Bhajana Rahasya

Sāyaṁ Kālīya Bhajana – Bhāva
(Bhajana at Twlight – Ecstasy)

(From approx. 6:00 P.M. – 8:30 P.M.)

TEXT 1
nayanaṁ galad-aśru-dhārayā
vadanaṁ gadgada-ruddhayā girā
pulakair nicitaṁ vapuḥ kadā,
tava nāma-grahaṇe bhaviṣyati

O Lord! When will my eyes be decorated with a flood of tears as I chant Your Holy Names? At the time of chanting, when will my voice falter as the Name comes from my mouth, and the hairs of my entire body will stand on end? (Śikṣāṣṭaka 6)

(Śrīla Kṛṣṇa Dāsa Kavirāja)
prema-dhana vinā vyartha daridra jīvana
dāsa kari betana more deha prema-dhana

Without the wealth of prema, my life is impoverished and devoid of any meaning. Make me Your servant and give me the salary of the treasure of divine love. (Caitanya-caritāmṛta, Antya-līlā 20.37)

TEXT 2

The nature of bhāva is explained in Bhakti-rasāmṛta-sindhu:

premṇas tu prathamāvasthā bhāva ity abhidhīyate
sāttvikāḥ svalpa-mātrāḥ syur atrāśru-pulakādayaḥ

The first state of prema is termed as bhāva. There, symptoms that are sāttvika such as tears and horripilation appear to a lesser degree. (Bhakti-rasāmṛta-sindhu 1.3.1)

(Śrīla Bhaktivinoda Ṭhākura)
premera prathamāvasthā bhāva nāma tāra
pulakāśru svalpa haya sāttvika vikāra

The initial stage of prema is called bhāva, where sāttvika transformations such as weeping and hair standing on end occur to a certain extent.

TEXT 3

The characteristics of the conduct of those who have bhāva are described thus:

kṣāntir avyartha-kālatvaṁ viraktir māna-śunyatā
āśā-bandhaḥ samutkaṇṭhā nāma-gāne sadā ruciḥ
āsaktis tad-guṇākhyāne prītis tad-vasati-sthale
ity ādayo’nubhāvāḥ syur jāta-bhāvāṅkure jane

Forgiveness, not wasting time, detachment, devoid of false prestige, strong hope, hankering, a taste for constantly singing the Holy Name, attachment to describing the Lord’s attributes, and love for those places where the He resides etc. – these are the characteristics of one within whom the sprout of bhāva has developed. (Bhakti-rasāmṛta-sindhu 1.3.25-26)

(Śrīla Bhaktivinoda Ṭhākura)
kṣobhera kāraṇa sattve kṣobha nāhi haya
sadā kṛṣṇa bhaje nāhi kare kāla-kṣaya
kṛṣṇetara viṣaye virakti sadā raya
māna thākile-o abhimānī nāhi haya
avaśya pāiba kṛṣṇa-kṛpā āśā kare
kṛṣṇa bhaje aharaha vyākula antare
hare-kṛṣṇa nāma gāne ruci nirantara
śrī-kṛṣṇera guṇākhyāne āsakti vistara
prīti kare sadā kṛṣṇa-vasatira sthāne
e anubhāva bhāvāṅkura vidyāmāne

One is not disturbed even though the cause of disturbances is present, one always worships Kṛṣna and does not waste time. One constantly remains detached in relation to things that are not connected to Kṛṣṇa. Even when honoured, one remains without pride. Hoping to achieve Kṛṣṇa’s grace, one worships Him day and night with a restless heart. One always has a taste for chanting the Names, ‘Hare Kṛṣṇa’ and is attached to propagating the qualities of Śrī Kṛṣṇa. One perpetually loves those places where Kṛṣṇa resides – these are the feeling that are present when bhāva manifests.

