Bhajana Rahasya

Pradoṣa-kālīya Bhajana – Prema-Vipralambha
(Late Evening Pastimes – Feelings of love in Separation)

(From approx. 8.30 P.M. – 12.00 P.M)

TEXT 1
yugāyitaṁ nimeṣeṇa cakṣuṣā prāvṛṣāyitam
śūnyāyitaṁ jagat sarvaṁ govinda-viraheṇa me

O Govinda! Not seeing You, a moment feels like many yugas. Tears fall from my eyes like torrents of rain and the entire world almost feels empty. (Śikṣāṣṭaka 7)

(Śrīla Kṛṣna Dāsa Kavirāja)
udvege divasa nā yāya kṣaṇa haila yuga-sama
varṣāra megha-prāya aśru variṣe nayana
govinda-virahe śūnya haila tribhuvana
tuṣānale poḍe yena nā yāya jīvana

Due to my anxiety, the days never seem to pass. Each moment seems just like a yuga. Like clouds during the monsoon season, tears cascade from my eyes. In separation from Govinda, the three worlds have become void. I smoulder in a slow fire, yet my life will not leave me. (Caitanya-caritāmṛta, Antya-līlā 20.40-41)

TEXT 2

In vipralambha-rasa (the mellows of separation), pūrva-rāga (loving feelings prior to meeting) and dūra-pravāsa (separation when one’s lover is far away) are both favourable to one who engages in bhajana. Pūrva-rāga is described in the Bhāgavata thus:

gopyaḥ kim ācarad ayaṁ kuśalaṁ sma veṇur
dāmodarādhara-sudhām api gopikānām
bhuṅkte svayaṁ yad avaśiṣṭa-rasaṁ hradinyo
hṛṣyat-tvaco ‘śru mumucus taravo yathāryāḥ

O gopīs, what piety has this flute performed to independently enjoy the nectar of Dāmodara’s lips which is meant for us gopīs, who only receive whatever taste is remaining. The bodies of its forebears, the river and the trees, feel delight and shed tears of joy. (Śrīmad Bhāgavatam 10.21.9)

(Śrīla Bhaktivinoda Ṭhākura)
ohe sakhi kibā tapa kaila kṛṣṇa veṇu
gopī-prāpya mukhāmṛta piye punaḥ punaḥ
avaśeṣa-jala taru aśru-chale
sādhu-putra-prāptye yena pitṛ-aśru gale

O sakhī, what austerities has Kṛṣṇa’s flute performed? Again and again, it imbibes the nectar of Kṛṣṇa’s lips which is meant for the gopīs. Sap falls from the trees like tears, just as a father weeps upon acquiring a virtuous son.

TEXT 3
dhanyāḥ sma mūḍha-matayo ‘pi hariṇya etā
yā nanda-nandanam upātta-vicitra-veśam
ākarṇya veṇu-raṇitaṁ saha-kṛṣṇasārāḥ
pūjāṁ dadhur viracitāṁ praṇayāvalokaiḥ

Although they are in ignorance, the she-deer are blessed, for when they approach the beautifully dressed Son of Nanda and hears the sound of His flute, they worship Him with loving glances, along with their husbands, the black bucks. (Śrīmad Bhāgavatam 10.21.11)

(Śrīla Bhaktivinoda Ṭhākura)
kṛṣṇa-citra-veśa svīya cakṣete heriyā
tāṅhāra vāṁśarī dhvani karṇete śuniyā
pūjāra vidhāna kaila praṇaya nayane
kṛṣṇa-sāra saha āja dhanya mṛgī-gaṇe

Today, seeing Kṛṣṇa’s unique attire with their own eyes, and hearing the sound of His flute with their ears, the fortunate does, along with the black bucks, offer worship to Him with eyes of love.

TEXT 4
nadyas tadā tad upadhārya mukunda-gītam
āvarta-lakṣita-manobhava-bhagna-vegāḥ
āliṅgana-sthagitam ūrmi-bhujair murārer
gṛhṇanti pāda-yugalaṁ kamalopahārāḥ

When the rivers perceive the flute-song of Mukunda, they become agitated with conjugal desires – thus the flow of their currents is broken and they manifest whirlpools. With the arms of their waves, they seize Murāri’s lotus feet in an embrace and offer lotuses to Him. (Śrīmad Bhāgavatam 10.21.15)

(Śrīla Bhaktivinoda Ṭhākura)
āhā nadī kṛṣṇa-gīta śravaṇa kariyā
sroto-vega phirāila mohita haiyā
ūrmi-chale kṛṣṇa-pada āliṅgana kaila
o pada-yugale padma upahāra dila

O upon hearing the sound of Kṛṣṇa’s flute-song, the rivers become bewildered and their currents change direction. Embracing Kṛṣṇa’s feet with their waves, they present offerings of lotuses to those feet.

