ज्ञाने कर्मणि योगे च वार्तायां दण्डधारणे ।
यावानर्थो नृणां तात तावांस्तेऽहं चतुर्विध: ॥
jñāne karmaṇi yoge ca vārtāyāṁ daṇḍa-dhāraṇe |
yāvān artho nṛṇāṁ tāta tāvāṁs te’haṁ catur-vidhaḥ ||
(Śrīmad Bhāgavatam: 11.29.33; cited in Bhakti Sandarbha: 334)
“My dear [i.e., O Uddhava], for you, I am the entirety of the fourfold object of human beings [achievable] by means of knowledge (jñāna), action (karma), yoga, business, and justice.”
Commentary
atha śrīmad-uddhavavat śrī-kṛṣṇaikānugatānāṁ sādhanatve sādhyatve ca svayaṁ śrī-kṛṣṇa-rūpa eva paramopādeya ity āha—jñāne … | jñānādau yāvān dharmādi-lakṣaṇaś caturvidho’rthaḥ, tāvān sarvo’py aham eva | tatra jñāne mokṣaḥ | karmaṇi dharmaḥ kāmaś ca | yoge nānā-vidha-siddhi-lakṣaṇo laukiko vārtāyāṁ daṇḍa-dhāraṇe ca nānā-vidha-laukikaś cārtha iti caturvidhatvaṁ jñeyam ||
(Bhakti Sandarbha: 334)
“Now, for those who follow Śrī Kṛṣṇa exclusively like Śrīmad Uddhava, the form of Śrī Kṛṣṇa himself alone [i.e., and not, rather, the Paramātmā] is supremely worthy of being taken up [as one’s support and object of bhakti] in practice [i.e., during the process of sādhana] and in perfection [i.e., after the attainment of one’s sādhya]. Thus, he [i.e., Śrī Kṛṣṇa] speaks this verse (jñāne … ). I alone am even the entirety of the fourfold object in the form of dharma and so forth [i.e., I alone am the four puruṣārthas of dharma, artha, kāma, and mokṣa, attained] by means of knowledge (jñāna) and so forth. In that regard, mokṣa comes through knowledge (jñāna), dharma and kāma through action (karma), various types of siddhis through yoga, and various types of worldly objects through worldly business and justice. In this way, the fourfoldness [of the object of human beings] is to be understood.”