Sree Bhajana Rahasya
7 / SAPTAMA-YÄMA-SÄDHANA
another and becomes prominent) and bhäva-çänti
(pacification
of an extremely powerful bhäva)
create waves in this ocean of
separation.
Rädhä, who is mad in separation (viraha-unmädiné),
addressed
Kåñëa in extreme humility: “Ayi
déna-dayärdra-nätha! O Kåñëa,
You are very simple-hearted and
affectionate. It is You who
remove the sorrows of the residents of
Vraja, so please bestow
Your mercy upon Me. You give mercy to
all living entities, thus
protecting them from all distress, so
why will You not give mercy
to Me, who am separated from My master?
If You do not bestow
Your mercy upon Me, Your reputation as
‘He who removes the
distress of the residents of Vraja’
will become disgraced. Only
You are My beloved.” This is why the
word nätha, meaning
“master”, is used in this çloka.
In this ocean of separation, though,
there is a towering wave
that represses this feeling of humility
(dainya) and manifests the
mood of envy (asüyä) and
contrariness (mäna) due to jealousy.
Now Çré Rädhä addresses Çyämasundara as
Mathuränätha, “the
Lord of Mathurä”. “O Mathuränätha, why
would You be merciful
to us now? How can You remember us
while You are in Mathurä,
where hundreds of affectionate,
beautiful ladies serve You?
Surely You have forgotten us milkmaids.
Since You are receiving
so much honour from the fabulously
opulent kings of Mathurä,
how can You have time to remember us
wretched persons? By
the association of Mathurä’s Yädavas,
Your heart has also
become hard. Why would it melt upon
seeing the condition of us
gopés, who are distressed in separation?”
Speaking thus, Çré Rädhä becomes
momentarily stunned, and
the saïcäri-bhäva of dainya again
appears. She says, “O beloved
(dayita)! O Çyämasundara, You
are more dear to us than our own
lives. How can we forget Your loving
dealings? When we would
become tired during the räsa dance,
You would wipe away our
3 2 2
ÇRÉ BHAJANA-RAHASYA
drops of perspiration with Your own pétämbara.
And if our
kuìkuma stained the pétämbara, You would
lovingly hold it to
Your heart. When You left us You said,
‘I will return.’ With this
assurance we remain alive. But having
to wonder whether You
will return or not confuses us, so
please give us some consolation.
Our hearts are intensely restless to
see Your moon-like
face.”
Çréla Bhaktivinoda Öhäkura writes that
the topmost bhajana is
to follow the vraja-devés’ moods
of separation from Çré Kåñëa.
Text 8
Agitated by separation from Çré Kåñëa,
the gopés blame Vidhätä
(Providence).
Çrémad-Bhägavatam (10.39.19) describes:
aho vidhätas tava na kvacid dayä
saàyojya maitryä praëayena dehinaù
täàç cäkåtärthän viyunaìkñy apärthakaà
vikréòitaà te ’rbhaka-ceñöitaà yathä
O Vidhätä, you are the arranger of
everything, but there is not
even a trace of mercy in your heart.
First you unite living entities
in this world in friendship and love,
but before they can fulfil
their desires and hopes, you
pointlessly separate them while they
are still unsatisfied. The truth is
that, like the play of a child, this
whimsical behaviour of yours is
useless.
vidhätaù he! nähi dayä kichu-i tomära
maitra-bhäve praëayete,
dehé-dehé-saàyogete,
kena eta kaile avicära?
akåtärtha-avasthäya, viyoga karile
häya,
bälakera ceñöä e vyäpära
3 2 3
7 / SAPTAMA-YÄMA-SÄDHANA
Bhajana-rahasya-våtti
The vraja-devés, whose hearts
have been seized by Çré Kåñëa, are
distressed in fear of impending
separation from Him. They have
heard that Akrüra has come with a
chariot to take their
präëakänta Çyämasundara to Mathurä. Tormented by
the fear of
future separation, the vraja-devés,
speaking to like-minded gopés,
express their own special sentiments of
love and afflictions of
separation, and in doing so reveal the
helplessness of their
prema.
“Çré Kåñëa is going to Madhupuré!”
Hearing this, the lustre of
Bhadrä’s lotus face and the lotus faces
of the other taöasthägopés
3 withered and became dejected.
Çyämalä’s and other suhåtpakñä-
gopés’ dresses, belts, hair and so on
loosened. In samädhi,
Candrävalé, who is vipakñä,
began to see Çré Govinda in her
heart, which was lost in meditation.
The crown jewel of all the
vraja-gopés, mahäbhäva-vaté Çrématé
Rädhikä, other svapakñägopés
like Lalitä and Viçäkhä, and other
beloveds of Çré Kåñëa,
envisioned in their hearts their präëa-priyatama’s
various
prema-viläsa – His behaviour, dealings, laughter,
glances and so
forth. Then, overwhelmed by the deep
pain of separation from
Him, they began to weep.
In different groups the gopés express
their own innermost
feelings according to their prema.
Together in each group, they
voice the deep pain of separation: “If
our life-airs leave our
bodies due to the pain of separation
from Çré Kåñëa, Vidhätä is
solely responsible. O Vidhätä, you rule
the entire universe very
well, but is there no arrangement for
compassion in your kingdom?
If you had ever just once contemplated
justice or injustice,
3
The four groups of gopés are as
follows: (1) taöastha-pakñä, those who are
neutral towards Çré Rädhä; (2) suhåt-pakñä,
those who are friendly to Çré Rädhä;
(3) vipakñä, Çré Rädhä’s rivals;
and (4) svapakñä, those who belong to Çré Rädhä’s
personal party.
3 2 4
ÇRÉ BHAJANA-RAHASYA
you would not be so harsh. You arrange
for the meeting and separation
of living beings according to a mere
whim. You also
establish affectionate friendships
between jévas, but only for a
moment do you let them relish the
happiness of meeting before
You again submerge them in an ocean of
separation. You are
heartless and cruel, and we are witness
to this. Your behaviour is
like that of an ignorant child who
makes toys and then afterwards
destroys them. Therefore, O Vidhätä,
you are not only merciless,
unscrupulous and inconsiderate, you are
also wicked. Your
present behaviour is highly
contemptible. First, you created the
form of our präëakänta Mukunda,
who embodies all beauty,
sweetness and charm, and who charms the
entire universe, and
then you granted us darçana of
that form, by which our hearts
experienced boundless love. However,
after placing this
unprecedented form before our eyes, you
again removed it and
took our präëakänta far away.
Such deceit is not proper; only a
wicked person acts like this. Why do
you behave sinfully even
though you are so wise and learned? Are
you not committing the
sin of taking back that which you have
given?”
Text 9
For a person attached to Kåñëa, even a
moment of separation
from Him is intolerable. Çrémad-Bhägavatam
(10.39.29) states:
yasyänuräga-lalita-smita-valgu-mantralélävaloka-
parirambhaëa-räsa-goñöhyäm
nétäù sma naù kñaëam iva kñaëadä vinä
taà
gopyaù kathaà nv atitarema tamo
durantam
Sakhés, by His captivating, affectionate
smile, sweet, intimate conversations,
playful glances and loving embraces,
the long, long
nights of the räsa-lélä passed
in a moment. Indeed, how can we
now overcome the boundless anguish of
separation from Him?
3 2 5
7 / SAPTAMA-YÄMA-SÄDHANA
anuräga-vilokita,
valgu-mantra-sulalita,
smita-äliìgana räsa-sthale
brahma-rätra kñane gela, tabu tåpti nä haila,
ebe kåñëa-viraha ghaöila
gopéra emana dina kemane yäibe
duùkhera sägare òübe präëa häräibe
Bhajana-rahasya-våtti
When Çré Kåñëa was about to depart for
Mathurä, the vraja-gopés,
who were distressed by the fear of
imminent separation from
Him, began to lament and reproach
Vidhätä (Providence)
in
various ways. They said, “Today cruel (krüra)
Vidhätä has
arrived in Vraja, bearing the name
Akrüra (not cruel). We gave up
our families and religious principles,
and offered our everything
unto the lotus feet of our präëakänta
Çyämasundara. Now what
will happen to us? Oh! Destiny is
unfavourable to us! There is no
means of protection from this.”
Another gopé said, “O sakhé,
today we shall give up all shame
and hesitation; we will somehow put a
stop to Govinda’s journey.
Seeing our boldness and independence,
all of our relatives
will be displeased, our family elders
will not tolerate our shamelessness
and our family friends will punish us,
threaten us with
death, or forcibly evict us from our
homes. But sakhé, we have
already given up the attachment to home
and bodily relationships.
If we are put out of our homes, it will
be auspicious for us,
because then we will easily attain the
company of Govinda. We
shall give up our homes and roam here
and there with Him. Even
if they punish us with death there will
be no loss, because it is
better to die than be separated from
Govinda. If they lock us in
our homes we will die happily,
meditating on Govinda.
Therefore sakhé, why wait? Go
quickly! Do not delay in putting a
stop to Govinda’s journey.”
While Çré Kåñëa’s beloveds lamented in
the burning heat of
3 2 6
ÇRÉ BHAJANA-RAHASYA
separation, they fell unconscious. At
that time, happy memories
of meeting began to awaken in their
hearts, where the previous
night of räsa manifested. Çré
Kåñëa’s gentle, sweetly smiling and
loving lotus face, His affectionate, charming
conversations and
His affectionate, strong embrace
manifested on the screen of
their hearts, and that night seemed to
pass very slowly. The
thought of being deprived of Çré
Kåñëa’s sweet company, the pain
of separation, seemed like countless
forest fires. The gopés
lamented, “How can we cross this ocean
of suffering? How can
we remain alive in separation from our präëakänta?