TEXT 5
hantāyam adrir abalā haridāsa-varyo
yad rāma-kṛṣṇa-caraṇa-paraśa-pramodaḥ
mānaṁ tanoti saha-go-gaṇayos tayor yat
pānīya-sūyavasa-kandara-kanda-mūlaiḥ

O friends! This hill is the best of all the servants of Hari because just by the touch of Rāma and Kṛṣṇa’s feet, it becomes joyful. It offers Them respect and provides Their cows and friends with water, soft grass, caves and roots. (Śrīmad Bhāgavatam 10.21.18)

(Śrīla Bhaktivinoda Ṭhākura)
hari-dāsa-varya ei giri govardhana
rāma-kṛṣṇa-pada-sparśe sukhe acetana
sakhā dhenu saha kṛṣṇe ātithya karila
pānīya kandara kanda mūla nivedila

This Giri-Govardhana is the greatest of Hari’s servants. It becomes unconscious with delight at the touch of Rāma and Kṛṣṇa’s feet. It shows hospitality to Kṛṣṇa, His friends and the cows by offering them water, caves, fruits and roots.

TEXT 6
gā-gopakair anuvanaṁ nayator udāra-
veṇu-svanaiḥ kala-padais tanu-bhṛtsu sakhyaḥ
aspandanaṁ gatimatāṁ pulakas tarūṇāṁ
niryoga-pāśa-kṛta-lakṣaṇayor vicitram

O sakhīs! When Kṛṣṇa and Balarāma, leisurely stroll to each forest carrying ropes to bind the cows and leading the cows and the cowherd boys, the generous, sweet vibration of the flute causes those bodies that are inanimate, such as trees, to shiver, and those that are animate to become motionless. This is astounding. (Śrīmad Bhāgavatam 10.21.19)

(Śrīla Bhaktivinoda Ṭhākura)
sakhā dhenu saṅge kṛṣṇa udāra svabhāva
muralīra gāne sabe deya sakhya-bhāva
jaṅgame karila spanda-hīna taru-gaṇe
pulakita kaila aho vicitra lakṣaṇe
hena kṛṣṇa nā pāiyā prāṇa pheṭe yāya
kabe sakhi vidhi kṛṣṇa dibena āmāya

When magnanimous Kṛṣṇa, in the association of His friends and the cows, plays a tune on His flute, He displays a mood of friendship to all. He causes stationary beings such as trees to shiver. O what wonderful symptoms! Not attaining Kṛṣṇa, my life-airs are shattered. When, O friend, will destiny award me with Kṛṣṇa?

TEXT 7

The mood of Rādhā in dūra-pravāsa is most favourable. One should read Śrī Rādhā’s outburst in Bhramara-gītā and other such books. This mood is found in the words of Śrī Madhavendra Purī:

ayi dīna-dayārdra-nātha he mathurā-nātha kadāvalokyase
hṛdayaṁ tvad-aloka-kātaraṁ dayita bhrāmyati kiṁ karomy aham

O Lord whose heart is moist with mercy for the poor! O Lord of Mathurā! When shall I see You again? Without seeing You, my heart is agitated. O my Beloved! I am overwhelmed. What shall I do now? (Caitanya-caritāmṛta, Madhya-līlā 4.197)

(Śrīla Bhaktivinoda Ṭhākura)
he dīna dayārdra nātha, he kṛṣṇa mathurā-nātha
kabe punaḥ yābe daraśana
nā dekhi se cāṅda-mukha, vyathita hṛdaye duḥkha
he dayita ki kari ekhana

O Lord, who is soft with compassion at the plight of the helpless! O Kṛṣṇa, Lord of Mathurā! When will I see you again? By not seeing your moon-like face, my heart is disturbed and miserable. O my beloved! What shall I do now?

