Tradition holds that Śrī Mahāprabhu composed the Chatuḥślokī (Four Verses) around Vikram Saṃvat 1580 or 1582, showcasing his divine wisdom. While the intended recipient of this revered text remains uncertain, the “Chaurāsī Vaiṣṇavon kī Vārtā” (Stories of Eighty-Four Vaiṣṇavas) recounts how Rānā Vyāsa and Bhagavāndās Sāñcorā had the honor of studying its teachings directly from Śrī Mahāprabhu.

Life presents four fundamental goals—dharma (righteousness), artha (prosperity), kāma (desires), and mokṣa (liberation). Though their interpretation varies by an individual’s spiritual inclination, associations, and circumstances, the Chatuḥślokī provides a vision of these ideals tailored for followers of Puṣṭimārga.

Deviating from one’s spiritual path leads to despair and self-doubt, a theme reflected in Rānā Vyāsa’s life. Initially influenced by a wandering ascetic, Vyāsa believed happiness lay in ceaseless pilgrimage. Leaving home without a word, he embarked on this quest. However, neither the holy sites nor his ego—nurtured by intellect and newfound wealth—brought him solace. A yearning to challenge scholars of Kāśī only brought him repeated defeat, plunging him into humiliation and thoughts of self-harm.

At his lowest, as he contemplated ending his life in the Gaṅgā, fate intervened. Śrī Mahāprabhu, arriving by chance, spoke on the consequences of drowning in anger versus surrendering with devotion. His words struck a chord with Rānā Vyāsa, who sought refuge in the saint. Guided by Śrī Mahāprabhu, Vyāsa underwent purification rituals and initiation into Brahmasambandha (divine connection). He was also introduced to the profound teachings of the Chatuḥślokī.

Through this transformation, Rānā Vyāsa emerged as a luminary in the tradition, leaving behind handwritten copies of Śrī Mahāprabhu’s works, including the Aṇubhāṣya and Subodhinī. The Chatuḥślokī imbued him with clarity on the true essence of dharma, artha, kāma, and mokṣa. Freed from false renunciation and ego, he devoted his life to serving and remembering the Divine, embodying an ideal Puṣṭimārga devotee.

Puṣṭimārgīya devotion is marked by its selfless and unconditional nature. Svayam (spontaneously), Bhagavad-anugraha (God’s grace) manifests as devotion in the heart of a Puṣṭi soul. This grace is independent of human effort; it arises nirhetuka (causelessly). When it exists as a bīja-bhāva (seed-form) within a soul, it gradually sprouts, blossoms, and bears fruit in stages such as prīti (love), āsakti (attachment), vyasana (intense longing), and alaukika-sāmarthya (supernatural abilities). This is collectively known as Puṣṭi-bhakti (Graceful Devotion). Bhagavad-anugraha, based on its direction, is called either “Puṣṭi” or “Puṣṭi-bhakti.” When grace flows towards the devotee, it is “Puṣṭi.” When it reflects from the devotee back towards Bhagavān (God), it is “Puṣṭi-bhakti.”

Transient aspirations for artha (prosperity) or kāma (sensory pleasures), or even the restrained goals of dharma-artha-kāma-mokṣa as outlined in the Maryādā-mārga (Path of Boundaries), cannot find permanence in the heart of a Puṣṭi devotee. Their understanding of puruṣārthas—dharma (righteousness), artha, kāma, and mokṣa (liberation)—is inherently distinct. Śrī Mahāprabhu explains this nuanced vision in the Chatuḥślokī (Four Verses), which echoes the principles found in the Vṛtrāsura Chatuḥślokī from the Bhāgavata Purāṇa.

Both the Vṛtrāsura Chatuḥślokī and Śrī Mahāprabhu’s Chatuḥślokī embody this essence.

