Thousands of years have passed due to the separation from the Divine Shri Krishna, the affliction and agony which have been generated in the heart due to the separation from Shri Krishna in me in the form of Anand-Bliss, I, that individual soul, in whom the sentiment has become dormant, dedicate my atman–soul, my body , the senses, the vital breaths, inner senses and their attributes, my spouse, home, family relations, punya and papa, that one earns by way of effects of previous births related to the Divine Krishna, (the most dear to Gopi-folks). I am your (devoted) devotee. “Oh Krishna! I am yours”.

(Utter the sacred formula of Shri Brahma Sambandh Mantra During the period of rendering of divine services)




Sureshbhai and Vishakhaben had one son named ‘Chintan’ and one daughter named ‘Mansi’. Sureshbhai obtained the degree of M.B.A. and he was working as manager of one Company. Vishakhaben was working as a Lecturer in college after obtaining the degree of M.A. with Sanskrit. Both of them had undertaken profound study of the books of ‘Pushti Marga’- (The path of Divine Grace). Both lived a life devoted to rendering services to Divine, reciting the name of God in accordance with the expectations of Shri Mahaprabhuji. Son ‘Chintan’ was a student of computer Sciences. Mansi appeared for XII standard examination in science stream and was eager to join the medical college.

In the later part of the noon, on Sunday, all of them were ready to have a cup of tea, after enjoying bed-rest. Mansi came with a cup of tea.

Sureshbhai said while enjoying tea, “Vishakha, Chintu will be 21 years old after a week. Manu has completed 18 years.”


“Chintu will complete his study after some months. Time is ripe for him to become a householder”

“Pappa, I am your son, ready enough to shoulder my responsibilities”

“Chintu, all fulfill their responsibilities by earning money, marrying and living a life of mundane existence. However, the aim of human life will be fulfilled by performing the most important responsibility.”

“What is that, mummy?” Chintan asked while Mansi was listening to talk with great attention.

“You may quote the words from a Sanskrit poet or literary artist by uttering maxims or proverbs. The speech resulting from knowledge derived from experience, way be he most effective.”

“Mummy, tell the inner meaning in Gujarati so that we understand. My brother and I do not know Sanskrit, do we?”

“Let him tell the truth uttered by seers from their lives. To eat, to drink, to sleep, to become perturbed with fear after being awakened, to continue one’s progeny these four actions are performed by animals. Shri Thakorji has gifted human being with intellect and extraordinary sense of thinking power. If a human being passes his life like an animal by fulfilling these four actions, wherein lies the significance of being born in the species of a man?”

“What extraordinary work should be undertaken by a man?” Chintan asked.

“To implement the conduct according to religion, the species of a human being is the only species out of 84 lakhs of species wherein a man can live life in accordance with the code of conduct of religion. Human life without religion is an animal life, life according to rules of religion means Human life.”

“Religion means to take bath three to four times in a day, to observe untouchability, to consider others as inferior to us, to become angry in all day-to-day routine conversation, doesn’t it” Mansi asked.

“Our house/home is an exception. We see the routine of life as said above, at the houses of aunt (paternal), aunt (maternal) and the neighbor Varshaben. Is that religion, mummy?” asked Chintan.

“No, it is not religion. On the contrary, it is irreligion, and misunderstood by you. Therefore, the seers say also that the true religion lies in passing the life in a cave. To understand its essence, it is necessarily to understand scriptures. Our Shri Mahaprabhuji commands that we should render divine services to Shri Krishna and recite His name after proper understanding. To-day, many vaishnavas imitate the lives of others without understanding the principles of religion. So, irreligion has taken the place of religion in their lives” Vishakha made it more explicit.



“Now I have understood what you mean to say. Tell me the meaning of religion according to the opinion of Shri Mahaprabhuji.”

“The word ‘Religion’ has originated from the word “To Sustain, To Accept or To Acknowledge” (The system marked with faith in God). Religion means to live life in accordance with the rules of religion. There are four important bases or rules of religion: Truth, Mercy, Penance and Piety. These four matters are very indispensable in each and ever conduct of our life. A man who speaks untruth, who is merciless, who takes delight in sensuous pleasures and performs unholy acts, cannot be called a religions-minded person, even if he may be rendering divine services to Shri-Thakorji, reciting the name of God and hymns, and going to the company of good persons.” Sureshbhai explained.

“Shri Mahaprabhuji says - there vital subject-matters are important in religion. Who am I? Where have I come from? What am I supposed to do? Our Pushti Marg gives replies to these questions. The soul residing in human body: the soul is only a part of the supreme soul. He possesses two important attributes of the supreme soul-existence and consciousness, but his Bliss, the most important attribute, has become latent. (It has become dormant). Therefore, the soul becomes weak and feeble and was separated from the supreme soul, before thousands of years. He roamed in the midst of 84 lakhs of species. He forgot the supreme spirit. He forgot his most original Form. He is meticulously in search of bliss as he lacks Bliss. How can he obtain true Bliss from the objects of the world? Our life is like pilgrimages In search of true and perfect Bliss. While understanding that pilgrimage, we want to reach God-Divine-Krishna who is perfect Bliss. This is the aim of our life. Religion is the means to attain this end. ‘Pushti Marg’ is our religion. While observing rules of ‘Pushti Marg’, we can attain Shri Thakorji, perfect Bliss”. Vishakhaben explained the matter patiently. She waited to inhale breath.  


“What is the meaning of ‘Pushti Marg’-The path of Divine Grace?”

“’Pushti’ means Grace of God. It is the chief power of Divine. That unique power has no relationship with cause and effect-The grace is like the down power of the rainfall. There is no rule when and where to rain? Similarly, Shri Thakorji is fully independent. He does not bind by any rules, regarding on which He should bestow mercy and to what extent. ‘Pushti Marg’ means Shri Thakorji will bestow divine grace on individual souls and he will come graciously before him of his own accord.”

“Mummy, does it mean that we have to do nothing? We have to sit just by folding our hands and feet and wait for the descent dance of divine grace.” Mansi asked.