TEXT 8
aho vidhātas tava na kvacid dayā
saṁyojya maitryā praṇayena dehinaḥ
tāṁś cākṛtārthān viyunaṅkṣy apārthakaṁ
vikrīḍitaṁ te’rbhaka-ceṣṭitaṁ yathā

Alas, O Fate! There is never any mercy from you! You draw embodied beings together through friendship and love, then pointlessly, you separate them before they can fulfil their desires. This play of yours is like the act of a child. (Śrīmad Bhāgavatam 10.39.19)

(Śrīla Bhaktivinoda Ṭhākura)
vidhātaḥ he!
nāhi dayā kichu-i tomāra
maitra-bhāve praṇayete, dehī dehī saṁyogete
kena eta kaile avicāra
akṛtārtha avasthāya, viyoga karile hāya
bālakera ceṣṭā e vyāpāra

O Providence! You have no compassion at all! You bring embodied beings together in a mood of fraternity and affection, but why do you act without consideration? While they are in a state of unfulfillment, you separate them. This conduct is the action of a child.

TEXT 9
yasyānurāga-lalita-smita-valgu-mantra-
līlāvaloka-parirambhaṇa-rāsa-goṣṭhām
nītāḥ sma naḥ kṣaṇam iva kṣaṇadā vinā taṁ
gopyaḥ kathaṁ nv atitarema tamo durantam

When He brought us to the meeting place for the rāsa dance, we enjoyed His affectionate, enchanting smile, His sweet confidential talks, His playful glances and embraces, The nights passed by as if they were but a moment. O gopīs, how will we cross over the unassailable darkness of separation from Him? (Śrīmad Bhāgavatam 10.39.29)

(Śrīla Bhaktivinoda Ṭhākura)
anurāga vilokita, valgu mantra sulalita
smita āliṅgana rāsa-sthale
brahma-rātra kṣaṇe gela, tabu tṛpti nā haila
ebe kṛṣṇa-viraha ghaṭila
gopīra emana dina kemane yāibe
duḥkhera sāgare ḍube prāṇa hārāibe

At the rāsa-sthalī, with His affectionate glances, delightful secret talks, smiles and embraces, a night of Brahmā went by in a moment, but they remained unsatisfied. Now how will the gopīs pass their days? They are losing their lives, drowning in an ocean of sorrow.

TEXT 10
yadā yāto gopī-hṛdaya-madano nanda-sadanān
mukundo gāndinyās tanayam anuvindan madhu-purīm
tadāmānkṣīc cintā-sariti ghana-ghūrṇā-paricayair
agādhāyāṁ bādhā-maya-payasi rādhā virahiṇī

When that God of love, who resides in the heart of the gopīs, left the house of Nanda to go with the son of Gāndinī (Akrūra) to the city of Mathurā, then due to separation, Rādhā became submerged in a river of anxiety, full of fathomless whirlpools within the waters of intense pain. (Haṁsadūta 2)

(Śrīla Bhaktivinoda Ṭhākura)
gopikā hṛdaya hari ,vraja chāḍi madhu-purī
akrūra sahita yabe gelā
tabe rādhā-virahiṇī, ghana-ghūrṇa-taraṅgiṇī
cintā-jale agādhe paḍilā

When Hari, who is the very heart of the gopīs, left Vraja for Mathurā Purī along with Akrūra, then in separation, Rādhā was plunged into the deep waters of anxiety which was full of impenetrable whirlpools and waves.

TEXT 11
cintā prajāgarodvegau tānavaṁ malināṅgatā
pralāpo vyādhir unmādo moho mṛtyur daśā daśa

Anxiety, restlessness, agitation, loss of weight, loss of bodily colour, talking incoherently, sickness, madness, bewilderment, and death – these are the ten states of dūra–pravāsa. (Ujjvala Nīlamaṇi 15.167)

(Śrīla Bhaktivinoda Ṭhākura)
jāgara udvega cintā, tānavāṅga-malinatā
pralāpa unmāda āra vyādhi
moha mṛtyu daśā daśa, tāhe rādhā suvivaśa
pāila duḥkha-kulera avadhi

The ten conditions are lack of sleep, agitation, distress, loss of weight, a lack of bodily colour, speaking unintelligently, insanity, illness, confusion, and death – upon experiencing these, Rādhā becomes powerless and reaches the limits of intense suffering.