The Puṣṭimārgīya relationship with Bhagavān is one of rasa (divine sentiment). This rasa includes rati (attachment), sneha (love), saṃyoga (union), and viyoga (separation). Partial experiences of union or separation are regarded as sādhana (spiritual practice). The rasa attains its completeness when both saṃyoga and viyoga are experienced in unison. The fruition of dharma and kāma signifies the culmination of sādhana, while the fulfillment of artha and mokṣa represents the ultimate realization. Bhagavat-sākṣātkāra (divine vision) in kāma signifies viyoga, whereas in dharma, Bhagavat-bhajana (worship) signifies saṃyoga. The realization of Bhagavān’s rasātmakatva (essence as rasa) in both modes marks mokṣa for the Puṣṭi devotee.

Certainly! Here’s an editorial-quality translation that retains the original references in IAST as per your preference:

The Dharma of a Puṣṭi Devotee

In the Puṣṭimārga, Brajādhipa (the Lord of Braj) is considered the ultimate and the only worshipful one. According to the Bhagavad-gītā and the Śrīmad-Bhāgavatam, Śrī Kṛṣṇa is the Pūrṇa Puruṣottama Parabrahman (the Supreme Person), the embodiment of transcendental bliss. The Avyaya (immutable), Aprameya (immeasurable), Nirguṇa (beyond the modes of nature), Guṇātmā (source of all qualities) Parabrahman appears in Braj with His fullness to perform His eternal līlās (divine pastimes) and is known as Śrī Kṛṣṇa. Whether a soul is endowed with great sādhana (spiritual practices), devoid of sādhana, or even adverse to sādhana, Śrī Kṛṣṇa manifests for the ultimate welfare (niḥśreyas) of all beings. This very act of manifestation is His supreme purpose. Without regard for the efforts of the soul, Śrī Kṛṣṇa, through the power of His own divine nature, becomes the savior of all beings, thus earning the title:

sarvoddhāra-prayatnātmā - the one committed to uplifting all

Śrī Kṛṣṇa is the natural master of all jīvātmās (individual souls) because they are inherently His parts (aṃśa). From the perspective of Śuddhādvaita Brahmavāda (Pure Non-Dualism), all jīvātmās are naturally the servants of Śrī Kṛṣṇa due to their spiritual kinship with Him. However, Śrī Kṛṣṇa, out of His natural grace, bestows divine favor on some souls for the sake of His līlā (pastimes). Such graced souls are offered opportunities to serve Śrī Kṛṣṇa in their respective forms, whether on this earthly plane or in His eternal divine realm (vyāpī-vaikuṇṭha). These fortunate souls are to be understood as Puṣṭi souls. This opportunity for service can manifest through various rasa-filled relationships between the jīvātmā and Paramātmā (Supreme Soul), such as servant, child, parent, friend, or beloved. When these bonds are established, either in this mundane world or in the eternal līlā, the forms of Bhagavān and His līlās are referred to as Puṣṭi-svarūpa and Puṣṭi-līlā. The Lord of the universe becoming the Lord of Gokula epitomizes Puṣṭi-līlā.

Śrī Kṛṣṇa manifests sometimes in such a way that all beings can have His darśana (vision) and at other times in ways that only a particular devotee may perceive Him. In both types of manifestations, Śrī Kṛṣṇa expresses the līlās of either vyāpī-vaikuṇṭha or Braj according to the spiritual eligibility (adhikāra) or desires (manoratha) of the devotee. Hence, among all forms of Śrī Kṛṣṇa, the Brajalīlāvihārī Brajādhipa is established as the fullest embodiment of transcendental bliss (parānanda-svarūpa) for the devotees.

In the Puṣṭimārga, the worship (bhajana) of Brajādhipa (the Lord of Braj) should be performed with the sentiment of sarvabhāva (all-encompassing devotion). Śrī Mahāprabhu explains this through the verse:

tvameva sarva mama devadeva - You alone are everything to me, O Lord of lords

With this sentiment, one must worship with the realization that God is everything—parents, family, friends, children, wealth, and knowledge. Alternatively, worship may also take the form of madhurabhāva (a sweet, intimate sentiment).