In the afternoon,
when Çré Kåñëa, surrounded by the
cowherd boys, returns
home from the forest, the beauty of His
face is unprecedented.
The indescribable sound of the muralé
and His sidelong glances
stir our hearts. His face, which is
covered by the dust that has
been raised by the cows’ hooves, His
curly locks of hair, the
extraordinarily beautiful garland of
forest flowers around His
neck, and His sidelong glances all
reveal His love-filled desires.
How can we forget all our loving
exchanges?”
That day Çré Kåñëa prepared to go to
Mathurä, leaving the gopés
behind. Who can express their deep
anguish? When the time for
departure came, the barrier of their
patience broke and they all
assembled, loudly expressing the great
pain in their hearts by
incessantly wailing, “O Govinda! O
Dämodara! O Mädhava!”
Text 10
Çré Rädhä’s strong expressions of
separation from Çré Kåñëa are
described in Haàsadüta (2):
yadä yäto gopé-hådaya-madano
nanda-sadanän
mukundo gändhinyäs tanayam anurundhan
madhu-purém
tadämäìkñéc cintä-sariti
ghana-ghürëäparicayair
agädhäyäà bädhämaya-payasi
rädhä-virahiëé
3 2 7
7 / SAPTAMA-YÄMA-SÄDHANA
Upon the request of Akrüra, Çré
Kåñëacandra, who gladdens the
gopés’ hearts, departed Nanda-bhavana for
Mathurä. Now separated
from Her lover, Çré Rädhikä became
greatly agitated and
was completely submerged in a river of
anxiety, which was full
of deep whirlpools of unlimited suffering.
gopikä-hådaya-hari, vraja chäòi’
madhupuré,
akrüra-sahita yabe gelä
tabe rädhä virahiëé,
ghana-ghürëa-taraìgiëé,
cintä-jale agädhe paòilä
Bhajana-rahasya-våtti
In his book Haàsadüta, Çré Rüpa
Gosvämipäda gives an incomparable
description of the vraja-ramaëé’s feelings
of separation
(vipralambha-rasa) that resulted
from Çré Kåñëa’s residing in a
distant place (sudüra-praväsa).
In çåìgara-rasa, vipralambharasa
is most relishable. Çré Rüpa
Gosvämipäda has enabled
rasika devotees to dive deep into the ocean of
vipralambha-rasa
by writing about the waves of
separation that arose in all the
limbs of Çré Rädhä’s body, Her
incoherent conversations in
divyonmäda, and Her sorrowful speech, which were
all due to
blazing (süddépta) sättvika transformations.
The very bliss of the vraja-gopés’ hearts,
Çré Nanda-nandana,
was taken to Mathurä by Akrüra, whose
name means “not cruel”.
Actually, however, Akrüra was supremely
cruel, and as a
consequence, all the gopés drowned
in a bottomless ocean of
separation (viraha).
One day the crown jewel of the gopés,
the personification of
mahäbhäva, Çré Rädhä, overwhelmed by feelings of
separation
from Kåñëa, went to the bank of the
Yamunä with Çré Lalitä and
other sakhés to soothe Her
affliction. However, just by again
seeing the kuïjas where Their
playful pastimes took place, Çré
Rädhä fainted, distressed by the
burning fire of that separation.
3 2 8
ÇRÉ BHAJANA-RAHASYA
The sakhés lifted Her up and
laid Her on a bed of lotus petals. Çré
Lalitä fanned Her with the end of her veil
and the sakhés chanted
the names of Kåñëa. By fanning Her and
anointing Her with
cooling sandalwood paste, they tried to
bring Her back to
consciousness.
Impatient, Çré Lalitä went to bring Her
cool water from the
Yamunä. There, she saw an extremely beautiful,
white, male
swan. An inspiration arose in her to
send a message to präëavallabha
Çré Kåñëa about the incidents that were
destroying the
life of her dear sakhé, Çré
Rädhä. She understood that this male
swan (haàsa) would be a suitable
messenger (düta), and she
politely petitioned him to go to
Mathurä. While describing the
main road, she remembered previous
pastimes with Kåñëa. She
mentioned these pastimes to the swan,
thus making him thoroughly
understand all the sufferings in Çré
Rädhä’s heart, which
was overwhelmed by separation from
Kåñëa.
After Çré Kåñëa departed for Mathurä
with Akrüra, Çré Rädhä
became submerged in a fathomless ocean
of anxiety. She began
to think, “Shall I protect this
life-air, which is burning in the fire
of agony, by binding it with the rope
of hope? Or, shall I liberate
My body from this rope? As Präëanätha
left Våndävana, He said,
‘Äyäsya iti dautyakai – I will
return the day after tomorrow.’ But
the day after tomorrow has been
replaced with many years, and
we still have not received news that He
is coming. Shall I give up
that hope and choose death by entering
fire or the waters of the
Yamunä?”
Çré Rädhikä further reflected, “When präëakänta
Çyämasundara
returns from Mathurä and does not find
Me here, He will become
so distressed. So what shall I do? My
intelligence is perplexed. If
My präëanätha cannot see Me, He
also will be unable to remain
alive. What shall I do? If I die, I
will not see My priyatama’s soft,
delicate lotus face which resembles a kunda
flower. But I am
3 2 9
7 / SAPTAMA-YÄMA-SÄDHANA
unable to remain alive, as I am burning
in separation. That Lord
of our lives has not abandoned us;
therefore, it is only right that
I protect My life.” In this way, Çré
Rädhä was submerged in the
boundless ocean of separation, in
whirlpools of thoughts filled
with pain. The vraja-sundarés’ yearning
to meet Kåñëa is a transformation
of their prema. It increases
unlimitedly, exuding a
wonderful sweetness.
Çré Rüpa Gosvämipäda follows Çré
Rädhä’s bhävas and
becomes one with them. He taunts Akrüra
by using the word
gändhiné-tanaya, the son of Gändhiné, which has a
double
meaning. Akrüra took birth from the
womb of Gändhiné, the
daughter of the king of Käçé. He stayed
in her womb for twelve
years, which caused her much pain. His
father asked, “O child,
why are you not taking birth? Why are
you making your mother
suffer like this?”
The child in the womb replied, “Father,
if you give one cow to
each brähmaëa every day, I will
take birth after one year.” His
father gave the cows as requested, and
after one year, the child
took birth. The Puräëas state that a
son who is named after his
father or his paternal grandfather is
blessed, but that son who is
known by his mother’s name is wretched.
In this Text, Çré Rüpa
Gosvämipäda indicates Akrüra’s cruel
nature by making him
known through his mother, not his
father. The Viñëu Puräëa
describes that Akrüra’s mother gave her
family suffering, anxiety
and worry. Consequently, Akrüra, having
the same qualities as
his mother, threw the gopés and
Vrajaväsés into a limitless ocean
of grief.
This Text expresses cintä (anxious
consideration) aroused in
the state of udghürëä in mohana-mahäbhäva.
Cintä is one of
the ten stages of praväsa-vipralambha.
3 3 0
ÇRÉ BHAJANA-RAHASYA
Text 11
The ten conditions of viraha,
separation, are described in
Ujjvala-nélamaëi:
cintätra jägärodvegau
tänavaà malinäìgatä
praläpo vyädhir unmädo
moho måtyur daçä daça
Ten conditions arise in viraha:
(1) cintä (anxious consideration),
(2) jägara (sleeplessness), (3) udvega
(agitation), (4) tänava
(emaciation of the body), (5) malinäìgatä
(discolouring of
bodily limbs), (6) praläpa (incoherent
speech), (7) vyädhi (being
stricken with a tormenting ailment),
(8) unmäda (madness),
(9) moha (bewilderment) and (10)
måtyu (death, or being
unconscious for a long time). At the
stage of mohana, an extraordinary
condition manifests in Çré Rädhä, in
which She experiences
extreme anguish of separation from
Kåñëa.
jägara, udvega, cintä,
tänaväìga-malinatä,
praläpa, unmäda ära vyädhi
moha, måtyu, daçä daça, tähe rädhä
suvivaça,
päila duùkha-kulera avadhi
Text 12
While Çré Rädhä suffers from the
scorching poison of viraha, She
expresses Her transcendental emotions,
as described in
Jagannätha-vallabha-näöaka (3.9):
prema-ccheda-rujo ’vagacchati harir näyaà
na ca prema vä
sthänästhänam avaiti näpi madano jänäti
no durbaläù
anyo veda na cänya-duùkham akhilaà no
jévanaà väçravaà
dvi-tréëy eva dinäni yauvanam idaà hä
hä vidhe kä gatiù
3 3 1
7 / SAPTAMA-YÄMA-SÄDHANA
Çré Hari does not understand the pain
of separation in prema. In
fact, prema does not know
anything about who is deserving of
itself and who is not. Kämadeva also
torments us, knowing us to
be weak. It is impossible for anyone to
understand another’s
misery. Life is so fleeting – it has no
certainty – and youth remains
only two or three days. Alas! Alas!
What kind of arrangement of
Vidhätä (the Creator) is this?
sakhé bale dhairya dhara, äsibe
nägara-vara,
vyäkula haile kivä phala
rädhä bale ohe sakhi, patha ära nähi
lakhi’,
prema-ccheda roga ye bäòila
latä väìcäite hari, nä äsila madhupuré,
prema nä bujhila sthänästhäna
niöhura känura preme, pa’òe geläma
mahäbhrame,
madana tähäte häne bäëa
duùkha nä bujhila sakhi, jévana caïcala
lakhi,
täte e yauvana-çobhä yäya
ära ki nägaramaëi, e braje äsibe dhani,
hä hä vidhi! ki habe upäya
Bhajana-rahasya-våtti
Çré Räya Rämänanda gives the following
description in his
Jagannätha-vallabha-näöaka. Once Çré Rädhä and Her sakhés
entered the Våndävana forest. The sakhés
began to describe the
sweetness of Çré Kåñëa’s beauty with
verses appropriate for
pürva-räga, such as so ’yaà yuvä
yuvati-citta-vihaìga-çäkhé
(Jagannätha-vallabha-näöaka (1.50)).