TEXT 12
prema-ccheda-rujo’vagacchati harir nāyaṁ na ca prema vā
sthānāsthānam avaiti nāpi madano jānāti no durbalāḥ
anyo veda na cānya-duḥkham akhilaṁ no jīvanaṁ vāśravaṁ
dvi-trāṇy eva dināni yauvanam idaṁ hā-hā vidhe kā gatiḥ

Hari does not know the torments of separation in love, nor does love know what is proper or improper. Madana, the god of desire, does not know how weak I am. No one understands the trials of another. Our lives are not under our control. Youth endures for two of three days only. Alas, O fate! What will be my destination? (Jagannātha-vallabha Nāṭaka 3.9)

(Śrīla Bhaktivinoda Ṭhākura)
sakhī bale dhairya dhara, āsibe nāgara-vara
vyākula haile kibā phala
rādhā bale ohe sakhi, patha āra nāhi lakhi
prema-ccheda roga ye bāḍila
latā vāṅcāite hari, nā āsila madhu-purī
prema nā bujhila sthānāsthāna
niṭhura kānura preme, paḍe gelām mahā-bhrame
madana tāhāte hāne bāṇa
duḥkha nā bujhila sakhi, jīvana cañcala lakhi
tāte e yauvana-śobhā yāya
āra ki nāgara-maṇi, e vraje āsibe dhani
hā hā vidhi ki habe upāya

A friend says, “Be patient, that best of heroes will come. If you become agitated, what will be the result?” Rādhā replies, “O sakhī! The disease of separation in love has intensified so much that I am not even looking down the road for Him any longer. Hari did not return from Mathurā to rescue the creeper of love. Love does not understand what is appropriate or inappropriate. Being in such intense delusion, I fell in love with that cruel Kānu, and the god of desire pierced me with his arrows. My friends cannot understand my misery. I see life as simply fickle, and the charm of youth merely fades away. Will that jewel amongst heroes come again to this Vraja? O providence! What is the solution?

TEXT 13
kim iha kṛṇumaḥ kasya brūmaḥ kṛtaṁ kṛtam āśayā
kathayata kathām anyāṁ dhanyām aho hṛdaye-śayaḥ
madhura-madhura-smerākāre mano-nayanotsave
kṛpaṇa-kṛpaṇā kṛṣṇe tṛṣṇā ciraṁ bata lambate

What shall I do here? To whom shall I speak? Whatever has been done in the hope of meeting Him has been done. Please speak of something else which is virtuous. Alas! He is dwelling in My heart. The thirst for Kṛṣṇa, whose smile is sweeter than sweetness itself, whose form brings joy to the mind and eyes, increases moment by moment. It is the most wretched thing! (Kṛṣṇa Karṇāmṛta 42)

(Śrīla Bhaktivinoda Ṭhākura)
ebe bala ki kariba, kāre duḥkha jānāiba
deha dhari kṛṣṇere āśāya
kaha anya kathā dhanya, yāte citta su-prasanna
sakhi tāhā nā haibe upāya
kṛṣṇa hṛde śuye āche, mṛdu madhu hāsiteche
mano-nayanera mahotsava
kṛṣṇa lakhibāra āśā, mane kaila cira vāsā
se āśā kṛpaṇā asambhava

Now tell me, what should I do? To whom should I reveal My sorrow? I merely maintain this body in the hope of achieving Kṛṣṇa. Speak of something else which is auspicious by which the heart may become pleased, O friend, this is not a solution. Kṛṣṇa lies within My heart, with His soft, sweet smile, He is a festival to the mind and eyes. I have cherished the hope of seeing Kṛṣṇa for so long, yet that wretched hope seems impossible to attain.

TEXT 14
amūny adhanyāni dināntarāṇi hare tvad-ālokanam antareṇa
anātha-bandho karuṇaika-sindho hā hanta hā hanta kathaṁ nayāmi

O Hari! O friend of the impoverished, the only ocean of compassion! O alas! Alas! How I will I able to pass all these inauspicious days without seeing You? (Kṛṣṇa Karṇāmṛta 41)

(Śrīla Bhaktivinoda Ṭhākura)
nā heriye tava mukha, hṛdaye dāruṇa duḥkha
dīna-bandho karuṇā-sāgara
e adhanya divā-niśi, kemane kāṭābe dāsī
upāya balaha ataḥpara

O friend of the fallen! O ocean of mercy! Not seeing Your face, my heart is in deep anguish. During these unfortunate days and nights, how will this maidservant pass her time? Now please tell me what is the solution.