Śrī Kṛṣṇa assumes various forms—be it the Supreme Soul (Paramātmā), master, child, friend, or beloved—becoming the ālambana (support) of our emotions (bhāva). In alignment with these forms, the enduring emotions we nurture towards Him are intrinsically divine (bhagavadātmakā). Both Śrī Kṛṣṇa’s external forms and the love residing in our hearts are ādhidaivika (supernatural and transcendental), not ādhibhautika (material) or māyika (illusory). Thus, both the devotees’ emotions and their foundation (ālambana) are Śrī Kṛṣṇa. As the ālambana of emotions, Bhagavān is the enjoyer of rasa (rasabhoktā), and as the essence of those emotions, He is also considered the object of enjoyment (bhogya). At times, in His love for the devotee, Bhagavān reveals His bhogya-bhāva (the mood of being the enjoyed) even while being the ālambana. This is described as gūḍha strībhāva (hidden feminine mood). Conversely, His bhoktṛbhāva (the mood of the enjoyer) is referred to as pumbhāva (masculine mood). When Bhagavān manifests bhogya-bhāva within the experience of rasa, it is called gūḍha strībhāva, and when bhoktṛ-bhāva arises within the enjoyed, it is referred to as gūḍha pumbhāva.

For instance, within every teacher resides a hidden student, and within every student exists a hidden teacher. During the rare synchronicity of teaching and learning, the gūḍha śiṣyabhāva (hidden student-mood) of the teacher may manifest, just as the gūḍha gurubhāva (hidden teacher-mood) of the student may surface. Similarly, the manifestation of these profound emotions marks the pinnacle of Puṣṭi’s grace across all relationships—whether those of master and servant, parent and child, friend and friend, or beloved and lover. Even for the purpose of evoking these profound sentiments, Bhagavān is worthy of worship.

Until a definitive sentiment becomes steady in our hearts, we must contemplate various bhāvas. Initially, devotional service (bhagavat-sevā) should follow the sentiments of Braj devotees, considering them as one’s gurus. During the stage of sādhanā (spiritual practice), one must channel devotion through feelings inspired by the emotions of the Braj devotees. Like a river flowing in a single direction transforms into the ocean of emotion, bhāvana (contemplation of sentiments) culminates as the stable and vast bhāva (emotion) of the ocean. The ocean does not flow but simply ripples with waves. Therefore, service to Śrī Kṛṣṇa should begin with the contemplation of the sentiments of Braj devotees, humility born of knowledge of Bhagavān’s greatness (māhātmyajñāna-janita dainya), and the innate, unconditional love between the soul as an aṃśa (part) and Paramātmā as the whole.

Such emotional initiation (bhāvādīkṣā) is imparted during Brahmasambandha (divine initiation). At the time of self-surrender (ātmanivedana), every object and relationship connected to ego (ahaṃtā) and possessiveness (mamatā) must be surrendered to Bhagavān. With this sentiment of complete surrender (sarvasamarpana-bhāva), one should engage in the worship of Bhagavān. In sarvabhāvena, all sentiments are encompassed.

In Puṣṭimārga (Path of Grace), worship (bhajana) of Śrī Kṛṣṇa should not be performed as a ritual for a specific time or occasion. Instead, it must be embraced as a way of life—constantly and continuously, without being bound to any temporal rules. For a devotee, all actions—sleeping, waking, earning, eating, loving, or neglecting—become integral to their service to Bhagavān.

For a Puṣṭi devotee, the statement Vrajādhipa Śrī Kṛṣṇa alone is worthy of worship does not constitute an order or prescription. Śrī Mahāprabhu does not command but explains the necessity of serving Bhagavān. Neglecting the service of the Lord of Grace leads a Puṣṭi soul to be deprived of its essential needs, much like a child weakens without its mother’s milk, a being struggles without air, the sick suffer without medicine, or a crop dries without rain. Similarly, when a Puṣṭi soul fails to engage in Kṛṣṇasevā (service to Kṛṣṇa) in a particular birth or time, that lifetime and time are rendered meaningless. The very purpose of the soul’s existence becomes void. In this sense, failing to serve Vrajādhipa is not a moral offense but an existential futility. Thus, Vrajādhipa’s worship is the supreme and eternal duty of Puṣṭi souls—the profound purpose of their existence.