“No, it is the nature of Shri Thakorji to bestow divine grace. It is the nature of and embodied soul to love Him. To love Shri Thakorji whole-heartedly should become the nature of an embodied soul. This is devotion. It means that we should render devotion to Shri Thakorji. Anyone who loves Shri Thakorji is entitled to acquire grace in the form of love of Shri Thakorji. Therefore, we should proceed along the path of devotion so that Shri. Thakorji might come graciously before us by bestowing divine grace.” Sureshbhai explained this situation in detail.


“Papa, how can we render devotion?” Chintan asked.

“Devotion means to render devotion with love to Shri Thakorji. We should maintain super natural attitude towards Shri Thakorji. We should keep the approach to Shri Thakorji as a devoted devotee. Once we know the greatness of a supreme being, we are attracted to Him, We cultivate attitude of love toward Him. We acquire knowledge regarding supremacy of Shri Thakorji by narrating meritorious deeds of Shri Thakorji and by reciting devotional songs in praise of Shri Thakorji. We develop feelings of attraction toward Shri Thakorji and we develop love for Him. We like to Remember Him of. In addition, after development of Love, a desire arises in our heart to render divine services and Devotion to Him. Adamant love toward Him develops because of rendering divine services whole-heartily with love He will be propitiated and bestow us the gift of his Vision in reality. The result will be - we will love him more than our own self-will. This is the stage of achievement of Devotion,” said Vishakhaben.

“I could not understand the supernatural attitude towards Shri Thakorji,” Chintan said.

“Devotion means affection towards Shri Thakorji. The husband and wife have affection towards each other. In the routine life of the world, there are three conditions of affection:-unflinching ness, sacrifice, dedication. If the husband and wife remain faithful to each other in an unflinching manner, their love will develop. Otherwise, it will lead to development of situation of a divorce. The

husband and wife should unite physically and mentally. This mental union leads to spirit of unflinching ness. The husband should sacrifice with pleasure for the sake of happiness of his wife. Wife also should sacrifice with pleasure for the sake of her husband. The wife should dedicate everything to her husband; she should render services to her husband and consider the happiness of her husband as her own happiness “Sureshbhai said.

“These three qualities /virtues are necessary for devotion. The devotee should belong to God only in an unflinching manner. He should not think of anything else, He would not demand anything from other; he will not go to any other God or deity. This is the first condition of unflinching attitude.”

“An unmarried girl sees many boys intending to marry but she selects ultimately one. She will relate to him. At that moment, she will forget all others. She will show unflinching ness towards her future husband. Similarly, in the path of devotion of Pushti Marg, a person attains an initiation of religions rite (Diksha) of the eight-lettered sacred formula from a spiritual Teacher belonging to progeny of Shri Vallabh. This is known as our relationship with Shri Thakorji. After putting on a necklace of Tulsi beads, Divine Shri Krishna is our Ultimate lord. We are His devoted servants, “shrikrishnaha sharanam mama”- Shri Krishna is my protector and I am surrendered to Him”.


“Why should we worship to Shri Krishna, and not to any other God?” Manasi asked.

“Shri Krishna means Parabrahman, Supreme God. ‘Krush’ means omnipotent; perfect bliss. There are no other God, deity, or goddess who is as competent and blissful as He is. He is supreme. It is His inherent nature to downpour divine grace. He can be won only by affection. There is no other supreme essence greater than He is. If we want to accept surrendership and dedication, we should accept surrendership and dedication to supreme spirit only.”  



“Is there any necessity to under go religions rite in order To accept surrendership and dedication to Shri Krishna?” Chintan asked.

“Every religion accepts the significance of a spiritual preacher. We can realize ‘Govind’ only through the medium of spiritual preacher. We cannot cross the ocean of mundane existence without spiritual teacher. The spiritual teacher performs the initiation of a religious vow; he gives us new life-news birth. Therefore, he is called Brahma. The spiritual teacher protects us .He keeps us steady in our self-discipline pertaining to religion. So he is known as Vishnu. The spiritual Teacher avoids all the obstacles that come in the way of Self-discipline pertaining to religion. He causes to further/Increase our spiritual progress. Therefore, he is ‘Shankar’. The Spiritual Teacher enables us to attain Parabrahman-Divine. Therefore, he is called Parabrahman as our eyes are veiled by the crust of ignorance, or our Eyes are blinded by the darkness of ignorance, we cannot visualize the vision of Shri Thakorji. The spiritual teacher applies a rod in our eyes with collyrium of knowledge of Divine. Then we can know, see and visualize Shri Thakorji with or physical eyes and the mind.”

“Shri Mahaprabhuji is the supreme spiritual preacher of all these spiritual preachers. Other spiritual Teachers are art-incarnations of divine, ’Kala Avatar’ or ‘Gunavtar’s as Shri Mahaprabhuji is the incarnation of Lotus-like face of Shri Thakorji, He is Supreme, Perfect God ( Purna Purushottam) in reality. It is our great fortune to obtain the supreme spiritual Teacher like Him.”

“But Shri Mahaprabhuji is not graciously present now.” said Manasi.

“The progeny of Shri Vallabh through his sons, grand sons and Grand grand sons-is continued graciously. Shri Raghunathji says,”Svanurupasutaprasuhu” The father takes birth once again as a child. Therefore, a chain of male-descendants of family lineage of Shri Vallabh represents Shri Vallabh. He graciously resides in their hearts-Thus Shri Mahaprabhuji Himself performs the initiation rite of religions ceremony of Brahma Sambandh. Therefore, Shri Mahaprabhuji is our Divine Teacher.”


“What is the initiation of religions rite of Brahma-Sambandh? Who should take it? When should it be taken? How should it be taken?” Chintan asked.

“Oh, brother, you are unique! How dare do you ask so Many questions? “Manasi added with laughter.

“Never mind. Your mummy is habituated to give replies as she is a professor!” Sureshbhai said.

“In every religion, there is and initiation of religions. Moral Teachings and vision of God Initiation of

Religions vow means the ‘Mantra’ or sacred formula that is given by performing religions rite through the proper medium of spiritual Teacher. The spiritual teacher imparts moral principles to a person taking religious vow for undertaking self-discipline (sadhana) in accordance with religion. A person taking religions vow is required live life in accordance with moral Principles. A person following the code of conduct according To religion and moral principles will obtain vision of God.”


