બાલબોધ

Introduction

In the town of Ambala, India there was a person named Narayandas Kayasth. He became the follower of Shri Vallabh. When Shri Narayandasji was ordered to go home after several days of stay with Shri Vallabh, he told Shri Vallabh that he was not inspired in any ways. So Shri Vallabh created this work in the form of “Balbodh” for him. As the title suggests, it is intended as exhortation to juniors in spiritual life. This volume refers to the “Four Ends” of human life as taught by the Vedas and by the sages.

These four purposes of life are

1. Righteousness (Dharma)

2. Wealth (Artha)

3. A Desire for Ultimate Happiness (Kama)

4. Exaltation and sublimation of soul (Moksha)

Here Shri Vallabhacharya proposed only to consider Moksha Purushartha, as that is the real goal of the aspirants of spiritual life. Those who are interested in seeking Dharma, Artha, and Kama should understand their nature and ways from smruti works by Brihaspati, Chanakya and Vatsyayana respectively.

बालबोधः

नत्वा हरिं सदानन्दं सर्वसिद्धान्तसङ्ग्रहं |

Shri Vallabh Charanबाल प्रबोधनार्थाय वदामि सुविनिश्चितं ||१||

धर्मार्थ काममोक्षाख्याश्च्त्वरोर्था मनीषिणां |
जीवेश्वरविचारेण द्विधा ते हि विचारिताः ||२||

अलौकिकास्तु वेदोक्ताः साध्यसाधनसंयुताः |
लौकिका ऋषिभिः प्रोक्तास्तथैवेश्वर शिक्षया ||३||

लौकिकान्स्तु प्रवक्ष्यामि वेदादाद्या यतः स्थिताः |
धर्मशास्त्राणि नीतिश्च कामशास्त्राणि च क्रमात् ||४||

त्रिवर्गसाधकानीति न तन्निर्णय उच्चते |
मोक्षेचत्वारि शास्त्राणि लौकिके परतः स्वतः ||५||

द्विधा द्वे द्वे स्वतस्तत्र साङ्ख्ययोगो प्रकीर्तितौ |
त्यागात्यागविभागेन साङ्ख्येत्यागः प्रकीर्तितः ||६||

अहंताममतानाशे सर्वथा निरहंकृतो |
स्वरुपस्थो यदा जीवः कृतार्थः स निगद्यते ||७||

तद्दर्थं प्रक्रियाकाचित् पुराणेऽपि निरुपिता |
ऋषिभिर्बहुधा प्रोक्ता फ़लमेकम बाह्यत ||८||

अत्यागे योगमार्गोहि त्यागोपि मनसैवहि |
यमादयस्तुकर्तव्याः सिद्धेयोगे कृतार्थता ||९||

पराश्रयेण मोक्षस्तु द्विधासोऽपि निरुप्यते |
ब्रह्माब्राम्हणतां यातस्तद्रुपेण सुसेव्यते ||१०||

ते सर्वार्थानचाद्येन शास्त्रं किञ्चिदुदीरितं |
अतः शिवश्च विष्णुश्च जगतो हितकारकौ ||११||

वस्तुनः स्थितिसंहारौ कार्यौ शास्त्रप्रवर्त्तकौ |
ब्रम्हैव तादृशंयस्मात् सर्वात्मकतयोदितौ ||१२||

निर्दोषपूर्णगुणता तत्तच्छास्त्रे तयोः कृता |
भोगमोक्षफ़ले दातुं शक्तौ द्वावपि यद्यपि ||१३||

भोगः शिवेन मोक्षस्तु विष्णुनेति विनिश्चयः |
लोकेऽपियत् प्रभुर्भुक्ते तन्नयच्छति कहिर्चित् ||१४||

अतिप्रियाय तद्दपि दीयते क्वचिदेवहि |
नियतार्थ प्रदानेन तद्दियत्वं तद्दाश्रयः ||१५||

प्रत्येकं साधनम् चैतद् द्वितियार्थे महान् श्रमः |
जीवाः स्वभावतो दुष्टाः दोषाभावाय सर्वदा ||१६||

श्रवणादि ततः प्रेम्णा सर्वकार्यंहि सिद्धयति |
मोक्षस्तु सुलभो विश्नोर्भोगश्च शिवत स्तथा ||१७||