TEXT 4

When one becomes enriched with bhāva, all anubhāvas (subsequent types of divine ecstasy) arise, thus it is said:

nṛtyaṁ viluṭhitaṁ gītaṁ krośanaṁ tanu-moṭanam
huṅkāro jṛmbhaṇaṁ śvāsa-bhūmā lokānapekṣitā
lālā-sravo’ṭṭahāsaś ca ghūrṇā-hikkādayo’pi ca

Dancing, rolling on the ground, singing, weeping, stretching the body, roaring, yawning, breathing heavily, disregarding others, drooling, laughing loudly, stumbling and hiccups. (Bhakti-rasāmṛta-sindhu 2.2.2)

(Śrīla Bhaktivinoda Ṭhākura)
nṛtya gaḍāgaḍi gīta cītkāra huṅkāra
tanu phole, hāiṅ uṭhe, śvāsa bāra bāra
lokāpekṣā chāḍe lālā-srava aṭṭa-hāsa
hikkā ghūrṇā bāhya anubhāva prakāśa

Dancing, rolling on the ground, singing, crying, shouting, stretching the body, yawning, repeatedly sighing, not caring for the opinion of others, drooling, laughing uncontrollably, hiccups and staggering – these are the external displays of anubhāva.

TEXT 5

The Bhakti-rasāmṛta-sindhu describes the aṣṭa-sattvika-vikāra (eight ecstatic transformations):

te stambha-sveda-romāñcāḥ svara-bhedo’tha vepathuḥ
vaivarṇyam aśru pralaya ity aṣṭau sāttvikāḥ smṛtāḥ

Paralysis, perspiring, hairs standing on end, the faltering of the voice, shivering, a change of bodily hue, tears and fainting due to devastation – these should be understood as the eight sāttvika–bhāvas. (Bhakti-rasāmṛta-sindhu 2.3.16)

(Śrīla Bhaktivinoda Ṭhākura)
stambha sveda romāñca kampa svara-bheda
vaivarṇya pralaya aśru-vikāra prabheda

Becoming motionless, sweating, horripilation, trembling, choking of the voice, the fading of bodily colour, weeping, and loss of consciousness – these are the various transformations.

TEXT 6

In his siddha-deha (spiritually perfected form), the jīva is a transcendental servant of Kṛṣṇa, therefore when dāsya-rati (attachment in a mood of service) arises, the jīva considers his material identity to be inconsequential. As it is stated:

nāhaṁ vipro na ca narapatir nāpi vaiśyo na śūdro
nāhaṁ varṇī na ca gṛhapatir no vanastho yatir vā
kintu prodyan-nikhila-paramānanda-pūrṇāmṛtābdher
gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ

I am not a brāhmaṇā, a king, a vaiśya, or a śūdra. I am not a brahmacārī, a householder, a forest-dweller or a renunciate. However, I am the servant of the servant of the servant of the lotus feet of the Lord of the gopīs, who is an ocean of complete nectar filled with supreme bliss. (Caitanya-caritāmṛta, Madhya-līlā 13.80)

(Śrīla Bhaktivinoda Ṭhākura)
vipra kṣatra vaiśya śūdra kabhu nāhi āmi
gṛhī brahmacārī vānaprastha yati svāmī
prabhūta paramānanda pūrṇāmṛtāvāsa
śrī-rādhā-vallabha-dāsa-dāsera anudāsa

I am not a brāhmaṇa, kṣatriya, vaiśya, śudra, a householder, brahmacārī, vānaprastha or a renunciate of controlled senses. I am the servant of the servant of the servant of Śrī Rādhā-Vallabha, who resides in an ocean of complete nectar filled with supreme joy.

TEXT 7

Niṣṭhā (one who is fixed in service) is described in the Bhakti-rasāmṛta-sindhu:

sevā sādhaka-rūpeṇa siddha-rūpeṇa cātra hi
tad-bhāva-lipsunā kāryā vraja-lokānusārataḥ

Following the inhabitants of Vraja, one should offer service in one’s sādhaka-rūpa (physical body as a practitioner), and also in one’s siddha-rūpa (perfected spiritual form) desiring to attain that bhāva. (Bhakti-rasāmṛta-sindhu 1.2.295)

(Śrīla Bhaktivinoda Ṭhākura)
śravaṇa kīrtana bāhye sādhaka śarīre
siddha-dehe vrajānuga sevā abhyantare

Externally, with a sādhaka’s body, one should engage in hearing and chanting. Internally, in one’s perfected body, one should serve following the residents of Vraja.