Çré Kåñëa spotted Rädhä
from a distance and They both became
extremely restless to meet
each other. Rädhä sent a love-letter to
Çré Kåñëa through
Çaçimukhé Sakhé. Although Çré Kåñëa
became overwhelmed with
emotion upon reading it, He concealed
His emotion and disrespected
Rädhä and the gopés with words
of indifference: “It is
3 3 2
ÇRÉ BHAJANA-RAHASYA
improper for women from good families
to forsake their family
honour to love Me like this.”
Çaçimukhé returned to Çré Rädhikä, and
relating all this to Her,
advised Rädhä to place Her attention
elsewhere. This made Çré
Rädhä attain an unbearably severe state
of viraha, and She conveyed
Her sentiments in this Text 12. Çré
Rädhä said to the gopé
Madanikä, “Attracted by the
incomparably beautiful form of Çré
Kåñëa, I was unable to remain patient,
so I sent a letter to Him. O
sakhé, what was My fault in doing that? He is certainly crooked,
as His sole intention was to give Me a
punishment equal to death.
First He attracted Me with the
sweetness of His form and now He
is rejecting Me. O sakhé, you
may ask, ‘Why do You feel affection
for Çré Kåñëa when He is very competent
in killing women?’ but
what can I say? Hä hä vidhe kä gatiù.
It is very difficult to understand
why Vidhätä gives a particular
punishment to a particular
person. I loved Kåñëa for pleasure, but
instead of Vidhätä giving
Me pleasure, he gave Me sorrow, and
because of this My life-air
is now leaving Me.” This is also
described in Çré Caitanyacaritämåta
(Madhya-lélä 2.20) as follows:
sakhi he, nä bujhiye vidhira vidhäna
sukha lägi’ kailuì préta, haila duùkha
viparéta,
ebe yäya, nä rahe paräëa
O sakhé, I do not understand the
regulative principles given by the
Creator. I loved Kåñëa for happiness,
but the result was just the
opposite. I am now in an ocean of
distress. It must be that I am
now going to die, for My vital force no
longer remains. This is My
state of mind.
Çré Rädhä continues, “Sakhé Madanikä,
the movement of
prema is crooked, like that of a snake, and
it is foolish. It does
not consider whether the place is
suitable or unsuitable, or if the
object is fit or unfit. This prema moves
in a crooked way and has
3 3 3
7 / SAPTAMA-YÄMA-SÄDHANA
tied My hands, feet and neck with the
ropes of that wicked one’s
beauty and virtues. I am unable to
untie that knot.”
Çré Rädhä is so captivated by Çré
Kåñëa’s qualities that it is
impossible for Her to abandon the hope
of meeting Him. Her
condition is similar to that of a
person who relishes the sweetness
of hot sugarcane so much that he cannot
give up chewing it,
even if his mouth is burning. Moreover,
She says, “Observing My
helpless condition, Madana (Cupid)
torments Me with his five
arrows, thus exhausting My entire
body.”
The sakhé says, “O Rädhä, take
revenge on Kämadeva
(Cupid).”
Rädhä answers, “O sakhé,
Kämadeva has no body, so how can
I retaliate? He tears My body asunder
with His five arrows, causing
Me agony, but these arrows do not take
away My life.”
“Sväminé, since Çré Kåñëa is an ocean
of mercy, He will certainly
bestow mercy upon You. Have patience.”
Çré Rädhä replies, “Dvi-tréëy eva
dinäni yauvanam idam. Life
is momentary. Who can remain alive
until then? The life-span of
the living entity in a human body is
one hundred years, but youth
only lasts a few days. Without youth,
how will I serve Him? My
youth only is the cause of His
happiness.”
In reality, Çré Rädhä is the eternal
beloved of Çré Kåñëa. She is
not an ordinary mäniné, a woman
who has been offended by
Her lover – She is the personification
of viçuddha-sattva. By her
power, Yogamäyä has manifested these
pastimes on the surface
of the Earth for the purpose of
accomplishing Kåñëa’s nara-lélä.
Çré Caitanya-caritämåta (Ädi-lélä 4.29–30) confirms this
with the
following words:
mo-viñaye gopé-gaëera upapati-bhäve
yoga-mäyä karibeka äpana-prabhäve
ämiha nä jäni tähä, nä jäne gopé-gaëa
duìhära rüpa-guëe duìhära nitya hare
mana
3 3 4
ÇRÉ BHAJANA-RAHASYA
The influence of Yogamäyä will inspire
the gopés with the sentiment
that I am their paramour. Neither the gopés
nor I shall notice
this, for our minds will always be
entranced by one another’s
beauty and virtues.
Text 13
Çré Rädhä’s condition of udvega,
anxiety, in separation from Çré
Kåñëa is described in Kåñëa-karëämåta
(42):
kim iha kåëumaù kasya brümaù kåtaà
kåtam äçayä
kathayata kathäm anyäà dhanyäm aho
hådayeçayaù
madhura-madhura-smeräkäre
mano-nayanotsave
kåpaëa kåpaëä kåñëe tåñëä ciraà bata
lambate
What shall I do now? To whom shall I
speak? What is the purpose
of holding on to the futile hope of
receiving His darçana? Please
speak about something better. Aho!
But how can I possibly stop
talking about He who is contained
within My heart? His gentle,
sweet smile is a festival for the mind
and eyes. My longing to see
this form of Çré Kåñëa increases moment
by moment.
ebe bala ki kariba, käre duùkha
jänäiba,
deha dhari kåñëera äçäya
kaha anya kathä dhanya, yäte citta
suprasanna,
sakhi! tähä nä haibe upäya
kåñëa håde çu’ye äche, mådu madhu
häsiteche,
mano-nayanera mahotsava
kåñëa lakhibära äçä, mane kaila cira
väsä,
se äçä kåpaëä asambhava
Bhajana-rahasya-våtti
A variety of sentiments are arising in
Çré Rädhä’s heart. While in
this state of bhäva-çäbalya (the
clashing and jostling of many
different bhävas, in which one bhäva
suppresses another and
3 3 5
7 / SAPTAMA-YÄMA-SÄDHANA
becomes predominant), Çré Rädhä says,
“O sakhés, what shall I do
in this state of misfortune? I do not
know how I will attain the
darçana of Çré Kåñëa. To whom shall I express
this heart-breaking
anguish? In this state of separation
from Kåñëa, your condition is
similar to Mine, so who in Vraja can I
tell about the condition of
My heart?”
A moment later, Çré Rädhä conceals Her bhäva-çäbalya
and says
(Çrémad-Bhägavatam (11.8.44)):
“‘Äçä hi paramaà duùkham –
hope itself is the consummate giver of
sorrow.’ For many days I
have sat and waited, hoping that Kåñëa
would soon come, but so
far He has not arrived. Now it is
appropriate to give up that
hope.” Here the saïcäri-bhäva called
mati (resolve or wisdom)
has arisen, after which amarña (intolerance
or indignation)
appears. Çré Rädhä then says, “O sakhés,
abandon talk about
ungrateful Kåñëa! Please tell Me about
something else.” As She
says this, Kåñëa manifests to Her
internal vision. Wounded by the
arrow of käma, She becomes
restless like a deer pierced by an
arrow, and the bhäva of amarña
becomes covered by the
appearance of träsa (fear).
Distressed, She cries, “Oh, what suffering!
Kåñëa is lying in My heart and looking
at Me with His sidelong
glance, which is imbued with a sweet,
gentle smile. This
glance, full of laughter, is a great
festival for the eyes and minds
of all vraja-ramaëés.”
Suddenly this bhäva disappears,
and great distress and
remorse are aroused in Her heart. Again
She laments, saying,
“Sakhé, what shall I do? You
tell Me to be patient, but how can I
be patient? The hope of receiving
Kåñëa’s darçana resides in My
mind, but this seems to be merely a
vain hope that is fit to be
abandoned.” While lamenting in this
way, autsukya-bhäva
(ardent desire) again arises. Restless
in separation from Kåñëa,
Çrématé says, “Understanding that her
hope was extremely
4
The story of Piìgalä is narrated in Çrémad-Bhägavatam,
Eleventh Canto,
Chapter 8.
3 3 6
ÇRÉ BHAJANA-RAHASYA
distressful, the prostitute Piìgalä4
abandoned it and became
happy. I should also give up the hope
of attaining Kåñëa, but it is
so difficult to stop talking about Him.
Alas! The thirst for Çré
Kåñëa’s darçana is increasing in
My heart moment by moment.
That thirst is also increasing madana
(käma), which is sweeter
than sweet.”
Text 14
The divyonmäda (transcendental
madness) of Çré Rädhä, who is
restless in the intense fire of
separation from Çré Kåñëa, is
described in Kåñëa-karëämåta (41):
amüny-adhanyäni dinäntaräëi
hare! tvad-älokanam antareëa
anätha-bandho! karuëaika-sindho!
hä hanta! hä hanta! kathaà nayämi
Alas! Alas! O Hari! O friend of the
helpless! O You who are the
only ocean of mercy! How can I pass
these miserable days
without Your darçana?
nä heriye tava mukha, hådaye däruëa,
duùkha,
déna-bandho, karuëä-sägara
e adhanya divä-niçi, kemane käöäbe
däsé,
upäya balaha ataùpara
Bhajana-rahasya-våtti
Without the darçana of Çré
Kåñëa, a moment seems like hundreds
of yugas for Çré Rädhä, who is
burning in the fire of separation,
and Her days stand still. “These days
and nights, in which I
cannot serve You, are not blessed.”