समर्पेणनात्मनोहि तद्दियत्वं भवेद् ध्रुवम् |
अतदीयतयाचापि केवलश्चेत् समाश्रितः ||१८||

तद्दाश्रय तदीयत्व बुद्धयैकिञ्चित् समाचरेत् |
स्वधर्म मनुतिष्ठनवै भार्द्वैगुण्यमन्यथा ||१९||

इत्येवं कथितं सर्वं नैतजज्ञाने भ्रमः पुनः ||१९ १/२||

Gujarati padyanuvad (Poetry Translation) – બાલબોધ

વંદી હરિ સદાનંદ, સારસિદ્ધાંત સર્વનો
બાળકોના બોધ કાજે, ભાખું છું હું સુનિશ્ચિત ।।૧

ધર્મ, અર્થ, કામ, મોક્ષ શાણાના ચાર અર્થ એ
જીવે ને ઈશ્વરે એમ એ વિચારાય બે વિધે ।।२

અલૌકિક તો વેદોક્ત, સાધ્ય-સાધન સાધના
ત્હેવા છે ઈશ્વરપ્રેર્યા, ઋષિભાખ્યાજ લૌકિક ।।३

પ્રવર્તે પૂર્વના વેદે, માટે લૌકિક વર્ણવું
ધર્મશાસ્ત્ર નીતિશાસ્ત્ર કામશાસ્ત્ર અનુક્રમે ।।४

પ્હેલા ત્રણની સિદ્ધિ કાજે ન ત્હેનો ક્હેઇશ મર્મ હું
લૌકિક મોક્ષનાં ચાર શાસ્ત્રો છે, પરતઃ સ્વતઃ ।।५

બેનાં બે બે; સ્વતઃના ત્યાં સાંખ્ય ને યોગ બે કહ્યાં
ત્યાગ-અત્યાગના ભેદે, સાંખ્ય માં ત્યાગને કથ્યો ।।६

અહંતા-મમતા છાંડી, સૌ વિધે નિરુદ્ધ થઇ
સ્વરૂપે જીવ રહે જયારે, ત્હેને ત્યારે કૃતાર્થ કરે ।।७

પ્રક્રિયાઓ કંઈ તેની, પુરાણોમાં ય વર્ણવી
બહુધા ઋષીઓ એયે એક સૌ સેશ્વરે ફળ ।।८

અત્યાગે છે યોગમાર્ગ, ત્યાગે ત્યાં મનથીજ છે
યમાદી છે ધર્મ કર્મ, યોગ સીધ્યે કૃતાર્થતા ।।९

તે પરાશ્રયનો મોક્ષ તેય બે વિધનો કહ્યો
બ્રમ્હા-બ્રામ્હણતા પામ્યે સુસેવાયે જ તે રૂપે ।।१०

ન પૂરે અર્થ સૌ બ્રમ્હા, શાસ્ત્રે કાંક કહેલુંજ છે
તેથી જ શિવ ને વિષ્ણુ વિશ્વના હિતકારીઓ ।।११

વસ્તુના સ્થિતિ-સંહારકર્તા, શાસ્ત્રપ્રવર્તક
તાદૃશ બ્રમ્હ એ, માટે સર્વાત્મકતાથી ત્યાં કહ્યાં ।।१२

નિર્દોષ પૂર્ણગુણતા તે તે શાસ્ત્રે જ વર્ણવી
આપે બંનેય જોકે તે ભોગ ને મોક્ષનાં ફળ ।।१३

શિવથી ભોગ ને મોક્ષ વિષ્ણુથી એ સુનિશ્ચિત-
લોકેયે સ્વામી જે માણે, તે ન આપે કદાપિયે ।।१४

અતિશે પ્રિયને ત્હોયે, આપે છે જ કદી કદી
નિર્મિયા અર્થ આપ્યેથી, તદીયત્વ તદાશ્રય ।।१५

પ્રત્યેક સાધન એ ને બીજા અર્થે મહાશ્રમ
જીવો સ્વભાવથી દુષ્ટ, દોષ એ ટાળવા સદા ।।१६

શ્રવણાદિ કરવાં, તેથી પ્રેમે સધાય કાર્ય સૌ
મોક્ષ તો વિષ્ણુથી સ્હેલો, ભોગ તો સ્હેલ શિવથી ।।१७

સમર્પણે જ આત્માના, તદીયત્વ સદાયનું
તદીયત્વ વિનાયે જો, હો સારો માત્ર આશ્રિત ।।१८

તદીયત્વ તદાશ્રય જાણવા શ્રવણા દિ કૈ –
કરવું, સ્વધર્મ જાણીને; અન્યથા ભાર બે-ગણો ।।१९

એ રીતે સૌ કહ્યું; જાણ્યે એટલું ન ભૂલે ફરી ।।१९ १/२

Natva Harim Sadaanandam, Sarva Siddhant Sangraham

Balprabodh Naarthaya, Vadami Suvi Nishchitam.