TEXT 8

In his statement, Śrī Mahāprabhu gave this cryptic instruction:

para-vyasaninī nārī vyagrāpi gṛha-karmasu
tam evāsvādayaty antar nava-saṅga-rasāyanam

Although a woman who is passionately enamoured by another man is dedicated to her household chores, internally she relishes the elixir of her new-found associate. (Caitanya-caritāmṛta Madhya-līlā 1.211)

(Śrīla Bhaktivinoda Ṭhākura)
para-puruṣete rata thāke ye ramaṇī
gṛhe vyasta thākiyā-o divasa-rajanī
gopane antare nava-saṅga-rasāyana
parama ullāse kare sadā āsvādana
sei rūpa bhakta vyagra thākiyā-o ghare
kṛṣṇa-rasāsvāda kare niḥsaṅga antare

A woman who is in love with another man remains busy at home day and night. However, secretly within, she is always relishing the elixir of her new association with utmost enthusiasm. In this way, a devotee may remain busy in his household, but internally he is detached and relishes kṛṣṇa-rasa.

TEXT 9

At that time, one’s mindset is such:

kadāhaṁ yamunā-tīre nāmāni tava kīrtayan
udbāṣpaḥ puṇḍarīkākṣa racayiṣyāmi tāṇḍavam

O lotus-eyed Lord, when will I dance madly on the banks of the Yamunā, chanting Your Holy Names with tears in my eyes? (Bhakti-rasāmṛta-sindhu 1.2.156)

TEXT 10

Servitude to Kṛṣṇa is the eternal perfected bhāva of the jīva. The bound jīva is covered by ignorance. By cultivating favourability to Kṛṣṇa, that bhāva naturally arises. It is one’s duty to engage in such cultivation without deceit, as described in the Bhāgavatam:

tad aśma-sāraṁ hṛdayaṁ batedaṁ
yad gṛhyamāṇair hari-nāma-dheyaiḥ
na vikriyetātha yadā vikāro
netre jalaṁ gātra-ruheṣu harṣaḥ

One’s heart is certainly made of stone when in spite of chanting hari-nāma with concentration, there is no transformation – no tears come to the eyes and the hair of one’s body does not stand on end. (Śrīmad Bhāgavatam 2.3.24)

(Śrīla Bhaktivinoda Ṭhākura)
hari-nāma-saṅkīrtane roma harṣa haya
daihika vikāra netre jala-dhārā baya
se samaye nahe jāra hṛdaya vikāra
dhik tāra hṛdaya kaṭhina vajra sāra

By hari-nāma-saṅkīrtana one’s hair stands on end and there are other bodily transformations such as tears pouring from one’s eyes. At such a time, if one’s heart still does not change, then damn that heart! It is as hard as a thunderbolt!

TEXT 11

From one’s gradual love for the Holy Name, Kṛṣna’s youthful form naturally appears, as described in Kṛṣṇa karṇāmṛta:

bhaktis tvayi sthiratarā bhagavan yadi syād
daivena naḥ phalati divya-kiśora-mūrtiḥ
muktiḥ svayaṁ mukulitāñjaliḥ sevate’smān
dharmārtha-kāma-gatayaḥ samaya-pratīkṣāḥ

O Bhagavān, if one is fortunate to have firm devotion unto You, then the result is that he perceives Your divine youthful form. Liberation herself stands before him with folded hands, along with dharma, artha and kāma close by, desiring an opportunity to serve such a person. (Kṛṣṇa Karṇāmṛta 107)

(Śrīla Bhaktivinoda Ṭhākura)
bhakti sthiratarā yāṅra vrajendra-nandana
tomāra kaiśora-mūrtiḥ tāṅra prāpya dhana
kara yuḍi mukti seve tāṅhāra caraṇa
dharma artha kāma kare ājñā pālana

O Son of the king of Vraja! One who possesses unwavering bhakti is awarded with Your youthful form. With folded hands, liberation serves his feet, and dharma, artha and kāma follow his orders.