In our ‘Pushti Marg’, there is an initiation of religions rite known as ‘Brahma-Sambandh’. It unique and true episode of the life of Shri Mahaprabhuji is closely associated with this ‘mantra’ –sacred formula. Shri Mahaprabhuji himself refers to this divine episode of his life in the ‘stotra’-A hymn of verses-‘Siddhant Rahasya’. Shri Mahaprabhuji was at that time only 14 years old. During his four of pilgrimage of India on foot, he came to Gokul graciously. He saw with his own eyes a very sad picture and experience of the mental states of people, i.e. learned persons, spiritual teachers and Hindu religion and its different sects; many hindrances were created in implementing the code of conduct of religion; the human life was extremely miserable and it suffered from tyrannies.” He was undergoing tremendous upheavals in his heart.”

“What kind of upheavals in his heart?”

“Many celestial souls of golokdham of permanent divine sports of Shri Thakorji have come on earth Shri Thakorji has sent me for their upliftment and salvation again. These embodied souls have ingrained many faults and frailties by roaming in the ocean of world of egoism. They have totally forgotten Shri Thakorji. They do not know what they are and they have adopted other degenerated means by giving up the right path. Shri Thakorji is innocent-free from all kinds of faults. The embodied souls are permitted with faults and frailties. He thought seriously of the problem of uniting these embodied soul with Shri Thakorji or Divine.’

“How could he find out the solution of this problem of this mind filled with divine agony?”

“It was the eleventh day of the birth half of Shravana month in the year V.S. 1549. Shri Mahaprabhuji‘s mind was absorbed in meditative mood at night at ‘Govindghat’ on the banks of the river the Yamuna. Shri Govardhannathji manifested Himself in front of Shri Mahaprabhuji. He gave Shri Mahaprabhuji the proper path and ‘mantra’ or sacred formula to unite embodied souls with Divine. That sacred formula or ‘Mantra’ is Brahma Sambandh mantra.”  


“Why is it called ‘Brahma Sambandh’ mantra?” asked Manasi.

“In Vedas, the word ‘Brahma’ is used for the word God. The Brahma is ‘All-pervasive’-Brahma pervades all the particles of the universe. ‘Brahma Sambandh mantra’ means the sacred formula by which the embodied soul is reunited with ‘Parabrahman Bhagvan’- (supreme God).”

“In our ‘Pushti Marga’, this mantra is known by other two names (1) ‘Gadya mantra’, the mantra in prose and (2) ‘Nivedan mantra’, the mantra of dedication. This mantra is in prose. So it is known as ‘Gadya mantra’. With the help of this mantra, an embodied soul makes A statement of promise, avow, that he has consecrated and dedicated everything he had to Shri Thakorji and He has decided to live like His devoted servant or a devoted devotee. So it is known as ‘Nivedan Mantra’.”

Sureshbhai added and said.

“Why do we find 84 letters in it?” Chintan asked.

“There exists a spiritual form of figures in scriptures. The number ‘84’ cannot that human body is acquired after roaming in 84 lakhs of species. If we do not attempt for god-realization, we will have to roam once again in 84 lakhs cycles of birth and death. This ‘mantra’ enables a person to get an entry to make efforts for God-realization by rendering divine service with affection and love to Shri Thakorji through the medium of ‘Brahma Sambandh’. So it contains 84 letters.”

“Mummy, will you speak to me that sacred formula?” Mansi said.

“’mantra’ means a secret matter. It is kept secret. Moreover, the ‘mantra’ is very holy. After taking bath, during the time of rendering divine services to divine, the mantra is spoken, uttered and its recitation takes place. It cannot be uttered at any place, at any time before any person.”

“But you can tell us the inner meaning of this mantra. Can’t you?” Chintan asked.


“Yes, its inner meaning can be uttered. It is like this as thousand of years have passed due to separation from the Divine Shri Krishna, the affliction and agony which have been generated in the heart due to the separation from Shri Krishna in the form of Anand-Bliss, I, that individual soul, in whom the sentiment has become dormant, dedicate my atman-soul, my body, the senses, the vital breaths, inner senses and their attributes, my spouse, home, family relation, punya and papa, that one earns by way of effects of previous births related to the divine Krishna, (the most dear to Gopi-folks). I am your (devoted) devotee. Oh, Krishna! I am Yours.”

“The language is very difficult. I could not understand it’s meaning properly.”

“I also” Manasi added.

“The speech of God is always difficult to understand. Have people understood properly Vedas? Oh, we have not understood Shrimad Bhagvad Gita! Even the most devoted, gracious, and the first disciple Shri Damodardas Harsaniji obtained the vision of the Supreme God and the command given by Shri Thakorji to Shri Mahaprabhuji but he could not understand the meaning of the command. He was able to understand it when Shri Mahaprabhuji explained the meaning of that ‘Mantra,’” said Sureshbhai.

“You just then explain to us also, please.”

“During the marriage ceremony, the husband and the wife utter the sacred formula of ‘sapta padi’. Brahma Sambandh is the supernatural marriage of the Embodied soul with the supreme soul. The marriage ceremony is performed under the witnesses of a Brahmin and family. In ‘Brahma Sambandh’, ‘Tulsi’ (A bead of a plant) is the witness. Brahma Sambandh mantra is as if the sweetest dialogue between the embodied soul and the supreme Soul.”



“In the beginning, the embodied soul says something about him to the supreme spirit. He confesses his mistakes. He accepts his drawbacks and frailties of natural. He says as if, oh God! You know first about me before accepting me as your own. I am very much filled with a number of faults and frailties, later on, do not blame me. I am separated from you just as a small, ignorant child is separated from his mother in a fair; I am separated from you before thousands of years-innumerable years. The child that was separated from his mother forgot his mother, due to the period of separation of years. I forgot your relationship with you. As a result, I did not experience any agony, suffering to meet you at all.”

“One minute, Mummy. You had started in the inner meaning the pleasure of affliction and agony. Dear mother, tell me, how can there be pleasure of affliction and agony, instead of suffering?” Chintan asked.

