yadā jī vaḥ kṛ tā rthaḥ sa nigadyate.. 7..

In Sankhya, on elimination of the feeling of senses of I and mine and on being throughly devoid of egotism when the human soul realises his True form, he is said to have achieved his goal of salvation (7)

त द र ् थ प ् र क ् र ि य ा क ा च ि त ् प ु र ा ण े Sप ि न ि र ू प ि त ा ।
ऋ ष ि भ ि र ् ब ह ु ध ा प ् र ो क ् त ा फ़ ल म े क म ब ा ह ् म त ः ॥ ८ ॥

tadartha prakriyā kā citpurā ṇ eSpi nirū pitā .
ṛ ṣ ibhirbahudhā proktā falamekamabā hmataḥ .. 8..

For that, salvation by mean of SANKHYA scriptures, Sages have told the format in many ways and some of them are laid down even in ancient legendary works. The resulting benefit is the the same in the case of theist SANKHYA (8)

अ त ् य ा ग े य ो ग म ा र ् ग ो ह ि त ् य ा ग ो Sप ि म न स ै व ह ि ।
य म ा द य स ् त ु क र ् त ् त व ् य ा ः स ि द ् ध े य ो ग े क ृ त ा र ् थ त ा ॥ ९ ॥

atyā ge yogamā rgo hi tyā goSpi manasaiva hi.
yamā dayastu karttavyā ḥ siddhe yoge kṛ tā rthatā .. 9..

For those desiring non-renunciation. YOGA is certainly the path. Here even renunciation is only mental. Exercise of self-control should be performed. When total restraint is achieved, it is said to have reached the goal. (9)

प र ा श ् र य े ण म ो क ् ष स ् त ु द ् व ि ध ा स ो Sप ि न ि र ू प ् य त े ।
ब ् र ह ् म ब ् र ा ह ् म ण त ा ं य ा त ः त द ् र ू प े ण स ु स े व ् य त े ॥ १ ० ॥

parā ś rayeṇ a mokṣ astu dvidhā soSpi nirū pyate.
brahma brā hmaṇ atā ṃ yā taḥ tadrū peṇ a susevyate.. 10..

Salvation through others Vishnu and Shivaji is also of two types. That also is being narrated here. BRAHMA has attained the attributes of a BRAHMANA the highest human seer. He is therefore worshipped in that form. (10)

त े स र ् व थ ा न च ा द ् य े न श ा स ् त ् र ं क ि न ् च ि द ु र ी र ि त म ।
अ त ं श ि व श ् च व ि ष ् ण ु श ् च ज ग त ो ह ि त क ा र क ौ ॥ १ १ ॥

व स ् त ु न ः स ् थ ि त ि स ं ह ा र क ा र ् य ौ श ा स ् त ् र प ् र व र ् त ् त क ौ ।
ब ् र ह ् म ौ व त ा ह ् श ं य स ् म ा त ् स र ् व ा त ् म क त य ो द ि त ौ ॥ १ २ ॥

te sarvathā na cā dyena ś ā straṃ kincidurī ritama.
ataṃ ś ivaś ca viṣ ṇ uś ca jagato hitakā rakau.. 11..

vastunaḥ sthiti saṃ hā rakā ryau ś ā stra pravarttakau.
brahmauva tā hś aṃ yasmā tsarvā tmakatayoditau.. 12..

All these goals can not be fulfilled by the first one BRAHMA. He has said some holy scriptures. Therefore GOD SHIVA and GOD VISHNU are the benefactors of the world. They are responsible for the two acts of existence and annihilation of every thing. They are also propagators of scriptures of salvation. This is so because BRAHMA The Supreme Bliss itself has become that way in the form of SHIVA and VISHNU and therefore they are designated as divine GODS in their respective scriptures (11-12)

न र ् द ो ष प ू र ् ण ग ु ण त ा त त ् त च ् छ ा स ् त ् र े त य ो ः क ृ त ा ।
भ ो ग म ो क ् ष फ ल े द ा त ु ं श क ् त ौ द ् व ा व प ि य द ् य प ि ॥ १ ३ ॥

भ ो ग ः श ि व े न म ो क ् ष स ् त ु व ि ष ् ण ु न े त ि व ि न ि श ् च य ः ।
ल ो क े sप ि य त ् प ् र भ ु र ् भ ु ं ग ् क ् त े त न ् न य च ् छ त ि क ह ि र ् च ि त ॥ १ ४ ॥

nardoṣ apū rṇ a guṇ atā tattacchā stre tayoḥ kṛ tā .
bhogamokṣ aphale dā tuṃ ś aktau dvā vapi yadyapi.. 13..

bhogaḥ ś ivena mokṣ astu viṣ ṇ uneti viniś cayaḥ .
lokespi yatprabhurbhuṃ gkte tanna yacchati kahircita. .. 14..