TEXT 12

In bhakti characterised by rati (loving attachment), one cultivates the Name in the association of devotees, as mentioned in the Bhāgavata:

parasparānukathanaṁ pāvanaṁ bhagavad-yaśaḥ
mitho ratir mithas tuṣṭir nivṛttir mitha ātmanaḥ
smarantaḥ smārayantaś ca mitho’ghaugha-haraṁ harim
bhaktyā saṁjātayā bhaktyā bibhraty utpulakāṁ tanum

Devotees engage in purifying discussions with each other about the fame of Bhagavān. They feel mutual loving attraction and satisfaction, and thus they become detached from material enjoyment. Remembering and reminding one another of Hari, who removes a multitude of vice, as their sādhana–bhakti becomes prema–bhakti, the hairs on the body stand in ecstasy. (Śrīmad Bhāgavatam 11.3.30-31)

(Śrīla Bhaktivinoda Ṭhākura)
bhakta-gaṇa paraspara kṛṣṇa-kathā gāya
tāhe rati tuṣṭi sukha paraspara pāya
hari-smṛti nije kare anyere karāya
sādhane udita-bhāve pulakāśru pāya

The devotees sing about narrations of Kṛṣṇa to each other, finding joy and contentment in mutual love. They remember Hari alone and remind each other of Him. Through sādhana, bhāva arises and they achieve symptoms such as tears and their hair of their bodies stand on end.

TEXT 13

This occurs at that time:

nāmāny anantasya hata-trapaḥ paṭhan
guhyāni bhadrāṇi kṛtāni ca smaran
gāṁ paryaṭaṁs tuṣṭa-manā gata-spṛhaḥ
kālaṁ pratīkṣan vimado vimatsaraḥ

Without shame, I chanted the Names of the infinite Lord, remembering His confidential, auspicious activities. I roamed the earth, awaiting death – mentally satisfied, devoid of any aspiration, and without pride or envy. (Śrīmad Bhāgavatam 1.6.26)

(Śrīla Bhaktivinoda Ṭhākura)
lajjā chāḍi kṛṣṇa nāma sadā pāṭha kare
kṛṣṇera madhura līlā sadā citte smare
tuṣṭa-mana spṛhā-mada-śūnya vimatsara
jīvana jāpana kare kṛṣṇecchā-tat-para

One should give up any embarrassment and always chant kṛṣṇa-nāma, constantly remembering Kṛṣṇa’s sweet pastimes in one’s heart, with a content mind, free from the intoxication of desire, and without envy, living a life dedicated to fulfiling Kṛṣṇa’s desires.

TEXT 14
kvacid rudanty acyuta-cintayā kvacid
dhasanti nandanti vadanty alaukikāḥ
nṛtyanti gāyanty anuśīlayanty ajaṁ
bhavanti tūṣṇīṁ param etya nirvṛtāḥ

Sometimes they cry in remembrance of Acyuta, sometimes they laugh and become blissful, and sometimes they speak strangely. Sometimes they dance and sing, sometimes they study about the Unborn Lord, and sometimes, being satisfied, they become silent. (Śrīmad Bhāgavatam 11.3.32)

(Śrīla Bhaktivinoda Ṭhākura)
bhāvodaye kabhu kāṅde kṛṣṇa-cintā phale
hāse ānandita haya alaukika bale
nāce gāya kṛṣṇa ālocane sukha pāya
līlā anubhave haya tuṣṇīmbhūta prāya

When bhāva manifests, one sometimes weeps as a result of thinking of Kṛṣṇa. Sometimes one laughs in bliss or speaks incoherently. One dances and sings, and attains happiness in reflecting upon Kṛṣṇa. Sometimes, in experiencing His pastimes, one becomes almost completely silent.