Śrī Mahāprabhu emphasizes that irrespective of time or place, this is the sole duty—the eternal dharma of Puṣṭi souls. No other duty can ever replace this in any era or context.

Beyond Kṛṣṇasevā, all other duties are neither innate nor natural to Puṣṭi souls but are incidental and imposed duties. Due to the bondage of ignorance (avidyā) and the false constructs of ego (ahaṃtā) and possessiveness (mamatā), other duties appear obligatory. For instance, the roles of male or female, Brāhmaṇa or Śūdra, householder or ascetic, impose specific duties based on body, caste, or stage in life (āśrama). Similarly, duties toward parents and children, siblings, teacher and student, employer and servant, society and individual, nation and citizen, or even between humans and other beings arise from possessive relationships.

It becomes evident that all duties imposed by ego and possessiveness are rooted in dehābhimāna (identification with the body), whereas the duty of serving Bhagavān is anchored in the realization of the soul’s true nature. Therefore, all other duties depend on the purity of time, place, materials, mantras, actions, and agents. In contrast, Bhagavatsevā (service to God) is solely dependent on grace. For Puṣṭi souls, Bhagavān or His service is their eternal religion. To comprehend Bhagavān, who is the emotional absolute (bhāvātmakaprameya), the only means or proof is the service imbued with emotion (bhāvātmikāsevā).

The Artha of Puṣṭi Devotee

Puṣṭi devotee’s artha (prosperity) is none other than Bhagavān Himself, who is the embodiment of the ultimate puruṣārtha (objective of life). Śrī Mahāprabhu instructs that for Puṣṭi souls, it is imperative to continuously and consistently adhere to their svadharma (innate duty), which is the service of Bhagavān evaṃ sadā sma kartavyam. For this service to Śrī Kṛṣṇa, there is no need to entangle oneself in the materialistic pursuits of earning wealth (ādhibhautika vyāpāra) or depend on otherworldly means associated with celestial pursuits (ādhidaivika bhūtaka vṛtti). Bhagavān Himself, without relying on any external support or prayers, will bestow upon His devotees the necessary material and spiritual provisions (yogakṣema), along with the bliss inherent to His form (svarūpānanda). Thus, His service does not depend on worldly or otherworldly resources or wealth.

The attainment of this artha, which is none other than Paramātmā, is therefore beyond the reach of any sādhana (spiritual practice) or trade. The Supreme Being, who is independent and self-sufficient, selects certain souls for His service, disregarding their abilities or resources. Only those chosen by Bhagavān become eligible for His service, and it is to such souls that Bhagavān reveals His hidden gūḍha strībhāva (profound feminine mood) as the enjoyer (bhogya). Similarly, the souls whom Bhagavān resolves to surrender Himself to are the very souls who, in turn, find themselves able to fully surrender to Him. After this mutual surrender, no veil remains between the jīvātmā and Paramātmā, unveiling Bhagavān’s gūḍha strībhāva and the devotee’s gūḍha pumbhāva (profound masculine mood).

In the context of vrata-caryā (vow-based practices), the ṛṣi-like maidens (kumārikās) were blessed by Bhagavān. These maidens desired Śrī Kṛṣṇa to be their husband and enjoyer. Bhagavān, in response, stole their garments (cīra-haraṇa), which symbolized the revelation of His gūḍha strībhāva. When the garments were returned to the maidens, this act represented the manifestation of His gūḍha pumbhāva. These kumārikās were performing their kātyāyanī-vrata to surrender themselves to Śrī Kṛṣṇa, who had already chosen them for this self-surrender. The act of cīra-haraṇa was merely the exchange of gūḍha pumbhāva and strībhāva.