3 3 7
7 / SAPTAMA-YÄMA-SÄDHANA
The word hä (meaning “alas”) in
this verse expresses a distress
that is full of grief. Kåñëa may say (Çrémad-Bhägavatam
(10.29.20)), “patayaç ca vaù, vicinvanti
– O Rädhä, Your body,
which is pierced by the arrows of
Anaìga (Cupid), burns in the
fire of käma, so You should
search for Your husband.”
Then Çré Rädhä will reply, “O Çyäma, I
am searching for My
präëa-priyatama Vrajendra-nandana. What need have I for
a
husband who gives distress? O friend of
the helpless, having
abandoned My husband, I have come to My
priyatama (You).”
If somebody says, “Why have You come to
Your priyatama?”
then Çrématé would answer, “He is the
friend of the helpless and
destitute. I am helpless, so He is also
My friend.”
If Kåñëa says (Çrémad-Bhägavatam (10.29.24)),
“bhartuù
çuçrüñaëaà stréëäà paro dharmaù – the supreme duty of women
is to serve their husbands,” then, in
reply, She will say (Çrémad-
Bhägavatam (10.29.34)), “cittaà sukhena
bhavatäpahåtam – our
minds and senses were satisfied
engaging in household duties,
but You stole them. O Hari, we have
come to You in search of
the great wealth of our hearts and
senses. If there is anything
wrong with this, it is Your fault.”
If Kåñëa says, “You are liars! When did
I steal your dharma and
your hearts?” then She will reply (Çrémad-Bhägavatam
(10.29.38)),
“tan naù praséda – be pleased
with us, O You who are the only
ocean of mercy, kindly give us a mere
drop from that ocean.”
Text 15
Kåñëa-karëämåta (40) describes Çré Rädhä’s longing to
meet Çré
Kåñëa:
he deva! he dayita! he
bhuvanaika-bandho!
he kåñëa! he capala! he
karuëaika-sindho!
he nätha! he ramaëa! he nayanäbhiräma!
hä hä kadä nu bhavitäsi padaà dåçor me
3 3 8
ÇRÉ BHAJANA-RAHASYA
O Lord! O dearest one! O only friend of
the three worlds! O
Kåñëa! O restless one! O only ocean of
compassion! O Deva! O
lover (ramaëa)! O You who
delight the eyes! Oh! When will You
again be visible to My eyes? When will
I receive Your darçana?
he deva, he präëapriya, ekamätra bandhu
iha,
he kåñëa, capala, kåpä-sindhu
he nätha, ramaëa mama, nayanera
priyatama,
kabe dekhä dibe präëa-bandho
Bhajana-rahasya-våtti
The sakhés are consoling Çré
Våñabhänu-nandiné, who is suffering
in separation from Kåñëa. Suddenly, Çré
Rädhä looks here and
there and says, “O sakhé,
listen! It is the sound of Çré Kåñëa’s
ankle-bells! But why is He not coming
before My eyes? Surely
that rogue is sporting with some
beautiful girl in a nearby kuïja.”
While speaking like this, Çré Rädhä
becomes mad (unmädiné)
and in that maddened condition, She
sees that Çré Kåñëa has
come. On His body, though, are signs
that He has been sporting
with another woman. Upon seeing the
marks, Çré Rädhä becomes
indignant (amarña) and, even
though Çré Kåñëa is present before
Her, She does not speak to Him but
turns Her face away. Çré
Kåñëa then disappears and Rädhä eagerly
begins to search for
Him here and there.
Restlessness resulting from a delay in
seeing and attaining the
desired object is called autsukya,
ardent desire. When bhävas
overlap, it is known as bhäva-çäbalya.
When autsukya and
asüyä (envy) awaken simultaneously, Çré Rädhä
sometimes criticises
Kåñëa, and sometimes She praises Him.
Sometimes She
goes into mäna, sometimes She
becomes proud and sometimes
She praises Him sarcastically.
3 3 9
7 / SAPTAMA-YÄMA-SÄDHANA
She says, “O Deva, because You sport
with other women, You
are called Deva5.” Due to this
disrespect, Kåñëa leaves.
Repentant, Çré Rädhä begins to speak
out of an eager longing to
again have His darçana. “O
beloved (dayita), You are the most
dear of My life. Why did You abandon
Me? Please, grant Me Your
darçana.”
Hearing this, Çré Kåñëa again appears.
As soon as Çré Rädhä
sees Him, the bhävas of amarña
(indignation) and asüyä (envy)
arise in Her, and She sarcastically
derides Him. “O only friend of
the three worlds (bhuvanaika-bandho),
by playing on Your
enchanting flute, You bring all women
under Your control, and
for this reason You are the friend of
the entire world. You are the
friend of all gopés, therefore
You stay near them. Isn’t it Your own
fault then, that You do not come to
Me?”
Hearing this, Kåñëa again disappears.
Not seeing Him, Çré
Rädhä says, “O Kåñëa! O Çyämasundara!
You attract the hearts of
the entire universe. After stealing My
heart, where have You
gone? Please, kindly give Me Your darçana,
just once.”
Hearing this, Çré Kåñëa again comes and
says, “O Priyä, I was
just outside the kuïja. Please,
be satisfied with Me.”
Upon hearing Çré Kåñëa’s entreaty,
which is mixed with fickleness,
Rädhä says, “O fickle one (capala)!
O snake of the cowherd
maidens! Please, go away from here,
stealer of other men’s
wives! I have no need for You. Go back
where You came from.”
Kåñëa hears this and pretends to leave.
Çré Våñabhänu-nandiné
understands that Her präëanätha has
gone and offers a supplication.
“O only ocean of mercy, I know that I
am an offender, but
You are the ocean of compassion and
Your heart is soft, so
please, give Me Your darçana. O
lover (ramaëa), You are always
sporting with Me, so please come to the
kuïja.”
5
Deva means “someone who sports or
plays”.
3 4 0
ÇRÉ BHAJANA-RAHASYA
Within Her mind, She understands that
Kåñëa has again
arrived. Thus absorbed, She holds out
Her arms to embrace Him
but is unable to do so. Coming to
external consciousness, She
begins speaking in extreme distress, “O
You who delight the eyes
(nayanäbhiräma)! O You who give
joy to the eyes! My eyes are
very thirsty to have Your darçana.
Alas! When will You appear
before them?”
Text 16
Kåñëa-karëämåta (68) describes an internal vision (sphürtidarçana)
of Kåñëa:
märaù svayaà nu madhura-dyuti-maëòalaà
nu
mädhuryam eva nu mano-nayanämåtaà nu
veëé-måjo nu mama jévita-vallabho nu
kåñëo ’yam abhyudayate mama locanäya
Is this Cupid himself, or is it a halo
of sweet effulgence? Is this the
personification of sweetness, or the
life-giving nectar of the mind
and eyes? Is this the lover who loosens
My braid, the beloved of
My life, the youthful Kåñëa, who has
manifest before My eyes?
svayaà kandarpa eki, madhura-maëòala
näki,
mädhurya äpani mürtimäna
mano-nayanera madhu, düra ha’te äila
bandhu,
jévana-vallabha vraja-präëa
ämära nayana-äge, äila kåñëa anuräge,
dehe mora äila jévana
saba duùkha düre gela, präëa mora
juòäila,
dekha sakhi! päinu härädhana
Bhajana-rahasya-våtti
When Çré Kåñëa disappears from the räsa-lélä,
the gopés sing a
piteous kértana filled with the
mood of separation from Him. At
3 4 1
7 / SAPTAMA-YÄMA-SÄDHANA
that time, Kåñëa, who is manmatha-manmatha,
the bewilderer
of the mind of Cupid, appears before
them. In Çrémad-
Bhägavatam (10.32.2) Çréla Çukadeva Gosvämé
describes that
unprecedentedly beautiful form of
Kåñëa: “täsäm ävirabhüc
chauriù smayamäna-mukhämbujaù – with a smile on His lotus
face, Kåñëa appeared before the gopés.
Wearing a flower garland
and a yellow garment, He appeared
directly as one who can
bewilder the mind of Cupid, who himself
bewilders the minds of
ordinary people.”
Çauri Çré Kåñëa, who defeats even Cupid,
appears before the
gopés. Upon seeing His beauty, Rädhä becomes perplexed and
wonders, “Is Kåñëa really present
before us?” Confused, She says
to Her sakhés, “O sakhés,
is He who is standing before us Cupid
incarnate, whose invisible form attacks
everyone?” Here in this
Text, the word nu (meaning
“whether”) is used in the sense of
reasoning. Again perceiving His
sweetness, She says with astonishment,
“That Cupid cannot be so sweet, so is
this a halo of
sweet beauty? This is also astonishing.
No, no it is not merely a
halo of beauty, it is some kind of
embodied sweetness. No other
kind of sweetness can satisfy our eyes,
but our eyes are satisfied
with this darçana.” With great
pleasure, She says, “Is this nectar
itself? But sakhé, nectar does
not have a form and this does, so it
cannot be nectar.” Again She says, “Is
it our beloved, who
loosens our braids, who has come to us
out of love?” Looking
very carefully at Kåñëa, She blissfully
says, “O sakhés, it is the love
of our lives, the fresh, youthful
dancer (nava-kiçora-naöavara).
