Now there was a sevak of Shri Gusainji, a king of Gujarat. The sentiment of his account is described.
Bhav Prakash (Revealing the Sentiment): This one is a rajas bhakt. In divine play, his name is “Rasa-Rasika”. Rasa-Rasika always remains immersed in meditation on the Lord’s rasa and other divine plays. He manifested from Kalahansi; therefore, he is of the nature of sentiment itself.
At one time, Shri Gusainji set out for Dwarikaji for the darshan of Shri Ranchhodji. On the way, he arrived at the village of this king and made camp there. Then someone said to the king, “Today a great soul has camped outside our village. His radiance and majesty are very great. Many people are with him. People of the village are all going for his darshan. He is said to be a great siddha.” Then the king said, “I too will go for his darshan.” The king, taking many people with him, came for the darshan of Shri Gusainji. At that time, Shri Gusainji was performing his evening worship. The king received such darshan as if he were seeing a visible mass of blazing radiance, like fire itself.
Then the king offered full obeisance and made a request, saying, “Maharaj, by your grace, please make me your sevak. I am your servant.” Seeing the king’s humility, Shri Gusainji became pleased. Then he bestowed a name upon the king. After that, the king made a request, “Maharaj, by your grace, please come to my house.” Shri Gusainji commanded, “Tomorrow we will come to your place.” At that time, Chacha Harivanshji was with him. The king asked him, “Please, by your grace, explain to me the nature of Shri Gusainji and the nature of the path.” Then Chachaji explained very well the nature of Shri Gusainji and the nature of the path.
After that, the king requested Shri Gusainji, “Maharaj, please have my formal submission performed and bestow Bhagavat-seva upon me.” Shri Gusainji commanded, “Today you should observe a fast. Tomorrow we will perform your submission, and then we will bestow Bhagavat-seva.” The next day, the king brought Shri Gusainji to his house. Then the king, along with his family, came into the refuge of Shri Gusainji and received submission. After that, Shri Gusainji bestowed upon the king a form of Lalaji. At the king’s insistence, Shri Gusainji himself stayed in his house for three days. Shri Gusainji himself performed the service of Shri Thakurji. Then he taught the king all the methods, practices, and mental modes of service.
After that, taking leave of the king, Shri Gusainji proceeded to Dwarikaji. From that day onward, by the grace of Shri Gusainji, Bhagavan’s form together with His divine play came and resided within the king’s heart. The king remained absorbed in that rasa. He then entrusted all royal affairs to his ministers. He did not speak specially with anyone and day and night uttered only the name of Bhagavan. He abandoned all worldly pleasures and amusements.
Prasang 1 – The King’s Conduct and the Story of the Bhavaya
That king would never become pleased with anyone, nor would he converse with anyone. He performed service very well. He lodged Vaishnavas in his home. He provided plain provisions properly, insisted and kept them for many days, and when they departed, he bade them farewell respectfully. Whoever asked for wealth, he gave wealth. He engaged himself in effort and service. He seated Vaishnavas respectfully on proper seats. Sitting himself, he engaged in divine discourse. He served Vaishnavas very well. He did not allow wealth or body to be used elsewhere. If anyone else came, he spoke only as required for the task. He remained restrained in silence. Being pleased in any matter, he would not give anything to anyone.
There was a certain bhavaya, very clever. He wandered through many lands, pleasing everyone, and amassed great wealth. Whenever someone would not become pleased or would not give anything, that bhavaya would still manage to please them and take much wealth. After roaming through all lands, he came to the city of that king. He went to the royal gate and met the king’s officials and leaders. Those leaders said to the bhavaya, “Do not stay in this village. Do not waste your money. The king here does not become pleased with anyone and does not give anything to anyone.”
Then the bhavaya said, “If he does not become pleased, then so be it. But I am a bhavaya—I will not leave this village alive without pleasing the king. I will sit here for two or four years and spend my money, and I will please the king. If once the king sees my performance, then let us see how he does not become pleased. And if he does not see my performance, then I will not leave this village alive. I will kill myself here.” Thus the bhavaya resolved firmly. After that, once again the bhavaya went and met those officials and said, “Convey my request to your king: let him see my performance once. After that, even if he gives nothing, it is fine. But without showing my performance, I will not leave.” Saying this, the bhavaya made his firm resolve known.