The bhoktṛbhāva (enjoyer’s mood) that emerged in the kumārikās following this incident was not a result of their kātyāyanī-vrata, nor was it due to their six-year-old bodies, which lacked any physical maturity or beauty. While Kāma-deva (god of love) might be capable of stirring emotions in sages and ascetics, the sweet emotions that arose in these six-year-old maidens towards Śrī Kṛṣṇa were not within Kāma-deva’s power to awaken. Instead, it was Śrī Kṛṣṇa’s supremely enchanting form (kāmādapi kamanīya rūpa) that stirred these emotions.

In the Prameya-prakaraṇa, the unconditional affection (nirupādhika sneha) of the śruti-rūpā gopikās towards Śrī Kṛṣṇa was transformed by Him into the śṛṅgāropādhika gūḍha pumbhāva (profound masculine mood tinged with romantic sentiment). The shapeless and unconditional love (nirākāra sneha) of the gopikās was carved into the permanent sentiment of śṛṅgāra-rasa using the flute’s melody (veṇu-kūjana), as though sculpted by a chisel. Hence, Śrī Mahāprabhu declares in Subodhinī (Veṇu-gīta):

kevalaṃ śṛṅgārārthameva kūjanam

The flute is played solely for the purpose of invoking romance.

Śrī Kṛṣṇa’s unparalleled ability to embody all ālambana-vibhāvas (foundational supports) is what enables the emergence of every form of divine emotion—whether it is dāsya-bhāva (servitude), vātsalya-bhāva (parental affection), sakhya-bhāva (friendship), or mādhurya-bhāva (romantic love).

When Śrī Kṛṣṇa assumes the form of a master (svāmī), it kindles the sentiment of servitude (dāsya) in the devotee. As a child, Śrī Kṛṣṇa evokes parental affection (vātsalya). Kansa quaked in fear when confronted by Śrī Kṛṣṇa’s awe-inspiring form as Kāla (Time itself). When Śrī Kṛṣṇa seeks a companion for His pastimes, friendship (sakhya) naturally arises. The longing to be Śrī Kṛṣṇa’s beloved awakens a sweet, tender love (mādhurya-prema). When He chooses to become the object of enjoyment (bhogya), the sentiment of being an enjoyer (bhoktṛ-bhāva) stirs within us. As the self-delighting soul (ātmārāma), Śrī Kṛṣṇa incites an extraordinary divine love even in His devotees.

Śrī Kṛṣṇa, despite being the foundation of the cosmos, can humbly seat Himself in the lap of Mother Yaśodā—a testament to His boundless capabilities. While He is omnipotent (sarvasamartha), He simultaneously becomes so dependent on the service of a Puṣṭi devotee that He cannot function without it. He is untouched by time, action, nature, or destiny—entirely self-dependent (sarva-tantra-svatantra). Yet, He exhibits a unique paradox: though He is independent, He chooses to become dependent. This is encapsulated in the statement:

ahaṃ bhakta-parādhīnaḥ hyasvatantra iva

I am controlled by my devotees and appear as though dependent.

Even as the supreme enjoyer (sarvabhoktā), Śrī Kṛṣṇa’s power to become the enjoyed (bhogya) reflects His complete mastery over all meanings (samyak artha). However, since meaning (artha) is rooted in emotion, it must remain securely locked within the treasury of the heart. If flaunted outwardly, emotional wealth risks becoming counterfeit and diluted. Therefore, Śrī Mahāprabhu subtly concealed this truth by referring to Śrī Kṛṣṇa as sarvasamartha (all-capable) instead of directly revealing His emotional essence.

The second verse of the Chatuḥślokī expresses this profound truth. Śrī Kṛṣṇa, relinquishing His position as the enjoyer of rasa (rasabhoktā), aspires to become the enduring emotion in our hearts—the essence of rasa enjoyed by the devotee (bhogya rasa). To achieve this, worldly emotions tied to materialistic aspirations must be swept clean from the heart using the broom of siddhānta-smaraṇa (remembrance of divine principles). Otherwise, the meaning of this second verse will merely wait outside the heart until it is purified. If during these waiting moments our aspirations regarding Puṣṭiprabhu become public, the profound divine sentiment will deteriorate into an imitation (rasābhāsa).