TEXT 15

Upon taking darśana of the Deity, one develops anurāga (attachment), as stated in the Bhāgavata:

śyāmaṁ hiraṇya-paridhiṁ vana-mālya-barha-
dhātu-pravāla-naṭa-veṣam anuvratāṁse
vinyasta-hastam itareṇa dhunānam abjaṁ
karṇotpalālaka-kapola-mukhābja-hāsam

With a dark complexion, wearing a golden cloth, a peacock feather and a garland of forest flowers, decorated with coloured minerals and flower buds, He was dressed like a dancer on a stage. One of His hands rested upon the shoulder of a friend, while the other twirled a lotus. Over His ear was a lily, and His hair hung down over the cheeks of His smiling lotus-like face. (Śrīmad Bhāgavatam 10.23.22)

(Śrīla Bhaktivinoda Ṭhākura)
kṣaṇe kṣaṇe dekhe śyāma hiraṇya valita
vana-mālā śikhi-piñcha dhātv-ādi-maṇḍita
naṭa-veśa saṅgī skandhe nyasta-padma-kara
karṇa-bhūṣā alakā kapola-smitādhara

At every moment they gazed at Kṛṣṇa’s dark form, wrapped in gold, wearing a flower-garland, a peacock feather, and decorated with coloured minerals. Dressed as a dancer, one of His hands was placed upon His friends shoulder, and the other held a lotus. His ears were decorated, and ringlets of hair fall over the cheeks of His smiling face.

TEXT 16
barhāpīḍaṁ naṭa-vara-vapuḥ karṇayoḥ karṇikāraṁ
bibhrad-vāsaḥ kanaka-kapiśaṁ vaijayantīṁ ca mālām
randhrān veṇor adhara-sudhayā pūrayan gopa-vṛndair
vṛndāraṇyaṁ sva-pada-ramaṇaṁ prāviśad gīta-kīrtiḥ

With His head adorned with a peacock-feather, blue karṇikāra flowers on His ears, wearing yellow garments as bright as gold, and the Vaijayantī garland around His neck, that best of dancers, Śrī Kṛṣṇa, entered the forest of Vṛndāvana and beautified it with the marks of His lotus feet. He filled the holes of His flute with the nectar of His lips, as the cowherd boys sang His glories. (Śrīmad Bhāgavatam 10.21.5)

(Śrīla Bhaktivinoda Ṭhākura)
śikhi-cūḍa naṭa-vara karṇe karṇikāra
pīta-vāsa vaijayantī-mālā gala-hāra
veṇu-randhre adhara-pīyūṣa pūrṇa kari
sakhā saṅge vṛndāraṇye praveśila hari

Hari, the best of dancers, with a peacock feather on His crown, a karṇikāra flower on His ear, wearing yellow garments, the vaijyanti garland around his neck and the holes of His flute full of the ambrosia of His lips, entered the forest of Vṛndā accompanied by His friends.

TEXT 17

As the Holy Name begins to blossom, an enchanting bhāva for the Lord’s form, which even captivates the Lord Himself, begins to arise. This is stated in the Bhāgavata:

yan martya-līlaupayikaṁ sva-yoga-
māyā-balaṁ darśayatā gṛhītam
vismāpanaṁ svasya ca saubhagarddheḥ
paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam

The Lord accepts a form which is appropriate for human-like pastimes in order to display the power of His yogamāyā. It even astounds the Lord Himself. It is the supreme summit of the wealth of all beauty. It is the ornament that enhances His own ornaments. (Śrīmad Bhāgavatam 3.2.12)

(Śrīla Bhaktivinoda Ṭhākura)
martya-līlā upayogī sa-vismaya-kārī
prakaṭila vapu kṛṣṇa cic-chakti vistāri
subhaga ṛddhira para-pada camatkāra
bhūṣaṇa bhūṣaṇa rūpa tulanāra pāra

Kṛṣṇa expands His cit-śakti (spiritual potency) to manifests a form suitable for His human-like pastimes which astonishes even Him. Due to its beauty and auspiciousness, it’s charm holds a paramount position. That form is the ornament of ornaments and is beyond compare.

TEXT 18
yasyānanaṁ makara-kuṇḍala-cāru-karṇa-
bhrājat-kapola-subhagaṁ savilāsa-hāsam
nityotsavaṁ na tatṛpur dṛśibhiḥ pibantyo
nāryo narāś ca muditāḥ kupitā nimeś ca

The men and women imbibed the sight of His beautiful face, which was made attractive by the makara-shaped earrings on His ears, and His playful smiles that are an eternal festival. Yet they were not satisfied and became angry with the momentary blinking of their own eyes. (Śrīmad Bhāgavatam 9.24.65)

(Śrīla Bhaktivinoda Ṭhākura)
subhaga kapola heri makara-kuṇḍala
savilāsa hāsya-mukha candra niramala
nara-nārī-gaṇa nitya utsave mātila
nimeṣa-kārīra prati kupita haila

Beholding His charming countenance with its makara-shaped earrings and playfully smiling face resembling an unblemished moon, the men and women became inebriated by this eternal festival, but became angry with every blink of their eyes.