“You had gone to Bangalore for the purpose of study. In the beginning, at night, you were reminded of your own house. There were reminiscences of all of us. You explained pain of separation, sorrow of separation, but you said that your memories or reminiscences pertaining to us were sweet. Affection in union and separation bestows and confers on us happiness in their own ways. Happiness lies in the misery out of separation. So it is called ‘pleasure’ of agony and affliction.”

“O. K. I have now understood properly.”

“The embodied soul says that I suffer from these Faults and frailties. After listening to the talk of the Individual soul patiently, the supreme soul says, you also know me properly, so that, later on you might not repent of making a wrongful choice. I am ‘Bhagvan’ Krishna. All-pervasive Parabrahman assumes the personal form, as the sweetest, the loveliest one in accordance with the emotions of a devotee. He is then known as Bhagvan’. He becomes the object of the sense of the eye of a devotee. There is also another meaning of the word ‘Bhagvan’. ‘Bhagvan’ means sovereignty. The word ‘Aishvarya’ (meaning sovereignty) has come from the word ‘Iswar’ (God). Power-wealth and affluence-energy, God means one in whom, these three things are possessed in a supreme manner. Bhagvan means one who possesses supreme power, supreme wealth and the Supreme energy. He is the supreme owner of the three worlds. Nobody is superior to Him. So the name of Bhagvan is Krishna - due to His virtues, He is known as ‘Krishna’ because of supreme competence and perfect bliss. ‘Krishna’ also means ‘Black’. The color ‘Black’ is the color of divine ‘shrungar’ (Decoration with ornaments and garments) – an erotic love. An erotic love (shrungar Rasa) is the best of all the sentiments. Krishna is the king of this unique kind of sentiment, He is the sweetest, the most auspicious, the most lovely, perfectly blissful. The supreme soul says, I am Krishna of this type. Tell me, if I meet you, will your mind not wander elsewhere? Say yes, or no. The individual soul is extremely pleased. He becomes ready to dedicate his own self to ‘Bhagvan’.”

“Mummy, in the original inner meaning, you also had Utter the word ‘most dear to Gopi-folks’,” said Manasi.

“Yes, that word was not found in the original ‘mantra’. The grand son of Shri Mahaprabhuji, Shri Gokulnathji, had used the word in the bracket, to clarify the innate form of Shri Krishna.”

“Krishna is one, as we say. He manifested his two forms and performed two types of divine deeds by assuming the innate form of ‘Dharma’; he killed Demons, decreased the burden of the earth, ruled over the Kingdom and preached ‘Gita’. With the help of ‘Dharmi’ innate form, He performed Blissful divine deeds in order to bestow the gift of his perfect bliss to the Inhabitants of Vrija; He performed divine deeds like ‘Makhanachori Lila’, ‘Dana Lila’, ’Ras Lila’, ’Annakut Lila’, etc. this innate form of Dharmi, Krishna was the life-breath of Gopi-folks. So the word ‘Gopijanvallabh’ is used for those divine deeds. Shri Gokulnathji further clarifies the mater that (THE GOPIJAN VALLABH -VERY DREAR TO GOPI FOLKS) an embodied soul unites with Krishna, the Gopijan vallabh, with whom the ceremony of Brahma Sambandh has been undertaken.”

“Yes, I have understood the point. Tell us in detail”

“The supreme God gives us His acquaintance. The Individual soul is read to select the supreme spirit. The supreme soul demands from the individual soul ‘paheramani’ (that is, gifts given to the bridegroom and his relatives by the bride’s side). In marriage, the bride’s side gives gifts to the side of Bridegroom and his relatives. The individual soul has roamed through 84 lakhs of species. He has acquired two vital vices because of those roaming in different births. He has acquired egoism. He thinks, whatever I am, whatever I do; it is all due to my power and my intellect. He believes his body to be ‘soul’. He remains busy with fondling his body. The scriptures call it ‘egoism’. A notes vice is ‘mine ness’ - the sense of ownership. The individual soul relieves that whatever I have, and whatever I have acquired, I am the owner of all those belonging and I can use them as I like it. The scriptures call it “Feelings of mine ness”. In the language of Vedanta, the word ‘The world of egoism’ is used for these two words-egoism and mine ness. If we judge it impartially, we cannot do anything of our own accord, with the help of our desires and our power. The doer of Actions -The ultimate doer - is the supreme soul. Egoism is vain, untrue. The same thing can be said about ‘mine ness’. We are born empty-handed and we will die empty-handed. Whatever we have acquired does not belong to us. The supreme spirit has given it to us. It belongs to him. So feelings of ‘mine ness’ are also in vain. When these feelings of egoism are eliminated, the supreme soul accepts the individual soul as his own. He can experience God-individual soul as his own. He can gifts (paheramani) those objects which are the root cause of ‘I’ ness and mine ness of the embodied soul.”

“Which are those objects?”

“Our body which contains five senses of action, five senses of knowledge that motivate the body, and five kinds of vital breaths that keep him steady and calm, the inner senses that lie inside his head, like mind, ‘chhita’ - intellect and egoism. These objects increase and nourish our egoism. The wife or husband, son-daughter, family, house, wealth, the activities of this world and the next world i.e. life, after death, they all increase our feelings of ‘mine’ ness and Sustain them. The embodied soul dedicates all these objects, along with his soul to ‘Bhagvan’ Krishna. He accepts the servitude to God. He assures him to live a life as if he belongs to God.”

“Mummy, one doubt/query arises in my mind. The bride and the bridegroom- all the couples-perform marriage ceremony and the vows of ‘saptapadi’ under the witnesses of Fire and Brahmin. They utter sentences without understandings their meaning. They do not think about it seriously. Their married life, in fact, ends in affliction, quarries and miserable as they are not mutually dedicated to each other can’t it not happen in the case of ‘Brahma Sambandh’?” asked Chintan.


“It can happen, without fail. At the time of initiation of religious rite of Brahma Sambandh, the vow is taken by speech, by uttering a statement of self-dedication,. It should be accompanied by mental self-dedication and physical self-dedication. Dedication by speech is incomplete.”

“How can we undertake mental and physical dedication to Divine?”