TEXT 15
he deva he dayita he bhuvanaika-bandho
he kṛṣṇa he capala he karuṇaika-sindho
he nātha he ramaṇa he nayanābhirāma
hā hā kadā nu bhavitāsi padaṁ dṛśor me

O Lord! O dearest one! O sole friend of this world! O Kṛṣṇa! O fickle one! O ocean of compassion! O Lord! O beloved! O You who are a delight to the eyes! Alas! Alas! When will You become visible to Me? (Kṛṣṇa Karṇāmṛta 40)

(Śrīla Bhaktivinoda Ṭhākura)
he deva he prāṇa-priya eka-matra bandhu iha
he kṛṣṇa capala kṛpā-sindhu
he nātha ramaṇa mama nayanera priyatama
kabe dekhā dibe prāṇa bandhu

O Lord! O love of my life! You are the only friend of this world! O Kṛṣṇa! O fickle one! O ocean of mercy! O Lord! Beloved one, who is dearest to my eyes! O friend of my life, when will You allow me to see You?

TEXT 16

Internal vision (sphurti-darśana) is described thus:

māraḥ svayaṁ nu madhura-dyuti-maṇḍalaṁ nu
mādhuryam eva nu mano-nayanāmṛtaṁ nu
veṇī-mṛjo nu mama jīvita-vallabho nu
bālo’yam abhyudayate mama locanāya

Is this the god of love himself? Is this an array of sweet splendour? Is it sweetness itself? Is it nectar for my mind and eyes? Is it He who releases the braids of my hair? Is it the love of my life? That young boy has come before my eyes again. (Kṛṣṇa Karṇāmṛta 68)

(Śrīla Bhaktivinoda Ṭhākura)
svayaṁ kandarpa e ki, madhura maṇḍala nā ki
mādhurya āpani mūrtimān
mano-nayanera madhu, dūra hate āila baṅdhu
jīvana-vallabha vraja-prāṇa
āmāra nayana āge, āila kṛṣṇa anurāge
dehe mora āila jīvana
saba duḥkha dūre gela, prāṇa mora yuḍāila
dekha sakhi pāinu hārā dhana

Is this Kandarpa himself? Is this an accumulation of sweetness? Is this sweetness personified? That nectar of my mind and eyes, my friend, the love of my life, the very life of Vraja, has come from afar. With loving attachment, Kṛṣṇa appears before my eyes, and the life re-enters my body. All suffering is removed and my life finds its fulfilment. See, sakhī! I have found my lost treasure.

TEXT 17

Direct vision (sākṣāt-darśana) is described thus:

tāsām āvirabhūc chauriḥ smayamāna-mukhāmbujaḥ
pītāmbara-dharaḥ sragvī sākṣān manmatha-manmathaḥ

Then the heroic Kṛṣṇa, appeared before them with a smile on his lotus-like face. Adorned in yellow garments and wearing a flower garland, He directly appeared as one who bewilders the mind of Manmatha, the god of desire, who himself bewilders the minds of others. (Śrīmad Bhāgavatam 10.32.2)

(Śrīla Bhaktivinoda Ṭhākura)
gopīra sammukhe hari, dāṅḍāila veṇu dhari
smayamāna mukhāmbuja śobhā
vanamālī pītāmbara, manmathera manohara
rādhikāra deha mano-lobhā

Hari stood before the gopīs, holding His flute, His smiling lotus-like shining brightly. That enchanter of the mind of the god of desire, wearing yellow clothes and a flower garland, attracted the body and mind of Rādhikā.

TEXT 18
cirād āśā-mātraṁ tvayi viracayantaḥ sthira-dhiyo
vidadhyur ye vāsaṁ madhurima-gabhīre madhupure
dadhānaḥ kaiśore vayasi sakhitāṁ gokula-pate
prapadyethās teṣāṁ paricayam avaśyaṁ nayanayoḥ

To those persons that reside in the extremely sweet Madhupurī, who, with a steady heart have yearned to attain You for a long time – O Lord of Gokula, kindly appear before their eyes as their youthful friend. (Lalita Mādhava 10.37)

(Śrīla Bhaktivinoda Ṭhākura)
gabhīra mādhurya-maya, sei vraja-dhāma haya
tathā yata sthira-buddhi jana
cira āśā hṛde dhari, tomāra darśane hari
vasiyāche se saba sajjana
tomāra kaiśora līlā, hṛdaye varaṇa kailā
ebe se sabāre kṛpā kari
nayana-gocara haiyā, līlā kara tathā giyā
ei-mātra nivedana kari

That Vraja-dhāma, which is full of intense sweetness, is the residence of persons of fixed intelligence. O Hari, all the hearts of those devotees who have settled there have long cherished the hope of Your darśana. Within their hearts, they have accepted Your kaiśora-līlā (adolescent pastimes). Now kindly shower Your grace upon them all. Becoming visible to their eyes, perform Your pastimes there. This is my only request.