TEXT 19
yad dharma-sūnor bata rājasūye
nirīkṣya dṛk-svastyayanaṁ tri-lokaḥ
kārtsnyena cādyeha gataṁ vidhātur
arvāk-sṛtau kauśalam ity amanyata

At the Rājasūya sacrifice of Yudhiṣṭhira, the son of Dharma, all the inhabitants of the three worlds, seeing the Lord’s form which produced auspiciousness in every direction, thought that after creating the most recent universe, Brahmā had completely surpassed himself in his expertise that day. (Śrīmad Bhāgavatam 3.2.13)

(Śrīla Bhaktivinoda Ṭhākura)
yudhiṣṭhira rājasūye nayana-maṅgala
kṛṣṇa-rūpa loka-traya nivāsī sakala
jagatera sṛṣṭi-madhye ati camatkāra
vidhātāra kauśala e karila nirdhāra

When, at Yudhiṣṭhira’s Rājasūya sacrifice, all the residents of the three worlds saw Kṛṣṇa’s form, which gives auspiciousness to the eyes and is the most enchanting thing in the created universe, they acknowledged the skill of Brahmā.

TEXT 20

The result of taking darśana of the Lord’s form with anurāga (loving attachment):

yasyānurāga-pluta-hāsa-rāsa-līlāvaloka-pratilabdha-mānāḥ
vraja-striyo dṛgbhir anupravṛtta-dhiyo’vatasthuḥ kila kṛtya-śeṣāḥ

The women of Vraja, after being honoured by His laughter, rasa, pastimes and glances which were permeated by their loving attachment, followed Him with their eyes and minds. Indeed, they simply stood lifeless and were unable to complete their chores. (Śrīmad Bhāgavatam 3.2.14)

(Śrīla Bhaktivinoda Ṭhākura)
anurāga hāsa rāsa līlāvalokane
sampūjita vraja-gopī nitya daraśane
sarva-kṛtya samādhāna antare māniyā
kṛṣṇa-rūpe mugdha-netre rahe dāṅḍāiyā

With loving attachment, the vraja-gopīs constantly looked at Him and worshiped Him as He laughed and glanced at them playfully. Considering that all their duties had been accomplished, they remained standing, their eyes captivated by Kṛṣṇa’s form.

TEXT 21

The understanding that such a sweet Personality possesses all opulence is stated thus:

svayaṁ tv asāmyātiśayas try-adhīśaḥ
svārājya-lakṣmy-āpta-samasta-kāmaḥ
baliṁ haradbhiś cira-loka-pālaiḥ
kirīṭa-koṭīḍita-pāda-pīṭhaḥ

No one is equal to or greater than Him. He is Lord of the three potencies. He possesses independent sovereignty and all His desires are fulfilled by Lakṣmī. The ancient protectors of the various worlds offer tributes to Him as millions of their crowns fall at His feet in praise. (Śrīmad Bhāgavatam 3.2.21)

(Śrīla Bhaktivinoda Ṭhākura)
samadhika śūnya kṛṣṇa tri-śakti īśvara
svarūpa aiśvarya pūrṇa-kāma nirantara
sopāyana loka-pāla kirīṭa nicaya
lagna-pāda-pīṭha stavanīya atiśaya

There is no one greater than Kṛṣṇa, the Controller of the three energies. His desires are completely fulfilled through His natural opulence. When the protectors of the universe come with gifts, at that time, a multitude of crowns glorify the ground that His feet touch.