Those attendants and officials went and told all this to the king. But the king gave no reply and did not even speak. In this way, one year passed. The bhavaya spent all the wealth he had earned from other lands. He also took a loan from merchants and spent one hundred khands of rupees. His expenses were very heavy. He had many carts, horses, and men with him. After that, one day the bhavaya went and sat blocking the royal gate. He burned all his clothes. Everyone tried to persuade him, but the bhavaya did not agree. He said, “Either the king should hold a royal assembly and see my performance, and after that, even if he gives me nothing, it is fine; otherwise, I will die. I will place the sin of killing upon the king. Then only will I drink water.”
Thus three or four days passed. Then an official went and made a request to the king, saying, “Master, that bhavaya has come and is sitting at your gate. He has burned all his clothes and is not drinking water. Four days have passed. We have tried very hard to persuade him, but he does not agree. He is obstinate. He says that he has spent all his earnings from other lands and has eaten by taking loans from merchants. Therefore, the king should see his performance once, otherwise he will die and give up his body. So you should sit in an assembly for one day. Then we will call the village heads and the merchants, and they will all give him wealth. After that, whatever you wish to give, you may give.”
The official spoke many such words. Then the king said, sitting in the assembly, “Very well, we will sit in the assembly.” After that, the official called the bhavaya and said, “We have spoken greatly to the king for your sake. Tonight he will see your performance. Therefore, go to your camp, eat something, and then we will call the village Patels, Patwaris, and all the merchants. Bring all your equipment with you.” Saying this, they made him rise. Then at night, the entire assembly gathered. The king, having eaten, sat down. After that, the village Patels, Patwaris, and all the merchants were called. Then that bhavaya came, bringing all his equipment with him.
Then he staged his performance. That bhavaya brought many, many costumes. He put on a fine spectacle and sang well. Whatever disguises and performances he could do, he did them all. He left nothing lacking. But the king sat with his head lowered and did not look up. Thus he enacted the performance of a merchant. The night passed through four or five watches, and all the bhavayas became exhausted. Still, the king did not become pleased. Then those bhavayas thought in their own minds, “Now what remedy is there? Only a little of the night remains, and the king is not becoming pleased. When morning comes, the assembly will disperse. Then my vow will be in vain. Then I will have to die, and my disgrace will occur. So now what remedy should be done?” Thus he began to think.
Then he considered, “Let me ask the king’s attendant what pleases the king.” Thinking thus, that bhavaya summoned the king’s attendant by sending for him. Then going to a secluded place, he asked him, “What thing does your king become pleased by? Look, we have exhausted ourselves for four watches of the night, but the king does not even look up. So now what should be done? I have made such a vow and taken such a pledge openly, that I will not leave this village alive without pleasing the king. Now the king is not becoming pleased, so what should be done? What remedy is there? You tell me. If by chance the king becomes pleased and gives us something, we will give you half of it. This is my word. Only let my life be saved; otherwise, my death is certain.”
Then that attendant said to the bhavaya, “Our king is not pleased by anything except a Vaishnava. Therefore, if you adopt the appearance of a Vaishnava, the king will immediately become pleased.” Saying this, the attendant taught the bhavaya all the characteristics of a Vaishnava. Then, just as the attendant explained, the bhavaya adopted the appearance of a Vaishnava. When the disguise was perfected, he came into the assembly. Then the entire assembly said ‘Jai Shri Krishna’ to the king and joined their hands. As soon as he heard this, the king rose and stood up. Seeing that bhavaya, he went and met him, embraced him, held his hand, brought him onto his own seat, and made him sit there. The king himself stood in front of him with folded hands.
Then the king had five fine, new garments brought and dressed him in them. He adorned him with bangles, earrings, rings, bracelets, armlets, pearl necklaces, golden necklaces, throat ornaments, a turban ornament, jeweled ornaments, and all such adornments. He gave him a horse, a chariot, a palanquin, and a complete set of royal equipment. He gave him a large village and one thousand rupees. He also gave provisions to everyone according to their capacity. Then the king said, “Give me some further command. Whatever service you instruct, I will do it.” Thus he stood with folded hands.