The essence of Puṣṭimārgīya aspirations lies singularly in the sentiment:

prabhuḥ sarvasamartho hi tato niścintatāṃ vrajet

The Lord is all-capable; therefore, one must repose complete trust in Him.

Even Vṛtra, though an asura, does not barter this Puṣṭimārgīya meaning for any worldly or otherworldly gains.

Neither do I desire the worldly, sāttvika artha of Indra’s throne in heaven, nor the Vedic, rājasika artha of Brahmā’s position. I do not aspire to be the lord of all earthly wealth, nor do I crave the tāmasika artha of dominion over the netherworlds. I seek neither the Vedic, tāmasika wealth of yoga-siddhis (mystic powers) nor the sāttvika artha of liberation from rebirth (apunarbhava-mokṣa). My one and only meaning (sarvārtha) is Hari; beyond Him, I desire nothing else!

The Kāma of Puṣṭi Devotee

The kāma (desire) of a Puṣṭi devotee centers on the longing for Śrī Kṛṣṇa’s darśana (vision), but this should not be understood as the limited aspiration of perceiving Him solely with one’s eyes. Śrī Prabhucaraṇa explains that the Puṣṭi devotee’s yearning for darśana is not fulfilled merely by visually beholding Bhagavān. Instead, the devotee seeks a comprehensive experience of Bhagavān through all the senses.

Further, in the Nirodha-lakṣaṇā-grantha, Śrī Mahāprabhu instructs that the welfare of senses contaminated by worldly impressions lies in aligning them with Śrī Kṛṣṇa, who is Bhūmā (infinite and supreme bliss). Through actions such as darśana (sight), sparśana (touch), śravaṇa (hearing), kīrtana (singing), and dhyāna (meditation), both the inner and outer senses should be directed towards Bhagavān. Any sense that cannot be employed in Bhagavatkārya (service to God) must be restrained.

Thus, through the eyes, tongue, nose, skin, and ears, we are ultimately seeking Śrī Kṛṣṇa, who is the embodiment of supreme bliss—not merely forms, flavors, fragrances, textures, or sounds.

In this quest for Parānanda, the jīvātmā mounts the chariot of the body, appoints its intellect (buddhi) as the charioteer, and drives the horses of the senses, bound by the reins of the mind. However, these horses are wild and unruly. As they run, they often escape the control of the mind and intellect, throwing the helpless soul into the abyss of worldly desires. The chariot of the body, worn down by time, eventually collapses and is destroyed.

In the Pravāhamārga, such accidents are a daily occurrence. Souls who cannot redirect their chariots at the junctions of Maryādāmārga or Puṣṭimārga inevitably fall into the pit of sensual desires. Such souls are called Pravāhījīvas (souls bound to the current of worldly life). Those souls who, in their pursuit of Parānanda, steer their chariots towards Maryādāmārga often face severe hardships. They attempt to halt their chariots by controlling the mind or even wish to abandon the chariots altogether, opting to walk the journey on foot. Some end their journey at transient resting points, such as heaven or personal contentment. Others embark on the arduous, infinite, and directionless path of unmanifest worship, spanning many lifetimes without completion.

Ultimately, due to the uncontrollable speed of the wild horses (senses), they fail to harmonize their mind and intellect with the divine pursuit. Discouraged, they prefer the slower pace of walking, abandoning the wild chariot ride altogether.

brahmānande praviṣṭānāmātmanai’va sukhapramā saṅghātasya vilīnatvāt, bhaktānāṃ tu viśeṣataḥ sarvendriyais tathā cāntaḥkaraṇairātmanā’pi brahmabhāvāt… viśiṣyate

Meaning: For those who have entered into the bliss of Brahman (Brahmānande), the measure of happiness (sukhapramā) is the Self (ātmanā) alone, because all sense of individuality (saṅghātasya) is dissolved (vilīnatvāt). But for devotees (bhaktānāṃ) in particular (viśeṣataḥ), with all the senses (sarvendriyais), as well as with the mind (antaḥkaraṇais), and even with the Self (ātmanā), because of their state of being Brahman (brahmabhāvāt), they are distinguished (viśiṣyate).