It is He who gives pleasure to the eyes
and who is our
präëakänta.”
3 4 2
ÇRÉ BHAJANA-RAHASYA
Text 17
A description of the direct darçana of
Çré Kåñëa is given in
Çrémad-Bhägavatam (10.32.2):
täsäm ävirabhüc chauriù
smayamäna-mukhämbujaù
pétämbara-dharaù sragvé
säkñän manmatha-manmathaù
Just then, Çré Kåñëa appeared in the
midst of the gopés. His lotus
face blossomed with a mild, gentle
smile. Hanging from His neck
was a garland of forest flowers, and He
wore a golden-yellow
garment (pétämbara). What was
the nature of His beauty? That
beauty stirs the mind of Kämadeva
(Cupid), who himself stirs the
minds of everyone.
gopéra sammukha hari, däìòäila veëu
dhari’,
smayamäna-mukhämbuja-çobhä
vanamälé pétämbara, manmathera
manohara,
rädhikära deha-mano-lobhä
Bhajana-rahasya-våtti
Çré Kåñëa, who is ever-skilful in
increasing His devotees’ prema,
disappeared from the räsa-lélä.
Devastated by separation from
Him, weeping, the gopés arrived
at the bank of the Yamunä.
There they performed kértana,
having exhausted all alternatives
in their search for Him. Their voices
were full of extreme feeling
and they used metaphors with multiple
meanings to express their
sentiments. Restless in the pain of
separation, the vraja-ramaëés’
tears, full of prema, flowed
freely and continuously from their
eyes. At that time, Çré
Kåñëacandra, who was in the dense, dark
forest, heard their weeping and
suddenly appeared in their
midst, manifesting His lustre.
In this Text, Çréla Çukadeva Gosvämé is
thoroughly absorbed in
3 4 3
7 / SAPTAMA-YÄMA-SÄDHANA
maïjaré-bhäva and in anger, he has used the word çauri
as an
insult. Çré Kåñëa appeared in a kñatriya
family within the Çüra
dynasty, whose hearts were deceitful
and hard. Çukadeva
Gosvämipäda was unable to tolerate
Sväminé’s agony of separation
from Kåñëa, and he therefore saw Çré
Kåñëa’s hiding as a
defect. He thought, “The young girls of
Vraja are simple lovers
(premikäs), and You become
joyful by making them unhappy.
Seeing the gopés afflicted by
grief, You display Your prowess
(çaurya).” Çréla Çukadeva
Gosvämé felt that such so-called
prowess was a disgrace: “If Your heart
were truly honest, You
would not have done such a thing.”
These are examples of the
defamatory remarks used in prema;
only one whose prema is
deep can speak like this.
Çré Kåñëacandra, the crown jewel of all
those skilled in
amorous pastimes (vidagdha-cüòämaëi),
appeared in the midst
of the vraja-devés, displaying
His unparalleled beauty. This
beauty is described in this Text by the
use of three adjectives:
smayamäna, sragvé and säkñän-manmatha-manmathaù.
Smayamäna – Although His face was radiant and
smiling, Çré
Kåñëa’s heart was remorseful. Smiling
is a characteristic of
bhagavattä (the quality of being Bhagavän), but
Kåñëa’s smile
before the gopés was caused by
the bhävas He experienced upon
seeing them. He smiled to remove their
distress and console
them. Darçana of His extremely
enchanting lotus face removes
all the gopés’ sorrow. When Çré
Kåñëa, wearing a pétämbara
(golden-yellow garment), heard the
distress-filled cry of the
vraja-devés, He came swiftly, holding His pétämbara
around His
neck, so that it would not slip off.
Çré Kåñëa had charmed the gopés with
the sound of His flute.
All those gopés had abandoned
their families, morality, patience
and shyness to arrive at Kåñëa’s side.
But on that day, Kåñëacandra
had abandoned the gopés and
disappeared. Upon His return, He
3 4 4
ÇRÉ BHAJANA-RAHASYA
held His yellow cloth around His neck
as a gesture, in order to
show that He was praying for forgiveness.
Conscious that He had
given great suffering to His dear ones,
Kåñëa admitted that He
Himself was an offender, and He held
His pétämbara with His
hands to beg forgiveness for His
offence. Just as an offender
clasps a piece of straw between his
teeth, Kåñëa humbly put His
cloth around His neck, thus begging
forgiveness. His hands held
His pétämbara, which He used to
carefully wipe away the tears
from the eyes of the vraja-devés,
who were grief-stricken in separation
from Him. Vrajendra-nandana is also relating
the following
mood to the gopés: “You are of
golden complexion, so I have covered
My body, heart and mind with the pétämbara;
My inner
heart is also coloured by your golden anuräga.”
Sragvé – Leaving aside all other ornaments,
Kåñëa wore a fresh,
radiant garland of forest flowers
around His charming neck. He
wore this garland of cooling lotuses
only to remove the gopés’ fire
of separation. In doing so, He
expressed the sentiment, “You are
like the garland’s flowers; you are
like My very heart. By embracing
you, I am praying for forgiveness and
beg you to soothe the
heat of My feelings of separation from
you. You strung this very
garland yourself and garlanded Me with
it. I am displaying My
eternal gratitude by wearing it upon My
heart.”
Säkñän-manmatha-manmathaù – Çré Kåñëa’s extremely charming
beauty, embellished by His being in the
midst of the gopés,
churned the mind of Cupid. Vyañöi-kämadeva
and samañöikämadeva
are concealed in säkñät-manmatha,
the original
Kämadeva. The vyañöi-kämadevas are
the Kämadevas that exists
in different universes, samañöi-kämadeva
is Pradyumna, and the
original Kämadeva is Nanda-nandana
Himself. The material
Madana (Kämadeva) intoxicates all jévas,
but when this material
Madana receives darçana of Çré
Kåñëa’s form, which enchants the
three worlds, he falls unconscious. Säkñät-manmatha-manmatha
3 4 5
7 / SAPTAMA-YÄMA-SÄDHANA
Kåñëa, who is the transcendental
Kämadeva, manifested such a
form to decrease the gopés’ suffering.
Çréla Jéva Gosvämé writes in the Krama-sandarbha
that
manmatha-manmatha signifies that person who infatuates
even
Madana. Çré Kåñëacandra displayed His
Mohiné-mürti and even
bewildered Mahädeva in his form as
Rudra.6 But actually, Çré
Kåñëa’s form as säkñät-manmatha-manmatha
is only displayed
in the räsa-maëòala. This is
confirmed in Çré Caitanyacaritämåta
(Ädi-lélä 5.212–3):
våndävana-purandara çré-madana-gopäla
räsa-viläsé säkñät brajendra-kumära
çré-rädhä-lalitä-saìge räsa-viläsa
manmatha-manmatha-rüpe yäìhära prakäça
Madana-gopäla, the Lord of Våndävana, is
the enjoyer of the räsa
dance and is directly the son of the
King of Vraja. He enjoys the
räsa dance with Çrématé Rädhikä, Çré Lalitä and others. He
manifests
Himself as the Cupid of Cupids.
Text 18
Çré Rädhä’s meeting with Kåñëa in
Nava-Våndävana, Dvärakä, and
an expression of a desire for vraja-bhäva,
is described in Lalitamädhava
(10.260):
ciräd äçä-mätraà tvayi viracayantaù
sthira-dhiyo
vidadhyur ye väsaà madhurima gabhére
madhu-pure
dadhänaù kaiçore vayasi sakhi täà
gokula-pate
prapadyethäs teñäà paricayam avaçyaà
nayanayoù
[Çré Rädhä said:] O Çré Kåñëa, for a
long time, persons with fixed
intelligence have sustained their lives
with the hope that You will
6
The story of how Mahädeva became
bewildered by Çré Kåñëa’s Mohiné-mürti
form is narrated in Çrémad-Bhägavatam,
Eighth Canto, Chapter 12.
3 4 6
ÇRÉ BHAJANA-RAHASYA
one day return. You reside in
Madhupuré, which is filled with
profound sweetness. O master of Gokula,
the adolescent sakhäs
are patiently gazing at Your return
path. Therefore, You must
give us Your darçana without
fail.
gabhéra-mädhurya-maya, sei vraja-dhäma
haya,
tathä yata sthira-buddhi jana
cira-äçä håde dhari’, tomära darçane
hari,
basiyäche se saba sajjana
tomära kaiçora-lélä, hådaye varaëa
kailä,
ebe se saväre kåpä kari’
nayana-gocara haiyä, lélä kara tathä
giyä,
ei mätra nivedana kari
Text 19
Suffering pangs of separation from Çré
Kåñëa, Rädhä desires to
bring Him back to Våndävana, which is
filled with sweet memories.
Lalita-mädhava (10.261) states:
yä te lélä-rasa-parimalodgäri-vanyä-parétä
dhanyä kñauëé vilasati våtä mäthuré
mädhurébhiù
taträsmäbhiç
caöula-paçupé-bhäva-mugdhäntaräbhiù
saàvétas taà kalaya vadanolläsi veëur
vihäram
Near the highly praised Mathurä is that
land of Våndävana, which
is full of forests that emit the sublime
fragrance of the mellows of
Your pastimes (lélä-rasa), and
which is made splendid with
sweetness and beauty. With a smiling
face and playing the flute,
please sport in that Våndävana with
those whose hearts are
infatuated with capricious and
unpredictable gopé-bhäva.
mathurä-maëòala majhe, mädhuré-maëòita
säje,
dhanya-dhanya våndävana-bhümi
tähe tava nitya-lélä, parimala
prakäçilä,
acintya-çaktite kåñëa tumi
3 4 7
7 / SAPTAMA-YÄMA-SÄDHANA
gopé-bhäve mugdha yata, tomära
çåëgära-rata,
ämä ädi praëayé-nicaya
ämä-sabe la’ye punaù, kréòä kara
anukñaëa,
vaàçé-vädye brajendra-tanaya
Bhajana-rahasya-våtti
In his Lalita-mädhava, Çréla
Rüpa Gosvämé gives the following
narration. In one kalpa Çré
Rädhä was so unable to tolerate the
affliction of separation from Kåñëa
after He had left for Mathurä,
that She jumped into the Yamunä.