Being completely devoid of impurities and having all Devine attributes SHIVA and BRAHMA have been mentioned in their respective scriptures. Although both of them are capable of giving the awards of worldly happiness as well as salvation, shiva awards salvation and vishnu awards worldly hapiness. Even in the world also, the master does not anytime give away what he enjoys. (13, 14)

अ त ि प ् र ि य ा य त द प ि द ी य त े व ् क च ि द े व ह ि ।
न ि य त ा र ् थ प ् र द ा न े न त द ी य त ् व ं त द ा श ् र य ः ॥ १ ५ ॥

atipriyā ya tadapi dī yate vkacideva hi.
niyatā rthapradā nena tadī yatvaṃ tadā ś rayaḥ . .. 15..

BUT even that, which he enjoys is, at times, given to some very dear. Depending upon fulfilling of the type of goal, one decides as to which GOD one belong to and whom to take refuge, according to set practice. (15)

प ् र त ् य े क ं स ा ध न ं च ै त द द ् व ि त ी य ा र ् थ े म ह ा छ ् र ् म ः ।
ज ी व ा स ् व ा भ ा व त ो द ु ष ् ट ा द ो ष ा भ ा व ा य स र ् व द ा ॥ १ ६ ॥

श ् र व ण ा द ि त त ः प ् र े म ् ण ा स र ् व ं क ा र ् य ह ि स ि द ् द य त ि ।
म ो क ् ष स ् त ु व ि ष ् ण ो ः स ु ल भ ो भ ो ग श ् च श ि व त स ् त थ ा ॥ १ ७ ॥

pratyekaṃ sā dhanaṃ caitada dvitī yā rthe mahā chrmaḥ
jī vā svā bhā vato duṣ ṭ ā doṣ ā bhā vā ya sarvadā .. 16..

ś ravaṇ ā di tataḥ premṇ ā sarvaṃ kā rya hi siddayati
mokṣ astu viṣ ṇ oḥ sulabho bhogaś ca ś ivatastathā .. 17..

Both of them (Shiva and Vishnu) are the means to achieve each goal (BUT) (in awarding) the second goal (which he does not generally give) there occurs great strain. Human souls are by nature full of impurities. To get rid of impurities one should resort to listening of godly discourses with love and affection. With that everything is achieved. Salvation is easy to get from Vishnu and worldly pleasure from Shiva. (16, 17)

स म र ् प ण े न ा त ् म न ो ह ि त द ी य त ् व ं भ व े द ध ् र ु व म ।
अ त द ी य त य ा च ा प ि क े व ल श ् च े त स म ा श ् र ि त ः ॥ १ ८ ॥

त द ा श ् र य त द ी य त ् व ब ु द ् ध य ै क ि ं च ि त ् स म ा च र े त ।
स ् व ध र ् म म न ु त ि ष ् ठ न ् व ै भ ा र द ् व ै ग ु ण ् य म न ् य थ ा ।

samarpaṇ enā tmano hi tadī yatvaṃ bhavedadhruvama.
atadī ya tayā cā pi kevalaś ceta samā ś ritaḥ .. 18..

tadā ś rayatadī yatva buddhayai kiṃ citsamā careta.
svadharmamanutiṣ ṭ hanvai bhā radvaiguṇ ya manyathā .. 19(a)..

It is only by complete dedication of oneself and belonging to GOD that one becomes firms In the abscence of belonging to HIM GOD one should conduct himself with complete refuge in GOD and aim to complete belonging to HIM, while following one's religious path as prescribed. If otherwise, it becomes a double load. (18, 19)

इ त ् य े व ं क थ ि त ं स र ् व न ै त ा ज ् ज ् ञ ा न े भ ् र म ः प ु न ः ॥ १ ९ ॥

ityevaṃ kathitaṃ sarva naitā jjñ ā ne bhramaḥ punaḥ .. 19(b)..

In this way everything is told so that there is no more any misgiving in respect of this knowledge. (19 1/2)

॥ इ त ि श ् र ी व ल ् ल भ ा च ा र ् य व ि र च ि त ो ब ा ल प ् र ब ो ध ः स म ् प ू र ् ण ः ॥

.. iti ś rī vallabhā cā rya viracito bā laprabodhaḥ sampū rṇ aḥ .. (2)

This is the end of " Balbodh"

by SHREE VALLABHACHARYA. (2)

स ि द ् ध ा न ् त म ु क ् त ा व ल ी