Dharmarth Kama Mokshakhya-Schatva Rortha Manishinaam,

Jiveshvar Vicharen, Dvidha Te Hee Vicharitah.

Alloukikastu Vedoktaha, Sadhya Saadham Sayuntaha,

Loukika Rishibhihi Prokta, Stathai Veshwar Shikshayaa.

Lauki Kanstu Prava Kshayami, Vedaa Daadhya Yatah Sthitaha.

Dharma Shastrani Nitishch, Kama Shastani Cha Kramat,

Tri Varga Sadhaka Niti, Na Tanniranaya Uchyate.

Mokshe Chatvari Shastrani, Laukike Parataha Svataha,

Dvidha Dve Dven Svata Statra, Sankhya Yogan Prakirti Tau,

Tyagaa Tyaga Vibhagen, Sankhye Tyagaha Prakirtitaha.

Ahanta Mamta Nashe, Sarvatha Nirhan Krutau,

Svarup Shtho Yada Jivaha, Krutharthaha Sa Nig Dhya Te.

Tadartham Prakriya Kachit, Puranepi Nirupita,

Rishibhir Bahudha Prokta, Fal Mek Mabaahyataha.

Atyaye Yoga Margohi, Tyagopi Mama Saivhi,

Yama Dayastu Kartavyaha, Siddhe Yoge Krutharthaa.

Paraa Shreyana Mokshastu, Dvidha Sopi Nirupayate,

Brahma Braahamana Taan Yaat, Stada Rupena Su Sevyate.

Te Sarvartha Na Chadyen, Shastran Kim Chidudeeritam,

Ataha Shivasch Vishnusch, Jagato Hita Karankou,

Vastunaha Sthiti Samhaarau, Karyan Shastra Pravartakau.

Brahmeiva Tadrusham Yasmat, Sarvatmak Tayoditau

Nirdosh Purnagunataa, Tattchhaashtre Tayaha Krutaa,

Bhog Moksh Phale Daatun, Shaktan Dwavapi Yadyapi.

Bhogah Shiven Moksh Stu, Vishnu Neti Vinischayah,

Loke Pi Yat Prabhurbhunkte, Tann Yachhti Karhichit.

Ati Priyay Tadapi, Diyate Kavachi Dev Hi,

Niya Tarth Pradanen, Tadi Yatvam Tada Shrayaha,

Pratyekam Sadhanam Chaitad, Dwitiyarthe Mahan Shramah.

Jivaha Swabhavto Dusta-Dosha Bhavaaya Sarvada,

Shravanaadi Tatah Premna, Savvam Karyam Hi Siddhyati,

Moksha Stu Sulabho, Vishnnor Bhogasch Shivat Stathaa.

Samarpane Natmanohi, Tadiyatvam Bhaved Dhruvam,

Atadiya Tayaa Chapi, Kevalschet Samashritaha.

Tadaa Shraya Tadiyatva-Buddh Yei Kinchit Samacharet,

Swadharm Manutishtthin Vai, Bhaar Dwaigunya Manyathaa.

Eetyevam Kathitam Sarvam, Naiteej Gnene Brahmaha Punaha.

Here Shri Mahaprabhuji (Shri Vallabh) addresses all the juniors in the pathway of spiritual life. He addresses all the principles in short and sweet type of form. He also describes the form of God with all happiness and capability of God to take away all the worries of a person.

There are four purposes of life of every intellectual individuals which are righteousness (Dharma), wealth (Artha), a desire for ultimate happiness (Karma), exaltation of soul (Moksha.) These four purposes of life can be attained by an individual and by God.

The God has described divine purpose of life in Vedas. It also describes how to attain those purposes by using ceremonial performance of Sacrifice (yagna) and also to use purified butter(ghee) in these ceremonies. By God’s grace Rishimunis have described how to attained those four purposes of life by individuals. It is described in Smruti volume.