Śrī Mahāprabhu explains:

vairāgyaṃ ca bhagavato jñānaṃ sarvatāpanivartakam. Yatsansakārayogyaṃ tajjñānena naśyati naśyati yadayogyaṃ tatparityāgena. ataeva smārteḥ sanskārāśaklai parityāga evaṃ bodhyate (Subodhinī)

Meaning: Knowledge (jñāna) and renunciation (vairāgya) dispel all afflictions. When we truly know Śrī Kṛṣṇa, the embodiment of supreme bliss (paramānanda), we can purify all worldly objects through brahmasambandha (consecration). However, those objects that cannot be sanctified through dedication to Bhagavān should be renounced altogether. This is why followers of smārta dharma often preach renunciation, as they lack the ability to purify through sanctification. Compared to meaningless renunciation, offering something to Bhagavān is the superior course of action.

To reform an object or a person, it is essential to understand it thoroughly. Without comprehension, the question of reforming does not arise, and renunciation becomes the only option.

This entire world is the manifestation of Paramātmā’s self-play (ātmākrīḍā) expressed in countless names and forms. We are partial manifestations of Brahman’s consciousness. However, when we, influenced by ignorance-born ego (ahaṃtā) and possessiveness (mamatā), create trivial purposes contrary to the grand purpose of the Supreme Whole (aṃśī), miseries begin to arise. Racing uncontrollably in the chariot of our senses, we lose our direction. Therefore, śaraṇāgati (surrender) serves as the purification (śuddhi saṃskāra) of our ego, while brahmasambandha purifies our possessiveness. Once ego and possessiveness are purified, we begin to recognize the right direction. Rather than racing through the uneven terrains of worldly desires, we once again ascend the straight path of puṣṭi.

Pleasure cannot be attained through indulgence in objects, but through the attainment of supreme bliss, everything else follows. Śrī Mahāprabhu emphasizes that the heart must cultivate divine love (bhagavatprema). A heart enriched with love will naturally discover the omnipresent Paramātmā.

Śrī Gokulādhiśa must first be embraced with the entirety of one’s heart; this is the foremost condition for desiring Him with all the senses. Once He is firmly established in the heart, it becomes possible to behold Him with the eyes, hear Him with the ears, touch Him with the hands, and even rush towards Him with one’s feet to reach the proximity of Paramātmā. Therefore, it is essential, above all, to hold Paramātmā within the heart!

Hence, Śrī Mahāprabhu states:

sarvabhāvena bhajaniyo bhūmān

The Infinite should be worshipped with all-encompassing devotion. Śrī Mahāprabhu states in Veṇugīta Subodhini:

A kirtan (devotional song) verse beautifully states:

girdhara dekhe hī sukh hoyā nayana-vantako yahi paramaphala, yahi vidhi moya triloya

The very sight of Girdhara brings supreme bliss to the eyes; this is the ultimate fruit, and this is the law for all three worlds

Śrī Mahāprabhu describes this state as paramaphala (the ultimate fruit), referring to the intense experience of Bhagavān’s svarūpānubhūti (realization of His divine form) and līlānubhūti (realization of His divine pastimes) that emerge in the heart and mind during the deep pangs of separation (viyoga) from Śrī Gokulādhiśa. Once Bhagavān resides in the heart, the longing to relish His essence (rasātmikā) through all the senses eventually arises.

This awakening marks the dissipation of attractions to all worldly and Vedic desires. Bhagavān Himself declares in the Bhāgavatam (10.22.26):

na mayyāveśita-dhiyāṃ kāmaḥ kāmāya kalpate, bharjitāḥ kvathitā dhānā bhūyo bījāya neśate

Desires no longer remain material for those whose minds are absorbed in Me, just as roasted or boiled grains can no longer sprout.