TEXT 22

The cause of Kṛṣṇa’s grace is inconceivable, as explained here:

kasyānubhāvo’sya na deva vidmahe
tavāṅghri-reṇu-sparśādhikāraḥ
yad-vāñchayā śrīr lalanācarat tapo
vihāya kāmān suciraṁ dhṛta-vrataḥ

We do not know, O Lord, by what influence Kāliya has achieved the eligibility of touching the dust of Your lotus feet, for which even Lakṣmī engaged in austerities, abandoning all other desires and accepting severe observances for a long time. (Śrīmad Bhāgavatam 10.16.36)

(Śrīla Bhaktivinoda Ṭhākura)
ki puṇye kāliya pāya pada-reṇu tava
bujhite nā pāri kṛṣṇa kṛpāra sambhava
yāhā lāgi lakṣmī devī tapa ācarila
bahu kāla dhṛta-vratā kāmādi chāḍila

What piety did Kāliya achieve to attain the dust of Your feet? We cannot understand – it is only possible by Kṛṣṇa’s grace. For this, Lakṣmī Devī performed austerities, gave up all other desires and remained fixed in her vows for a long time.

TEXT 23

The bhakti of the vraja-gopīs is the greatest of all, as stated in the Bhāgavata:

nāyaṁ śriyo’ṅga u nitānta-rateḥ prasādaḥ
svar-yoṣitāṁ nalina-gandha-rucāṁ kuto’nyāḥ
rāsotsave’sya bhuja-daṇḍa-gṛhīta-kaṇṭha-
labdhāśiṣāṁ ya udagād vraja-sundarīṇām

During the rasa festival, when Kṛṣṇa was dancing with the beloved damsels of Vraja, they felt all their hopes had been fulfilled when He embraced them around their necks with His arms. The mercy of such extreme intimacy was never given even to the Goddess of fortune who resides on His chest, much less the women of the celestial realm whose fragrance and bodily hue resembles that of a lotus. (Śrīmad Bhāgavatam 10.47.60)

(Śrīla Bhaktivinoda Ṭhākura)
rāse vraja-gopī skandhe bhujārpaṇa kari
ye prasāda kaila kṛṣṇa kahite nā pāri
lakṣmī nā pāila sei kṛpā anubhava
anya devī kise pābe se kṛpā vaibhava

During the rāsa-līlā, He placed His arms around the shoulders of the vraja-gopīs. I  cannot describe the mercy that Kṛṣṇa bestowed. Lakṣmī never received such a merciful experience as this, so what can be said of other goddesses achieving such an abundance of grace?

TEXT 24

All other types of devotees worship this gopī-bhāva, as stated in the Bhāgavata:

āsām aho caraṇa-reṇu-juṣām ahaṁ syām
vṛndāvane kim api gulma-latauṣadhīnām
yā dustyajaṁ sva-janam ārya-pathaṁ ca hitvā
bhejur mukunda-padavīṁ śrutibhir vimṛgyām

The gopīs have abandoned the association of their family, which is very difficult to give up, and they have forsaken the path of Vedic society and the śāstra in order to take shelter of the feet of Mukunda, that even the Vedas are searching for. O, let me be fortunate enough to be a bush, creeper or shrub in Vṛndāvana, because the gopīs may bless them with the dust of their feet. (Śrīmad Bhāgavatam 10.47.61)

(Śrīla Bhaktivinoda Ṭhākura)
dustyajya ārya patha svajana chāḍi diyā
śruti-mṛgya kṛṣṇa-pada bhaje gopī giyā
āhā vraje gulma-latā vṛkṣa-deha dhari
gopī-pada-reṇu ki seviba bhakti kari

Renouncing the path of social virtue, leaving aside family and friends, the gopīs worshipped Kṛṣṇa’s feet which are sought by the Vedas. O let me accept the form of a bush, creeper or tree in Vraja, then I could serve the dust of gopi’s feet with devotion.