Yamunä, the daughter of
Süryadeva, then took Çré Rädhä to her
father. Süryadeva
entrusted Her to his friend and
devotee, Saträjit, who was childless,
and told him, “Her name is Satyabhämä.
Consider Her to be
your daughter.” Later, upon the
instruction of Närada, King
Saträjit sent Satyabhämä to Çré Kåñëa’s
inner quarters in Dvärakä.
The wife of Sürya, Saàjïä, was the
daughter of Viçvakarmä.
Through her father, Saàjïä had
previously created the captivating
Nava-Våndävana for Satyabhämä (Çré
Rädhä) in Dvärakä.
Rukmiëé, Çré Kåñëa’s principal queen,
kept the extraordinarily
charming and beautiful Satyabhämä
hidden in Nava-Våndävana,
so that Kåñëa would not see Her. In due
course, however,
Satyabhämä did meet with Kåñëa, and the
secret that Satyabhämä
is actually Rädhä and Rukmiëé is
actually Candrävalé was
revealed. Thereafter, Rukmiëé arranged
for Satyabhämä’s marriage
to Çré Kåñëa. At the time of the
wedding, Yaçodäräëé,
Paurëamäsé, Mukharä and other
Vrajaväsés were present in
Dvärakä.
One day, in this Nava-Våndävana, Kåñëa
said to Rädhä, “O
Dearest, what more can I do to make You
happy?”
Çré Rädhä replied, “Präëeçvara, all the
sakhés of Vraja, My
cousin-sister Candrävalé, Mother
Vrajeçvaré and everyone else
came here, and I met with them.
Nonetheless, My earnest request
to You is to please leave this abode of
opulence, Dvärakä, and in
3 4 8
ÇRÉ BHAJANA-RAHASYA
Your form as a fresh, youthful, expert
dancer, wearing the attire
of a cowherd boy, sport with Me in the kuïjas
of Vraja-dhäma,
the renowned land of eternal pastimes.”
Text 20
Anguished that their blinking prevented
them from seeing Kåñëa
when they were taking His darçana,
the gopés curse the person
who created eyelids. Çrémad-Bhägavatam
(10.82.39) describes
this condition of the gopés at
their meeting with Kåñëa in
Kurukñetra:
gopyaç ca kåñëam upalabhya ciräd
abhéñöaà
yat-prekñaëe dåçiñu pakñma-kåtaà
çapanti
dågbhir hådé-kåtam alaà parirabhya
sarväs
tad-bhävam äpur api nitya-yujäà duräpam
[Çréla Çukadeva Gosvämé, who was
experiencing the mood of the
gopés when they saw Çré Kåñëa at Kurukñetra,
said:] The vrajasundarés,
who cursed the Creator for making
eyelids that
obstructed their darçana of Çré
Kåñëa, now saw Çré Kåñëa again
after a very long time. They took Him
from the path of their eyes
into their hearts and tightly embraced
Him there. They attained
that rare absorption that cannot be
attained either by yogés or by
Rukmiëé and the other queens of
Dvärakä, who are always with
Him.
cira-dina kåñëa-äçe, chila gopé
vraja-väse,
kurukñetre präëanäthe päiyä
animeña-netra-dväre, äni’ kåñëe
premädhäre,
håde äliìgila mugdha haiyä
ähä se amiya bhäva, anya jane
asambhava,
svakéya-käntäya sudurlabha
gopé vinä ei prema, yena viçodhita
hema,
lakñmé-gaëe cira asambhava
3 4 9
7 / SAPTAMA-YÄMA-SÄDHANA
Bhajana-rahasya-våtti
At the time of the solar eclipse, all
the Vrajaväsés arrived at
Kurukñetra, eager to see and meet with
Çré Kåñëa. When the
vraja-ramaëés saw Kåñëa after being separated from
Him for so
long, they became radiant with bliss,
and their hearts and eyes
did not move. Those vraja-gopés had
been unable to tolerate
even a moment’s separation caused by
the blinking of their eyes,
and had thus cursed the creator of
eyelids. Who can describe
their ecstasy when they again saw Çré
Kåñëa after burning in a
raging fire of separation from Him?
The Çrutis say it is impossible to
describe in words the happiness
derived from merging into Brahman (brahmänanda);
no
one is able to determine the extent of
it. This brahmänanda,
however, is like a firefly before rasänanda,
the bliss attained by
the mahäbhäva-vaté gopés in
their prema-filled service to Kåñëa.
The gopés’ bodies are composed
of anuräga, which is caused by
the great depth of their relationship
with Kåñëa. Anuräga is a
function of the hlädiné-çakti when
it is endowed with saàvit.
This state is called sva-saàvedya,
which means that it can only
be known by the person who experiences
it.
According to the intensity of anuräga,
prema is determined as
perfect (pürëa), more perfect (pürëatara)
or most perfect
(pürëatama). Compared to the pürëatama
anuräga of the
gopés, the bliss of the service performed by Lakñmé, who sports
on the chest of Näräyaëa, and also the
skill of the queens of
Dvärakä in the art of various loving
sports, are bland and insipid.
Although they exhibit various
extraordinary moods, enchanting
and beautiful smiles, and so on, they
cannot bring Kåñëa’s heart
under their control. The vraja-gopés,
however, who are coloured
with dense anuräga, as well as
with prema imbued with
madéya-bhäva (a feeling that “Kåñëa belongs to me”),
control Çré
Kåñëa’s heart through their crooked,
sidelong glances. Çréla
3 5 0
ÇRÉ BHAJANA-RAHASYA
Çukadeva Gosvämipäda’s reference to the
gopés’ extraordinary
prema in this Text is a sharp cue meant for
the jïänés, who meditate
on Brahman. In effect he is
saying, “O jïänés performing
arduous sädhana! Fie on you! If
you want to make your lives
successful, then surrender at the lotus
feet of these gopés, who are
endowed with prema.”
Darçana of the vraja-gopés’ prema-mädhurya also
makes
Uddhava yearn to attain it: väïchanti
yad bhava-bhiyo munayo
vayaà ca (Çrémad-Bhägavatam (10.47.58)).
Enchanted by this
prema-mädhurya, the queens of Dvärakä, who always
accompany
Kåñëa, pray to attain the fragrance of
Çré Kåñëa’s lotus feet,
which are coloured with kuìkuma from
the gopés’ breasts.
One unprecedented experience of ecstasy
in separation is
called divyonmäda. This ocean of
prema stirs enormous waves
that inundate every universe. Its current
bewilders the heavenly
damsels, whose lustre is like the
lotus. It stirs the hearts of earthly
beings, invades Satyaloka, and even
rebukes the beauty of the
land of Vaikuëöha. Uddhava, Närada and others are
astonished to
see the prema engendered by the gopés’
mahäbhäva, which even
stuns the hearts of Rukmiëé and
Satyabhämä. Despite performing
several arduous practices, the yogés
are unable to establish in
their hearts so much as the effulgence
of the nails of Çré Kåñëa’s
lotus feet. The gopés, however,
very easily and directly adorn
their breasts with the lotus feet of
youthful Kåñëa, who is the
essence of all beauty and lustre, and
thus they pacify His fire of
lust. Blessed are these masterful gopés.
Text 21
The gopés’ intense longing to
receive Çré Kåñëa in their own home,
Våndävana, is described in Çrémad-Bhägavatam
(10.82.48):
3 5 1
7 / SAPTAMA-YÄMA-SÄDHANA
ähuç ca te nalina-näbha padäravindaà
yogeçvarair hådi vicintyam
agädha-bodhaiù
saàsära-küpa-patitottaraëävalambaà
gehaà juñäm api manasy udiyät sadä naù
[At the meeting in Kurukñetra, Çré
Rädhikä and the prominent
gopés said:] O Kamalanäbha (You whose navel
is like a lotus),
great yogés who possess profound
intelligence meditate upon
Your lotus feet in their hearts. Your
lotus feet are the only means
of escape for those who have fallen
into the well of material existence.
O Lord, please give us the benediction
that, even when we
perform household work, Your lotus feet
shall always reside in
our hearts and we shall never forget
them, even for a moment.
kåñëa he!
agädha-bodha-sampanna, yogeçvara-gaëa
dhanya,
tava pada karuëa cintana
saàsära-patita jana, dharu tava
çré-caraëa,
küpa haite uddhära käraëa
ämi vraja-gopa-näré, nähi-yogé,
na-saàsäré,
tomä laïä ämära saàsära
mama mana våndävana, räkhi’ tathä
o’caraëa,
ei väïchä püräo ämära
Bhajana-rahasya-våtti
At the time of their meeting in
Kurukñetra, Çré Kåñëa tried to console
the vraja-gopés, who had been
agitated in separation from
Him, by instructing them on brahma-jïäna
and yoga. He said, “I
am all-pervading; I am never separated
from you all. Endeavour
to see Me in your hearts through devout
meditation.”