TEXT 19
yā te līlā-rasa-parimalodgāri-vanyāparītā
dhanyā kṣauṇī vilasati vṛtā māthurī mādhurībhiḥ
tatrāsmābhiś caṭula-paśupī-bhāva-mugdhāntarābhiḥ
saṁvītas tvaṁ kalaya vadanollāsi-veṇur vihāram

That auspicious land within Māthura which is imbued with sweetness, surrounded by forests which emit the fragrance of Your līlā, is the place where You, with the effulgent flute sitting upon Your lips, must sport with us, the beautiful gopīs, who are overwhelmed with emotions. (Lalita Mādhava 10.38)

(Śrīla Bhaktivinoda Ṭhākura)
mathurā-maṇḍala mājhe, mādhurī maṇḍita sāje
dhanya dhanya vṛndāvana bhūmi
tāhe tava nitya līlā, parimala prakāśilā
acintya-śaktite kṛṣṇa tumi
gopī-bhāve mugdha yata, tomāra śṛṅgāra rata
āmā ādi praṇayī-nicaya
āmā sabe laye punaḥ, krīḍā kara anukṣaṇa
vaṁśī-vādya vrajendra-tanaya

In the midst of Mathurā-maṇḍala, which is adorned with sweetness, is the most blessed land of Vṛndāvana. There, O Kṛṣṇa, through Your inconceivable potency, Your eternal pastimes emit a wonderful fragrance. Just like me, Your many lovers there are charmed by the sentiments of the gopīs who display conjugal love for You. O Player of the flute! Please take us all back there so we can always play together as we did before, O Son of the king of Vraja!

TEXT 21

The meeting at Samanta-Pañcaka in Kurukṣetra is described:

gopyaś ca kṛṣṇam upalabhya cirād abhīṣṭaṁ
yat-prekṣaṇe dṛśiṣu pakṣma-kṛtaṁ śapanti
dṛgbhir hṛdī-kṛtam alaṁ parirabhya sarvās
tad-bhāvam āpur api nitya-yujāṁ durāpam

The gopīs saw Kṛṣṇa, the object of their desire, after a long time and while looking at Him, they cursed the creator of eyelids (which obstructed their vision of Him). They all fully embraced Him in their hearts and through their eyes, achieving an ecstasy that even those who engage in constant yoga cannot attain. (Śrīmad Bhāgavatam 10.82.39)

(Śrīla Bhaktivinoda Ṭhākura)
cira-dina kṛṣṇa āśe, chila gopī vrajāvāse
kurukṣetre prāṇa-nāthe pāiyā
animeṣa-netra-dvāre, āni kṛṣṇe premādhāre
hṛde āliṅgila mugdha haiyā
āhā se amiya bhāva, anya jane asambhava
svakīya kāntāya sudurlabha
gopī vinā ei prema, yena viśodhita hema
lakṣmī-gaṇe cira asambhava

For a long time, the gopīs stayed in Vraja, hoping that Kṛṣṇa would return, then they found the Lord of their life in Kurukṣetra. Bringing Kṛṣṇa into their hearts through the gate of their unblinking eyes, they embraced Him there and became enthralled. O such nectarean bhāva is impossible for others and is rare even for His lovers who are in svakīya-bhāva (such as the queens of Dvārakā). Without the gopīs, this prema which is like purified gold, is impossible for the associates of Lakṣmī to comprehend, even after a long time.