The experience of Bhagavān through all senses, as described in the Veṇu-gīta and Bhramara-gīta commentaries in Subodhinī, is referred to as sarvātma-bhāva (all-encompassing emotion). In the Yamunāṣṭaka, this is described as tanunavatva (complete absorption), while in the teachings on Sevāphala, it is called alaukika sāmarthya (transcendental capability). This culmination of detachment (nirodha) is referred to as mokṣa in the Chatuḥślokī. However, before the soul becomes endowed with this divine experience through all senses, the awakening of the desire for such an experience—puṣṭimārgīya kāma—is essential. The emergence of this desire signifies the fulfillment of kāma puruṣārtha in Puṣṭimārga.

Thus, Vṛtra says:

He Aravindākṣa! My heart longs for your darśana. When my mind desires your vision, it seeks to welcome you inwardly through every sensory gate. Just as the wingless chicks of a bird wait eagerly for their mother to bring them food, or as the calf longs for its mother’s udder, so does my mind remain continuously fixed on you alone. However, unlike the chicks or calf, who may find satisfaction elsewhere, my mind is like the forlorn lover separated from her beloved—it desires only to see you and nothing else!

The Mokṣa of Puṣṭi Devotee

The mokṣa of a Puṣṭi devotee is to become wholly and entirely Śrī Kṛṣṇa’s. This implies the complete forgetfulness of worldly existence (prapañca-viśmṛti) and an unwavering attachment to Kṛṣṇa (dṛḍha āsakti). The devotee becomes so engrossed in the experience of Kṛṣṇa (kṛṣṇānubhūti) that their longing for such experience (kāmanā of kṛṣṇānubhūti) intensifies, leading to two possibilities.

  • In saṃyoga (union), the devotee perceives Kṛṣṇa through external supports and all their senses.
  • Alternatively, in viyoga (separation), the remembrance of Kṛṣṇa’s previously experienced form and līlā becomes so profound that the internal sentiment of love (rati) assumes the roles of foundational (ālambana), excitatory (uddīpana), and transitory (sancārī) emotions.

When bhajana in union (saṃyoga), dharma (righteousness), and the memory of Kṛṣṇa in separation (viyoga-smaraṇa) continue ceaselessly, the devotee is considered liberated (mukta). If this experience manifests on earth, it is termed jīvanmukti (liberation while living), also referred to as tanunavatva or alaukika-sāmarthya (transcendental capability). Should this experience occur in nitya-līlā (eternal pastimes) within vyāpī-vaikuṇṭha (the expansive divine realm), it is recognized as videhamukti (liberation without the body) and is described as navatanutva or sevopayogīdehaḥ vaikuṇṭhādiṣu (a body suited for divine service in Vaikuṇṭha).

In essence, the continuous cycle of dharma and kāma within Puṣṭibhakti is considered mokṣa for the Puṣṭi devotee. Since Śrī Kṛṣṇa, the Lord of Braj (brajādhipa), is Himself the ultimate meaning of Puṣṭibhakti, being simultaneously the lover (prema) and the beloved (priyatama), He remains the intrinsic figure of both sthāyibhāva and ālambana-vibhāva. Thus, He can be experienced in both separation (viyoga) and union (saṃyoga). This is the essence of Śrī Gokulādhiśa’s remembrance (smaraṇa) and worship (bhajana).

Puṣṭibhakti is both the path and the destination, the means and the fruit. Therefore, mokṣa on the path of Puṣṭibhakti is not about reaching a destination elsewhere. Rather, it is the uninterrupted journey of engaging in bhajana and smaraṇa, navigating the ebb and flow of union and separation—ever onward, caraiveti! caraiveti!! caraiveti!!! (“Move forward! Keep moving!! Continue endlessly!!!”).

Thus, the traveler on the Puṣṭimārga, Vṛtrāsura, seeks companionship for this journey, praying that he may not stray onto other paths:

O Nātha! May I always find the company of your devotees on this path of devotion. Let no association with worldly-minded individuals arise within me! Even if I have attachments to my body, children, wife, or home, let them only serve a purpose in your service and never for any other reason.