Hearing their priyatama’s instructions
on brahma-jïäna and
yoga, the gopés became somewhat angry and said, “O
shining sun
of tattva-äcäryas! Give these
instructions on jïäna-yoga
somewhere else; we very simple and
ignorant gopés cannot
3 5 2
ÇRÉ BHAJANA-RAHASYA
understand them. It is commendable to
give an instruction that is
suitable to the listener. When we hear
these instructions, our
hearts begin to burn. Präëanätha, it is
true that the hearts of
others are the same as their minds, but
our hearts are the same as
Våndävana, so if You go to Våndävana,
we shall consider that You
have entered our hearts. Only this will
be Your complete mercy,
nothing else. Vraja is not only our
heart, it is also our home.
Unless we meet You there, our life-airs
will certainly leave our
bodies.
“First, You sent Uddhava to instruct us
on yoga and jïäna, and
today You are personally giving us this
same instruction. You are
rasika and supremely compassionate, and You
also understand
the feelings in our hearts, so why do
You speak like this? You
know we want to remove our affection
for You and place it in
worldly enjoyment, but even after a
hundred thousand such
attempts, we have been unable to do so.
Now You are instructing
us to meditate upon You. Can You not
even slightly consider
the persons You are instructing? We gopés
are not great yogés, and
we can never be satisfied by meditating
on Your lotus feet.
Hearing You talk like this makes us
very angry. O simpleton,
where is the possibility of a well of
material existence, and desire
for deliverance from it, for those who
cannot even recall their
own bodies? We are always drowning in
the deep waters of
separation from You, where the
crocodiles of lust swallow us. O
Präëanätha, please save us!
“O wealth of our lives, have You
forgotten Våndävana,
Govardhana, the banks of the Yamunä,
and the räsa-lélä and
other pastimes that took place in the kuïjas?
Aho! It is surprising
that You have forgotten the sakhäs,
Your parents and all the
other Vrajaväsés. It is our misfortune.
We are not unhappy for ourselves;
we are unhappy for Vrajeçvaré
Yaçodä-maiyä. It tears our
hearts apart to see her so forlorn. We
may or may not have a
3 5 3
7 / SAPTAMA-YÄMA-SÄDHANA
relationship with You, but You are
related to Yaçodä-maiyä by
blood, as Your body is made of her
blood. You may forget that
relationship, but it cannot be removed.
Whether You come to
Våndävana or not is up to You, but why
have You kept the
Vrajaväsés alive? Is it just to make
them suffer again and again?
Yes, if You want to keep them alive,
then quickly come to
Våndävana. This royal attire of Yours,
the elephants and horses,
Your association with the officers of
the king of this place, and
this foreign land, do not slightly
befit the Vrajaväsés. Although we
are unable to abandon Våndävana, we
could not remain alive
without seeing You. You are the life of
Vraja, the wealth of
Vrajaräja’s life and also the very life
of our lives. Quickly return to
Våndävana and protect the lives of
everyone.”
Text 22
Çrémad-Bhägavatam (10.82.40) describes Çré Kåñëa’s
conversation
with the gopés that occurred in
a solitary place:
bhagaväàs täs tathä-bhütä
vivikta upasaìgataù
äçliñyänämayaà påñövä
prahasann idam abravét
When Çré Kåñëa saw that the gopés had
attained oneness (tädätmya)
with Him, He went with them to a
secluded place. After embracing
them to His heart and inquiring about
their well-being, He laughed
and spoke as follows.
vivikte laiyä, gopé äliìgiyä,
preme marma-kathä kaya
kåñëa gopé préti, mahiñéra tati,
dekhiyä äçcarya haya
3 5 4
ÇRÉ BHAJANA-RAHASYA
Bhajana-rahasya-våtti
When Çré Kåñëa heard Çré Rädhä’s
anguished talks of separation,
He remembered His unlimited, honest
love for the Vrajaväsés and
became very restless. Considering
Himself indebted to them, He
began to console them by addressing Çré
Rädhä. “Priyatamä,
accept the following as truth.
Remembering You, I burn day and
night in a fire of separation. No one
knows the extent of My
unbearable pain. The Vrajaväsés, My
parents and the sakhäs are
My very life, and among them, the gopés
are directly My life. And
You are the life of My life. What more
can I say? I am always subservient
to Your unconditional love. Misfortune
is very strong,
and no one can do anything about it.
This misfortune has separated
Me from You, keeping Me in a distant
country.
“It is true that the beloved cannot
remain alive without the
association of the lover, and that the
lover cannot live without the
beloved, but neither will die because
each thinks, ‘If I die, his
condition of separation will be the
same as mine.’ Aho! The faithful
beloved and the truly affectionate
lover think of each other’s
welfare even in separation. They never
think of their own sorrows
and sufferings, but always want their
beloved to be happy.
This kind of loving couple meet each
other again very quickly.
“You do not know that daily I worship
Bhagavän Çré Näräyaëa
to protect Your life. By His potency, I
come to Våndävana from
this distant country every day to meet
with You and sport with
You in various ways, but You think this
is only a vision. Beloved
Rädhä, it is My good fortune that Your
love for Me is unlimited
and incomparable. This prema will
quickly pull Me back to You
in Våndävana. In just a few days, after
killing the remaining
enemies of the Yädavas, I will return
to Våndävana. Consider that
I have already come.”
3 5 5
7 / SAPTAMA-YÄMA-SÄDHANA
Text 23
Çré Kåñëa spoke the following words to
give the gopés consolation.
Çrémad-Bhägavatam (10.82.44) states:
mayi bhaktir hi bhütänäm
amåtatväya kalpate
diñöyä yad äsén mat-sneho
bhavaténäà mad-äpanaù
Sakhés, it is greatly fortunate that you have
developed prema for
Me, by which one can attain Me. Loving
devotional service unto
Me qualifies living entities to attain
My supremely blissful eternal
abode.
ämäte ye prema-bhakti parama amåta
tava snehe niravadhi tava däsye rata
Bhajana-rahasya-våtti
After a long separation, the gopés met
with Çré Kåñëa at
Kurukñetra. There, in a solitary place,
Çré Kåñëa consoled the
beautiful, lotus-eyed women of Vraja by
embracing and kissing
them, wiping the tears from their eyes,
and inquiring about their
health and well-being. He said, “O sakhés,
in this long separation
you have remembered Me! You are
convinced that I am ungrateful,
but you do not consider Me cruel, do
you? Without doubt,
Bhagavän is the cause of the living
entities’ meeting and separating.
Just as blades of grass, cotton fluff
and granules of dust meet
and again separate due to the wind,
similarly everyone meets
and separates according to the desire
of Éçvara, the Supreme
Controller. If you say that I am that
Éçvara who arranges meeting
and separation, then there is no reason
for your sorrow, because
by good fortune you have achieved that prema
by which I can be
attained. Devotion performed unto Me is
capable of giving living
entities the eternal supreme abode, but
your loving affection for
3 5 6
ÇRÉ BHAJANA-RAHASYA
Me makes Me unable to remain far away
from you. Rather, it
attracts Me to you.”
In his Krama-sandarbha commentary,
Çréla Jéva Gosvämipäda
says, “Through the practice of sädhana-bhakti,
the living entity
can attain the dhäma of Bhagavän
according to his desire and
constitutional nature. Being pleased
with such devotees, Çré Kåñëa
accepts their service. The sneha,
räga, anuräga and mahäbhäva
of the vraja-devés assume the
highest excellence and therefore Çré
Kåñëa is controlled by the gopés. Pure
devotional service and
affection etc., which are endowed with
possessiveness, attract Çré
Kåñëa. One should understand that
affection for Bhagavän is the
topmost way to attract Him.”
Çré Kåñëa again speaks. “The sky and
the other four primary
elements are in all material objects in
their beginning, middle and
end stages. Similarly, I exist in the
beginning and end of all
objects, and inside and outside of them
also. I am not, therefore,
separated from you in any way. You are
suffering from a false
pain of separation – due to a simple
lack of discrimination. Your
bodies and life-airs are all situated
in My svarüpa. Try to realise
this truth and meditate in your hearts
as yogés do, then your pain
of separation will be removed.”
Upon hearing this spiritual teaching
from the lotus mouth of
their präëa-vallabha Çré Kåñëa,
the gopés began to speak, their
lips quivering in anger born of
affection. “O Nalinanäbha (one
with an extremely beautiful lotus-like
navel), You want to please
our hearts by instructing us in
knowledge of bhagavat-tattva, but
this knowledge does not enter our ears.
We are already engaged
in relishing the nectar of Your beauty
through our eyes. Where is
the time to hear these tattvas?”
Or by use of the word nalinanäbha the
vraja-devés insinuate,
“O Kåñëa, a lotus has grown from Your
navel. This is a good
thing, but just as the root of the lotus
is connected with water and
3 5 7
7 / SAPTAMA-YÄMA-SÄDHANA
mud, Your intelligence has also become
soiled. Please give these
instructions to ignorant persons only,
not to us. Does one give
the food of animals to human beings?
Now You are claiming
Yourself to be Bhagavän. If the
Vrajaväsés hear this, You will
become a laughing stock. Agädha-bodhair
yogeçvarair hådi
vicintya. Please give this jïäna-yoga to
profoundly intelligent
yogés, endowed with tattva-jïäna, who are unable to
meditate
on Your feet.”
Or the gopés speak
reproachfully, saying, “O Kåñëa, we have
heard from Paurëamäsé that Brahmä was
born from the lotus
emanating from Your navel. By the
association of that jïäné,
Brahmä, Your intelligence has also
greatly decreased.” (“Yasya
yat-saìgatiù puàso maëivat syät sa
tad-guëaù – a person
develops the qualities of the company
he keeps, just as a crystal
reflects the colour of those objects
which are brought into its
proximity.”)