All the divine purposes are based on Vedas. Therefore, here Shri Vallabh describes very well the purpose of life out of those first three Dharma, Artha and Kama are achieved respectively by Dharma Shastra, Artha Shashtra and Kama Shashtra. So Shri Vallabh does not waste time by explaining those purposes.

Exaltation of soul thought by an individual is described in four shastras. In that description exaltation is of two types 1. Exaltation by Others 2. Exaltation by Yourself. Each exaltation is explained by two Shastras. Self renunciation is achieved by two things, with sacrifice and without sacrifice which very well explained in Sankhya and Yoga Shastras. In Sankhya Shastra, it is explained about self renunciation.

With the knowledge of Sankhya Shastra, soul becomes free of I-ness, self pride and egoism. When this state of soul is achieved, it is called self realization and that soul becomes purified and inner knowledgeable.

Rishimunis (Saints) have achieved this self realization as per described in Sankhya Shastra. They have achieved by practical means and applying in their daily life. All Puranaas believe in one God and every thing is governed by one God only. By the knowledge of Sankhya Shastra, we get same fruits.

There is definite path in Yogamarg to achieve self exaltation without sacrifice. Here you have to give mental sacrifice. By proper disciplinary control of breathing, food, meditation, speech, mental exercise, daily routine, we can achieve extraordinary spiritual state of soul which is capable of uniting with God very easily.

The salvation of soul favored by others (Gods) Brahmaji is already worshipped as Brahmanas by doing study of Vedas. Moreover, Brahmaji is generator of life, so he will not give exaltation to soul because it is reverse process of generation.

Brahmaaji never gives exaltation. He has created Shastra named Vaikhanasa related to exaltation. Therefore, for exaltation, Shiva and Vishnu are capable. Vishnu’s job is to operate and protect the world. Whereas, Shiva’s job is to destroy the world. Both are prominent and proficient in their work.

For these reason only supreme power has created powers like Vishnu and Shiva. And these powers are called Gods and they are proficient in their defined work.

Shiva’s innocence and versatility for universe is described in “Pashupatshashtra” and for Vishnu it is described in “Naradpanchratra.” Shiva and Vishnu both are capable to give worldly physical comforts and also exaltation of soul. But as a matter of fact, Shiva always gives worldly physical emetics and Vishnu always gives exaltation of soul. But there are some exceptions. If we think deeply, as in real world owners who are enjoying physical comforts will not allow their servants to enjoy same physical comforts. So applying this simple logic, Shiva always wants exaltation for himself so he will not give exaltation to his devotees, but he will give physical comfort for sure. It is reverse for Vishnu, that he likes physical comforts, so he will give exaltation of soul to his devotees.

As we understood ahead that every god is capable of giving exaltation and physical comforts but they will normally give what they do not want; but for very favorite devotees, they will give what they want. In other words Shiva will give exaltation of soul to his very favorite devotee and Vishnu will give physical comforts. But to do so Shiva and Vishnu has to go very great exertion.

Shri Vallabh draws our attention that human mind is faulty and immersed in worldly affairs by nature. To get freedom from all worldly affairs and achieve true happiness, one should perform nine fold devotion.

Nine fold devotions are:

1. To hear about Shri Krshna

2. To Praise the Shri Krshna

3. To remember Shri Krshna every second

4. To offer service in the lotus feet of Shri Krshna

5. Worship, devotion

6. A respectful bowing

7. Servitude

8. Friendship

9. Self dedication with love

By doing nine fold devotion, one can easily achieve happiness from Shiva and exaltation from Vishnu.

Those who dedicate self, wealth, family including wife and children etc. to Shri Krshna, always achieve best love and devotion from God. But those who have not achieved that devotion through self dedication and always surrender themselves to Shri Krshna also gets sublimation of soul towards God head.

In conclusion, to understand His divineness, we should accept total surrenderness towards Supreme Being, the Krshna. And we should perform our duties toward Him (nine fold devotion) and also we should perform worldly duties too. Failure to perform both duties we are doing double sin, and Krshna has to do extra to exalt those souls. and it takes longer for those souls to be exalted.

Thus, so far Shri Vallabh established the principles for life and we should understand it without doubt.

Leave a comment

Feedback

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s

Create a free website or blog at WordPress.com.

%d bloggers like this: