Now the sentiment of the account of a detached Brahmin Vaishnava of Gujarat, a sevak of Shri Gusainji, is being described.

Bhav Prakash (Revealing the Sentiment): This devotee is a sattvik bhakta. In the divine play her name is “Bhava-Nipuna.” She is an intimate sakhi of Shri Chandavaliji. She manifested from Madhura; therefore this is her devotional form.

He was born in Gujarat in a Brahmin family. From childhood he lived in a detached and renounced state. When he became about twenty years old, his parents passed away. He was never married. Then he departed on pilgrimage. First he came to Mathura. There he met a Vaishnava who was a sevak of Shri Gusainji and was also detached from worldly life. This Brahmin asked him, “Brother, is there any great soul who can free one from the disease of birth and death?”

That Vaishnava replied, “Yes, yes! Shri Vitthalnathji Gusainji is exactly such a one. By going into his refuge all ignorance is removed and supreme bliss is attained. I myself am his sevak. If you wish, then go to Shri Gokul and become his sevak.” Then the Brahmin said to that Vaishnava, “If you come with me, it would be good.” So that Vaishnava came with the Brahmin to Shri Gokul. Afterward they went before Shri Gusainji and submitted, “Maharaj! Kindly make this Brahmin your sevak.” Then Shri Gusainji mercifully bestowed upon him the Name and performed nivedan, making him a sevak. Afterward Shri Gusainji cast upon him a glance full of grace.

Prasang 1 – Shri Gusainji Teaches the Path of Devotion That detached Brahmin Vaishnava attained understanding of Bhagavad-lila and began to understand the hidden meanings of the sacred discourses. Then the detached Brahmin Vaishnava submitted before Shri Gusainji, “Maharaj! Please now give me such instruction that I may be freed from this sorrowful worldly existence and attain entrance into Bhagavad-lila.” Then Shri Gusainji replied from his holy mouth, “This matter is extremely difficult. Only when Shri Thakurji bestows grace can such a state be attained.”

Then that detached Vaishnava asked this for the upliftment of all Vaishnavas: “Maharaj! By your grace, please explain at least something. Merely hearing the nectar-like words from Raj’s lips fulfills the soul.” Hearing such words from the detached Brahmin Vaishnava, Shri Gusainji said: “In former times Vaishnavas were such that whenever they found leisure, they would sit upon the banks of Shri Yamunaji and perform kirtan. But the Vaishnavas of today are such that they do not listen to kirtan or sacred discourse, and instead they eagerly listen to worldly talk.” Concerning this he quoted the verse: नूनं दैवेन विहताः ये चाच्युत-कथासुधाम्। हित्वा श्रृण्वन्त्य सद्‌गाथाः पुरीषमिव विभुजः ॥। - “Surely those people are ruined by fate who abandon the nectar of Achyuta’s stories and instead listen to worldly tales, like swine delighting in filth.”

Then he said, “‘Abandoning all dharmas’ — how is this accomplished? It is accomplished by becoming utterly possessionless and thinking within oneself: ‘I have taken refuge at the lotus feet of Shri Thakurji. Therefore all faults will naturally fall away. All worldly duties are ultimately futile.’ When one understands this, then the true dharma of a sevak naturally arises. “And if a Bhagavadiya Vaishnava practices the dharma of seva, then no obstacles arise. Why? Because Shri Thakurji knows, ‘This person is serving Me.’ Therefore Shri Thakurji Himself grants the fruit of seva.

“When one attains the kind of love possessed by the devotees of Braj, then true acceptance occurs. One should not keep even the slightest trace of worldly entanglement within the mind. One should know Shri Govardhannathji as one’s everything and renounce all else. “And one should hear the sound of the flute. These are the signs of attaining the lila of a Bhagavadiya Vaishnava. “Then the blossoming fruit truly ripens. Horripilation arises, the heart rejoices within, and streams of sweet words pour forth.

“Therefore the dharma of a Bhagavadiya Vaishnava is this alone: for the sake of attaining Bhagavan and for the sake of Bhagavadiya Vaishnavas, one offers everything. All these matters arise together at once. Shri Thakurji and the devotees of Braj possessed this in abundance. Therefore a Bhagavadiya Vaishnava should always remain in this manner.”

“And a Vaishnava must protect three things: first discrimination (vivek), then patience (dhairya), and after that refuge (ashray). One should carefully preserve these three. “Now I shall explain the meaning of discrimination. “Shri Mahaprabhuji instructs: ‘Prabhu always does only what is good.’ One should maintain this faith. Whatever condition may arise, one should never make requests before Shri Thakurji. Whatever Prabhu wishes, that alone He will do. Therefore a Bhagavadiya Vaishnava should never pray for anything.

“One should firmly decide within the mind: ‘Shri Prabhu knows everything. Why should I make requests? He has already arranged what is needed beforehand.’ “A human being does not even know his own mind completely, nor does he know what is written in his destiny. Then how can one understand the ways of Shri Prabhu? “Therefore one should never ask for anything. Whatever Shri Govardhannathji has considered will certainly occur, and He will do everything well.

“And the soul should never possess pride. One should not think: ‘I perform seva in such-and-such a way, yet Prabhu does not act according to my wishes. He acts only according to His own will. Serving with this body is troublesome. What should I do? I shall now simply sit idle.’ “If a soul thinks in this way and withdraws, then how can that soul’s purpose ever be fulfilled? One should never behave in this manner.

“A Vaishnava should live according to the Guru’s guidance and should never violate the Guru’s command. To transgress the command is a great offense. “A sevak must always remain dependent upon the Master. Once a sevak has performed nivedan and surrendered children, spouse, home, wealth, and everything else, then what remains as his own? Why then should he maintain pride? “Therefore one should maintain firm conviction that whatever Prabhu does is good.

“And secondly, one should think: ‘I am a sevak; therefore seva alone is my dharma.’ In this path one must endure all three kinds of suffering. “One who possesses such discrimination and patience should never make requests. “And if someone says, ‘Should one not even pray for darshan of the Lord’s face?’ then the answer is: this indeed is the primary dharma of Bhagavadiyas — never to remain sitting idle without seeking darshan. One should make effort. “Shri Thakurji accepts souls in different ways. Some He accepts while they remain in their own homes; others He accepts only when they come near Him. No one is capable of knowing the exact wish of Shri Prabhu. “Therefore the soul should always remain engaged in seva. This is true refuge. One should never worry about anything and should never remain idle.”

Afterward Shri Gusainji explained the teaching of Antahkaran Prabodh: “When the method of nivedan-bhakti becomes firmly established, then no fault can arise. “Shri Acharyaji Mahaprabhu Himself has spoken nectar-like words from his holy mouth: ‘Even if one breaks both commands, one should not fall into despair. One should know: I too am only a sevak. I have surrendered everything to Shri Prabhu. Therefore what worry remains?’”

He further explained: “If one clings to bodily attachment and fails to remain attentive in seva, then Shri Prabhu Himself becomes displeased. “A comparison is given for this. Suppose a daughter has reached maturity, and her parents lovingly keep her in their own home, honoring and respecting her husband greatly, but never send the daughter to her husband’s home. Then the husband can never feel satisfied. But when they send the daughter to her husband’s house, then the husband becomes deeply satisfied.

“In the same way, if one regards this body properly and remains attentive in seva, then Shri Prabhu becomes pleased.” Thus Shri Gusainji instructed that detached Vaishnava. Hearing this nectar of words, the detached Vaishnava became exceedingly delighted. Afterward Shri Gusainji returned to his bethak. Then the detached Vaishnava had darshan of Shri Navneetpriyaji and all seven svarups and afterward came before Shri Gusainji and offered dandavat pranam. Then Shri Gusainji asked, “Vaishnava! Have you had darshan of Shri Navneetpriyaji?”

The detached Vaishnava submitted, “Maharaj! By your grace I have had darshan of all seven svarups. How can this insignificant soul possibly describe their greatness? But Maharaj, it would be good if their devotional sentiments and forms were explained.”

Then Shri Gusainji said to that Vaishnava: “In the house of Shri Yashodaji, Prabhu performed His childhood pastimes. That form is Shri Navneetpriyaji.

“And when He grew older in Shri Yashodaji’s home and performed the cowherding pastimes, that form is Shri Mathuranathji. “At the time when Shri Mathuranathji goes with His companions to steal butter from the homes of the gopis, He goes especially to the home of Shri Swaminiji. There He steals milk, yogurt, and butter. “At one time, when He came into seclusion there, Shri Swaminiji said, ‘Today I shall catch You and take You before Shri Nandarayji and Shri Yashodaji.’ “Then Shri Swaminiji seized both the arms of Shri Mathuranathji. “At that moment Shri Mathuranathji manifested two additional arms and submitted before Shri Swaminiji: ‘I am completely under your control and always remain near you. In one lower hand I hold the conch, whose shape resembles your neck; therefore I keep it. In another hand I hold the lotus, for your face itself is lotus-like. In the upper left hand I hold the mace, whose form resembles your breasts. And in another hand I hold the discus, which resembles your ornaments — your waist-bells and bangles. I keep them in remembrance of your beauty. Therefore please release Me.’ “Then, after tasting a little nectar from His lips, Shri Swaminiji released Him. “Such are the pastimes within Shri Mathuranathji.

“And when the Katyayani vow was performed, Prabhu enacted the pastime of stealing the garments. That form is Shri Vitthaleshji. “He is absorbed in the sentiment of Shri Swaminiji. Therefore His form appears fair in complexion. If He remained dark in complexion within those garments, then all the gopis would immediately recognize Shri Thakurji. Therefore Shri Thakurji became fair-complexioned, appearing similar to the gopis, and sat upon the kadamba tree after stealing their garments. “At that time the gopis still possessed a slight obstacle in the form of modesty. Therefore Shri Vitthaleshrayji removed that obstacle and returned the garments to all of them. “That pastime exists within Shri Vitthaleshrayji.”

“Now, in the Rasa Panchadhyayi, all the devotees of Braj are seated upon the riverbank sands. That form is Dwarkadhish Temple Shri Dwarkanathji. All the gopis are seated there upon the sands, and in their midst Shri Swaminiji is seated. There Shri Thakurji suddenly arrives. The sakhis restrain Him through playful objections. Then, making lotus-like gestures with His hands, Shri Thakurji closes the eyes of Shri Swaminiji, and with two hands He plays the flute. Such rasa-filled pastimes exist within Shri Dwarkanathji.

Now Shri Gokulnathji is holding up Govardhan Mountain and protecting all the devotees of Braj. With His left hand He has lifted Shri Govardhan, while in His right hand He holds it firmly. With two hands He plays the flute, causing all Braj to drink the nectar of divine bliss. At times He supports Shri Govardhan merely through the breath of His flute. In the lower left hand there is a conch, symbolizing the divine celestial waters. Such pastimes are manifest within Govardhandhar Shri Gokulnathji.

Now the form of Shri Gokulchandramaji is directly Manmath-Manmath — the enchanter even of Cupid himself. When in the Rasa Panchadhyayi He suddenly disappeared, all the gopis wept in separation. Then He manifested once again. That form is Shri Gokulchandramaji. Afterward the rasa dance took place. Then with both hands He played the flute and bestowed the nectar of rasa upon all the devotees of Braj. There, six dharmas are united within one supreme dharmi. Upon this He raises His finger as if assuring the devotees of Braj: ‘I am fully under your devotion. I am forever your beloved.’ Such are the rasa pastimes within Shri Gokulchandramaji. His manifestation is exceedingly great.

Now the sentiment of Shri Madanmohanji is being explained. Within the nikunjas He performs countless varieties of divine pastimes. There even millions of Cupids become ashamed. Many kinds of sports occur there. And in the Rasa Panchadhyayi, when He played the flute and summoned all the devotees of Braj, at that time He Himself became the embodiment of uddipana-bhava. That form is Shri Madanmohanji.

Thus are the devotional contemplations of all seven svarups. Therefore, at the time of their darshan, one should meditate in this manner.” Thus Shri Gusainji Himself instructed. “And Shri Govardhannathji is the Lord of the Nikunjas. Standing at the entrance of the nikunja, He raises His arm high and calls His own beloved devotees inward. In this manner one should contemplate the form of Shri Govardhannathji.”

Hearing this, the detached Vaishnava became exceedingly delighted. Afterward Shri Gusainji went for the darshan of Shri Govardhannathji, and the detached Vaishnava also accompanied him. Shri Gusainji arrived at Gopalpur, and after bathing he entered the temple of Shri Govardhannathji. At that time it was the hour of bhog. Afterward the bhog was removed and rajbhog-arati was performed. Then that detached Vaishnava had darshan of Shri Govardhannathji and reflected within himself: “The darshan of Shri Govardhannathji has occurred exactly in the manner that Shri Gusainji described with his holy words.”

After anosar Shri Gusainji returned to his bethak, and the detached Vaishnava also came there before him. Then Shri Gusainji went to take his meal, and afterward a plate was served to that detached Vaishnava. He sat and took mahaprasad. After Shri Gusainji retired to rest, the detached Vaishnava began fanning him. On the next day, after taking permission from Shri Gusainji, he departed on the Braj pilgrimage. He never remained sitting comfortably in one place. Shri Govardhannathji continued granting him affectionate divine experiences. Later the detached Vaishnava left his body and attained the lotus feet of Shri Govardhannathji.

Bhav Prakash (Revealing the Sentiment): The intention of this account is that Bhagavad-seva and Bhagavad-darshan should always be performed with devotional contemplation and feeling. In the Pushtimarg, contemplation of the svarup, contemplation of the divine pastimes, and contemplation of devotional sentiment are primary. One should constantly maintain such contemplation. Then the mind becomes divine and transcendental, and complete spiritual absorption is attained.

That detached Vaishnava was such a supreme Bhagavadiya and recipient of Shri Gusainji’s grace that the limit of his story cannot be reached; so how much can possibly be told?