Or the gopés angrily say, “O
Kåñëa, only great yogés endowed
with profound intelligence are capable
of meditating on Your
lotus feet. We are ignorant cowherd
girls with restless minds, and
it is impossible for us to meditate on
Your lotus feet.”
Or the gopés reveal the inner
feelings of their hearts to Çré
Kåñëa: “O Kåñëa, what to speak of
meditating on Your lotus feet,
now the mere memory of them distresses
us. We fear placing
Your lotus feet, which are softer than
a newly-blossomed lotus,
on our hard breasts.
yat te sujäta-caraëämburuhaà staneñu
bhétäù çanaiù priya dadhémahi karkaçeñu
tenäöavém aöasi tad vyathate na kià
svit
kürpädibhir bhramati dhér bhavad-äyuñäà
naù
Çrémad-Bhägavatam (10.31.19)
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ÇRÉ BHAJANA-RAHASYA
[The gopés said:] A fear has
arisen in our minds that Your very soft
lotus feet may be pained by being placed
on our hard breasts. Our
minds are agitated by such thoughts, as
if tormented by a stinging
scorpion.
Or they say, “O Kåñëa, the nineteen
signs marked on Your
lotus feet have appeared on the screen
of our hearts, reminding
us of our previous pastimes in the kuïjas.
The flag on Your lotus
feet reminds us of Your defeat by Çré
Rädhä in amorous sports
(keli-viläsa). You said that You
would take Her victory flag on
Your shoulder and wander here and
there. The sign of the goad
on Your feet reminds us that Çré Rädhä,
who is likened to an
elephant-driver, brings such an
intoxicated elephant as You
under Her control with Her goad of prema.
You Yourself have
admitted, ‘Na päraye ’haà
niravadya-saàyujäm – O gopés, I
cannot repay you.’ ”
Or the gopés say, “You assumed
Your form of Mohiné to cheat
the demons out of nectar, and then You
arranged for the
demigods to relish it. Similarly, by
instructing the yogés on meditation,
You deprive them of the secret of love.
But we are not like
the demon or yogé who is
deprived of the confidential secret of
prema-tattva.”
Saàsära-küpa-patitottaraëävalambaà te
padäravindam –
With affectionate anger, the gopés say,
“O Kåñëa, You also sent
Uddhava to Vraja with Your collection
of tattva-jïäna, but
instead of alleviating our pain of separation,
Your message
simply increased it. And now You again
are giving us that same
ridiculous instruction, which is
suitable for a child. Brahmä and
other great yogés can be
delivered from this material existence by
meditating on Your lotus feet, but we
have not fallen into the
well of material existence. Rather, we
have fallen into the ocean
of separation from You and cannot even
recollect our own
bodies. We gave up attachment to our
homes for Your happiness.
3 5 9
7 / SAPTAMA-YÄMA-SÄDHANA
How, then, is it possible for us to
have fallen into the well of
material existence? Rather, we have
fallen into the ocean of separation,
and the timiìgila fish of lust
wants to swallow us.
Therefore, O crown jewel of experts in
amorous sports
(vidagdha-çiromaëi), do not
instruct us on jïäna-yoga. Please
just give us the pleasure of Your
association to deliver us from
this ocean of separation. Our hearts
run towards Våndävana,
because Våndävana’s trees, creepers,
fruits, flowers and every
particle of dust are inseparably
studded with memories of You. If
Your lotus feet appear in Våndävana,
they will also appear in our
hearts.”
Gehaà juñäm api manasy udiyät – Distressed, the vraja-devés
say, “O Kåñëa, we have again met with
You here at Kurukñetra,
and our meeting with You is like a
first meeting, but our minds
are stolen away by memories of
Våndävana. Here there is
lokäraëya, a “forest” of people, and the
uproarious sounds of
elephants, horses and chariots. In
Våndävana there is
puñpäraëya, a forest of flowers, where only the
sweet sounds of
bumblebees and cuckoos are heard.
Våndävana is very pleasant
and filled with music and song. It
resounds with the sweet
sounds of çukas, särés,
peacocks and cuckoos. Here in
Kurukñetra, You are dressed in royal
attire and are accompanied
by kñatriya warriors who are
adorned with a variety of weapons.
In Våndävana, however, where You wore
the attire of a gopa, You
held a beautiful flute to Your lips. On
Your head was a peacock
feather crown, on Your ears were
earrings made from the buds
of campa flowers, and You were
decorated with creepers, leaves
and minerals like gairika (red
ochre).”
Çré Rädhä says, “O lotus-eyed one, the
hearts of others are nondifferent
from their minds, and they are unable
to separate their
hearts from their minds. But My mind is
Våndävana. They are
one; there is no difference between
them. Being Våndävana, My
3 6 0
ÇRÉ BHAJANA-RAHASYA
mind is the sporting ground for My präëakänta.
Previously, as
the topmost connoisseur of mellows (rasikendra-çiromaëi),
You
performed playful pastimes, filled with
the sweetness of rasa,
with Me there. My mind is eager to meet
with You again in that
Våndävana.”
präëanätha, çuna mora satya nivedana
vraja – ämära sadana, tähäì tomära
saìgama,
nä päile nä rahe jévana
Çré Caitanya-caritämåta (Madhya-lélä 13.138)
[Çré Rädhä said:] Präëanätha, hear My
true submission. My home is
Våndävana, and I wish to have Your
association there. If not, it will
be very difficult for Me to maintain My
life.
Text 24
Pastimes during the first part of the
night (pradoña-lélä) are
described in Govinda-lélämåta (21.1):
rädhäà sälégaëäntäm
asita-sita-niçä-yogya-veçäà pradoñe
dütyä våndopadeçäd
abhisåta-yamunä-téra-kalpäga-kuïjäm
kåñëaà gopaiù sabhäyäà
vihita-guëi-kalälokanaà snigdha-mäträ
yatnäd änéya saàçäyitam atha nibhåtaà
präpta-kuïjaà smarämi
In the evening, Çré Våñabhänu-nandiné
cooks some preparations
and sends them with Her sakhés to
Nanda-bhavana. Yaçodäräëé
is very affectionate and loving to Çré
Rädhä’s maidservants. She
feeds these preparations to the two
brothers, Räma and Kåñëa, as
well as to the other family members.
Maiyä places the remaining
prasäda in the hands of the maidservants to
give to Çré Rädhä.
Kundalatä or Dhaniñöhä indicate the
whereabouts of that night’s
meeting place to the maidservants, who
give Çré Rädhä the news
from Nanda-bhavana as well as the
remaining prasäda. They tell
3 6 1
7 / SAPTAMA-YÄMA-SÄDHANA
Her, “Sväminé, Your priyatama lovingly
ate the manohara-laòòu
You made.” Describing the mood with
which Kåñëa took each
preparation, the sakhés serve
the rest of the prasäda and prepare
Sväminé for Her rendezvous (abhisära).
rädhä våndä upadeçe, yamunopaküladeçe,
säìketika kuïje abhisäre
sitäsita-niçä-yogya, dhari’ veça
kåñëa-bhogya,
sakhé-saìge sänanda antare
gopa-sabhä-mäjhe hari, nänä-guëa-kalä
heri’,
mätå-yatne karila çayana
rädhä-saìga soìariyä, nibhåte bähira
haiyä,
präpta-kuïja kariye smaraëa
Bhajana-rahasya-våtti
In accordance with Çré Våndä-devé’s
indication, Çrématé Rädhikä
goes to a keli-kuïja on the bank
of the Yamunä for Her abhisära
with Kåñëa, bringing a few faithful
maidservants or some priyanarma-
sakhés with Her. These most beloved sakhés dress
Kiçoré
in black cloth on dark nights and in
white on moonlit nights, and
then they very carefully and blissfully
take Her for abhisära.
At that time, Çré Kåñëa is watching a
charming performance of
music, singing, magical tricks, drama
and other arts in the assembly
of the cowherds. Later, He hears
Yaçodä-maiyä sing Him a
lullaby and He feigns sleep. Then, to
attain the association of
Kiçoré, He slips away from the royal
palace and proceeds alone
to the kuïja where They will
meet.
The qualified sädhaka, while
performing harinäma-kértana,
will lovingly remember these pastimes
of the seventh yäma.
Thus ends the Saptama-yäma-sädhana,
Pradoña-käléya-bhajana, of Çré Bhajana-rahasya.
3 6 3
Text 1
Steadiness in perfection – that is,
one-pointed dependence on
Kåñëa – is described in Çikñäñöaka (8):
äçliñya vä päda-ratäà pinañöu mäm
adarçanän marma-hatäà karotu vä
yathä tathä vä vidadhätu lampaöo
mat-präna-näthas tu sa eva näparaù
Let that debauchee (Kåñëa) tightly
embrace this maidservant,
who is devoted to serving Him, and thus
delight Me. Or, let Him
trample Me under His feet, or break My
heart by not giving Me
His darçana. He may do whatever
He desires. Even if He sports
with His other beloveds directly in
front of Me, He is still My
präëanätha. In My heart there is none other than
Him.
ämi – kåñëa-pada-däsé, teìho –
rasa-sukha-räçi,
äliìgiya kare ätmasätha
kibä nä deya daraçana, järena mora
tanu-mana,
tabu tiìho mora präëanätha
Añöama-yäma-sädhana
8
Rätri-lélä – prema-bhajana sambhoga
(from midnight to three-and-a-half praharas
of the night:
approximately 00.00 A.M. – 3.30 A.M.)
Om Tat Sat
(Continued...)
(My humble salutations to the lotus feet of Swami jis great Devotees , Philosophic
Scholars, Purebhakti dot com for
the collection)
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