Bhav Prakash (Revealing the Sentiment): Here there is a great doubt: the bhavaya adopted the appearance of a Vaishnava only to please the king; there was nothing true in it. The king also knew this. Even then, how did the king show such honor? And how did he give all the items meant for divine use, such as golden earrings and the like, to this bhavaya?
It is said there that the dress of a Vaishnava is the form of Bhagavan. Just as when a king’s soldiers wear the attire of the state, the king honors them and the subjects also respect them, in the same way the Vaishnava dress is the dress of Bhagavan’s attendants. Therefore, those who are sevaks of Bhagavan, who belong to Bhagavan, honor that dress, bow to it, and show reverence to it. Thus, seeing that dress, the king immediately stood up and bowed. The king did not honor the bhavaya himself; he honored the dress.
Another intention is this: when the king met the bhavaya, he touched him. By that touch, the Bhagavad-bhava in the king’s heart manifested in him. Just as by the touch of fire, iron becomes fire, and by the touch of the philosopher’s stone, iron becomes gold, similarly, in the heart of this Bhagavadiya king, the Lord with His divine play abides. By his touch, Bhagavad-bhava arose in the heart of that bhavaya as well. The king honored that Bhagavad-bhava, adorned him, and bowed to him. Therefore, sentiment alone is the principal substance. Through sentiment alone, Bhagavan manifests even in an image. Such is its nature. Therefore, one should maintain Bhagavad-bhava toward Vaishnavas; by this, the Lord becomes pleased.
Then other people, officials, and village headmen, Patels, also gave him much. Great wealth came. After that, morning arrived. Then that bhavaya, still in the Vaishnava dress, went back to his camp. As soon as he reached the camp and looked back, he saw four women coming behind him, ugly in appearance and with foul-smelling bodies.
Then the bhavaya asked them, “Who are you, and why are you coming after me?” Those women said, “We are four murders, residing in your body: one cow-murder, one Brahmin-murder, one woman-murder, and one child-murder. Because you have taken the dress of a Vaishnava, we have come out. When you remove this dress, we will enter your body again.” Then the bhavaya said, “I have not committed the murder of anyone in this life. So why are you saying this?” Then those women said, “In order to please people, you have previously adopted the disguises of these four. You falsely enacted the acts of these murders. Therefore, the sin of these four murders has attached to you. We are those four.”
Bhav Prakash (Revealing the Sentiment): The intention here is this: the course of dharma is subtle. It is said in the scriptures that even if one commits an offense in the mind, fault attaches. Then what is there to say if one commits an offense by taking on a form? That too incurs the sin of murder. For this very reason, Shri Acharyaji restrained Vasudevadas Chhakda, saying, “Do not break an image that has been made.” What if consecration has not been done? The sentiment toward the form has been made. Therefore, a Vaishnava should always remain fearful of offenses by mind, speech, and body—this is shown.
Then the bhavaya said, “If I do not remove this dress, what will you do?” The murders replied, “Then we will not be able to come near you. We will go elsewhere.” After that, the bhavaya did not remove the dress of a Vaishnava, and later he became a Vaishnava.
Bhav Prakash (Revealing the Sentiment): In this account, the greatness of the Vaishnava dress is shown—that such is the dress of a Vaishnava that even murders remain at a distance. But the main sentiment is this: by the touch of that Bhagavadiya king, the murders were driven away. Because in the king’s heart resides Shri Acharyaji Mahaprabhu, how could murders remain in his presence? If they did, they would be burned away. Therefore, at the very moment of the king’s touch, they were driven away and stood apart. The bhavaya’s heart also became pure. Thus he attained knowledge of Vaishnavahood and became a Vaishnava.
Therefore, one should meet and associate with Bhagavadiya Vaishnavas with a sincere heart, for by that the heart becomes pure and a connection with Bhagavad-bhava is formed. This principle is shown. Thus, that king was such a recipient of Shri Gusainji’s grace, truly belonging to Bhagavan. Therefore, how far can his account be told?