TEXT 21

The gopīs state:

āhuś ca te nalina-nābha padāravindaṁ
yogeśvarair hṛdi vicintyam agādha-bodhaiḥ
saṁsāra-kūpa-patitottaraṇāvalambaṁ
gehaṁ juṣām api manasy udiyāt sadā naḥ

O You, whose navel is like a lotus flower! Your lotus feet are meditated upon in the hearts of the greatest yogīs and those that possess unfathomable knowledge. They are the means of upliftment for those who have fallen into the dark well of worldly existence. Although we are engaged in household affairs, may they always manifest within our minds. (Śrīmad Bhāgavatam 10.82.48)

(Śrīla Bhaktivinoda Ṭhākura)
kṛṣṇa he!
agādha bodha sampanna, yogeśvara gaṇa dhanya
tava pada karun cintana
saṁsāra patita jana, dharu tava śrī-caraṇa
kūpa haite uddhāra kāraṇa
āmi vraja-gopa-nārī, nahi yogī na saṁsārī
tomā lañā āmāra saṁsāra
mama mana vṛndāvana, rākhi tathā o caraṇa
ei vāñchā purāo āmāra

O Kṛṣṇa! Blessed are the most adept of yogīs, rich in profound knowledge, who meditate upon Your merciful feet. May those fallen persons in the material world seize Your divine feet, which are the means of rescuing them from that well. I am just a cowherd girl of Vraja! I am not a yogī nor someone wallowing in saṁsāra. My world is all about You. My mind is Vṛndāvana, so place Your feet there. Please fulfil this desire of mine.

TEXT 22
bhagavāṁs tās tathā-bhūtā vivikta upasaṅgataḥ
āśliṣyānāmayaṁ pṛṣṭvā prahasann idam abravīt

While the gopīs were in that condition, Bhagavān met them in a private place. He embraced them, asked about their welfare, and laughing, He spoke thus. (Śrīmad Bhāgavatam 10.82.40)

(Śrīla Bhaktivinoda Ṭhākura)
vivikte laiyā gopī āliṅgiyā
preme marma kathā kaya
kṛṣṇa gopī prīti mahiṣīra tati
dekhiyā āścarya haya

Taking the gopīs into seclusion, He embraced them and lovingly spoke with them. Seeing Kṛṣṇa’s love for the gopīs, His queens became astounded.

TEXT 23
mayi bhaktir hi bhūtānām amṛtatvāya kalpate
diṣṭyā yad āsīn mat-sneho bhavatīnāṁ mad-āpanaḥ

Certainly, any living being who has bhakti for Me attains immortality. By your good fortune you have affection for Me, thus you have attained Me. (Śrīmad Bhāgavatam 10.82.44)

(Śrīla Bhaktivinoda Ṭhākura)
āmāte ye prema-bhakti parama amṛta
tava snehe niravadhi tava dāsye rata

You possess the supreme nectar of prema-bhakti, thus due to your affection, I am infinitely pleased by your service.

TEXT 24

An introduction to the late evening pastimes:

rādhāṁ sālī-gaṇām asita-sita-niśāyogya-veśāṁ pradoṣe
dūtyā vṛndopadeśād abhisṛta-yamunā-tīra-kalpāga-kuñjāṁ
kṛṣṇaṁ gopaiḥ sabhāyāṁ vihita-guṇi-kalālokanaṁ snigdha-mātrā
yatnād ānīya saṁśāyitam atha nibhṛtaṁ prāpta-kuñjaṁ smarāmi

I remember Rādhā in the late evening who is accompanied by Her friends. She dresses in black or white garments according to the waxing and waning moon, and on the advice of Vṛndā, She goes to a grove of desire-trees on the banks of the Yamunā, accompanied by a female messenger. I remember Kṛṣṇa who, in a assembly of cowherds, watches the performance of dramatic artists. With some effort, His loving mother takes Him home and forces Him to go to bed – then stealthily, He goes to the grove. (Govinda Līlāmṛta 21.1)

(Śrīla Bhaktivinoda Ṭhākura)
rādhā vṛndā upadeśe, yamunopakūla-deśe
sāṅketika kuñje abhisare
sitāsita niśā-yogya, dhari veśa kṛṣṇa-bhogya
sakhī saṅge sānanda antare
gopa-sabhā mājhe hari, nānā-guṇa-kalā heri
mātṛ-yatne karila śayana
rādhā-saṅga saṅāriyā, nibhṛte bāhira haiyā
prāpta-kuñja kariye smaraṇa

I remember how, on the instruction of Vṛndā, Rādhā goes to the kuñja on the banks of the Yamunā, that has been appointed for Her meeting. For Kṛṣna’s enjoyment, She wears black or white clothes according to the lunar fortnight. Along with Her companions, She feels blissful within. In the midst of a gathering of cowherd men, Hari watches various performing artists, then His mother tries to put Him in bed. Remembering His rendezvous with Rādhā, He secretly goes out to the kuñja.

 

iti śrī-bhajana-rahasya saptama-yama-sādhanaṁ

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