“Shri Mahaprabhuji has shown us two methods. A person should always go on remembering dedication by speech in the company of divine devotees. The mind should be prepared accordingly for the implementation of self-dedication to Divine. The divine devotees obey in their lives that vow or promise to divine. We will learn and know from them the method of physical self – dedication to Divine, by living in their company. We will be inspired to perform physical self – dedication. When we think of the subject – matter in our mind constantly, it will be put in to practice and be implemented in our behavior”

“Physical self-dedication means rendering divine services to Shri Thakorji. Shri Mahaprabhuji commands that our mind should not wander here and there in the world but it should Be united with God and we should render divine services to Divine, physically and by wealth. It will lead to dedication of our feeling of ‘I’ ness and ‘mind’ ness to Shri Thakorji. They do not create any hindrance in our fulfillment of our aim of God – realization.”

“What so we mean by physical services and services in the form of wealth, money to Divine?”

“’Tanu’ means body. ‘Vitta’ means money, wealth. Bodily a divine services and divine services by money mean to render services to divine with the help of money eared by us and with the help of Shri Thakorji our body. When body renders divine services, there will be absence of ‘I’ ness and ‘mine’ ness. This is the most simple, straightforward way to avoid egoism and feelings of ‘mine’ ness.”

“By rendering divine services, we should offer all objects that we use, to Shri Thakorji and they should be used after making them ‘Prasad’ (objects offered to Shri Thakorji and accepted by him). This is the method of dedication or consecration. Thus, the vow by speech of ‘Brahma-Sambandh’ is fulfilled. This is the mystery of ‘mantra’ of ‘Brahma-Sambandh’.” Sureshbhai said while concluding the matter.

“After listening to your talk, I am ready to undertake the vow of initiation of religions rite of ‘Brahma-Sambandh’.” Chintan said in enthusiasm.


“What should I do, first of all” asked Chintan.

“Your Pappa and I have Kankroli, as ‘Gurughar’. It is desirable (not necessary or compulsory) that all the members of the same family as one ‘Gurughar’. First, you should make a request to most venerable Maharajshri. You should observe fast on a particular day. On the next day, he will give you ‘Brahma-Sambandh”. Vishakhaben said.

“Why should we observe fast?”

“It has been commanded in scriptures that we should observe the vow of fast to attain mental purity. If it is possible, you should drink only water on that day. If that is not possible, you might take milk and fruits. You should recite as many names of eight-lettered sacred formula, (Ashtakshara) as possible. You should recite as many hymns of ‘Shri Yamunashtakam’, ‘Shri Sarvottam Stotra’ etc. You should observe self-control and remain in ‘sattvic’ mood. Keep your mind away from worldly affairs and activities. By observing these rules, you will acquire necessary purity of soul for the performance of initiation of religions rite.”

“This can be done. But what kind of religions ceremony takes place at the time of ‘Brahma-Sambandh’?”

“The divine teacher will give you the time for taking bath. After taking bath, you should put on clothes, used for the first time. The male person should put on cotton dhoti used for the first time or silk-dhoti and silk upper garment. A woman should put on a trouser, a saree, a blouse that should be used for first time. After taking ‘Charanamrut’, a man should apply ‘U’ mark on his forehead. The garments that are made wet during bath and the new towel should be kept in a new bag of silk or ‘Kantan’.”

“After taking bath, the divine teacher will call you near Shri Thakorji. He will ask you to sit down. He will give you ‘Tulsi dal’ that should be kept in between two hands. You should keep your hands folded before Shri Thakorji. Shri Gurudev -Divine Teacher will ask you t o Uttar ‘Brahma-Sambandh’ mantra. You have to place ‘Tulsi Dal’ at the lotus-like feet of Shri Thakorji. This is the religious rite of Brahma-Sambandh. After completion of this rite, you should prostrate at your feet before Shri Thakorji. Shri Gurudev - divine teacher-will sit graciously at his seating place. You should offer money to him in accordance with your capacities. You should prostrate at his feet and touch his feet. Then you should ask him, what should I do? What is your command? You should live life in accordance with his command.”



“After the rite of ‘Brahma Sambandh’, what should be done by a vaishnavas and what should not be done by a vaishnavas?”

“You should abandon four things (1) Refuge of Other Gods - You should not accept refuge or shelter of any God other than Shri Thakorji. You should not accept surrendership of any other. You should not demand anything from any Gods or deity. You should not visit the temple of; any other God or Goddess at your own accord. You should not adore and worship them. You should not make a religious vow before them. (2) Company of Evil Persons - When our mind is distracted from Shri Thakorji and when we become extrovert by indulging in talks with them, it is known as company of evil persons and we should remain away from them. (3) Meaningless Talks and Discussions - We should remain away from indulging in meaningless talks and discussions. (4) Non-Dedication - Any object that has not been offered to and accepted by Shri Thakorji can be called Non-dedicated objects. They should not be used.”

“Say us, what should we do?”

“You should render services to Shri Thakorji everyday Morning, in accordance with the command of Divine Teacher. You should recite the hymns of praise written by Shri Mahaprabhuji, Shri Gusainji; you should recite the name of ‘Eight-lettered sacred formula’. At night, you should read, think on ‘Shikshapatra’, ‘Stories of divine devotees’ etc. by sitting in the company of your near and dear relatives.”

“You should remember that day-after-day; you should go on increasing the graph of Divine services-Good company-Recitation of meritorious deeds of Divine.”

“This can be done”

“Where there is a will, there is a way.”