TEXT 25

Seeing the bhāva of the gopīs, even Brahmā becomes agitated as stated here:

etāḥ paraṁ tanu-bhṛto bhuvi gopa-vadhvo
govinda eva nikhilātmani rūḍha-bhāvāḥ
vāñchanti yad bhava-bhiyo munayo vayaṁ ca
kiṁ brahma-janmabhir ananta-kathā-rasasya

These wives of the cowherd men have alone justified their bodies on this earth, because they have developed bhāva for Govinda, the Ātmā of all. The munis who are afraid of material existence desire this, as do we. What is the necessity of a birth as Brahmā for those who has tasted the infinite narrations of the Lord? (Śrīmad Bhāgavatam 10.47.58)

(Śrīla Bhaktivinoda Ṭhākura)
bhava-bhīta muni-gaṇa āra deva-gaṇa
yāṅhāra caraṇa-vāñchā kare anukṣaṇa
se govinde rūḍha-bhāvāpanna gopī dhanya
kṛṣṇa-rasa āge brahma-janma nahe gaṇya

At every moment, the munis and Devas, who fear material existence, hanker for the feet of those blessed gopīs who have developed such bhāva for Govinda. After attaining kṛṣṇa-rasa, a birth as Brahmā is of no significance.

TEXT 26

Those devotees who are fond of opulence also long for gopī-bhāva, as stated here:

gopyas tapaḥ kim acaran yad amuṣya rūpaṁ
lāvaṇya-sāram asamordhvam ananya-siddham
dṛgbhiḥ pibanty anusavābhinavaṁ durāpam
ekānta-dhāma yaśasaḥ śriya aiśvarasya

What austerities did the gopīs execute that they can drink with their eyes that form which is the essence of all charm and has no equal or superior? It is ever-fresh, most rare, and the sole abode of fame, beauty and opulence. (Śrīmad Bhāgavatam 10.44.14)

(Śrīla Bhaktivinoda Ṭhākura)
yaśaḥ śrī aiśvarya dhāma durlabha ekānta
atīva lāvaṇya-sāra svataḥ-siddha kānta
ki tapa karila gopī yāhe anukṣaṇa
nayanete śyāma-rasa kare āsvādana

That self-established Beloved, the abode of fame, beauty, and sovereignty, who is most rare to attain, is the absolute quintessence of loveliness. What austerities have the gopīs performed that they can relish that dark ambrosia (śyāma-rasa) at every moment with their eyes?

TEXT 27

An introduction to the twilight pastimes:

sāyaṁ rādhā sva-sakhyā nija-ramaṇa-kṛte preṣitāneka-bhojyāṁ
sakhyānīteśa-śeṣāśana-mudita-hṛdaṁ tāṁ ca taṁ ca vrajendum
susnātaṁ ramya-veśaṁ gṛham-anu-jananī-lālitaṁ prāpta-goṣṭhaṁ
nirvyūḍhosrāli-dohaṁ sva-gṛham anu punar bhuktavantaṁ smarāmi

I remember Rādhā, who in the evening, sends one of Her companions with many kinds of foodstuffs for Her beloved. Upon tasting His remnants brought back by Her friend, Rādhā’s heart becomes delighted. And I remember Kṛṣṇa, the moon of Vraja, who after bathing at home and dressing in beautiful garments, is caressed by His mother. Going to the cowshed, He milks the cows, then returns to His home and takes another meal. (Govinda Līlāmṛta 20.1)

(Śrīla Bhaktivinoda Ṭhākura)
śrī-rādhikā sāyaṁ, kāle kṛṣṇa lāgi pāṭhāile
sakhī-haste vividha miṣṭānna
kṛṣṇa-bhukta śeṣa āni, sakhī dila sukha māni
pāñā rādhā haila prasanna
snāta ramya-veśa dhari, yaśodā lālita hari
sakhā-saha go-dohana kare
nānā-vidha pakva anna, pāñā haila parasanna
smari āmi parama ādare

In the evening, Śrī Rādhikā sends different kinds of sweets to Kṛṣṇa through the hand of one of Her sakhīs. The sakhī then returns with Kṛṣṇa’s remnants and happily accepting them, Rādhā becomes elated. Hari bathes, dresses in fine clothes, and is embraced by Yaśodā. Along with His friend He milks the cows, then receiving various types of cooked food, He becomes delighted. I remember this with great fondness.

iti śrī-bhajana-rahasya ṣaṣtha-yama-sādhanaṁ

Thus ends the Sixth Chapter of Śrī Bhajana Rahasya,
Sādhana During the Sixth Period