We should render services to that divine form which has been adored worshipped by our divine teacher; the divine services should be rendered in accordance with the rules of self-dedication, undertaken by us before our divine teacher. Normally, we initiate divine services by offering crystals of sugar (Mishri). Then, when it is more convenient to us, we offer Banta, (a kind of sweet meat made of gram-flour), ‘Dudhghar’ (sweets made out of milk), ‘Sakhadi’, ‘Anasakhadi’, etc. items of food. During the period of rendering divine services, we should cultivate the innermost feelings in our heart, “Prabhu-Divine is my Lord; He is be-all and end-all or all in all; -I have dedicated all objects of mine to Him. NOW, after rendering divine services to Him, I would like to accept only ‘Prasad’. We find that (for the member of family) the items of food that is prepared to suit our comfort and conveniences, as a matter of priority, and in a certain proportion, is on the contrary forbidden like hindrances. It is good when all the members of the family accept and eat items of food that are dedicated to the Divine. We should select items of food in accordance with the seasons and in accordance with the regulations and limits framed by Shri Mahaprabhuji. While offering items of food to the Divine Form; it is not at all proper for a person to offer only a part of the item of food, while preparing the items of food; the remaining major part of food should not be used for household purpose. If God desires and wills, He will enjoy eating ‘Chhappanbhog’; otherwise, He might go outside graciously to eat and enjoy ordinary, non-tasty items of food. We should take into consideration the provision for God/Divine Form to go out of the house for play, accurately and in accordance with the seasons. Moreover, during the time of non-rendering of divine services, Divine Form should not be kept in the lonely place of our house for a very long time. The Divine Form will cause us to feel divine experiences provided we render properly divine services with great love. Experiences are indirect experiences. Here we acquire experiences and indirect experiences. Here we acquire experiences pertaining removal of prohibited actions and pleasure and propitiation arising out of under going the work of self-discipline. Other extra-ordinary experiences are narrated in a unique manner in the story - books of 84 vaishnavas and 252 vaishnavas.



 In the path of divine grace, services to spiritual teacher have been given great prominence. Shri Damodardas used to say, “Which is greater? Donation or Donor”. This remark is worth meditating. An extraordinary importance has been given to devotion to spiritual teacher because while rendering services to spiritual teacher, we automatically render services to God that resides graciously in the heart of spiritual teacher, indirectly.

Spiritual Teacher is quite competent to do all things in consistency with devotion, as he is the means of devotion as well as the giver of the fruits of devotion. Krishna Bhatt, resident of Ujjain, also rendered services in reality to Shri Govardhannathji. God also used to indulge in talk and conversation with him but when he requested him to bestow the gift of vision of ‘Ras Lila’ (Sportive Dance of the Divine), He refused and said,” You cannot obtain the vision of ‘Ras Lila’ with your present body”. When Shri Gusainji knew about it, he said, “Shri Govardhannathji is a child. Come on, I will enable you to bestow with the gift of vision of Ras Lila’.” He held the hands of Krishna Bhatt, they went to Parasoli, and he obtained the vision of ‘Ras Lila’. This shows the supremacy of competence of divine teacher. Divine teacher can bestow us the gift of even divine body.

In the path of Divine grace, people render devotion to Divine Teacher in various ways. Here also we find the different kinds of physical services, services by offering wealth, money, etc. on auspicious occasions, he asks Divine Teacher to come graciously at his house. He offers gifts, etc. to Divine Teacher in accordance with his capabilities and enjoys Bliss. They celebrate the fulfillment of innermost desire of God on days of festival and on days of birthdays. He welcomes him and honors him; he also offers ‘a sacred silk garland’ (Pavitra).

To Divine Teacher and accepts it as the form of ‘Prasad’. The path of divine grace is based only on the depth of feelings that pervade in the heart of a devotee. Here, we also find the rendering of divine services in the form of garments, ornaments to Divine Form, for the whole year.

Only in the path of Divine Grace, there is provision for circular tour of Vrija in the company and footsteps of the Divine Teacher. The embodied soul considers his life to be self-blessed by remembering and recollecting the meritorious deeds of Divine at different places, in presence of Divine Teacher.

Some vaishnavas also render divine services to Divine Teacher, day and night, at a lonely place and they express their devotion to spiritual Teacher. The devotee attains the supreme kind of devotion, the mystery of divine deeds and guidance pertaining to God in accordance with his merits and worthiness. Dispassionate services rendered to Divine Teacher enable the devotee to attain necessary spirit of healthiness of human life and he achieves the most deserving fruit.


This kind of services is very difficult to attain in the path of divine Grace. In real sense, the most efficient divine devotees are attainable in the path of devotion. Yet, they will be available as long as the path of divine grace is in the blooming stage. We get an opportunity to render divine services to Divine Teacher and divine that resides in the heart of a devotee, while rendering services to divine devotees.

A person needs great patience in order to render services to divine devotees. We get many episodes from the lives of 84-252 vaishnavas. A person required to live life in accordance with the overall competence and supremacy of human nature, to remain away and unobstructed from all, fearlessness and worldly and Vedic duties. He should not waver his mind from devotion keeping firm faith in Divine, even under extraordinary circumstances. His extraordinary virtues are to think of the happiness of Divine, to render single-minded devotion to spiritual Teacher and keeping the feeling of self-identification with vaishnavas.

The illustrious examples of above are Krishnadas Meghan, Padmanabhadasji, etc. They have implemented the principles of Shrimad Vallabhacharyaji in their lives. We do get the vision of those unique types of vaishnavas, sometimes, in the present age but people do not largely pay attention to them. They do not like to make and exhibition of their virtues. Their Predominant characteristics are to keep an objective approach towards worldly dealings and to keep secret their devotion to Divinity. They have reached the stage of culmination after rendering services to Divine, Divine Teacher and divine devotees.

In case, we come across the divine devotees of the above-mentioned types, fortunately, by the grace of Shri Vallabh Prabhu, we should render divine services to them bodily, mentally and by wealth or money. They are also most capable of giving us many things. It is necessary for us to understand the most fortunate divine souls, who have undergone self-dedication, ceremony of consecration and union with God, as they attain the fruition of activities because of their gradual rendering of services to Divine Form.

It is necessary for us to get reminded of the important name of Shri Acharyacharana, once again. His name is “Pruthaksharana Margopadeshta”- the paths are different; means are different; so the fruits are also different. The scriptures have specifically written about the achievements of fruits by “Brahma Gyani” (Devotees seeking the path of liberation). A ‘Brahma Gyani’ is absorbed in Brahman and forgets his existence. He does not know about the arrangements after the attainment of God-Realization because there is no existence of an embodied soul. In the path of liberation also, the situation is similar because there is no existence of and embodied soul. After attaining any one kind of liberation, out of four kinds of liberation, the embodied soul is unable to upkeep his existence independently after attaining the lotus-like feet. So does not obtain the fruition of the activity of his Blissful stage. While the stream of devotion gets widened gradually in such a manner that the embodied soul imbibes the spirit of devotion in a very subtle seed form; gradually it develops in to Love, Attachment and Assiduous devotion (Vyasan), after taking in to consideration the devotion to Divinity with reference to fulfillment of inner most desires of Divine. Their bodies, vital breaths, senses, intense suffering and agony from the separation of Divine; these supreme feelings acquire more and more depth, profoundness and ultimately they develop divine Love, divine feelings and they become divine devotees. The desires of body, etc. have burnt; those ‘Pushtimargiya’ souls achieve at the time of their death ‘supreme God’ (Purushottam) in reality and they attain divine bodies.

It is worth meditating the famous remark of Shrimad Prabhucharana – “Krishnadhinatum maryada svadhinapushtiruchchyate.” There is ‘Maryada’ as long as the devotee is subject to God, independent; when the Divine is subject to devotee, there is development of Divine Grace. This kind of arrangement is in ‘Pushti Marga’. The Gopi-folks are able to attain this kind of supreme fruit. “Krishnoaham pashyat Lalitagatimtanmanana.” I am Krishna. Look at my gaits or way of walking. When they say accordingly, they are totally and completely identification with Krishna to such an extent that there is a complete union of their self with Divine Form of Krishna. Rasakhanji explains, “Tako Ahir ki chhohariya Chhachhiyabhar chhach pen nach nachave” (They ask Krishna to dance by inducing Him to give a glass of buttermilk). We get the vision of the most supreme stage of achievement of the fruit in above-mentioned remarks.




 It is worth understanding for us to understand the nature of those divine devotees who have experienced fruition of the ceremony of ‘Brahma Sambandh’ because of divine grace of Shrimad Vallabhacharyaji. Those unique vaishnavas are extremely merciful, very gracious to bestow grace on others and they live ‘sattvic’ life. We get the vision of their inner form and nature from their thought-currents and their code of conduct. Their predominant characteristics are; they are extremely humble with feelings of servitude to God, full of divine sentiments and emotions and contain ‘Gopi bhava’ in essence. They assume all the marks of their path of devotion, sect. Their speech is extremely sweet, beautiful and charming. They experience always the excitement of feelings of Divine. When they meet a devotee of similar character undergoing assiduous devotion (Vyasan), their bodies and lotus-like faces achieve the excellent kind of beauty, brilliance and Light. We get the description of these kinds of persons in the book of divine stories, e.g. Kumbhandasji, Prabhudas Jalota, Padmanabhadasji, etc. In modern times, we also obtain the vision of similar kinds of some devotees. When two vaishnavas meet each other, they embrace each other with great pleasure, as they have known the mutual selves. There is absence of worldly dealings and feelings but this action (of embracing each other with pleasure) becomes spontaneous as both get and easy allusion to presence of Shri Vallabh Prabhu who resides in their hearts. When they see an auspicious ‘U’ mark on their forehead and a necklace of beads of Tulsi in their necks, they experience unique and unprecedented feelings in their hearts, like “Akhiyanmen Zalakat hai Giridhari”.

It is good for us to understand the supreme competence of pure self-dedicated vaishnavas. They show to each other the faults of ordinary vaishnavas, if they prefer. They explain to each other the code of conduct and principles and practice of the path of devotion that they follow. There is an over-all pervasiveness of material unhappiness everywhere but they explain to each other “how they can handle the period of stress and difficulties, they help each other in over coming physical and spiritual miseries. If they have achieved the fulfillment of mental services to Divine, those vaishnavas also bestow physical gift and spiritual gifts to others. Prabhuddas Jalota and Padmanabhadasji, etc, etc. are the Illustrious proofs of this evidence.

“Dasoham Krishna Tavasmi” (Oh, Krishna, I am your devoted servant or devotee). In these words, the main emphasis is on the word ‘Das’ (A devoted Devotee). At other places, the words ‘Aham Brahmasmi’ is uttered usually (Meaning - ‘I am Brahman’). Here the word ‘Brahmasmi’ might be forgotten and the only word ‘Aham’ remains. When the word ‘Aham’ remains, all means of self-discipline are destroyed.

Shrimad Vallabhacharyaji has grasped the words very fact fully. If the word ‘Das’ (meaning devoted devotee) is forgotten, he will remember the words ’Aham Krishna Tavasmi’; meaning - Oh, Krishna! I am yours”. If the later part’ Krishna, I am yours’ is forgotten, the words ‘Dasoham’-‘I am devoted devotee’ will remain and will remind him of great humility and servitude to God.





With the divine grace of Shri Vallabh Prabhu, the most fortunate souls are those who have achieved the fruition of ‘Brahma Sambandh’ (Union with Divine), have their outward divine forms. They manifest extreme humility and servitude to God; their conduct and thoughts are pure; their speech shows proper sense off discrimination. They are benevolent, non-egoistic and persons of mild, soft nature, outwardly, their body and actions are physical but day-and –night, their hearts, minds are overflow with spontaneous flow of devotion to Divinity. Their material/physical actions are meant for benevolence. These points are well illustrated from the lives of some of the devoted disciples of Shrimad Vallabhacharyaji and Shri Vitthalnathji.

(1) Padmanabhadasji:

 He did not alter the betrothal of his daughter to another caste for the sake of observance of feelings of vaishnavism - thus he showed single-minded devotion to religion. He made arrangements of wealth/money to a merchant at the cost of religion (or righteousness) lest Shri Mahaprabhuji might face difficulties in items of food. This shows his devotion to Divine Form. He abandoned food and water when his Shri Thakorji went into the hands of moguls – this shows a miraculous example of giving up superimposition of soul on body. Due to scarcity of money, he offered only husks-of grams in different bowels and Shri Thakorji experienced varieties of tastes by eating only one item of food - this shows his supreme divinity. He told Shri Thakorji to go graciously at the house of Shri Mahaprabhuji to eat different items of food graciously but he refused and stayed at the house of Padmanabhdasji -this shows his supreme achievement of ‘Gopi Bhava’ (Supreme emotions to divinity like Gopi).

(2) Kshatrani of Mahavan:

A woman Kshatrani obtained four Divine Forms from the river Yamuna, yet she first obtained command from Shri Mahaprabhuji. Then she graciously installed four Divine Forms - this is the most supreme example of unflinching devotion to Divinity and single-minded devotion to Forms of Divine.

(3) Amma Kshatrani:

Amma Kshatrani did not give ghee from her house on the day of ceremonial offering to the dead father of Shri Mahaprabhuji. Yet, due to predominance of her love, He enjoyed items of food, for the second time, on the day of ceremonial offering to dead ancestor -this shows the supremacy of devotion.

(4) Narayanadas Brahmachari:

He provides an illustrious example of depicting the loves for the sake of happiness of Divine as he always washed the grass with a view to prevent dust particles in the milk that is offered to the Divine.

(5) Krishna Bhatt:

Krishna Bhatt always gave vaishnavas coming from Gokul and going to Gokul, money, garment, food, etc and he preached them that they should return after earning some money. This example shows the supreme virtues of being a vaishnavas from the lives of vaishnavas.

(6) Jagannath Joshi:

Jagannath Joshi saved the houses of Mavji Patel and Virajo, at Alina from being burnt, by placing a Tulsi leaf inside the circle of water -this shows the potencies of a vaishnavas.

(7) Nagji Bhatt:

Nagji Bhatt carries a bundle of mangoes on his shoulders and goes to Dwarka, are good for Shri Govardhannathji -hearing these words, he does not deter. Then he carried two bundles-one for Shri Navnitprabhu andanother for Shri Govardhannathji - he once again comes on foot. Those mangoes are accepted and offered to divine by Shri Gusainji. Thisshows great, surprising physical energy and perfect devotion to Divine Teacher.

(8) Dokari of Rajnagar:

Dokari of Rajnagar offers graciously to Shri Thakorji grains of Bajri. Shri Gusainji sees it after visiting her house graciously. His heart is overflowing with devotion to Divinity. This example shows the supernatural vision with reference to mutual love between a devotee and Divine Teacher and a devotee and Shri Thakorji; this is the essence of the principle of ‘Pushti Marga’.

It is unique to know the fortune of ‘Pushtimargiya’ devotees who are only capable of showing supreme physical energy as well as possessing the gift of bestowing grace on others. This is the acquaintance of pure Pushti souls.



After joining the path of Divine Grace, vaishnavas should take due care to see that they do not commit moral crimes. They create a delay in achieving the end of God-realization and the embodied soul becomes unhappy. Out of these moral crimes, there are two great moral crimes and we should observe necessary precaution.

One is acceptance of refuge of other Gods. There is no crime greater than that. Pushti Prabhu cannot tolerate that crime of embodied soul, at all. Remembrance of other God and acceptance of His surrendership; food offered to other Gods and their vision, heard from a non-vaishnavas, to listen to story of other God and to show attachment towards it,- these are all the gates of refuge or shelter to other Gods. One should not enter that gate.

The second great moral crime is acceptance of items of food, not dedicated to divine. There are many prohibitory elements in accepting things, not dedicated to divine. It brings forth disease, distraction of mind and other hindrances in our life. They are great obstacles in rendering services to Divine. “Anna dosh”, “Shravana dosh”, “Sparsha dosh”, etc. (to eat forbidden food, to listen to glories of other Gods, and to touch other Gods, etc.) make vaishnavas extrovert in all respects. He forgets recitation of name to God and decides to abandon divine services. The embodied soul becomes derogatory in conduct and an extrovert. It gradually leads to total destruction.

Third great moral crime is to indulge in meaningless talk and discussions. We should not speak much expect recitation of name of Divine or description of sports of Divine. We should speak minimum words in our day-to-day, worldly dealings. It is easy to find out the company of evil persons. As per the opinion of Shrimad Vallabhacharyaji, any kind of speech except this is related to divine shows the polluted, speech like debauchery. Due to this reason, he specifically commands i n ‘Navaratnastotra’,”Tasmat saratmana Nityam Shri Krishnaha sharanam mam” Vadadbhirev satatam Stheyamityev me matihi” – Meaning - one should live always and in all respects, by uttering constantly ‘Shri Krishna is my Shelter’. This alone is my conviction.

Shri Hariraicharana states 66 kinds of moral crimes.

To express feelings of anger before God, to look at woman in presence of God, to praise other Gods before divine, to state the desire of fruit by worshipping other God, to allow non-vaishnavas to get the vision of our Divine Form (Sevya), to dishonor vaishnavas guest, to speak untruth before spiritual teacher and God, to eat items of food of ‘Shraddh’ (An act of ceremonial offering to dead ancestors), to eat fruits, vegetable which are prohibited, to put on dirty dress while rendering divine services to Shri Thakorji, to perform illicit bodily action in the temple of divine, to listen to speech of condemnation of spiritual teacher or our supreme God, to eat items of food without obtaining the vision of Divine teacher or our Supreme God, to violate the commands of divine teacher, not to sit in posture of cross-legged before spiritual teacher ad god, to cross the Divine Form without paying obeisance, to show learnedness before spiritual teacher, to touch spiritual teacher and God by leg, to visit places of pilgrimage after abandoning divine services, etc., to demand the satisfaction of and ordinary desire to God, to test God, to keep the feelings of egoism at all places…….

These are all moral crimes. Keep your life busy with rendering services to divine and reciting the name of God, as much as possible. Many moral crimes are committed by us, knowing or unknowingly. We should try to propitiate and divine teacher for removal of these moral crimes. We should observe feelings of extreme humility and servilities to God.

We have already explained previously the supremacy of Divine teacher and his adoration. Accordingly, divine teacher is supernatural. If you have faith, believe that divine teacher is always with you as a witness in all respects and he helps us in all action and saves us from evil paths. An embodied soul should talk about all things to divine teacher, by maintaining perfect faith in him. The divine teacher will definitely give you guidance and help in all matters, whether they are worldly or supernatural. If any thing might create hindrance for you in worldly matters, he will not allow you to achieve the fruit of that action. The divine teacher alone looks after the spiritual welfare of the embodied soul. Therefore, his moral preaching is acceptable to us and they should be put into practice.